.. :: .'.liw.ji Volume ^ATEFU v: and |M6L1SF> UBieAtn V m s t. 'O; BnBSS ^ A ti! UNIVERSITY LIBRARY DIVERSITY OF ILLINOIS AT URBANA-CHAMPAIGN oerson charging this material is responsible for its iwal or return to the library on or before the due date, minimum fee for a lost item is $ 125 . 00 , $ 300.00 ound journals. t, mutilation, and underlining of books are reasons sciplinary action and may result in dismissal from Jniversity. Please note: self-stick notes may result in lages and lift some inks. m via the Telephone Center at 217-333-8400, 262-1510 (toll-free) or circlib@uiuc.edu. jw online by choosing the My Account option at: //www.library.uiuc.edu/catalog/ iN 02 2008 illt^ (gnijlislt Morh of gitlicrjo Eiigrinted. Agents for the sale of the Early English Text Society’s Publications. DUBLIN : "WiLLiAiu: McGee, 18, Nassau Street. EDINBUBGH: T. G. Stevensoj?", 22, South Erederick Street. GLASGOW: J. Maclehose. BE KLIN : Ashee, & Co., Unter den Linden, 20. NEW YOEK : C. Scrienee & Co.; Heis^y Holt & Co. PHILADELPHIA: J. B. LiPPiifCOTT & Co. N UP'/=;y UNivERSirVoniLiNOfs. ynctym^v^^i^ h0^A4 ^npmtp ip y^y^cf^/^t^c Am^c V^RtdUt^ I ' tt^* ^ 0 J { ttwcy ttr JHK jg^' iW MS LAMBETH 551: LEAF. 16; ABT 1450 A .-ij. ’S TRACT AGAINST THE CLERGy’s HOLDING PROPERTY. ,1 E. E. TEXT SOCIETY. English of ithclita Inpinfjd. EDITED BY / F. D. MATTHEW. LONDON: PUBLISHED FOB THE EABLY ENGLISH TEXT SOCIETY, BY TEUBNEE & CO., 57 and 59, LUDGATE HILL. 1880 . HERTFORD: PRINTED BY STEPHEN AUSTIN AND SONS. S’ 2' o, -g ■yuO • 'I ^ J CONTENTS. PAGE List of Manfsceipts used ..... vii Inteoductioe" :— Wyclifs Life . . . . . . i ■ His attack on the doctrine of Transubstantiation . . xx -"His doctrine of Dominion .... xxxii " His doctrine as to Ecclesiastical Endowments . xxxviii , —His relations with the Eriars . . . . xliii His Character . . . . . . xlvi I. Of the Leaven of Pharisees .... 1 —^II. How Men ought to obey Prelates . . .28 III. The Hule and Testament of St. Erancis . . 39 lY. Of Prelates . . . . . .52 Y. Speculum de Antichristo . . . . 108 YI. Of Clerks Possessioners' . . ’ . . .114 '^YII. How the OfS.ce of Curates is ordained of God . . 141 YIII. The Order of Priesthood . . . . .164 IX. Three Things destroy this World . . .180 X. Of Eeigned Contemplative Life . . . .187 XI. The Paternoster . . . . .197 XII. The Ave Maria ...... 203 XIII. How Satan and his Children turn Works of Mercy upside down, and deceive Men therein, and in their five wits 210 XIY. How Religious Men should keep certain Articles . 219 XY. Of Servants and Lords . . . . .226 XYI. Why Poor Priests have no Benefice . . . 244 XYII. How Antichrist and his Clerks travail to destroy Holy Writ 253 VI 0 CONTENTS. rAOB XYIII. How Satan and his Priests and his feigned Eeligious cast by three Cursed Heresies to destroy all Good Living, and maintain all manner of Sin . .263 XIX. Of Poor Preaching Priests . . .275 XX. Augustinus . . . . . .281 •^XXI. Of Dominion ..... 282 XXII. Tractatus de Pseudo-Freris . . . .294 XXIII. Of Confession . . . . . 325 XXIY. Of Faith, Hope, and Charity . . . 346 XXY. De Sacramento Altaris . . . .356 XXYI. The Clergy may not hold Property . . . 359 Appendix on the Wrongfulness of their Undertaking Secular Work . . . . . 393 Authorities in support of the Tract . . .396 Authorities in support of the Appendix . . 402 XXYII. De Ofdcio Pastorali . . . . .405 XXYIII. De Papa . . . . . .458 Appendix —Extracts on Papal Citations from two Latin Tracts , 483 Hopes ....... 489 Glossaeial Index . . . . . .537 LIST OF MANUSCEIPTS. Most of the MSS. from which this volume is taken have been used by Mr. Arnold for his Select English Works of Wyclif, and I have thought it best to keep to the distinguishing letters assigned by him in his lists (I. xvii. and III. xiii.). A. Bodleian, 788. I have not seen this MS., which Mr. Arnold describes as a small thick folio .... on good but thin parchment, sparingly ornamented with blue and red flourishes and head-letters.” He assigns it to the last decade of the fourteenth century. He has printed, I believe, all its contents except the one short tract which it has furnished to this volume. No. XXY. 0,. New College, Oxford, 95. This MS. consists of 148 leaves of vellum, 4^x7, written in a hand of the fifteenth century. It has a subscription, “Johannes Wy-,” and contains only sermons and tracts by Wyclif. All except that here given (No. XXIY.) were printed by Mr. Arnold. X. Corpus Christi College, Cambridge, 290. A small folio on vellum of the fourteenth or early fifteenth century. It is well and clearly written, but by a careless scribe, who evidently thought little of the meaning of the words he copied. The text of tracts I. to XX. is founded on this MS. AA. Trinity College, Dublin, C. III. 12. A MS. on vellum, about 8x0, 219 leaves. It seems to be a copy from the same original as X., but is imperfect. The handwriting is irregular; sometimes formal, and at others straggling, as if the writer were hurried or weary. In contrast to X. the copyist seems to have been interested in his work, and I suspect him of occasionally strength¬ ening expressions to relieve his own mind. (See, for example, the various readings in the tract on Curates, from chap. xv. onwards, p. 132.) Erom leaf 188 a new handwriting begins, and it is probable that the two halves of the volume owe their connexion only to a similarity of subject and the favour of the printer. (See Shirley’s Catalogue, xii.) It is from the second half that the tract on Dominion (our No. XXI.) is taken. VIII LIST OF MANUSCRIPTS. CC. Trinity College, Dublin, C. Y. 6. A MS. on vellum, about X 4^ inches, in a neat bandwriting of the first part of the fifteenth century. It contains some tracts which are not Wyclif’s, but has also several which are certainly his. Some of these are in Mr. Arnold’s third volume, and it has furnished us with our IS'os. XXII., XXIII. LL. Lambeth, 551. A MS. on vellum of 59 leaves, 5|x4 inches, written without orna¬ ment, but clearly and carefully. Dr. Todd classed it in his catalogue of the Lambeth Library as of the fourteenth century, but the best opinions I could obtain assign it to the middle of the fifteenth. The facsimile which serves as frontispiece will give judges an opportunity of deciding for themselves. On the fly-leaf is written: I take this to bee on of the scoles of Daynolde pecocke who wrote in K Henry the 6 tyme abute an° 1457.” Below is : Jon wicklyfe was in the beginning of Bichard ye seconds tyme an° 1377 ; ” and below this again, in the hand of Dr. James, is : ‘‘ this booke is Wickelyfes and is called De qucestionihus variis contra clerum.'’^ The volume contains nothing beyond the tract printed here, Xo. XXYI. MM. Ashburnham XXYII. A MS. on vellum, about 6f x4|, written legibly, but without any attempt at adornment, in a charter hand of the fifteenth century. The copyist has gone through his work and corrected it. The MS. contains only three English tracts, one of which, our Xo. XXIII., is also in CC. The other two (our Xos. XXYII., XXYIII.) are printed from this, the only known copy of them. The rest of the volume is occupied with Latin works, from which I have given some quotations in the Xotes. SS. Sidney Sussex College, Cambridge, A, 4, 12. I have used this MS. only for the collation of Tract Xo. XX., and unfortunately failed to notice that it had been entered in Mr. Arnold’s list as X. He describes it in his Introduction to the first volume, pp. xiv. and xx. Besides these MSS., which have furnished my text, I have been favoured with the use of the great MS. belonging to Trinity College, Cambridge, B. 16, 2, which, besides the philosophical treatise de Ente, contains the OpusBvangelicum, and a complete set of the Latin sermons. A few (28) of these, part of the 40 sermons ‘‘compositi dum stetit in scolis,” are in the Lambeth MS. 23. The only other MS. of Wyclif’s works which I have been able to reach is the De Mandatis Divinis in the University Library at Cambridge (LI. 5. 13), and I have read only a few chapters of this. INTRODUCTION. The date and place of Wyclif’s birth are alike uncertain. Of the date all we know is that he died in 1384, and that he was then an old man, since two years before he speaks of himself as “ in fine vitae.’’^ We may place it somewhere about 1320. As to the place, the only information we have is from Leland, who, writing two centuries after the event, tells us that he was born at Spreswell,^ and elsewhere says that he sprang from the village of Wycliffe-on-Tees.^ No such village as Spreswell exists,^ and we may content ourselves with supposing that he belonged to the family which held the manor of Wycliffe, and that his birthplace was not very far away from the parent house. We have no record of his early life, and can only guess that in the fourth decade of the century he went to Oxford, where ^ See Fasciculi Zizaniorum, p. xii. 2 They say that John Wiclif haereticus was born at Spreswell, a poore village, a good myie from Richemont.—Itinerarium, v. 99. 2 Unde Wigclif haereticus originem duxit.—Collectanea, ii. 329. ^ Two different attempts have been made to account for Spreswell. "Wliitaker suggested that the village meant was Hipswell, and this is made more probable by Mr. Walbran’s discovery that in an old MS. of extracts from Leland the name is given as Ipreswell (Harleian 842, If. 76). Dr. Vaughan on the other hand gives an explanation which would be most satisfactory if we could accept it. In a letter to ihsi Athenmum of April 20, 1861, he writes, “Spreswell, or Speswell, stood close to the river Tees, half a mile from Wycliffe, and on the same side of the river.” His authority for this statement is “ John Chapman, a gentleman of respectable position in Gainsford,” whose great-grandfather was the last person married in a chapel which stood there till, soon after his marriage, it fell down. To the objection that this Spreswell would he at least ten miles from Richmond, Dr. Vaughan replies that there is a spot about three miles below Wycliffe marked in the local maps as Old Richmond. The existence of a Richmond older than that which takes its name from the Castle founded by Alan of Brittany is impossible, and the name is probably an antiquary’s guess as to the ruined village of Barford. It makes its first appearance, as far as I can discover, on a map of 1770. No trace of this Spreswell, which is not “within a good mile of Richmond,” can be foxmd to support Mr. Chapman’s statement. I have gone into detail on this point, because Dr. Lechler has, very naturally, treated Dr. Vaughan’s statement as conclusive. h 11 OXFORD STUDIES. doubtless be followed with assiduity and success the regular course of study. What this was we may learn from the laws published by Mr. Anstey. Four years were passed in verbal studies—grammar, rhetoric, and logic—before the student could . determine and be admitted a bachelor ; three full years must be given to science—arithmetic, music, geometry, and astronomy —before inception as a Master.^ These seven years’ labours won but the Leah of an Arts degree ; he who would attain to' the Rachel of theology had to pass through another and longer service. Seven years were needed before, as a Bachelor of Theology, he could lecture on the Sentences ; and, lastly, he must study the Bible “ biblice ” for three years and lecture on one of the Canonical books before he could come forth in his full glory as a Master or Doctor of Theology.^ Thus the full course required at least seventeen years, and might be delayed indefinitely by absence from the University. The special bent of Wyclif’s studies we have to divine from hints scattered through his works. These show that he had devoted some time to the acquisition of such physical science as was to be gained in the Oxford of that day, where Grossetete’s name was held in honour, and where men were probably still living who had known Roger Bacon. It is well worth notice,” says Dr. Lechler, “how often and with what predilection Wyclif refers to this domain of knowledge. At one time it is arithmetic or geometry which furnishes him with illustrations of some truth or relation ; at another he uses physical or chemical laws, facts of optics or acoustics, to explain moral or religious truths.”^ Wyclif tells us expressly that he had studied optics in his 4 ^ Munimenta Academica (Eolls Series), pp. 410, 416. The list of books to be read for the Master’s degree is given on p. 414. This double course of studies, the Trivium and Quadrivium, is summed up in the line ‘ ‘ Lingua, tropus, ratio ; numerus, tonus, angulus, astra.” 2 Id. pp. 389, 391. 3 Lechler, Johann von Wiclif, i. 280. * Quando fui junior et in delectacione vaga magis sollicitus, coUegi diffuse pro- prietates lucis ex codicibus perspective et alias veritates mathematicas, quas secundum consideracionem ad finem moralem concepi in Scriptura intelligi.—Sermons, ii. 53, MS. Trin. Coll. Cambridge, 2265. In the same sermon he notices the experiment of making a coin visible by covering it with water to show refraction. WYCLIF MASTER OF BALLTOL. Ill In another direction Lewis claims for him a knowledge of Civil and Canon Law and of our own municipal laws.^ Some acquaintance with the Canon Law was needful to a theologian, and was not wanting to Wyclif; but it would be hard to show that he had made a special study of Civil Law, or that he knew more of the Common Law of England than might be expected from the active part which he took in University life and in State affairs. One would like to know who were his teachers, but, in spite of numerous quotations, his writings give us no hint of personal relations with the men from whom he learned most. He prob¬ ably took his doctrine of Predestination from Bradwardine, and his theory of Dominion from Fitzralph, Archbishop of Armagh ; while he may have caught from William of Ockham, the bold defender of the Empire against the Pope, his strong belief that it is the duty of priests to live in poverty. Any or all of these he may have known, and he must almost certainly have been brought into contact with Fitzralph. I do not know whom we are to look to as his master in philosophy. Dr. Lorimer, relying on Wood’s statement that the Northerners held with Scotus and the Southerners with Ockham, suggests that his birthplace de¬ termined his philosophical opinions and made him a Realist.^ Happily we may now cease from speculating on what may have been, as we arrive at the first certain fact recorded concerning Wyclif, that in 1360 he was Master of Balliol College.^ The next year the College presented him to the living of Fillingham, in Lincolnshire, and shortly afterwards he resigned his master¬ ship.^ His acceptance of this cure does not seem to have kept him long away from Oxford. He had already written most if not all of the logical and metaphysical treatises which won for him the reputation, recorded by an unfriendly chronicler, that “ he was second to none in philosophy, and without peer in the ^ Lewis, p. 2. 2 Lechler, English Translation, i. 150. (Additional note by translator.) 2 On May 18th, 1361, Wyclif was summoned in the Court of Common Pleas' as Master of le Baillolhalle.—Hist. Man. Commission, Report, iv. p. 448. It seems as if Balliol were the family college of the Wyclifs. See Ease. Ziz. xi. note 1. * On February 3rd, 1362, Stephen de Cornwall was Master.—H.M.C. iv. 450. I IV WARDENSHIP OF CANTERBURY HALL. learning of the schools/’^ whilst his energy and practical saga¬ city had made him a man of mark and influence in the Uni¬ versity. In 1365 he was appointed Warden of Canterbury Hall. This college, which has since been absorbed in Christ¬ church, had been founded two years before by Simon Islip, Archbishop of Canterbury. The foundation was originally for eleven scholars, eight seculars and three monks, under a warden who was to be a monk chosen by the Archbishop from three presentees of Christchurch Convent.^ This mixed constitution worked ill, and in 1365 the Archbishop removed the monks and made the college entirely secular, under Wyclif as its new warden. The chapter-convent resented this infringement of its rights, and when, after Islip’s death, a monk, Simon Langham, was appointed Archbishop, little time was lost in replacing the monks and the original warden. Wyclif appealed to the Pope, but the influence of Archbishop and Convent was powerful, and the decision, after three years’ litigation, was against him.^ There are alwaj^s persons who can believe in no motive that is not selfish, and there were enemies of Wyclif who imputed his reforming zeal to his disappointment in this afiair. Such charges may sometimes be useful as giving the measure of those Avho bring them. We may well believe, however, that Wyclif’s experience during this lawsuit may have brought home to him the corruptions of the Court of Avignon, and may have led him to use sharper language than he had hitherto employed con¬ cerning ecclesiastical abuses. The office of Warden of Canterbury cannot for its own sake have been of great importance. Its income, which we cannot suppose to have been great, can have had little attraction for one whose habits were ascetic,^ and whose worst enemies never ' Knighton, 2644. 2 It win be remembered that Canterbury was a monastic cathedral, and the chapter consisted of the Christchurch monks. 3 There has been much dispute as to whether the John Wyclif of Canterbury Hall were the reformer or his contemporary namesake, who was vicar of Mayfield. I do not think we can resist the direct evidence of Woodford (quoted F. Z. 517) and the Chronicon Anglise (p. 115), strengthened as they are by the passage from the De Ecclesia cited by Dr. Lechler (ii. 574). ^ Ease. Ziz. xlvi. CONTROVERSY ABOUT TRIBUTE TO THE POPE. V ventured to accuse him of greed. JSTor did he need the honour which such a position might give, for his fame had spread beyond Oxford, and at the time when Langham deprived him of his mastership he was high in the King’s favour and held some office, probably a royal chaplaincy, at the court.^ This appears from a paper printed by Lewis,^ which forms one step in a controversy between Wyclif and some unknown monk on the right of kings to exact fines and forfeitures from delinquent priests. The monk tried to cut the ground from under Wyclif’s feet by asserting that the King had lost his right to rule in England, since he had failed to pay the Pope the annual rent of 700 marks by which the realm was held according to the terms of John’s submission. To this, as a clinching argument, he de¬ manded a direct answer. Wyclif knew, or at least suspected, that his opponent was trying to entrap him into utterances which could be used to his disadvantage. He declares himself surprised that his opponent should press him to answer an argument which does not concern him more than any other speculative theologian or legist. “ But,” he says, three reasons have been given me why he acts thus : first, that I may be ill-spoken of at the Homan Court, and be deprived by heavy censures of ecclesiastical benefices. Secondly, that hence the favour of the Homan Court may be reflected upon him and his. And, thirdly, that our Lord the Pope having freer rule in England, civil possessions may be more plentifully heaped upon the abbeys without the check of fraternal rebuke.”^ Accordingly ' He describeshimseK as “peculiaris regis clericus ” (Lewis, p. 349), and is taunted by bis opponent Cunningbam with being of tbe bouse of Herod.—FAsc. Ziz. p. 14. 2 Life of Wiclif, p. 349. Lewis’s text is very bad ; “tbe fault of bis MS.,” says Dr. Sbirley. There is a copy at Lambetb (No. 537), in tbe bandwriting of Dr, Janies, wbicb is very mucb better, and I bave corrected my quotations from tbis. 2 Et miror quam plurimum quare cum tanta instantia expetunt [ ? expetivit] solu- tionem bujus rationis et tractatum istins materise, et specialiter cum tantum sit ipsa mibi et rationibus meis indifferens sicut cuicunque speculative tbeologo vel legistse. Et pepigimus quod non quserendo diverticulas alienas, peripsimata fructus quse coli- mus, vel ambages procedet directe ad improbandum questionem quam priucipaliter pepigit impugnare. Sed tres causoe dictse sunt micbi cm: boc facit; prime ut persona mea sit ad Romanam Curiam diffamata et aggravatis censuris ab ecclesiasticis bene- ficiis sit privata. Secundo, ut ex bin c sibi et suis benevolentia Romanae Curiae sit reportata. Et tertia causa, ut, dominante domino Papa regno Augliae liberius, copiosius et voluptuosius sine freno correptionis fraternae sint Abbatbiis civilia dominia cumulata.—Lewis, 351. VI DEBATE IN PARLIAMENT. Wyclif refuses to pronounce upon the question, but contents himself with setting out the answers which he has heard given in a certain council of lay lords. Now there can be little doubt as to the occasion referred to by Wyclif. In 1366 Urban Y. claimed the arrears of tribute due under John^s vassalage. Edward referred the claim to Parliament, which rejected it without hesitation, on the ground that John had no power to bind the realm without its assent; and the la}^ lords offered further that if the Pope should make any attempt to enforce his claim, they would resist it with all their might.^ AYe have then in this paper of Wyclif’s what purports to be a partial report of the debate on this occasion, and it is accepted as such alike by Dr. Lechler and Dr. Shirley.^ I confess to much doubt on this point. I can believe that some, and even most, of the arguments given in the tract were used in the Council-room ; but the speeches recorded are curiously Wyclifite in their tone, and the parliaments of Edward the Third’s time must have been singularly unlike those that have succeeded them if each speaker confined himself to urging one definite and distinct point as in this report. Whatever the lords really said, their chief use here is to act as mouthpieces for opinions which Wyclif wished to support, and from this point of view the tract is important, as showing how many of his character¬ istic tenets he had already arrived at. Thus from the speech of the second lord we see that Wyclif already held that voluntary poverty was incumbent on the clergy. The third lord treats the Pope with a roughness which Wyclif, speaking in his own person, would hardly have ventured on until later in his career. He argues that tribute can only be due to the servant of the servants of God^ in return for service, and “we know by ' Rot. Pari, II. 290a. ^ Lechler, i. 330; Shirley, F. Z. xix. Dr. Shirley is mistaken in saying, “ We know that it set the question at rest for ever.” Gregory XI. repeated the demand in 1374, and we have a curious accoimt of the way in which it was met and refused in the continuation of theEulogium Historiarum, iii. 337, We might fancy that this was a misplaced narrative of what took place in 1366 hut for the prominent part played by the Prince of Wales, who was out of England in that year. We assign Wyclif’s tract to the earlier occasion, on the ground that the phrase about “ ecclesi¬ astical benefices ” refers probably to the Canterbury Hall Wardenship. 3 Servus servorum Dei, the title generally used by the Pope of himself in buUs and formal letters. wycltf’s position at court. Vll experience that we get neither bodily nor spiritual help from Pope or Cardinals.’’ ^ Passing by the rest we must note the sixth lord’s speech. Since,” he says, Christ is the chief lord, and the Pope is a sinner who, according to the theologians, if in mortal sin lacks dominion, and cannot consequently trans¬ mit to the English any right to the kingdom, all we need for a true dominion over the realm is to keep ourselves from mortal sin and give of our wealth rightly to the poor, and so hold our kingdom, as hitherto, immediately from Christ, since he is the chief lord, giving of himself full and sufficient authority to all dominion of the creature.” Here we have clearly laid down the famous doctrine of dominion as founded in grace, of which more must be said presently. Meanwhile the tone of the tract shows that Wyclif was actively engaged in political life. “ If,” says he, “ I had such things to assert against my king, they would have been brought forward before now in the parliament of the lords of England,” ^ and this remark gives some colour to Dr. Lechler’s supposition that Wyclif had a seat in Parliament.^ Dr. Lechler even goes further, and takes the description “ pecu- liaris regis clericus ” to mean that Wyclif was summoned to the Parliament of 1366 as a clerical expert, or, in modern phrase, as a Government Commissioner. The clerks of Parlia¬ ment were, I believe, appointed by the House, and I doubt if any one else was admitted to the sittings besides the elected members, but it is possible that Wyclif may have been sum¬ moned to the Great Council.^ Whatever the official position which Wyclif occupied, he was not at this time a solitary advocate of novel ideas, but a ^ Cum non edificat regnum nostrum, nec spiritualiter nec corporaliter, sed defalcando temporalia per se et suos, comfortat pecimia, favore et consilio inimicos, videtur quod debemus provide premissam pensionem subtrabere.—Lewis, 352. I should find no difficulty in believing that such language as this was used in the debate; it is characteristic of the temper of the time. 2 Lewis, 350. 3 Lechler, i. 331 et seq. It must, however, be remarked that the taunt conveyed here would be more effective if it meant that his opponent had a seat in Parliament, but wanted courage to speak out there. ^ See Stubbs’ Const. Hist. ii. 259, 260. There are at least two other occasions on which Wyclif speaks of having heard something in Parliament. See Shirley, P. Z. xxi. and Lechler, i. 332. vni POPULAR FEELING ABOUT THE CHURCH. prominent supporter of views which were popular in the country. The laity, and especially the gentry, were straitened in their means. The wealth, which in the earlier and more brilliant years of the French war poured in from plunder and ransoms, had been wasted, and the heavy taxation aroused a jealousy of the clergy, who seemed in comparison but lightly burdened. Englishmen were also jealous of the power wielded by the Papal Court, now seated at Avignon, and in too close relations with their French enemies. In 1371 this jealousy of the clergy found vent in a petition from the Commons that the great offices of state should be taken from the bishops who held them and entrusted to lay hands.^ In the same year the taxation of the clergy was made heavier, and special attention was directed to lands held by the Peligious which, having come into mort¬ main since 1291, were subject to pay their share of a lay subsidy.^ A passage quoted by Dr. Shirley ^ from Wyclif’s treatise on Civil Dominion makes it appear that the confiscation of endow¬ ments to support the war was spoken of seriously in Parliament. In the following year distrust of Avignon was roused anew by the advent of a papal collector, one Arnold Guarnerius. He was compelled to take an oath to be true and loyal to the King, to keep the Council informed as to all letters, papal or others, that he received, and neither to send money out of the realm, nor to leave it himself without special licence.^ Still more signi¬ ficative of the temper of the Commons is a petition of this year praying the King to deprive any beneficed priest or curate who lives openly with a concubine, if after six months the Ordinary has failed to do so.^ Evidently the times were changed since Becket carried the popular voice with him in claiming freedom from the lay courts for clergymen even when guilty of crime. While the nation was thus ill-disposed towards the whole ecclesiastical system, its disgust and indignation were specially directed against the Papal Court, and against the provisions by which the French Pope was able to bestow rich English benefices ^ Eot. Pari. ii. 304. 3 Fasc. Ziz. xxi. ® Eot. Pari. ii. 314. 2 Stubbs, Const. Hist. ii. 423. ^ Eymer, iii. p. ii, 933. WYCLir AN AMBASSADOR TO BRUGES. IX on foreigners who never came near their cure.^ Year after year the Parliament renewed its complaints, until, in 1374, a mission was sent to Bruges to treat with the Pope’s representa¬ tives on this matter. Wyclif was one of the Commissioners, and his name was put prominently forward; but even then the trick was known of putting a popular man on a commission, and neutralizing his efforts by associating him with obstructives. The King and the Pope had their jealousies and their quarrels, but they could often work together to mutual profit, and the system was practically left untouched, to be a cause of remon¬ strance to many more parliaments. Within a few months the law against provisions was repealed, and a papal provision trans¬ lated the head of the Commission, Gilbert, Bishop of Bangor, to the richer see of Hereford. We may well suppose, with Dr. Lechler, that this embassy, however fruitless as to its main object, was not without effect on W 3 ^clif himself. As far as we know it was the first time he had been out of England, and his stay in Bruges^ brought him into contact with leading ecclesiastics—Spanish, French, and Italian—and gave him an insight into the ways and motives of the Papal Court. There is another manner in which it may have influenced his career. John of Gaunt was at Bruges, engaged in negociations with France, and is likely to have come into closer relation with W^^clif than before. The time was coming when Wyclif would need a protector. In 1377 the first attempt was made to call him to account. He had been snarling at the Church for some time, we are told, in revenge for his deprivation of the Wardenship of Canterbury Hall, and had begun to promulgate false opinions such as, in ^ Die Gemeinen befanden sicb in ibrem vollen Recbte. Nicbt etwa vom wycliff- iscben sondern vom strengkatholischen Standpunkte aus musste getadelt werden, we nn vom Kircbeneinkommen jabrlich mebr als 20,000 Mark dem in Avignon residirenden Papste und den Cardinalen zuflossen, von welclien man sicb nacb kurzer Zeit (1378) iiberzeugen konnte, wie wenig ibnen die Interessen der Kircbe am Herzen lagen. Ibre Interessen bestanden darin, dass ein Cardinal Decbant von York, ein anderer von Salisbury, ein dritter von Lincoln, drei andere Erzdecbanten von Canterbury, von Durham und Suffolk, mebrere Praebendarien von Tbam, von Nassingdon, von York waren.—C. Holier, Anna von Luxemburg, p. 17. Holier, a Catbolic, may be trusted not to exaggerate abuses. ^ He was away from July 7tb to September 14tb. X WYCLIF PROSECUTED BY THE BISHOPS. spite of their emptiness, tickled the ears of those who listened to him.^ Of his false doctrines only a few are specified, and those not the worst. They are—that the Pope has no power in binding and loosing more than other priests ; that endow¬ ments cannot be given in perpetuity, since it will always be right to withdraw them from unworthy holders; and that temporal lords, if in need, may seize the possessions of the endowed clergy.^ He gained many followers of high rank,^ among whom were the Duke of Lancaster and Lord Henry Percy, and relying on their support preached his heresies boldly in London, and attracted many of the citizens. At last the Bishops (Courtenay probably the most active among them) stirred up the Archbishop of Canterbury, Simon Sud¬ bury, who but for the pressure put on him would have preferred a quiet life, and Wyclif was summoned to appear at St. Paul’s on February 23. He obeyed the summons, but not after the fashion of one who has to humble himself before men in authority. He was accompanied by Lord Henry Percy and the Duke. They forced their way violently through the crowd assembled in the Cathedral, in spite of the rebuke of the Bishop of London, who declared he would have re¬ fused them entrance had he expected such behaviour. Having reached the Lady Chapel, where the Court was to be held, the Duke and Barons took their place beside the Bishop, and Lord Henry Percy bade Wyclif be seated. He had need of a soft seat since he had many things to answer.” Courtenay not un¬ reasonably insisted on his standing while his cause was being tried. This led to a quarrel, in which the Duke joined; but in strong language the Bishop was a match for the two. Some hasty words of the Duke’s caused an excitement among the 1 Chronicon Anglise, 115. My narrative here is mainly an abridgment of that in the Chronicon. 2 These charges seem to he fairly stated, with the reservation that by “ temporal lords ” must he understood the government of the state, acting for public purposes. 2 Wyclif’s strongest supporters seem to have been among the gentry. “ Oo comfort is of kny^ttis,” he says, “ ])a,t ]>ei savoren myche ]7e gospel and ban wille to rede in Englishe }>e gospel of Cristis liif.”—Sermon Ixvi. (S. E. W. i. 209.) Until he sent out his poor preachers, he could only appeal to those who had wealth to get books and education to read them. FAILURE OF THE PROSECUTION. XI crowd of citizens, and in tlie tumult the Court broke up without having accomplished anything.^ Dr. Shirley attributes all these proceedings to the Bishops’ wish to strike at John of Gaunt through his client, and this may well have been one among several motives that urged them to action. Yet apart from this they had reasons enough for desiring to silence Wyclif. To say nothing of the hatred that greedy men bear to those who threaten their gains (and there was much greed among the higher clergy), we cannot doubt that the mass of churchmen, then as always, wished to see the Church increasing in wealth, honour, and worldly in¬ fluence.^ How could they but be shocked at a priest who aimed at stripping the Church of endowments, and reducing its prelates from the magnificence, in which they vied with the greatest nobles, to a simple life, where the only rivalry should be in poverty and humility ? If the Bishops were slow to act, it was probably because they knew how strongly Wyclif was sup¬ ported, and dreaded the storm which they were sure to arouse; and it may even be true, as Walsingham tells us, that it needed the Pope’s command to goad them into activity. In any case this first move had failed. It may have had the result of making Lancaster more unpopular, but it left Wyclif’s position at least as strong as before he was attacked. News must soon have reached Rome^ that the heretic had baffled the attempt to silence him, and that the assault must be renewed in a more formal and deliberate manner. Nineteen, conclusions attributed to Wyclif were selected, and condemned as erroneous or heretical.^ It is probably to the time when this I 1 Walsingham, whose account is much shorter than that in the Chronicon, differs materially on two points. He says that the prosecution was due to the orders of the Pope, and that the result of the Council was that the Archbishop imposed silence on Wyclif.—Wals. i. 325. ^ A good example of such feeling in an honest churchman is Laud’s exultation at the appointment of Juxon as treasurer, “ and now if the Church will not hold up themselves under God, I can do no more.”—Quoted by Mr. Gardiner, Personal Government of Charles I., ii. 246. 3 Gregory had arrived there from Avignon in January. ^ These were picked out from a list of about fifty which had been sent to the Curia. —Appendix to Chron. Angliee, p. 396. It is to be regretted that due honour has not been done to the senders. One of the most interesting and most hopeless problems in this matter is, whence came the first impulse to a prosecution. XU PAPAL BULLS AGAINST WYCLIF. list was being prepared, and when the Bisbops, smarting under defeat, were looking forward to their revenge, that we must assign an outburst of the Bishop of Bochester, who told Wyclif in Parliament that his conclusions had been condemned by the Curiad The Roman Court had evidently determined that the work should be done effectively this time. A series of bulls was sent over to England. One was addressed to the Eniversity of Oxford, and ordered that Wyclif should not under any pre¬ tence be allowed to defend his evil teaching, but should at once be arrested and delivered to the Archbishop of Canterbury or the Bishop of London. To these two prelates came three other bulls; one enjoining them to warn the King and nobles against Wyclif’s errors ; another commanding them to secure Wyclif at once, and examine him as to the doctrines of which he was accused, to send to Rome a report of the examination, and keep him in chains until the Pope’s pleasure was made known. In case they should be unable to carry out these instructions, the third bull instructed them to summon Wyclif to appear in the Papal Court for judgment within three months. A fifth bull was addressed to the King, praying him to facilitate the execu¬ tion of the others.^ The bulls do not seem to have met with an eager welcome. The Bishops were probably disheartened by their recent failure, and saw that the times were unpropitious, for the King was on his death-bed and Lancaster was the chief power in the State,^ so they lay by for awhile and made no attempt to execute their commission. True, soon after Richard’s coronation, Lancaster withdrew from public life for a short period ; but the government was not more favourable to Rome than before. At this very time, when Wyclif was under the shadow of the papal con¬ demnation, the Great Council asked for his judgment on the question whether they could rightly refuse to allow money to be carried out of the realm in spite of the Pope’s demands. His ^ Unde episcopus Roffensis dixit mihi in publico parliamento stomachando spiritu, quod conclusiones meae sunt dampnatae, sicut testificatum est sibi de ciuia per Instru- mentum notarii.—De Ecclesia, c. 15 ; quoted by Lechler, i. 332. The bulls are in Walsingbam, i. 345, and Chron. Angliae, 174. 3 The bulls were dated May 22nd. Edward III. died June 21. THEIR RECEPTION AT OXFORD. Xlll answer is uncompromising.^ He does not merely allow that they may refuse, he insists that they are bound to do so. As to the dangers attending such a course, it is not likely, he says, that the Pope will lay an interdict on England ; and “ even if the disciple of Antichrist should break forth into such madness, one comfort is that such pretended censures are not binding before God.’^^ He goes on to urge that the superfluous wealth of the clergy should be withdrawn from them, and what is left so used as to establish true peace in the Church. This indirect challenge was bold enough ; and soon afterwards, at the meeting of Parliament, Wyclif laid before it a pamphlet in which he enumerated the charges brought against him, and defended himself on each.^ To the public he appealed in another tract, written anonymously, specially directed against the validity of un¬ just excommunication, which if allowed, he saj^^s, would set the Pope above God, and ruin the Christian Church.^ Seven months after the date of the bulls the Commissaries plucked up courage to proceed. On December 18th they sent down a letter to the University, inclosing the Pope’s bulls, and ordering their execution. The University was to gather all possible informa¬ tion concerning the conclusions and send it on to the Bishops, while Wyclif w’as to be cited to appear before them after thirty daj^s.^ Immediately on the receipt of the letter, a congregation was held to consider what course should be taken. Wyclif and his friends maintained that to imprison him at the Pope’s request would be to allow the Pope’s rule in England. On the other hand, it was generally felt that the papal command could not be entirely disregarded, and the Yice-Chancellor (a monk) 1 Printed in Fasc. Ziz. p. 258. 2 Sed snpposito quod Antichristi discipulus prorampet in tantam vesaniam, ununi solamen est quod tales praetensse censurse non obligant quoad Deum.—F.Z. 265. This is a reaffirmation of the doctrines condemned in Conclusions Nos. 8, 15. 3 Fasc. Ziz. 245. ^ De Condemnatione XIX Conclusionum. — Fas. Ziz. 481, etc. To these tracts of defence and counter attack we may add one on the oath taken by the Papal Collector in 1372 (see above, p. viii), where Wyclif urges that the Collector should be looked after more strictly and made to keep his oath. We cannot fix an exact date to this tract, but it belongs to the beginning of Richard’s reign. Printed in Lechler, ii. 576. 5 The letter is in Lewis, Appendix No. 17, p. 314. XIV THE PROSECUTION IS STOPPED. ordered Wyclif to remain a prisoner in Black Hall.^ The con¬ clusions were then submitted to the regent masters in Theology, and these gave in their opinions to the Chancellor, who deter¬ mined on their behalf that the conclusions were true, but likely to cause scandal.^ The writer to whom we owe this account goes on to say that Wyclif proved the truth of the conclusions before the Archbishop and the Bishop of London, who requested him to cease from discussing the subject of them.^ We may doubt whether his unaided arguments would have been so con¬ vincing, but he was strongly supported. The London populace, which had now rallied to his support, broke into the chapel at Lambeth and interrupted the proceedings. What was of far more weight, the Princess Joan sent a message forbidding any decision against Wyclif, which struck such terror into the Bishops that they became as a man that heareth not, and in whose mouth are no reproofs.^ And, as if this interference had not sufficiently indicated the leanings of the Court, the Yice- Chancellor of Oxford was called to account for his partial obedience to the Pope’s commands, was thrown into prison for a time, and compelled to resign his office.^ Soon after¬ wards the Pope died, and no further action was taken upon the bulls. It may be supposed that Wyclif was not cowed by this prose¬ cution. He drew up a summary of his opinions in thirty-three conclusions, which he circulated in Latin and English, and which were in some wav forwarded to the Boman Court. Yet he had to be careful for his personal safety, and did not appear when cited again, for he had been told that the Arch¬ bishop had applied to him the text, a little while and ye shall see him, and again a little while and ye shall not see him.” He adds that many are taught (he knows not by whom) that it ^ The imprisonment was evidently merely formal, and it seems likely that Wyclif lodged at Black Hall. There may have been two Halls of that name, as in Mun. Acad. (p. 240) we find mention of a “ little Black Hall.” 2 Eas veras esse sed male sonare in auribns auditorum.—Eulogium Historiarum (continuation), iii. 347. 3 The paper presented in his defence is in Chron. Anglise, 184, Wals. i. 357. Chron. Angliae, 183. Wals. i. 356. ® Eulogium Historiarum, iii. 348. THE GREAT SCHISM. XV would be a work of charity to put him out of the way by buruin-g or otherwise.^ A novel ferment was now introduced into W 3 ^clif’s active mind. Urban YI. had been Pope only a few months when the Cardinals, alienated by his fierce temper and desirous to return . to Avignon, elected an Antipope, Clement YII. The rivals at once began to contend by force of arms for the spiritual father¬ hood of Christendom. Each proclaimed a crusade, offering unheard-of indulgences to all who supported him, and pardon- mongers spread abroad "”gh Europe, vaunting their wares with a cynicism uuouijjaoo^a. by Tetzel.^ No wonder that Wyclif was deeply moved, and that we may now mark a new departure in his teaching. Hitherto, however severely he spoke of the Pope and the Curia, he had acknowledged the primacy of the Poman See ; now he began to proclaim that the Church would be better without a Pope. Nor is the change in him confined to an alteration in his views as to the constitution of the Church. Hitherto we have seen him mixed up with practical politics, taking part in them from the ecclesiastical side and for religious purposes, but as councillor or pamphleteer urging, sup¬ porting or defending the policy carried out by lay statesmen. Henceforth he withdraws into the purely religious domain, and contents himself with striving by personal influence and writing to purge the Church of abuses, and induce his country¬ men to purer and more spiritual views of religion. "VYe must not, however, exaggerate the change in him, which was prob¬ ably unconscious. In relating the middle period of Wyclif’s life, the biographer necessarily dwells on the moments when his, subject comes out into full light and shows himself engaged in action, and passes over the unrecorded private life, and that quiet work of influencing friends and disciples, which may have been the most important of activities. In the lives of most men of letters the years are marked by the succession of books, but ^ See the quotation from the De Yeritate Sanctse Scripturee in Fasc. Ziz. xxxiv. 2 Dicebatur enim qnod quidam de Commissariis suis asserebant quod ad eorum praeceptum angeli de cselo descenderent et animas in purgatoriis locis positas de poenis eriperent et ad caelos absque mora deducerent.—Knighton, 2671. Compare the account of the proceedings of the Cardinal of St. Praxed.—Wals. i. 452. XVI WYCLir’s POOR PRIESTS. j altliough the mass of Wyclif’s work shows that his literary pro¬ duction was unceasing, we are still unacquainted with the details of it. We cannot date with certainty any of his books written before 1378, and until his works are printed we cannot hope to range them even approximately in order, or to trace their rela¬ tion to his active life. But in spite of all difficulty as to dates, we cannot doubt that by this time he had set his hand to two great tasks of a purely religious character—the training of his poor priests, and the translation of the Bible. Wyclif’s aim in instituting the poor priests was to supply the defects of the existing parsons, who too often, after collecting their tithes and dues, held the saying of services to be their only duty, and left their flock without preaching or spiritual instruc¬ tion. The want had long been felt, and the mendicant orders were founded in the attempt to meet it. Preaching had been the distinctive work of the Dominicans, while the Franciscans had settled in the worst and most neglected parts of the towns and had laboured assiduously among the poor. But societies which lived by begging were always tempted to win popular favour in unworthy ways, and before the end of the fourteenth century the friars had won an unenviable reputation, which may be read in every storj^'-book or satire of the time. The task that they had failed in was yet to be done, and Wyclif tried to train men to do it. To be poor without mendicancy,’’ says Dr. Shirley, to combine the flexible unity, the swift obedience of an order, with free and constant mingling among the poor, such was the ideal of Wyclif’s simple priests.” ^ And he goes on to suggest that, if Wyclif had died before his denial of transubstantiation, ‘‘ his name might have come down to us in another form, and miracles have been wrouo-ht at the tomb of their founder by the brothers preachers of St. John Wyclif.” In this last suggestion Dr. Shirley scarcely does justice to Wyclif’s practical insight. The tendency of all human things to crystallize into set forms might have made the poor priests into an order, but if so the spirit and intention of their founder would have been lost. JSTo formal initiation, no irrevocable ^ Fasc. Ziz. xl. I TRANSLATION OF THE BIBLE. XVll I Yow, indeed no vows at all, seem to have been required from these disciples of his. He set before them his ideal of the Christian ministry—voluntary poverty and faithful preaching— and urged them to act upon it. Their itinerancy was but an accident of the time, a means of meeting the difficulties that they were to encounter; ^ and to bind them by vows or special observances would have been directly contrary to the freedom of the gospel as Wyclif preached it. It must be noticed that Wyclif^s views on this point are quite as important from the ' practical side as from the ideal. If you look upon an order or a rule of life as higher and more holy than others, you will naturally wish to attract men to it, and dread to injure them by exclusion; you will attempt to fortify them by vows and all other safeguards against falling back into a lower state ; and in consequence you will be burdened with a number of adherents who have no real vocation, and are constantly seeking to adapt the rule to their requirements, instead of trying to live up to it.^ Wyclif had before him the history of all the religious orders as a warning against this danger, and he seems specially to have shunned this rock which had been so fatal to them.^ I take it that in the poor priests we are not to see the attempted foundation of a new order, but an effort to excite and utilize the energies of individuals who had come under Wyclif’s influence. Of his other religious task, the translation of the Bible, I need say little; its consequence to English religion and the English tongue is generally recognized. We have but to look at the long list of MSS. given at the beginning of Forshall and Madden’s great edition,^ and to remember that these are but 1 See the tract, Why poor priests have no benefice, No. XVI., especially the close, and the De Officio Pastor ah, NolkXXVII. 2 ‘ ‘ And ]?is is a gret disceit of J^e fend under colour of perfeccion and chastite. For he stire)? men to hei^e poyntis of perfeccion when he knowij? or supposij? hem unable.”—S. E. W. hi. 190. 3 “ It is licly ]7at Cristis preestis, Jiat stooden til Jiat monkes comen, tiuneden to myche fro Cristis lawe and monkes lyveden jjan wel heter. But J>es monkes stoden awhile, and turneden soimer to coveitise; and aftir monkes camen Jies chanouns ; and after chanouns camen freris. And so greet defaute was in prestis bifore J^at j^es newe ordris camen in. But as J^es newe ordris changen in clojjis, in hokis, wij? ojier ritis, so jjei varien in Goddis office fro ]?at ]>at Crist bad his preestis do.”—The Church and Her Members, S. E. W. hi. 345. ^ There are 170 numbers. Xvlii ATTACK ON VARIOUS CHURCH PRACTICES. the gleanings, after time, neglect, and the zeal of the inquisitor have gathered in their harvests, and we see how widely the translation was disseminated ; how eagerly men caught at the opportunity of reading the Bible in their mother-tongue. These labours, even without the further evidence supplied by his books, are enough to show that when most engaged in politics Wyclif’s aim was religious reform, and that he was not merely an ecclesiastical agitator. Many causes may have combined to withdraw him from the political arena. Dr. Shirley suggests tliat IJrban’s removal from Avignon, and still more his quarrel with the King of France, had restored the popularity of the Papacy, and that Wyclif was no longer supported against Pome by the national feeling ; but the strong petition against provi¬ sions and Urban’s abuse of them in the parliament of January, 1380,^ shows that the English jealousy of the Curia was not overpast. Probably as Wyclif became more and more involved in theological controversies, his eagerness as to public affairs decreased ; while the passions which he had roused against him made him less valuable as an ally or an agent. We shall presently see cause to believe that he had no"" forfeited the favour of his powerful protectors. I The immediate effect of the Great Schism, and the quarrels I which accompanied it, was to bring W37^clif into undisguised I opposition to the Papacy as an institution ; and once fairly ; started in his campaign, he directed his assault against the ^ whole line of the Church system then existing. The luxurious and worldly lives of monks and prelates; the prevalence of unworthy influence and simony in the presentation to benefices; the gross abuses of the bishops’ and archdeacons’ courts, especi¬ ally the practice of exacting fines for incontinence and other sins instead of requiring amendment; all these gave wide scope for denunciation. Even the most orthodox reckoned such thinofs wrong, and men who were canonized saints had inveighed against them as bitterly as Wyclif; but there was this novelty in his method that, instead of laying all blame on individuals, he looked for the root of the evil in the authorized constitution and ^ Eot. Pari. iii. 82. ABSOLUTION AND INDULGENCES. XIX practices of the Church. Thus when he attacked the luxury of the prelates, he did not content himself with lamenting that his contemporaries had fallen so far from the apostolic standard, but denounced the principle of endowment, introduced as he be¬ lieved by Constantine, and urged the rulers of the State to take away the riches which corrupted the Church. He found another | weapon against the dominant hierarchy in appealing to the pres- byterian constitution of the primitive Church, in which bishops and priests were the same.^ The bishops, he says, have reserved to themselves confirmation, ordination, and the consecration of places, but such reservations hinder and do not profit the Church.^ Against the grossly superstitious customs of the day 'W’yclif^s method was the same. The root of almost all these was a belief in the unlimited effect of the priest’s absolution, and in the power of the Church to grant indulgences. Without this the pardon-mongers would have gone away empty; the shrines would have remained unvisited ; no throng of pilgrims would have poured money into the Roman treasury ; no gold and jewels would have been lavished at Walsingham and Canter¬ bury. Wyclif declared that only true penitence and confession to God were needed to gain his pardon, and that the enforcement of private confession was a mischievous practice of late intro¬ duction. He scorned as a fiction the doctrine of saints’ merits laid up in reserve at the disposal of the Pope.^ All merit, he ^ Sed unum aiidacter assero, quod in primitiva ecclesia ut tempore Paidi sufEecerunt duo ordines clericorum scilicet sacerdos atque diaconus. Secuudo dico quod in tempore apostoli fuit idem presbyter atque episcopus.tunc enim nou fuit adinventa distinctio papse et cardinalium, patriarcharum et archiepiscoporum, episcoporum et archidiaconorum, officialium et decanorum cum ceteris officiariis et religionibus pri- vatis quorum non est numerus neque ordo.—Trial, lib. iv. cap. 15, p. 296. 2 Itaque omnes operaciones concernentes sacerdotes cesarios, in quantum tales, non proficiunt directe ad beatitudinem, sed impediunt vel retardant. Et ita est de tribus dignitatibus sive ofliciis que episcopus sibi servat; que sunt juvenum confirmacio, clericorum ordinacio et locorum consecracio.—Dialogus, c. 24, MS. Asliburnham, 1 3 And so )iis fonned fantasye of spiritual tresour in hevene, jiat ecbe pope is maad dispensour of >is tresour at bis owne will, >is is a lijt word, dremed wij^outen ground. For Jjanne ecb pope scbulde be lord of J^is bevenly tresour, and so he schulde be lord of Crist and oj^ere seyntis in hevene, je, ^if he were a fend, as was Judas Schariot. Lord ! whi schulde God of hevene make )?is fend such a lord ? sij? it is propre unto God to dele such meritis, and alle meritis Jjat be}? in hevene be]? fully rewarded, so ]?at none is ydil, but nedlyche mut be do.—De Pontificum Eonianorum Schismate, S. E. W. iii. 262. XX TRANSUBSTAXTIATION. says, is in the hands of God, who keeps to himself the distribu¬ tion of it. hTot only so, but the Pope cannot know the real state of a man, and may grant pardon to one who is in mortal sin, and unable to profit by the gift.^ With indulgences went all the cognate practices: letters of fraternity, special prayers, masses for particular souls. That these things were widely abused was evident to all, and many a parish priest and prelate would have been glad to see some check placed upon the friars, who were the worst ofi'enders. The evils might have been partially restrained by stricter discipline and the withdrawal of exemptions; but they could be ended only by uprooting the doctrines of which they were the outgrowth. Wyclif seems to have grasped this fact, and to have worked more strenuously against the various forms of indulgence and assigned merit than against any other tenets of the Church. His sagacity was vindicated when, after a century and a half, during which the orthodox reformers had proved their impotence, Luther selected the same point for his first and deadliest assault. It is not necessary to discuss the minor points in which Wyclif departed from Church tradition, and we may pass on to the great development which marked his last years—his attack on the doctrine of Transubstantiation. Here he was upon new and dangerous ground. Hitherto he had been able to appeal to the moral sense of the laity, and had sometimes been sup¬ ported by their prejudices and passions. They might care little for the doctrine of Dominion in its scholastic form, but they welcomed eagerly the bold assailant of the outrageous claims and exactions of the Papacy ; and this all the more when the Pope was French and an enemy. The magnificence and "world- liness of the prelates, the extortions and abuses of the ecclesi¬ astical courts, evidently wanted reform, and there was no need to look closely into the grounds on which reform was urged. Even when Wyclif ventured into a more dogmatic region ; when he questioned the priestly power of absolution and the Pope’s ^ N’ec indulgenciis debemus credere, sicut nee papa vel sua curia, cum nescit si ista persona cui concedit dictam indulgenciam sit dampnanda; sicut nec scit si sit voluntatis dei concedere quod ipse annuit sic iu bullis.—Dialogus, c. 13, MS. Asbb. If. 103(5>. TRANSUBSTANTIATION. XXI authority in purgatory; when he struck at indulgences, special masses, and the numberless devices for making money do the work of goodness and setting future blessedness up to sale, he had still on his side the spiritual instincts of his audience; he was in many cases censuring abuses which were against the authoritative teaching of the Church, although supported by almost all her officers. In the campaign on which he now entered no such appeal to the interests of morality could serve his turn. The doctrine which he impugned was the result of a constant and instinctive desire on the part of the Christian Church to heighten the dignity of its central act of worship, combined with an un¬ shrinking intellectual analysis. It had been the business of the schoolmen to find a rational and logical theory corresponding to the highest utterances of mystical devotion. The popular mind, intolerant of subtleties, knew nothing of substance or acci¬ dents, and when Wyclif raised a question as to the nature of the consecrated bread, his opponents accused him of denying Christ’s presence in the host, while his followers fancied that they settled the question by saying that any one could see the host was bread, and the very mice knew it for such.^ This simple appeal to the senses may have attracted some partisans, but the publication of novel ideas on such a point was certain to give ofience to many devout persons, who felt as if the dignity of the sacrament was attacked. One is naturally led to ask what motives impelled Wyclif to this course, and the inquiry is of equal interest whether he be regarded as an earnest reformer or a hunter after popular favour. Perhaps the simplest and most direct way of getting at the truth is to take his own account of the matter : “Of all heresies that have ever sprung up in the Church, I think none was ever more cunningly brought in by hypocrites or cheats the people in more ways than this; for it robs the people, it makes them commit idolatry, it denies the faith of Scripture, and in consequence by unbelief provokes ^ Wyclif himself throws this as a taunt against his opponents, “Mures autem hahent servatam notitiam de panis substantia sicut prime, sed istis infidelibus istud deest, etc.”—Trial, iv. 5, p. 260. Xxii GROWTH OF WYCLIF’s OPINIONS. the Truth in many ways to anger.” ^ This vehement denunci¬ ation, when translated into plain fact, seems to mean that the current doctrine led the people into an excessive and supersti¬ tious reverence for the elements of the Sacrament, and that this superstition was made the means of increasing the power and gain of the priesthood. It may be supposed that this is only the moral colouring which a controversialist tries to throw over a cause adopted for other and lower reasons. The decision on this point must depend on the bias of the judge ; but in support of Wyclif’s statement it may be noted that his opponent Tys- sington allows that the language used by controversialists might, if spoken before the people, lead them to heathenish notions.^ I believe that if we look back to Wyclif’s earlier utterances on this subject, made before he had come into colli¬ sion with the orthodox opinion, we may trace the gradual de¬ velopment which led him to heresy. In a sermon preached, I believe, in 1367, he speaks of various errors relating to the host, and goes on : “ It seems enough for the Christian to believe that the body of Christ is in some spiritual and sacramental manner at every point of the consecrated host, and that next after Grod honour is to be chiefly rendered to that body, and in the third place to that sensible sacrament, as to an image or tomb of Christ.” ^ This passage, as indeed the whole of the sermon in which it occurs, shows a disposition to dwell upon the spiritual side in preference to the logical or dogmatic account of the Sacra¬ ment. Such a disposition, not in itself incompatible with ortho¬ doxy, was likely to be strengthened in him by a philosophical ^ Trialogus, ir. 2, p. 248. 2 “Non tamen vulgariter et coram laicis conceditur communiter videri ant sentiri, nisi cum hac determinatione in forma et specie panis; ne populus pronus ad idolatriam, nesciens distingnere inter sensibile in se et sensibile in alio, credat speciem panis, ant aliud quod immediate et in se sentitur, esse corpus Cbristi; et sic, ut dictum est, turpiter paganizent.”—Ease. Ziz. 173. 3 Multi ex dicto isto capiunt occasionem erroris, putantes hii quod panis est corpus Cbristi, hii quod panis fiet et est corpus Cbristi, bii quod panis convertetur in corpus Cbristi per desicionem (sic) panis secundum quamlibet ejus partem, et sic de multis ficticiis ex quibus infideles despiciunt fidem nostram. Videtur igitur satis esse Cbristiano credere quod corpus Cbristi sit quodam modo spirituali [et] sacramentali ad omne punctum bostie consecrate, et quod illi corpori sit post deo honor principaliter tribnendus, et tercio loco illi Sacramento sensibili tanquam ymagini vel sepulcro Cbristi.—Early Sermons, No. XX. *MS. Lambeth, 23. THEIR CONNEXION WITH HIS PHILOSOPHY. XXlll difficulty in satisfying himself as to any theory of transubstanti¬ ation. On this point there is a connexion between his earliest and latest doctrines, which seems hitherto to have escaped the notice of his biographers. In one of his early works, ‘ De Ente,’ a treatise of 350 closely-written folio pages, the last four chapters bear the sub-title ^ De Adnichilacione,’ and are devoted to proving that it is not in the power of Grod {i.e. is not in accord¬ ance with his nature) to annihilate anything.^ Here, however, the orthodox doctrine of the Host has to be dealt with as an exception. If, as was generally held, the substance of the bread ceased to be at consecration, annihilation was taking place daily, and the denial of it was an open heresy. For a time Wyclif got over the difficulty by saying that “ the substance of the bread is not annihilated, since its accidents remain, although it is changed as to its whole form.’’ ^ Such subtle distinctions were not likely to disarm his adversaries,^ or to continue to satisfy his own inquisitive and logical mind. A curious account of the changes in his opinions is given by his opponent Wood¬ ford, writing after his death : “ While the said Master John,” he sa 3 ''s, “was a sententiary'^ at Oxford, and even a responding bachelor,^ he held publicly and in the schools that, although the sacramental accidents were in a subject, yet that the bread ceased to exist at consecration. And being much questioned as to what was the subject of those accidents, for a considerable time he replied that it was a mathematical body. Afterwards, when this position had been much argued against, he answered that he did not know what the subject of the accidents was, yet he asserted clearly that they had a subject. How in these 1 ^ I have tried to read these four chapters, hut have to confess that the double crahbedness of contractions and scholastic reasoning make me unable to follow a good deal of them. Dr. Shirley has given some quotations from them in the preface to the Fasciculi Zizaniorum. 2 Substantia panis in eucharistia non annihilatur, propter remanentiam accidentium licet ipsa corrumpatur secundum totam formam.—F. Z. Ivii. ^ Among a list of heresies “ quas prime jactavit in aera ” is “ Quod Deus non potest annihilare creaturam.”—F. Z. 2. Dr. Shirley says that this doctrine had been actually condemned by Archbishop Langham (F. Z. xxvii) ; but he quotes no authority, and I have not yet met with the statement elsewhere. ^ A student who had reached the period when he might lecture on the sentences, after which he might take his degree of B.D. ^ A B.D. of two years’ standing. Xxiv DATE OF THE ATTACK ON TRANSUBSTANTIATION. articles and in his confession he lays down expressly that the bread remains after consecration and is the subject of the acci¬ dents/’ ^ This account is no doubt substantially correct. Wood¬ ford’s view of Wyclif is that of a heretic cunningly preparing his way and gradually increasing in audacity. A more sympa¬ thetic observer will see in the same facts the signs of a gradual and irresistible change, due to logical necessities which he shunned facing as long as possible. Had he been a solitary student he might have shunned them all his life ; but, exposed to the conflict of the Schools, he was driven to find an expla¬ nation, and was too honest to maintain any which did not satisfy his own mind. When pressed he could not but see that to speak of a mathematical body as a substance was a scholastic figment; and not less artificial was the explanation that the substance in which the accidents of the host existed was a quality or a quantity.^ Arrived so far, the next step was to fall back on the language of the Bible, and assert that since the bread was said to he Christ’s body, the host was both bread and the body of Christ. This, however, was but the original statement of which the Church dogma was the explanation ; the inevitable question was how the host could be both at once. Wyclif’s reply came in short to this, that the presence was sacramental; that in some special way, which he could not define but which was not dimensional or corporal, Christ was present according to his promise. He threw on his opponents the charge that they denied the host to be either bread or Christ’s body. Not bread, for its substance was gone, and all that remained was whiteness, roundness, etc.; not Christ’s body, for, though they said that the body was at every point of the consecrated wafer, they did not admit that it was the wafer, or that the visible whiteness and roundness were accidents of the body. It seems probable that Wyclif began to maintain these views publicly at Oxford in 1380. He was at this time in the thick of 1 P. Z. XV. note 4. 2 Fratres autem prudenciores sustinent quod ista hostia consecrata sit nichil in forma nicliili. Nichil quidem est, quia vel est quantitas ut dicant predicatores, vel qualitas ut dicunt minores, vel aggregacio ex eisdein.—De Sermone Domini in Monte, c. 29, MS. T.C.C. 364^;. PROCEEDINGS AGAINST WYCLIF AT OXFORD. XXV a controversy on the lawfulness of the religious orders, on sturdy begging, and on the duty of monks, imposed even by their rule, to labour with their hands.^ Doubtless his opponents were glad to draw him upon ground where they were the champions of Church doctrine rather than of their own practice. He soon formulated his opinions and committed himself to three conclu¬ sions,^ which afterwards formed the base of the Archbishop’s condemnation. The Chancellor of the IJniversitv, William Berton, was an old adversary,^ and seized his opportunity. He called together some doctors of theology and civil law, who unanimously condemned the novel teaching as heretical, and issued an order forbidding any one to maintain these assertions either in or out of the Schools. The condemnation was published in the School of the Augustines at the very moment when Wyclif was lecturing in support of his theses. He declared that neither the Chancellor nor any of those in league with him could alter his opinion, and appealed to the King.^ In reply, John of Gaunt came down to Oxford and ordered him to speak no more on the subject. Wyclif, instead of obeying, issued his Confession, in which he stated his position clearly.^ The University was in high excitement and a storm of pamphlets followed. The Chancellor had forwarded a copy of his condemnation to the Archbishop of Canterbury, doubtless expecting him and the Bishops to take action in the matter; but in little more than a month Sudbury’s head was struck off by the rebels on Tower Hill, and the see was vacant until November. Meanwhile within the University the controversy took a turn favourable to Wyclif. Probably this was due to the old-standing jealousy between the Seculars and the Beligious. The quarrel, as we have seen, began with a discussion about the Orders, and the activity of the Monks and Friars may have driven their rivals to the side of ^ Compare tlie account of controversies in F. Z. 239-241 with a poem printed in Wright’s Political Poems, i. 253. A better text is given by Dr. Lechler, ii. 621. 2 F. Z. 106. 3 F. Z. 241. ^ F. Z. 114. The writer blames him for appealing to the King instead of to “pope, bishop or ordinary.” By the Statutes of the University his choice lay between King and Pope, all appeals to lower authorities being forbidden.—Munimenta Acad. 232. * Printed in F. Z. 115. XXVI WYCLIFITE PARTY IN POWER AT OXFORD. Wyclif.^ Moreover Berton’s action in inviting the inter¬ ference of the Archbishop may have roused the ready jealousy of episcopal meddling. From these or other motives the elections for the next year were favourable to the Wyclifite party, and returned a Chancellor and proctors in their interest. Things were not going so well outside, at least among the governing classes, who found much to perplex them. The itinerant preachers were going their rounds as usual, regardless of the Bishops’ prohibitions, declaiming against the friars, who were not slow to reply. The people threw themselves into the quarrel, and every sermon was an occasion for debate if not for actual fi^hting’.^ At the same time a wave of reaction, due to the rebellion of the previous year, was passing through the gentry, leading them into a fierce repression of disorder. Still there was a strong body among the Commons who charged the late disturbances on the Friars, ^ and it was probably in reliance on the support of this party that Wyclif when Parliament met laid before it seven propositions.^ In these he asserted that the King did not owe obedience to the Pope, that money ought not to be sent out of the realm to Pome, that cardinals and others should not be allowed to hold benefices without rendering due service, and that it was the King’s duty to confiscate the temporals of delinquent bishops or clerics. Beyond this he maintained that since Church endowment is the property of the poor, it might be used for State needs to prevent excessive taxation. Lastly, that the King ought not to employ bishops or curates in secular work. ^ Of twelve doctors consulted by Berton, six were friars and two monks. 2 Vix aliquis eorum prsedicaret, quin ad pugnam inter se audientes provocarentur, et scliismata in villis fierent.—F. Z. 27’^. So too: “Hoc anno (1382) fratrum elemosynae subtrahuntui', mendicantes laborari jubentur, preedicare non sinuntur, denariorum prsedicatores et domorum penetratores vocantur.”—Eulogium Hist, (cont.) p. 355. ^ See the letter of the Mendicant Orders to the Duke of Lancaster.—F. Z. 292. Jack Straw was reported to have confessed that the rebels meant to destroy all the en¬ dowed clergy, and leave only the friars alive.—Wals. ii. 10. As a countercheck to this John Ball was said to have described himself as a disciple of Wyclif.—F. Z. 273. ^ “ Scribit ad dominos et magnates.”—Wals. ii. 51. This may only mean that the propositions were circulated as a broadsheet or pamplilet among such of the nobles and gentry as were inclined to the Wyclifites. COUNCIL AT THE BLACKFRIARS. XXVll Sucli a manifesto was sure to incense tlie ortliodox party, and, if we may believe the writer of the Fasciculi, the Parliament pressed the Archbishop to make an end of these heresies^ Courtenay, nothing loath, summoned a Council to deliberate upon them. It met for business on May 21st ^ at the Dominican Convent (which stood where the Times Office now is, and left its name of Blackfriars to the neighbourhood), and unanimously condemned 24 conclusions as heretical or erroneous. Of ten denounced as heretical, the first three relate to the Eucharist, the remainder to Church govern¬ ment or endowment. The fourteen classed as erroneous deal with the power of prelates to excommunicate, the duty of preaching, and the uselessness of special prayers and reli¬ gious orders. It will be seen that, as far as doctrine was concerned, the net was spread wide; since all the leading opinions for which Wyclif was notorious are enumerated and condemned. There is however no attack on him by name. Meanwhile his supporters were busy at Oxford. On As¬ cension Day (May 15) Nicholas Herford preached a sermon in his defence, and another Wyclifite, Philip Pepyndon, was appointed to preach on Corpus Ohristi Day at St. Frideswide. The orthodox party begged that this fresh scandal might be prevented, and the Archbishop sent down Peter Stokes, a ^ ‘ ‘ Milites et alii qui congregati sunt ex parte regni et parliamenti requirebant arcbiepiscopum cum suis suffragancis ut finem facerent de talibus erroribus et hseresi- bus.”—F. Z. 272. There is some reason to suspect that the author’s wishes have coloured his narrative. Parliament met on the 7th, and the Council was summoned for the 17th, which shows rather an excess of promptitude in acting on the pressm’e of the members. But there is a stronger reason against accepting this version. To the acts of this Parliament on the Official Roll was appended one ordering the Sheriffs and other officers to arrest all wandering preachers at the request of the Bishop (Rot. Pari. III. 1243.). As soon as parliament met again at Michaelmas, the Commons prayed that this statute, to which they had not assented, might be cancelled. We may suppose that this entry was made by influential persons of the Church party to override opposition in the Commons. Courtenay needed no pressure to make him attack an old adversary. 2 Dr. Lechler says May 19th, following Netter’s narrative (F. Z. 272); but in the acts of the Council we And May 21, both in F. Z. (p. 288) and in the Lambeth Regis¬ ter. The same date, is given in Walsingham for the earthquake which took place while the Council was sitting.—Wals. ii. 66. XXVlll PETER STOKES AT OXFORD. Carmelite and a headstrong opponent of Wyclif.^ He arrived on the eve of the feast (June 4th) and presented his letters to the Chancellor. Next morning he was to proclaim the con¬ demnation from the pulpit of St. Frideswide, and went to execute his commission, but he found Hepyndon already in possession. The Chancellor was present in state, with the mayor of the town and an armed guard, while in the Church were some twenty men with arms concealed under their robes. Stokes, conscious that many errors remained for him to confute, did not yet desire martyrdom, so he sat trembling till the Chancellor and Hepyndon had gone off together, and then slunk away. Next day he called on the Chancellor to verify his powers, and received an assurance that he should be helped in his task if the University would allow it. Stokes placed no faith in fair words. What would be done he could not tell, but he knew he was in danger of his life, and besought the Archbishop with tears not to allow him to perish.^ A few days later (Tuesday, June 10) he mustered courage to dispute in the Schools in opposition to Repyndon, but even then he saw or fancied a dozen opponents with hidden weapons, and expected to have been slain before he could leave his chair. It must have been a relief to the timid inquisitor to receive, on the same dayj letters recalling him to the Archbishop. Rigge, the Chancellor, was already in London, and at the second meeting of the Council he was called upon to justify himself. There is no reason to suppose that he really held Wyclifite opinions. He was one of the twelve Oxford doctors who condemned Wyclif’s doctrines on the Eucharist when they were first broached,^ and ^ The Lollard poet gives a description of him— Tunc accessit alius, Stokis nominatus, rufus naturaliter et veste dealbatus, omnibus impatiens et nimis elatus et contra veridicos dirigens conatus. with an 0 and an I sub tarn rubra pelle ■ animus non habitat nisi mixtus felle.—Lechler, ii. 631. 2 Unum autem venerabili paternitati vestrse, si placet, notifico ; quod in hac causa nihil ulterius aiideo facere metu mortis. Unde et flebiliter vestrum implore praesidium ne occasione hujus causae vel ego, vel socii mei, jacturam patiamur corporis atque vitae.—Letter from Stokes to the Archbishop, F. Z. 301. , 3 F. Z. 113. WYCLTFITE PARTY CRUSHED. XXIX his recent support of the Reformers, in which he was evidently backed by the University, was probably due to the corporate jealousy of the friars^ and bishops. In the present case the University could count on support from neither King nor Pope and resistance to the hierarchy was unavailing. Rigge gave way at once. At the intercession of the Bishop of Winchester he was pardoned, and enjoined to prevent Wyclif and his followers from preaching or performing any scholastic act until they had purged themselves of the charges hanging over them.^ He pleaded that he was afraid to execute the commission forced upon him, but his excuses were not allowed. His publication of the condemnation excited a storm of anger^on the part of the seculars, who declared that the religious wished to ruin the University. The anger however was helpless, the corporate resistance of the University was crushed, and it re¬ mained only to deal with the individual offenders, who appealed in vain to the Duke of Lancaster, and were left to struggle hopelessly against the whole force of Church and State. In a few months all the Oxford leaders except Wj^clif had been dealt with.'^ Strangely enough, we have no account of Wyclif during all this time. Knighton indeed says that he appeared before the bishops in Oxford and recanted, but the text of the recantation, as given by Knighton, is a strong assertion of the original heresy while the records of the Council which tell us all about the other heretics are silent as to Wyclif. It is to be ^ The Lambeth Eegister gives a curious proof of the intensity of this jealousy. After Repyudon and Aston had recanted publicly before the Convocation which met at Oxford in November, Eigge, as Chancellor, accused Peter Stokes and two other friars of heresy. Their defence was that they had supported the false propositions only as a scholastic exercise. The Archbishop, “ videus gravem discordiam inter Universitatem et religiosos exortam fecit eos Kcet cum ditlicnltate Concordes, et dimi- sit eos in pace.” 2 Wyclif, Herford, Eepyndon, Aston, and Bedeman are mentioned by name.— 'F. Z. 310. 3 Bedeman recanted Oct. 18th, Eepyndon Oct. 23rd, Aston Nov. 20th. Herford disappeared, and most probably went to Eome and was imprisoned there by the Pope. ^ Holler, Anna v. Luxemburg, p. 81, says that we may take the positive assertion of Knighton as to the recantation, and suppose that a wrong document was copied by mistake. One must have made up one’s mind which way the facts ought to he to assert them on such authority. XXX WYCLIF AT LUTTERWORTH. noticed that throughout these transactions of 1382 ^ he had been in the background, and it is possible that he had already retired to Lutterworth, but this alone would not have saved him at a time when his followers were hiding to avoid arrest. He once makes an allusion, which may possibly refer to this time: ‘‘ I have pledged myself,” he says, “ not to use out of the Schools the term substance of material bread and wine.”^ This sounds as if he had been called to account, and had been dismissed on undertaking some formal conditions as to future controversy. But the form is not suitable to a man who was prohibited from all scholastic acts, and the passage may allude to the silence enjoined at an earlier period by the Duke of Lancaster.^ Why Wyclif was allowed to escape so easily is a puzzling question, and I cannot think that Dr. Lechler has accounted for it by the supposition that public feeling was favourable to him and prevented severe measures. More probably he had still powerful protection at Court, but if so it is curious that no chronicler makes any complaint of interference on his behalf. One last supposition is that he was already attacked by the paralysis which first struck him about two years before his death.^ Whatever was the cause of his impunity, it seems that the condemnation of his doctrines had no direct effect upon him, except perhaps in driving him from Oxford. Evidently neither actual nor threatened evils made him bate one jot of heart or hope. His doctrines had been condemned, his friends scattered and silenced, and he was worn with age and palsied, yet in the prosecution of his work neither courage nor energy failed him, and his literary activity during this last period of his life would have been wonderful even in a man of full strength. Tracts, Latin and English, came in quick succession from his pen, and, as if these were not enough to occup}" him, * We learn notliing of Ms doings from the narrative in F. Z. 272-333, and Bepyndon and Herford are the heroes of the Latin poem already quoted. Trial, iv. 36, p. 375. 3 F. Z. 114, see above p. xxv. ^ “ Iste Wycleff fuit paralyticus per duos annos ante mortem suam, etc.” This passage comes from an accoimt of Wyclif’s death, given by Gascoigne on the authority of John Horn, who had been Wyclif’s curate for two years.—Printed in Lewis, 336. SECOND CITATION TO ROME. XXXI he gave in the Trialogus a complete and orderly summary of his doctrine, starting from the highest topics of abstract theology and coming down to details of doctrine and Church government. In his retirement at his quiet rectory of Lutter¬ worth he could no longer exercise any immediate influence on the rulers of the country, but he watched with interest the course of events, and was strongly moved to indignation by Bishop Spencer’s Flanders Crusade in 1383, an expedition as blundering in its management as it was immoral in the purpose and method of its undertaking. He recurs to it again and again, with an iteration which now at least is wearisome, some¬ times dwelling only on the evils it had caused directly, more often on the scandalous traffic in indulgences by which money had been raised for its support. This enables us to date many of his later works, but otherwise there is little change to be noticed in him unless it be a more fixed and fervent conviction of the corruption of the Church and of the need of reform. Outwardly his life was uneventful, but one doubt still hangs over the close of his career. It is commonly said that the summons to Home, which fell through with the death of Gregory XI., was renewed by Urban, and that mortal sickness alone saved him from having to make his appearance before the Pope. A paper is extant which has always been taken for a letter to the Pope in answer to the summons.^ Dr. Lechler remarks that this is not a letter, and is not addressed to the Pope, and that consequently we must reject the story of the summons.^ I'think he is clearly right in his premises; the form in which the paper is cast is certainly not such as would be adopted in a letter to the Pope; but I cannot follow him to his conclusion. The title given to the document in the Fasciculi shows that Walden believed Wyclif to have been summoned, and the letter itself reads to me like a justification of dis¬ obedience to the Pope’s mandate, written for circulation in England. I incline to believe that Wyclif was summoned, and ' The English version is in S. E. W. iii. 504 ; the Latin in Ease. Ziz. 341, with the title, “Copia cnjiisdam literae magistri JohannisWycclyti missae Papae Urbano VI. ad excusationem de non veniendo sibi ad citationem suam, a.d. 1384.” 2 Lechler, i. 713 (English ed. ii. 284.) wyclif’s death. xxxii further that he excused himself on the ground of illness, and received some support and protection from the King.^ If the summons was issued about the time of the Council, it might partly account for Wyclif’s escape from prosecution, since the bishops would not be concerned to judge one who was before a higher tribunal. Yet they would probably, as in 1377, be charged with the duty of sending him to Home, and we should expect to find some notice of their attempting to execute their commission. On the whole it is most likely that a citation was issued in 1384. If so, the Pope had but little time to insist upon obedience. On Innocents Day, 1384, Wyclif was a second time struck with paralysis, while hearing mass in his church at Lutterworth. He lingered speechless for three days and died on Dec. 31st. His enemies saw a special judgment in his death on the feast of St. Sylvester, the Pope whom he had so often blamed as the first corrupter of the primitive Church. In this sketch of Wyclif’s life I have reserved one or two points for a more extended notice. First among these is his teaching as to ‘‘Dominion,” important from the weight that he attached to it, and still more as having been the subject of more attack and misunderstanding than any other of his doc¬ trines. His contemporaries accused him of using it to incite the populace to revolt and pillage, and the charge is still from time to time brought against him. Before attempting his defence I will try to make clear what the theory was, and in what form he upheld it. The source and limit of Dominion was a question much discussed in the fourteenth century.^ The claims of the papacy had been growing as its hold on the consciences of men was loosened. It was mainly upon religious and moral grounds that Gregory YII. rested in his quarrel with Henry lY.; his right of 1 One of my chief grounds for this belief is Wyclif’s tone in speaking of citations, which seems to me that of a man personally interested. To give my readers an opportunity of judging for themselves I have printed as an Appendix passages from two tracts in the Ashburnham MS. 2 Es war die Eigenthumsfrage die hrennende Erage der Zeit, die in tausendfacher Ahwechslung immer von Neuem widerkehrte, gerade den scharfsinnigen wie auf die Besserung der Zeit gerichteten Mann unwiderstehlich anzog, sich mit ihr zu beschaf- tigen.—Constantin Hbfler, Anna von Luxemburg, p. 20. DOCTRIINE OF DOMINION, ITS GROWTH. XXXlll interference was based upon tbe crimes of the individual emperor rather than upon the general political supremacy of the Pope. No lofty moral or spiritual purpose could be ascribed to Clement YI. in his quarrel with Lewis of Bavaria, and the chief aim of the conditions imposed upon the prostrate Emperor was to secure a public acknowledgment of the subjection of the Empire to the Holy See. Nor were the claims of the Popes confined to the Empire, where a long quarrel might well have led to exaggerated demands. The secular lordship, which even in the eleventh century they had asserted over Spain, Corsica and Hungary, was now extended over a great part of Europed However shadowy their authority in these lands might be, the claim challenged criticism, and criticism had not been refused. The study of the Civil law had raised up a body of lawyers, who in scholarship and self-confidence held no unequal rivalry with the theologians. While Lewis of Bavaria was struggling with the Pope, a band of publicists, Marsilio of Padua, John of Jaudun, and William of Ockham, had maintained boldly and i aggressively the divine origin and the independence of secular ' government. They found the Pope pretending to an authority over all Christians which, spiritual in its source and defended on spiritual grounds, was in practice constantly extended to worldly matters; and in reply they marked out jealously the limits of the spiritual power, they declared that lay rule was not only independent but also supreme in its own province, and that the property and persons of the clergy ought to be subject to its laws. I To these men, who wrote as avowed defenders of the Empire, the Emperor was the head and source of all secular government, and to him in their system accrued all the rights which they strove to wrest from ecclesiastical hands. But the Emperor was ill-fitted to bear the honour they laid upon him. He exercised only a nominal supremacy and that within compara¬ tively narrow limits; while in a country that, like England, had ^ On this point see Milman’s Latin Christianity, B. xi. c. 7 (vol. vii. p. 13 of the 3rd edition). See also Dr. C. Holler’s Die Avignonesischen Papste (Vienna, 1871) where it is strongly brought out. d XXXIV DOCTRINE OF DOMINION. never acknowledged subjection to him, discussions as to the translation of the Empire from East to West were futile. Yet some one must take his place; if not as the guardian of the world’s peace, at least as the chief lord from whom all pro¬ perty must be held. Eitzralph,^ if none before him, cut the : kiiot by maintaining that God himself was the chief lord of all possessions, from Him every man held as far as any true rights of ownership were concerned, and to Him must do service. If ' he failed in this service, that is, if he fell into mortal sin, he for¬ feited his rights.^ This is the doctrine of Dominion which Wyclif upheld, and which he is sometimes believed to have invented. Once received, it cuts short the old quarrel between Pope and Emperor, since it does away with the need of either as a fountain of secular authority. All rulers and owners hold direct from God as their dominus capitalist who has delegated his powers to no vicegerent. I have sketched the growth of this theory because it is only thus that we can see the object of those who first developed it. Whatever use the weapon might be put to later, it was forged , to defend lay authority against the Pope. But it does not need much consideration to discover that, stated baldly, it might be employed to dangerous ends. When Wyclif says : “ For he I that standeth in grace is very lord of things, and whoever faileth • by default of grace, he faileth right title of the thing that \ he occupieth and unableth himself to have the gifts of God,” ^ ! his language easily lends itself to the malicious gloss of Pohr- bacher : “ Comme les partisans de Wiclif se donnaient pour des saints, et leurs adversaires pour des mechants, I’application etait facile.” Wyclif and his true disciples drew no such 1 Eichard Fitzralph, Archbishop of Armagh. Wyclif looked up to him as a teacher, aud often speaks of him with respect (see Trialogus, pp. 158 and 285). In the tract on Clerks Possessioners, p. 128 of this volume, he is called St. Eichard, but I need hardly say that he never received the honours of formal canonization. 2 Omnis inobediens justis imperiis domini sui, in his quae contingunt domini sni dehitam servitutem, jus perdit omnium pro dehito servitio a suo domino impensorum, et in ilia forefacit: sed homo recepit dominium a deo pro prsestando sibi dehito obse- quio : ergo inohediendo justis imperiis dei, mortaliter peccando, perdit dominium a deo sihi impensum, et forefacit illud. Quoted from Fitzralph by Woodford, in his treatise against Wyclif (Brown’s Fasciculus Eerum Expetendarum, i. 237). 3 S. E. W. iii. 88. ITS APPLICATION. XXXV conclusion from it. In the first place, as Dr. Shirley has pointed out,i he does not look upon dominion as a power, but as a habit or relation of the natural man. “ There are,” he says, “ two titles by which a man holds temporal goods ; the title of original justice and that of earthly justice. By the title of original justice Christ possessed all worldly goods, as Augustine often says ; by that title—the title of grace—all i things belong to the just; but civil possession has little to do with that title. Wherefore Christ and his disciples despised civil rule and possession, and contented themselves with holding only according to the first title.” ^ Here we see that Wyclif brings civil possession into contrast with true dominion. It is with the latter, as an ideal, that he meets the ideal which ascribes to the Pope, as God’s vicar on earth, the right of control over all earthly things, secular as well as spiritual. From another side the doctrine had an ethical attraction for him, since it gave to the owner of property a higher sanction and motive for action than he could draw from merely human law. Thus he remarks that the King’s right to rule does not allow him to follow only his own pleasure, since he is bound to observe the law of his chief lord, to the profit and advancement of his kingdom.^ In the artificial constitution of society in the fourteenth century no tie was reckoned as more binding than that of the feudal tenant to his lord. The doctrine of Dominion set up a similar obligation to God.^ We see then the main drift of the doctrine and its value to Wyclif. It cut at the root of the Pope’s usurped power and gave to the layman freedom with increased responsibility. But,” it may be asked, did not Wyclif go on to draw from it other and harmful corollaries when, after the full development 1 F. Z. Ixiii. 2 Trial, iv. 17, p. 306. ^ Sed revera de rege, ut procuratore citra Ckristum, non seqnitur : ipse dominatur hiis temporalibns, ergo licet sibi consumere ipsa quomodocunique volnerit: quia cum sit vere (?) peccabilis, habens super se capitalem dominum, oportet quod observet in expendendo sua temporalia legem capitalis domini ad augmentum et commodum regni sui, ut patet ex lege bumana.—De Mandatis, cap. 25, MS. IJniv. Camb. LI. 5, 13. ^ Dicitur quod racione sui proprii et veri dominii verum est quod [Deus] non eget nostro servicio, sed nos econtra egemus ut serviamus pro babendo suo dominio.—Early Sermons, No. 19, MS. Lambeth. XXXVl DOCTRINE OF DOMINION. of his opinions, he found Church and State united against him ? When he appealed to the people in his tracts, did he not hold out to his followers the bait of a temporal reign of the saints ? ’’ He neither did nor could. Beside the distinction which, as we have seen, carried his theory into the ideal region, he put a practical obstacle in the way of those ‘‘ too hasty heads for ordering worlds who might have tried to make an ill use of it. While he taught that the man in mortal sin forfeited his dominion, he also taught that no one could tell what sin was mortal. For he did not, like the Boman Casuists, divide sin into the categories of mortal and venial according to the nature of each act; for him the only mortal sin was that of which the sinner was finally impenitent. The predestinate cannot sin thus ; the reprobate (or, as he prefers to call them, the fore¬ known) will do so. But since his doctrine of predestination is not supplemented by one of assurance there can be no separation of sheep and goats in this life, where no man can know even what is his own state ; much less what is that of others. “ If the pope asked me,” he says, “ whether I were ordained to be saved or predestinate, I would say that I hoped so, but I would not swear it, nor affirm it without condition, though he greatly punished me; nor deny it, nor doubt it, would I no way.” ^ Those who know how thoroughly Wyclif’s doctrines are interwoven so as to form a consistent whole will see that there was no fear of his using this theory of dominion as a dangerous solvent of society, but we are not left to mere inference in this matter. Wyclif constantly asserted the duty of obedience even I to wicked rulers, and it is curious that one paradoxical phrase in which he expressed this truth was brought against him as a -heresy. “ Item quod Deus debet obedire diabolo ” was the seventh proposition condemned in the Council of London. The words sound strangely and are marked by the exaggeration of the Schools; but if we take obedience to mean the rendering of fit service, we shall see that it is only an emphatic way of saying that we must give to every one his due.^ So Christ ministered 1 S. E. W. iii. 426. 2 See S. E. W. iii. 437. TEACHING AS TO CIVIL OBEDIENCE. XXXVll to Iscariot, when he was a devil, and he submitted himself to Satan to be tempted. It follows that the Christian must subject himself to those who by God’s ordinance and allowance are placed over him. If we turn from principles to the manner in which Wyclif enforced them we shall find him perfectly consistent. So far as my knowledge of his works goes, there is only one passage which is open to misinterpretation on this point. It occurs in a sermon on the parable of the talents. “If thou ask who shall take away goods from these unjust men, since they be com¬ monly mighty and no man dare take from them, Christ answers here and may not lie ; this just man to whom God giveth heaven taketh from this unjust man that that him seemeth to have ; and not by his own authority, nor by strength of himself, but by authority of God and by virtue of his law.” ^ Taken by itself this quotation might seem to justify the good in depriving the wicked, but on reference to the context it is clear that 'VVyclif is insisting upon the ideal or spiritual possession, since he goes on to say : “ And some men that shall be safe although they seem now poor, nevertheless they have now heaven and all goods of this world; but this having is now hid and yet unknown to man ; for God’s right is not yet put in possession.” The theory of Dominion is developed most in the Latin '' works, and finds little place in the popular tracts, but the latter contain many assertions of the duty of obedience to wicked men. I will content myself with one quotation, which is specially directed against those who misused the doctrine of Dominion. “ But yet men doubt commonly whether men should pay their debts to these men that they know live in wicked life. And it seems nay, by reason of God, for such men ben unworthy to have any goods; yea to have life given of their God; how be they worthy to receive their debts ? since they have lost title of all rightfulness. But here men think by God’s law that men should stir such shrews to serve truly their God both by word and deed, and pay them their debts and hope for their ' S. E. i. 260. XXXVlll ECCLESIASTICAL ENDOWMENTS. amendment. For as God wills that they live, so he wills that men give {i.e. pay) them. And therefore teaches St. Paul, that Christian men that be servants serve well their heathen lords, by reason of their God. And so we grant well that such receive unjustly and to their damnation debts that men pay them, and yet their debtors meritoriously give these goods.” ^ The latter part of this passage sums up very shortly WycliPs belief. The wicked receive wrongfully, yet it is right we should yield them their worldly dues. The question of for¬ feiture is one to be settled with their chief lord, God, who will exact a strict account, and we have nothing to do with it. I now pass to another characteristic doctrine of the Reformer, the sinfulness of endowments for the clergy. This, although distinct from the theory of Dominion, was closely connected with it. God, from whom all earthly lordship is derived, gives it all in fee to lay rulers and forbids the clergy to have any share in it. Wyclif appealed to the precedent of the Jewish law by which the priests were to have no inheritance in the land, and urged the example of Christ and his apostles who lived in voluntary poverty. It is a favourite saying of his, borrowed from Augustine, that as lay lords represent the Godhead of Christ in exercising the power which he has entrusted to them, so priests represent his manhood and are bound to follow his humility. There was nothing new in this, since it had been maintained long before by the imperialist writers. Moreover it was only a consistent application of ideas which were dominant throughout Christendom. The Church did not insist on poverty in her ministers, but accounted it a note of the higher life, a part of the vow of every regular. The monk’s rule allowed him nothing of his own,^ the friar was for- 1 S. E. ’VV. iii. 175. See too the tract on Servants and Lords in this volume, espe¬ cially p. 229, also S. E. W. iii. 147, ‘‘ Moreover it were to wit, etc.” Among the Latin works where the duty is enforced may be mentioned the De Sex Jugis, printed in JDr. Lechler’s Appendix (ii. 601). This deserves notice because it is a tract com¬ piled as an instruction to the poor priests. 2 Precipue hoc vitium pecuhare radicitus amputandum est de monasteriis, ne quis presumat aliquid dare aut accipere sine jussione abbatis, neque aliquid habere proprium, nullam omnino rem, neque codicem, neque tabulas, neque graphium, sed nihil omnino. —Pule of St. Benedict, xxxiii. SCANDALS IN THE CHUECH. XXXIX bidden a share even in corporate possession.^ Wyclif would acknowledge no select higher life. Christ’s rule was binding and was better than any that men could lay down, and since he taught poverty both by precept and example, the clergy was bound to follow his bidding and live on the free-will offerings of the people. In short Wyclif advocated a purely voluntary S3^stem, denouncing not merely state subsidies but all endow¬ ments. Like Dante ^ he traced the ills of the Church to jbhe donation of Const^tine, which Sylv ester had sinned in accepting and which had since spread corruption through Christendom. The laity, who have sinned in heaping these fatal gifts upon the Church, are bound to withdraw them by wise and gradual means.^ The support appointed by Gfod for ' the clergy is the tithe, and the payment of it is a duty so binding that it may be enforced by excommunication, always on the condition that the discipline is exercised for the good of the sinner and not for the greed of the priest. On the other hand if the pastor fails in his service, his flock should punish him by withdrawal of tithes, but this may only be done by orderly consent of the parishioners and not by individual caprice. 1 can safely leave to others the task of criticizing Wyclif’s plan for enforcing wilful povert,” but I may be allowed to remark that on this subject there was much excuse for extra¬ vagance. The wealth of the Church was the occasion, if not the cause, of such scandals as we now And it hard to imagine. Pluralists who held benefices by the hundred. Popes who sold their patronage openly, and prelates who knew nothing of their offices but their net yield, were the rulers of the Church.^ ^ See Rule and Testament of St, Francis (below, pp, 42 and 46). 2 Inf. xix. 115. Par. xx. 65. ^ Wyclif’s scheme, wMch provides some protection for vested interests, is to be found in the Trialogus, iv. 19 (p. 313). ^ See Mcolaus de Clamengiis, De corriipto Ecclesim Static in Brown’s Fasciculus Rerum Expetendarum, vol. ii. p. 555, etc. Here is bis account of the pluralism of the Cardinals : ‘ ‘ Quantse illud aviditatis est, quod tantam multitudinem beneflciorum invicem repugnantium tenent ? quod Monacbi simul et Canonici sunt regulares et se- culares ? quod sub eodem habitu omnium religionum, ordinum, professionum, jura et officia beneficiaque possident. Non quidem duo vel tria, decern vel viginti, sed cen- tena et ducentena, et interdum usque ad quadringenta vel quingenta aut amplius: Nec parva vel tenuia sed omnium pinguissima et optima,” etc. (p. 559). In another place he says that no one nowadays in taking a cure of souls inquires into anything xl wyclif’s moderation. What wonder if an earnest reformer longed to clear away the riches which seemed to be choking all spiritual life ? I do not wish however to defend Wyclif’s views but to explain them, and I am only trying to show that he does not step beyond the reasonable bounds of ecclesiastical politics. It is only by dis¬ ingenuous devices of controversy that his advocacy of disendow- ment has been confused with his theories as to Dominion in order to represent him as a socialist and a leveller.^ I have dwelt at some length upon these questions relating to property, because until they have been studied it is impossible to understand Wyclif’s real position. Had his teaching been as dangerous and subversive as some writers represent it, we cannot suppose that he would have found favour and support with the statesmen of his time> and that not merely with one or two prominent men or at one particular crisis, but during twenty years of active life. Paradoxical as it may seem, I venture to sav that one of Wvclif’s most marked characteristics %/ %/ is his essential moderation. Even when his language is most vehement the thought and purpose beneath it are sane and rea¬ sonable. He indulges himself in heaping charges upon the prelates or friars who are for the moment the objects of his invective; they are spiritual manslayers, they are necromancers, they are ghostly adulterers and Sodomites; and as each fresh sin is added to the list, the accusation is justified with more or less logical ingenuity. These “ ornaments to debate ” are partly due to habits of paradox acquired in the Schools, and partly they are outlets for his fervid indignation. But if we go down to the kernel of thought, we find no wildness. Whether the question in hand be one of doctrine or discipline, Wyclif has considered it carefully both in principle and in its practical bearings. It is this characteristic that entitles him to his but tbe amount of the income; “ Nee vero tantopere quseritur, quanti sit preesenti homini et in Ecclesia rite servienti valor beneficii, quam quid suo possessori longius otia agenti, et perpetuo fortassis abfuturo, annuo proventu reddere valet.” (p. 556). De Clamengis, it must be remembered, lies under no suspicion of heretical leanings. He was one of tbe many good men who lamented the abuses of the Church, but lacked courage to take part in any real reform. ^ On the difference between endowments and lay property, see the tract On Servants and Lords, p. 229. HIS DEALING WITH CONFESSION. xli eminence as the first of the Reformers. Long before his time there had been heated sectaries who had denounced the whole system of the Church, but Wyclif was the first to submit it to a searching proof, to examine the prevalent practices and ask how it was they bent away from the ideal at which they ought to aim. In his conclusions he forestalled in many points the judgments of the more moderate reformers of the sixteenth century. The note of a fanatic is that he cannot see that there is some soul of goodness in things evil; the institution or person that offends him is bad and must be swept away, and he would think it waste of time to inquire what accidental good it may do or to what use it was originally designed. Now it is a favourite practice of Wyclif to look back to the origin of the practice that he is discussing, and even in the act of condem¬ nation he is ready to recognize occasional merits. Take for example this account of the ordinance of confession: “This confession that is made to man hath oft-times been varied in varying of the Church. For first men confessed to God and to the common people, and this confession was used in the time of the apostles. Afterwards men were confessed more specially to priests and made them judges and counsellors of their sinful life. But in the third time, since the fiend was loosed. Pope Innocent ordained a law of confession that each man of dis¬ cretion should once in the year be privily confessed of his own priest, and added much to this law that he could not ground. And although this Pope’s ordinance do much good to many men, nevertheless many men think that it harmeth the Church.” ^ It is not enough to say’that this passage is not fanatical; it shows a temper which is fundamentally opposed to fanaticism, and this is the more noticeable because it comes from a tract of late date and vehement tone. Again, on the subject of image- ^ S. E. W. iii. 255. This is from a tract written about 1382. Compare the following passage “ Nam quacunque bora quis peccaverit debet conteri, et in tantum quo sibi proderit . . . babita sacerdotum copia confiteri ” (Early Sermons, No. I. MS. Lambeth). I give this passage, written when bis views were less advanced, as show¬ ing the same principle and the same temper of setting the spiritual advantages above the formal rule. xlii ADORATION OF THE SAINTS. worship and the adoration of saints, Wyclif, while opposing himself to the prevalent uses of the Church, spoke with reason and moderation. He denounced the waste of treasure on “ dead stocks,’’ ^ but allowed that images were not forbidden to Christians, who may use them to excite devotion, and must always be careful not to adore the sign in place of the thing signified. If devotion is once paid to the image itself, or miraculous powers are attributed to it, it becomes an evil instead of a benefit, and thus the setting of one image above another is an act of idolatry.^ Here we see how he tries to find a principle to judge by, and does not content himself with vague invective. In treating of the adoration of saints, he shows the same spirit. Ho devotions to saints, he says, can be of any avail ex¬ cept so far as they honour Christ or excite men to love him, and since all gifts can be obtained only through his mediation, it seems to many that it would be better to pray directly to him.^ In accordance with this, we may notice that in the tract on the Ave Maria printed in this volume there is nothing said of invok¬ ing the help of the Virgin, although her example is insisted on, as might be expected from one who believed her to be sinless. Yet although he thus prefers prayer to Christ, he can scarcely be said to discourage those who find devotion to the saints profitable ; but there is no indecision in his language as to the abuses which clustered round the worship of the saints ; the treasure wasted on their shrines, the time thrown away on pil¬ grimage, the superstitious regard for relics.^ Most likely it was ^ ^ Below, pages 7 and 210. 2 Et sic uni ymagini plus aSecti quam alter! adorant ymagines, quod indubie est idolatria.—De Mandatis Divinis, cap. 15, MS IJniv, Camb. LI, 5. 13. 3 Trial, iii. 30 (p. 235). So too in tlie Dialogus, c. 14 : Et videtur multis nulla oracio porrecta specialiter sancto Christi est laudabilis, nisi de quanto acuit devocionem in Cbristnm, sic quod si omnes intenciones et omnes oraciones uuiri possent in Chris¬ tum, .... esset utilius Christiano omnes oraciones specialiter Christo porrigere.— MS. Ashburnham, If. 1045. ^ It is to be noticed that even while he stiU upheld prayers to the saints, his views on these matters were decided. In a sermon preached at St. Mary’s, Oxford, on the fes¬ tival of the Assumption, in which he says that all human beings need to ask Mary’s aid, he supposes that God may have removed her body, like those of Moses and St. John, to prevent the harm which would have come from worshipping it.—Early Sermons, XXVI. MS. Lambeth. WYCLIF AND THE FRIARS. xliii indignation against these abuses that led him to question the doctrines on which they depended. These examples are enough to show Wyclif’s temper and method, and it would be tedious and unprofitable to discuss in detail every point on which he differed from the dominant opinion of his time. Everywhere we find the same habit of ' judging forms and rites by their tendency to promote moral : and spiritual aims ; and since the Church of his time had be¬ come a mass of formalism, it was inevitable that he should find himself in opposition to its most cherished practices. There remains yet one matter which I cannot pass over; Wyclif’s opposition to the friars. Until lately it was supposed that his first public action was in opposition to the mendicant orders, that he threw himself into the lists against them at Oxford in succession to Fitzralph. Dr. Shirley first showed this to be an error, and Dr. Lechler has given quotations from some of Wyclif’s earlier works which express respect for the friars, as following the life of poverty incumbent on all priests.^ If we could rely on the authority of his antagonist Woodford, we should believe that it was only the opposition of the friars to his doctrine of the Eucharist which led him to attack them. This view has been accepted by Dr. Lechler, who dates Wyclif’s first assault upon the friars in 1381, and thus throws the whole of the controversy with the Mendicants into the last three years of his life.^ There is considerable authority for this view. Be¬ sides the statement of Woodford we have the information from a contemporary chronicler that in 1377 Wyclif, in disputing at Oxford against the possessions of the clergy, gave much praise to the Franciscan rule.^ In spite of this I cannot put the beginning of the quarrel so late. To go no further than the present volume, the tract De Officio Pastorali, as I have shown in the head-note, is not later than 1378, and yet the friars are attacked in it without mercy. The use of the cant phrase 1 Lechler, i. 586. 2 In the English translation Dr. Lechler modifies this statement slightly. He says: “ From 1378 we date a period of a few years in which Wyclif began to attack the Mendicants upon single points of error and abuse.”—^^^ol. ii. 143. 2 Eulogium Historiarum (continuation), p. 345. xliv CAUSE OF QUARREL WITH THE FRIARS. “ cayms castels ’’ for the friars’ houses is enough to show that the quarrel was already bitter.^ We must not assume that any tract which does not refer to Wyclif’s sacramental doctrine was written before that doctrine was developed, hut it is safe to say that, if the strife between him and the friars had been first or chiefly aroused by the Eucharistic controversy, it would have been mentioned in any long tract specially directed against them, yet we find no notice of it in the De Pseudofreris (our JSTo. XXII.). The same is the case in some of the Latin tracts^ while in one, the De Contrarietate Duorum Dominorum, ^ there is a very marked instance, since in the course of a fierce attack upon the friars Wyclif gives a list of seven heresies of which they are guilty, in which there occurs no mention of the Host. These considerations support the view which I have already expressed on other grounds,^ that at the time when Wyclif first declared his heresy as to the Sacrament he was in the thick of a con¬ troversy with the friars. I may add that the antagonism is not disproved by showing that Wyclif spoke with respect of the founders of the Mendicant orders. As we may see by the tract on the Pule of St. Francis (our Xo. III.), while he objected to all separate orders, what made him most wrathful with the friars was that they professed the poverty which was his own ideal but were untrue to their rule ; nor is there any reasonable doubt that there were scandals enough among them to account for his hostility. If I may trust the impression made by reading a great deal of his invective, I should say that the abuses which most stirred his wrath were those connected with the various forms of indulgence and absolution ; the sale of pardons and letters of fraternity, the offer of special prayers, and the claims of holiness for all admitted to the habit, even in the death agony. When and how his earlier good opinion was changed into dislike can only be a matter of conjecture, but such an efiect may well ^ This is found also in the Latin version of the tract, which Dr. Lechler assigns to 1378. 2 e.g. De Servitute Civili (Shirley, 68) and de Nova Prevaricantia Mandatornm. (Shirley, 79). 2 No. 83 in Shirley’s Catalogue. ^ See above, p. xxv. WYCLir’s CHARACTER. xlv have been produced by his experience as a parish priest. Nothing can have been more trying to a parson who was doing his best to keep alive the flame of spiritual religion in his flock than the visit of one of these vagrant friars, preaching a catch-penny sermon, shriving men of sins which they were ashamed to confess to their own pastor, and generally encouraging the belief that a few easy benefactions to the convent would take the place of penitence and good life. I would not for a moment suggest that friars were always or even mostly of such a type, but very many such were to be seen in the villages. Jealousy once aroused was likely to be increased by the reports of Wyclif’s poor priests, between whom and the friars there was a constant rivalry which often came to open quarrelling. If we take into account besides the permanent antagonism between regulars and seculars at the University, from the influence of which Wyclif can scarcely have escaped, ^ we shall find both public and personal causes enough to set him against the friars long before they led the attack on his sacramental doctrines. We have now passed in review the most distinctive points in Wyclif’s teaching, of which the main lines are clear even with our present materials, although many details cannot be settled until more of his Latin works are published. A natural curi¬ osity leads us to turn from doctrines and opinions, and ask what the man was like. Portraits exist which are said to represent him, but of too recent a date to allow us to rely on their authen¬ ticity. From verbal description all we know is that he was thin and worn, and most innocent of conversation, and that he had a charm of manner which led men of the highest rank to delight in his society. Judging from his works it is rather difficult to discern in wffiat the charm consisted. They are marked by learning and earnestness, and are occasionally re¬ lieved by touches of witty or humorous sarcasm, but they lack the strong personal stamp which wins our regard for Luther in spite of all his faults. Of Wyclif’s own feelings, his inward struggles, his doubts and hesitations, we learn nothing ; even ^ We may trace it in his complaint that the friars monopolise books (pp. 128 and 221), which was made also by Fitzralph in his Defensio Curatorum. xlvi wyclif’s character. wlieii lie tells iis how he has changed an opinion it is in a quiet unimpassioned way as a simple relation of fact. ISTor do we find in him what may he called the religious genius; the deep insight into spiritual things, the vivid sense of the invisible presences, which at. times carries Luther, as it does St. Bernard or St. Theresa, into mystical rapture. Wyclif’s piety is fervent and unfeigned, hut never lifts him out of himself; his distinc¬ tion is moral and intellectual—a moral energy which could not he satisfied with anything short of an ideal, fearless intellectual activity which proved all things, and shrank from no conclu¬ sions in an honest and devout search after truth. This pre¬ ponderance of the intellectual and moral sides of his nature over the emotional accounts in some degree for the sense of hardness which we are conscious of in reading his works. When angered by a mischievous doctrine or an evil practice, he is apt to express and justify his indignation so freely that even his positive teaching seems to be tinged with polemic harshness. He was conscious of the defect, and tells us that he strove and prayed against it,^ but it was to the end of his life too strong for him. Yet, whatever were his faults of temper, he must have possessed a singular attractiveness. Ho mere reputation for learning and intellect could have made him the adviser of the King, the companion of nobles, the head of a party at Oxford, and the adored leader of a band of faithful friends and disciples there and at Lutterworth. Hot even the rancour of his enemies could impugn the blamelessness of his life, and the only sins they charged against him were pride of intellect and desire of distinction, accusations which no one can hope to escape who sets himself against the prevailing beliefs and customs of his time. He has however been blamed for cowardice by those who have accepted Knighton^ s very suspicious story of ^ See a passage from the DeVeritate quoted by Dr. Shirley, F. Z. xlv. Dr. Shirley speaks of ‘ a quick temper,’ hut what Wyclif acknowledges is that something of vin¬ dictiveness was apt to be mingled with his righteous anger. Another characteristic avowal is this : “ Omnes enim cogitamus superflue, quomodo vindicta caperetur de hostibus Christi atque ecclesise, et potius cogitamus imprecando istam vindictam quam alia media misericordise, quae sic injuriantibus cederent ad salutem.”—De Sex Jugis, Lechler (Appendix), ii. 603. 'VVYCLir's COUKAGE. xlvii liis recantation at Oxford.^ Even apart from tMs lie is said to have been shifty ; speaking out his opinions vehemently and fully before his disciples and the crowd, denying, veiling, or minimizing them before authority. I do not think he is fairly open to censure on this point, l^o doubt, when put upon his trial, he explained away some of the charges brought against him. In his defence handed in to the Bishops in 1378 he says that some of the charges were founded on the reports of youths who had heard him lecture,^ and even if the delators had by a singular chance been accurate, yet sentences detached from their context must sometimes have needed qualification. Yet any one who looks through his defence will see that in many cases he substantially upholds his original theses, and that so clearly that the Bishops would certainly have condemned him if they had been free to act. The pertinacity with which during the last years of his life he reiterated his most heterodox doctrines in all ways, in tracts and sermons as well as in formal treatises, shows that he did not shrink from braving the authorities of the Church. If we bear in mind how solitary he then was, without any party to encourage him by their applause or nerve him by their expectations, we shall wonder at his constancy rather than accuse him of faint-heartedness. 1 need say little as to the character of the tracts which are printed here. In the short head-notes that I have prefixed to each I have tried to call attention to the salient points of in¬ terest, and to give my best judgment as to authenticity. I may however remark that while the book has been going through the press I have been permitted to. use the volume of Latin Sermons in the Library of Trinity College, Cambridge, and have ^ Hofler tries to back up the accusation by the following quotation from the tract de Apostasia: “ Sed protestor publice in hiis scriptis quod si aliqua persona ecclesiae, etiam Eobertus Gibbonensis (the Antipope Clement VII.) vel aliquis de suis com- plicibus, et multo magis si papa noster Urbanus VI. vel alius Catholicus de sibi fideliter adhaerentibus docuerit aliquam partem hujus sententise esse falsam, volo paratissime revocare.”—Anna von Luxemburg, p. 81. Hofler treats this as a profession of obedi¬ ence, put on to shield himself from the charge of pertinacious heresy and leave a way open to recant. Was there ever a reformer or innovator who did not express his willingness to recant if any one would teach him better ? 2 “ Et quia per pueros reportata est sententia fidei, quam dixi in scholis et alibi, ac magis, per pueros etiam usque ad Eomanam curiam transportata,” etc.—Wals. i. 357. xlviii CHARACTER OF THE TRACTS. read tlie Latin tracts in tile Aslibnrnliam MS., and tbe result of this increased knowledge of Wyclif’s unquestioned works is to make me lean more to tke side of genuineness than when most of tke head-notes were written. A critic must have much more faith in his verifying faculty than I possess if he can hope always to decide with certainty whether a given tract was written by Wyclif or by one of his intimate associates, but I can safely affirm that the contents of this volume are Wyclifite if not Wyclif’s ; that they represent the views which he main¬ tained, rarely if ever coloured by the exaggerations of the later and more violent Lollards. It cannot be denied that there is a certain sameness which makes these tracts rather tiresome to read continuously. Yet any one who does so will be rewarded now and then by touches which depict, sometimes humorously, the manners of the time. The bad side of the friar is shown to us under many aspects ; as a pardoner with stolen bulls and false relics (p. 154), as a pedlar carrying ornaments or pet dogs as presents to ladies who were sure to return his gifts with interest (p. 12), or, as he was more generally seen upon his rounds, accompanied by an “ Iscariot into whose bag was poured the produce of his sturdy begging, while he evaded the rule which forbade him to touch coin by counting it with a stick or wearing gloves (p. 49) ; or, lastly, he is presented to us as an interloping preacher, crying down the parish priest and tickling the ears of the people in the hope of a good collection (pp. 443-445). Else¬ where we catch a glimpse of the frivolous crowd that hung about the great prelates (as about other noblemen), dressed in the most extravagant fashions of the day, and swearing curious and profane oaths unmeet for the ears of their patrons (p. 38). Or coming to the parish priests we may see by the vices of which they are accused—drunkenness, lewdness, and gambling —that the prevailing standard of morals among them was low, since otherwise such reproaches would have been absurd and ineffective. It may perhaps be well to add that we must not look here for a fair picture of friars or secular clergy. Men like Wyclif whose mission is to make the crooked straight; PURPOSE OF THIS VOLUME. xlix preacliers, reformers, prophets, do not supply us with an im¬ partial sketch of manners. The evils against which they strive engross their attention, and we can no more trust to their de¬ lineations than to those of a satirist, yet they are full of instruc¬ tion to one who knows how to read them with due allowance.^ Even on matters that are not ecclesiastical we have some notices of interest. The complaints of jury-packing (p 182), and perversion of justice (p 247), of extortionate taxation and seizure of goods in exchange for worthless tally sticks, of serf¬ dom enforced unjustly (pp. 233, 234); all these show us how the weak had to suffer, and how much food was daily given to that fire of indignation which after long smouldering broke forth in the wild rebellion of the peasants. I have yet to say a few words as to the purpose and plan of this volume. My object has been to complete the publication of Wyclif’s English works. With this view I have printed all the tracts enumerated in Dr. Shirley’s Catalogue that were omitted by Mr. Arnold, except when there is a strong balance of evidence against their authenticity. The exceptions are :— No 1. A collection of sermons ascribed to Wyclif only by a guess of Dr. Yaughan ; ^ Nos 6-9. Commentaries on the Gospels and the Apocalypse, which are by a later writer ; ^ No. 11, parts 1 and 7, which are shown by Mr. Arnold to be by another author.^ With regard to No. 48, I think, with Mr. Arnold, that it is not Wyclif’s, and I have left it out with less hesita¬ tion since it has been printed by Dr. Todd.^ Of the pieces that are printed here, De Officio Pastorali ” and “De Papa” (Shirley 61 and 62) are undoubtedly genuine, but were out of Mr. Arnold’s reach at the time his book was brought out. The rest of the volume consists of his leavings. On questions 1 I am setting down truisms, but Mr. Arnold is so seyere upon "Wyclif for bis pnesidedness that I feel bound to apologize lest I incur tbe same condemnation.—S. E. W. iii. ix. 2 See note in Shirley’s Catalogue and S. E. W. i. p. iii. 3 S. E. W. i. p. iv. and Lechler, i. 440 (i. 334 English edition). ^ S. E. W. iii. p. vi. There are bits inserted, which may probably be by Wyclif. The piece will be edited for this Society by Canon Simmons among his Lay Folks’ Catechisms. ^ Three treatises by John Wycklyffe, D.D., Dublin 1851. e 1 METHOD OF EDITING. of gemiineness and interest, whicli have to be determined by internal evidence, it is impossible that any two students should be exactly in accord, and it is not for me to complain that the gleanings left for me are scarcely less worth than the harvest which Mr. Arnold gathered. Some of these tracts, e.g. ‘‘On Feigned Contemplative Life ” (No. X.), and “ On Servants and Lords’^ (No. XY.), seem to me to be above the average even of his third volume in interest. As to the method pursued in editing, several tracts are from unique copies, and required only careful transcription and cor¬ rection of the press. Where two or more MSS. gave me the opportunity of collation, I have not attempted to note mere differences of spelling, lest I should encumber the page with footnotes and references to an intolerable degree. Whenever it was possible I have kept the reading of the MS. which has served as groundwork, giving the alternatives in the note, and have corrected the text only where I thought there could be no doubt it was faulty. I have given in the margin the references for texts quoted by Wyclif,^ but I have not tried to trace home his many quotations from the Fathers, etc. In the notes I have adduced some parallel passages from the Latin works. It would have been easy to add many from the English sermons and tracts already published ; but as my object was to show the resemblance of the text to Wyclif’s authentic writings, I have drawn by preference from the Latin, as their genuineness is unquestionable. An additional motive for this course is that the Latin works are for the most part less readily available than the English, and for a similar reason I have taken as much as possible from MSS., in the hope that if my quotations should not seem to the point, their insertion may be excused by their intrinsic interest. I must not omit to acknowledge the kindness which has made my work possible. For the loan of MSS. I have to thank His Gfrace the Archbishop of Canterbury, the Provost and Fellows of Trinity College, Dublin, and the Eight Hon. the Earl of ^ When the verse number is in brackets, e.g. Luke x. [7], the reference to the chapter is given in the MS. THANKS FOR ASSISTANCF. li Asliburnliam. The use of the Ashhurnham MS. has been doubly valuable to me, both as enabling me to add two import¬ ant and authentic tracts, and as giving me an opportunity of studying the Latin tracts contained in it, many of them unique. The strict regulations binding on the Library of Corpus Christi College, Cambridge, do not allow of the loan of MSS., but I have much reason to be grateful to Mr. Lewis, the Librarian, for affording the utmost facility in the use of the MS. from which most of the tracts in this volume are copied. I have also to thank Professor Atkinson of Trinity College, Dublin, and Mr. S. J. Herrtage for generous assistance, and especially my thanks are due to Mr. Furnivall, without whose encouragement my task would not have been undertaken, and whose ready helpfulness has been most useful to me throughout. p » * 'x: If' •Jf, f t • .. • J ' V - . -if- ■ ’<■» •5 ' ' '.■''iL' K ‘■ Y •- • / ^ 1 * I • ». L >' ' V- ■■■ .» > - V -' . - V ” ‘ ■' « * s \ COEEECTIOjSTS. Page 8, 1. 33 for takis read talis. P. 21, 1. 1 ? j Wtt/i w7t7o P. 22, 1. 19 >} pat j; J^at. P. 30, 1. 14 )} ^ritti n |»ritti. P. 46, 1. 25 )) ]7ertyneJ? > > pertyne]^ P. 80, 1. 19 > j pouj > > >oup P. 129, 1. 1 ) > leuyng >> lenyng. P. 218, 1. 11, margin }} Eccles > > Ecclus. P. 224, 1. 28 }) jjart >) 13art. P. 286, margin >> Jod X. 9 > > Job X. 4. P. 334, 1. 5 >> disceyeud >> disceyued. P. 350, 1. 13, dele full stop after hope. P. 400, 1. 8, insert comma after vermis. P. 425, 1. 33, dele full stop after clede. P. 497. Note on undren. Canon Simmons has kindly sent me some quotations from “ The Seven Canonical Hours of Prayer in the Anglo-Saxon Church,” 1715, which show that undern originally meant tierce^ however loosely it was used later. The word was growing antiquated in Wyclif’s time. It occurs four times in the first version of the Pible, but is always omitted in the second. WYCLIF’S ENGLISH TRACTS. I. OF THE LEAVEN OF PHAEISEES. ViTH regard to this tract, as with many that follow, I can give no decided opinion as to authorship. I find it monotonous and poor in style, but in substance it contains nothing that may not be Wyclif’s, while there is so much of his characteristic teaching that it must he by one of his intimate disciples if not by himself. The reference to Bishop Spencer’s crusade (p. 8) shows that it was written about 1383. In some parts it very much resembles the Fifty Heresies and Errors of Friars, printed by Mr. Arnold, No. xxrv. Compare especially pp. 14, 15, with Chapter xvii. of the Fifty Heresies (S. E. W. III. 280). There is a lively description in Chap. in. of the tricks of the friars, which agrees well with Chaucer’s description of his friar, whose typet was aye farsed fuU of knyfes And pynnes for to give faire wyfes. The touch about their making friends with women by giving them pet dogs (p. 12) is, so far as I know, peculiar to this tract. Copied from the Corpus MS. X., and collated with the Dublin MS. AA. SUMMAEY. Chap. I. II. . III. IV. V. VI. VII. VIII. IX. X. XI. Christ commands us to flee the leaven of Pharisees, who belonged to a singular religion. The Eeligious of these days are like them. Proofs of hypocrisy. Their pride, envy, persecution of true preachers, covetousness, self-indulgence, and unchastity. How they offend against each of the Ten Commandments. How they do the contrary of the works of bodily mercy. How they do the contrary of the works of spiritual mercy. How they fail in Faith, Hope, and Charity. The duty of exposing their wickedness. Cowardice and falseness prevalent among all classes. Faults of priests. Faults of Lords. Faults of Commons. The faults of the Eeligious are much the worst. 1 2 OF THE LEAVEN OF PHARISEES. [Chap. I. Attendite a fermento phariseorwm c^uod est ypocrisis Jjucce, 12°. Capitulum -prmum. Christ’s com- Crist comandib to his disciplis and to alle cristene men to the leaven of vndirstonde & flee be sowrdow of pharisees, be wiche is Pharisees, . . , ^ ^ . who were men of ypocrisie. Pirst pharisees been men of synguler religioun g ar religion, synful men, biside ]>e ordynaunce of god ]>at is tan^t in holi writ. And yn cristes tyme j^ere weren ]?re sectes of ordres founden of mannys ordinaunces, as pharisees, saduces and esseis. of two fe flrste mathew spekef in his gospel. And of Je fridde spekef Je maister of stories. The flrste two weren grete men of name and hauynge, and weren and enemies to stronge enemyes to crist & his lawe, and disceyueden be peple Christ, . . . by ypocrisie, & weren ful coueitous. And j^erfore Seint so that Christ Joon baptist & crist clepede hem ypocretis & si^rpentis and called them . ^ ^ J r r hypocrites, and addir kyndles, & jhu cursede hem ofte, jee eijte tymes, as J^e CllTS0d gospel sei]?. But crist louede & sauede sumwe gode men of Exceptions. hem, as nicodeme & poul, & broujte hem out of her ordris to fredom of j^e gospel & distroied j^ese ordris, as holi writ Religious o’ffiers sei]?. And ^if oure newe religious ben in J^ese same synnys, are like Pharisees. as ful of coueitise & ypocrisie, & stryuen ^ajens ]>e fredom of gospel & cristis lif & his apostlis, j^ei ben cursid of god; and ]7ei shullen be broujt out of here ordris maad of synful men & broujt clenly to ]7e gospel & fredom of cristis ordre, for it is most p^rfit & most esi to Wynne heuene by & most sikir, for most myjt, most wisdom, & most charite of jhu crist fat made it and made nou^t fise newe ordris. And pf They are not bei haddew be needful or profitable he wolde haue maad hem founded or sane- tioned by Christ, by hym silf or by his apostelis, or teld in holi writ bi what man & what tyme f ei shulden haue come in; but nou^t of al Sufficiency of bis is founden in holi writ, in wich is al nedful and profltable holy writ. ^ They are under ordynaunce of holi chirche ; & forfore al fis nouelrie of pocrisy”*^ ordris is suspect of ypocrisie & luciferis pride and blasfemye Chap, L] OF THE LEAVEN OF PHARISEES. 3 of antecristis ypocrisie. last men doon ]?is nouelrie for vein glorie & for getynge more plentifousli of wordli godis bi abite & o]7er sygnes of holinesse ; si]7]7e j^ei my^ten lyue as plesandeli to god & as moche profit to holi chirche, and full! ocupie al f e myitis boj^e of soule & body be clene religionn pat crist made hym self to his disciplis & prestis as bi ]7ese nouelries maad of ydiotis & synful wrecchis of lucifers pr«de; for bei ben taken as holier men & holden hem self more They pnde them- ■» selves more on worfi for fise newe ordinaunces of her owen fonnyd heuedis, than pat letten hem from pe better ocupacioun,^ '^'J’an for clennesse “p®^ 2 ^lcorp.*^] of cristis ordre, ]70uj ]7ei semen ^ neuore so porfitly crist in holy lyuyng and trewe techyng wi]?oute j^is newe pro¬ fessions and cermonyes, pe whiche crist and his apostlis diden neuore ne taujten in al holy writ. It is a fendis pride a synful creature to putte defautte in fe ordynausce of crist, seiynge in word or dede J^at crist tau^te not his disciplis and defective, his pr(9stes pe beste ordre and religious, but lefte pe beste ordre bihynde a ]?ousand jeer and more til sathanas was vn- bousden to desceyue men bi lesyngis and ypocnsie, and sij^en crist made and taujte pe beste religious, it is a stynkynge pride of luciferis children to leue pe betre, and constreyne men to leue pe hetere, and take and nede men to holde toipe pe worse. Of blasphemye, for ]?es newe religious seyn in word or dede j^at crist myjt not, coude not,^ or wolde not teche cristen men pe beste religion to Wynnes heuene by; and jif Ms be sob crist was not god, for basne he was oute of charite. and thus that he ^ ^. . . . . was not God. And in ]7is same j^ei seyn priueily |>at a synful ydiot was more^ wis and fullere of charite j^an ihu crist, si]? bi hem ]?is synful ydiot jaf and vsed a betere religious pan enere dide crist god almyjty. ypocrisie is a fals feynyng of holynes whan it is not in trewbe bifore god, and so ypocrisie is fully Hypocrisy most ^ ° ^ ^ ^ ^ opposite to contrarie to crist, pat is trew]?e as j?e gospel teche]?, and it is Christ, who is vl/UblX* comusly pe moste perylous synne of alle. Por comusly an ypocrite dop neuere verrey penausce, for trist pat he has ^ Tip to this point is copied from A A, as the text in X is illegible from damp. 2 suwen AA. 3 omitted X. ^ omitted X. 4 OF THE LEAVEN OF PHARISEES. [Chap. II. Hypocrites the worst thieves. in his owen holy feyned lif and for likyng of veyne glorie and for wy/^nynge of worldly goodis ; and ypocritis ben most cursed before al Q>\er J>eues, for j^ei ben j^eues of goodis of grace and dysceyuen o]7er men in goodis of v^rtu, \at ben betere j^an goodis of fortune or goodis of kynde, and as a ]7ing is hetere so j^e mysusyng ]7er-of is more dampnable, as lyncolne and oj>er clerkis prouen ; and per fore crist in |>e gospel cursid so ofte ypocritis more J^an of^re synful men. Capitulum 2“- Tests of hypo crisy: See now wbej^^r our^ religious jjis day ben ypocritis. ^if ])ei bynden hem self hi berte, word and sygnes to moste mekenesse after crist and bis apostelis, and pt ben most pride in worldly proudc of worldly goodes, of beaute, of welscbap, of strengbe goods, of body, of connyng, of worldly and flescbly frenscbipe, of *[p. 3MS,] kyn, and of bolynesse ^of ber^ singuler religion, j^an ben |>ei moost cursed and synful ypocritis. ^if ]7ei maken hem self in sijte of peple more boli ^ j^an opere boasting of men and bosten J’ereof in owtward signes or wordes, as morn- speciai holiness, abite, lettris of frat^rnite, pat crien beri? bolynesse and synguler deuocions bifor men, and bibynde ceesen of; and do ]7is for worldely wynnyng and veyn glorie, and preisen more here owen longe preieris j^an oper mennus,^ pei ben j^an foule ypocritis. ^ bynden bem to most charite and ];er wi]? ben in envy among themselves and hatred of true teachers, gret enuye amongis bem self, and ban dispitt and indignacion of good lyf and trewe techyng of cristis gospel pat symple men don out of here ordre, ]?es ben perilous ypocritis and cursed of god for defaute of charite. delight in mis- ^if j^ci ben glad of here enemys myslyuyng or tecbynge, to otheL,*^^”^ lette j^er-by men to tecbe frelicbe goddis lawe, ]?ei ben cwrsed ypocritis. ^if J’ei bynden bem to most pacience and mercy and per ^ omitted X. 2 The MS. contraction-mark is that for -us, though ‘ mannes’ occurs on p. 30,1. 22, and in the first two sheets at least, all the other noun flexions, except this ‘ mennws ’ (or ‘mannws’) are in ‘is,’ ‘ys’ or ‘es.’ Chap. II.] OF THE LEAVEN OF PHAKISEES. 5 wy]? haten and ben woode wro]? yfiih men j^at trewly dispisen synne and repronen here ypocresie, and pursuen hem cruely persecution of those that preach and with ont mercy J^at frely and sadly techyn |>e gospel and the Gospel, J>e comauwdements of god wherby here symonye and ypocrisie is more knowen of ]>e peple, Jeanne j^ei ben cruel ypocntis. ^if fei pursuen trwe men for techyng of fe gospel, and seyn ])eYe wi]? ]7at ]7ei pursuen hem for errours j^at ]?ei seyn openly to ]>e peple when j^ei lien & falsly sclauwdren trewe men, but ]7e pursuyt is maad for pr^stes techyng men where )?ei schuUen do her*? almes to her^ moste nedy nei^bores aft^r fe gospel; fan be fei cwrsed ypocritis. f ei maken pr^latis and lordis, bi here fals flateryng encouraging ^ and lesyngis in confessions and preuei conseils, to lette prestis g^eacMng of the to preche goddis lawe and to lette fe peple to knowe and to kepe fe comauwdemewtis of god, lest freris ypocrisie and wynny[n]g be stoppid and fe peples almes bet^re spendid, fanne be fei cwrsed ypocritis. U iif fei come in to fe chirche to holde and meyntene f e poU(?rt of crist and his apostelis and bynden hem f er to, and fer with ben most coueitouse abouten worldely goodis, summe covetousness ■’ under pretence aboute temporal almes nedles and summe aboute worldely of poverty, lordyschype, bi ypocrisie and lesyngis and flat^ryngs, f ei ben fan trecherous ypocritis and perilous enemys of crist and his chirche. f ei maken profession to most hey pouort and to be *[p. 4 ms.] deed to fe world and worldely fingis, and wif fis stryuen ny]t and day who of hem may bilde gaiest wast housis and building of gay houses, costly places, as chirchis or castelis to herberwen lordis iwne and ladyes, and beggen of pore men fer-to fat ban noujt to lyuen by ne here children, fei ben perilous ypocritis and dysceyuen riche and poore. ^if fei ordeynen ydiotis to ben lymytowrs fat best kuwnyn begge, and holde goode men and kuwnyng in holy writt fro prechynge, and disceyuen men bi pardons, lettris of fraternite deceiving men by pardons and and priuat preieris for to geten worldely muk more fan letters of fra- soule helfe, fanne be fei fals ypocritis and worschipen false maummetis. 6 or THE LEAVEN OF PHARISEES. [Chap. II. luxury in houses, vessels and food, neglect of preaching, studying law instead of holy writ, indulgence in rich food. Phil. iii. 19. encouraging lords in oppress¬ ing their tenants, fornication and adultery. *[p. 5 MS.] sodomy. The devil brings together such ‘ lumps ’ of 1 ]7ei bynden bem to traueile faste and techyng of j^e gospel frely, as crist and his apostelis diden, and her-wi]? ordeynen costly chambris and beddis and siluerene vessel and gay clojies and costly mete and drink, as knyjttis, baronns or erlis, and pri^chyn^ not but onys or Juries in ]?e jeer bi- fore grete lordis and comuwtees for veyn glorie or worldely wynnyng, |>ei be Jeanne ypocntis at ]?e fulle. ^if jiei traueilen faste in aristole^ and newe sophymes to ben clepyd maistres, and |>an traueilen not in holy writt but veyn pleies & corioustees, and excusen hem her-bi fro preiynge and rysynge at mydnyjt, j^ei ben ypocritis ; for J^ei dow not goddis Si9puyce in hem selfe but drawen o)>ere men ]7er-fro. ^if. ]7ei bynden hem to grete penauwce and abstynence of mete and drynk and per-of bosten to pQ peple, and \iere-wiih seken lustys of costly metis and drynkis, and bien hem derrere I’an lordis don, and dwellen in courtis with lordes and ladies to feden heri? bely faat, and leuen her^ deuocions of cloistre, |»ei ben foul ypocritis, for j^ei maken here stynkynge bely here false god as seynt poule sei]?. j^ei plesen lordes and ladies in synne and couwforten horn to don extorcions to here pore tenauwtes and to meyn- tene false causes for to haue lykyngis of here foule wombe; ]7ei ben wickid ypocritis and robberis of poore men and traitours to lordes and ladyes. ^ ]if ]7ei bynde hem self to dene chastite bo]7e of body and soule and of dede and wille, and here-wi]? don foruycaciouw and auoutr^'e wi]i wyues and nonnes, and slen worn men pat w«t^-stonden ^'hem in ]7is synne ; j7ei ben foule ypocritis. If pei don j^e cursed synne of sodom wi]? hem self, and seyn to nyse wymmen pat it is lesse sywne to trespase with hem fan w^tA ofere weddid men, and vndir taken for pQ synne of j^e womraen, and norischen ryche men and wymmer^ in lecherie and in auoutree for monye and to haue here owne lustis ; pei ben cursid ypocritis and distroien cristendom. It seme]? pe deuyl gedre]? siche lumpis of jonge men, fatte ^ omitted X. ^ Aristotile AA. Chap. Ill,] OF THE LEAVEN OF PHARISEES. 7 and lykynge and ydyl, and byndib hem fro wyues, ])at men young men to in- . . crease adultery. myjten haue hi goddis lawe, to maken false heiris and to for-do ])Q kynde of men and so make erj^e cursed of god and alle his seyntis. And ]7us J^ei ben ypocritis moste damp- nable bi-for god. H lif pei seyn pat pel ben most holy and best men of religion, and per wi}* lyuen in most pride, most enuye and ■wra|>e, in most coueitise and ydilnesse, in most glotone, dronkennesse, or surfet and leccherie.^ CapUulum 3“- See now where pei breken falsly alle J^e comauwdemewtis how they break 01 god* ^11 pel cnesyn to be reulid more ait^r pe ordynau7^ce ments* of synful men and ydiotis j^an aft^r pe dene ordynau^ce of i. They worship crist, and seyn |>at synful mennws ordynauwce is before and setting men’s sikerere for men and mor^ p^rfit |>an is pe dene ordynauwce Christ’s, of crist; j^ei worschipen false goddis and ben heretikys and blasphemes; and so ])ei breken j^e first mauwdement of god. ^if ]7ei dreden more and ponyschen more for brekynge of synful me?^nes contradicions j^an for comauwdementis of god cursedly broken, and studien and louen more her^ priuat reulis |>an pe hestis of god, ]7ei worschepen, louen and dreden more synful men, and in caas dampnyd deuelis, j^an god almy^ti. for as austyn sei]? a man maki]? fat fing his god Austyn. f e whiche he dredif most or louef most. ^ ]if f ei chargen men more to seke blynde stockys or ymagis They set more and to offre to hem more fan to pore bedrede men and more images than ^ ^ keeping God’s fan to charge goddis hestis; fei worschipen false goddis. commands, for fou^ a man broke goddis hestis fei wole soone and lijtly assoile him, but pf he make a vow to a blynd pylgrymage or Pilgrimages, to sende his oflPrynge to siche a stok; fat schal not be dis- pensid wif but reserued to a grettere satrap. And in fis fei chargen more f e brekynge of a folie a-vow of synful men fan f e brekynge of goddis "^^estis; but whef ere is more ydolatrie ? *[p. q ms.] 1 Probably there should follow “ ]?ei ben cursid ypocritis,” unless the preceding clause is to be taken as part of the sentence. But in both MSS. it is distinctly marked off. 8 OF THE LEAVEN OF PHARISEES. [Chap. III. faiseiy^\o ^draw ^ sweren in veyn and many false o]?is to bigile jonge children to her^ veyn religion, sweryng j^at it is ]>e beste; who taki]? 'pe name of god in more ydelnesse and more dispitt? ]if ]7ei taken pe charge to ben trewe vikeris or sernauntis of crist and j^er-wi]? taken vpon hem falsly j^at ]7inge pat is reserued to god only, as to make men partyners Letters of frater- of her (9 medeful dedis, and to graunte hem be blisse of iiity and indul¬ gences for the heuene and pardon to slee cristen men for to meyntene crusade. worldely lordschip and coueitise of pat prist pat schulde be most meke, most pore, most redy to dye for cristen mennws soulis ; who taki|> more cursidly pQ name of god in veyn ? They undertake II Jei vndirtaken to brynge soules out of purgatorie bi of purgatory for heri? preiers and here to receyuen myche gold or rentis, and money. per-wip lyuen in pride, enuye and operQ grete synnes; who taki]? more goddis name in veyn, and more cursidly dis- Lukeyi. 46. ccyuc]? cHsteu men? ^ For crist sei]? to siche men in pe gospel of seynt luk: What seie jee to me lord I lord! and Matth. XV. 8. don not my comauwdementis ; and \n pe gospel of matheu sei]? crist pat siche ypoaritis worschipen him wi]? outen Prov.xxviii. [9.] cause ; and by Salomons bok sei]? god j^at his preiere is cursid and. abhomynable pat turnep a wey his eris J^at he herg not MaM ]‘^ goddis lawe ; and also bi pe prophete ysaie and malachie and austyn and gregory and many moo. HI. They use the ^ ^if bci maken hem besi on be holy day to preche fablis holiday to preach u i j ^ X Jr fables and to beg. and lesyngis to pe peple and not J^e gospel, and gon fro place to place and fro man to man to begge of por (0 men for here false lesyngis, and letten men fro here deuocioua; ]?ei They draw people kepen not wel here holiday. ^ ^if bei drawen be peple in be to church to ad- ^ Jll/j X x r X Sows ?tc ^and coryouste of gaye wyndownes and colours and not to repent. peyntyngis and babwynrie fro conpul^^ccion of here synnes and fro ihynde of heuenely )7inges, and fede riche men wi]? pore mennws goodis, wi|? costly metis and wynes and wast spicerie to glotonye, dronkenesse, lecherie, and weiward takis, and suffren pore men hungry and J^risti and in gret mischef; pei kepen euyl here holyday and letten opere men to kepen it. ^ Jif ]7ei studien on pe holy day aboute exp^rymentis or Chap. Ill ] OF THE LEAVEN OF PHARISEES. 9 wiche craft ^ veyn songis and ^ knackynge and harpynge, gyternynge & daunsynge & o])ere veyn triflis to geten j^e stynkyng lone of damyselis, and stere hem to worldely vanyte and synnes; Jei breken foule per holyday and ben procuratours of J^e fend. 1 j^ei worschipen gretly here singuler patroun and dis- pisen god J^e trynite and ihu crist our(9 goode fad^r, when ]?ei putten his lawe and his ordynanwce bihynde; per worschipen not here fadir after goodis lawe. ^if j^ei louen more here singulere congregacion J^an J^e comynte of cristen men, j^ei worschipen not bnt dispisen owr, j^ei slen hem, and ioon pe euasngelist seij? as to here dampnacion. ]if ]?ei conforten men to slee here brej^ren in false werris, by open prechynge or preuei conseilynge, or vndirtakynge for false domesmen pat slen innocent men for coueityse or esmyte whasne men ^euen hem myche tresoure; j^ei ben false menquelleris and most gyltif of alle. ^ ^if j^ei letten curatis and poreprestis to techen men goddis lawe bi sotil ypocrisie and sleijtis of an^fcristis lawe, for *[p. 7MS.] They go to dances to meet young women. IV. They set their patrons above God, who is their father, and their order above their mo¬ ther, the Church. They draw away parishioners from their spi¬ ritual father (the curate). They seduce children from their parents to enter the orders. V. They hate, slander, and per¬ secute true preachers. I John iii. 15. They encourage men to slay their brethren in war. [ They hinder true preaching, omitted X. 2 omitted X. 3 omitted X. 10 OF THE LEAVEN OF PHARISEES. [Chap. III. drede lest her^ ypocrisie be parceyued and her(9 wynnynge and so commit and Worldly fame leid a-doun ; j^ei ben cursed manquelleris, and gylti of dampnacion of alle ]7e soulis j^at perischen for le defaute of kuwnynge and kepynge of goddis comauwde- mentis. VI. They preach lei pr(9cben principaly for worldeli muk or veyn advantage^ and glorie, and SO precben here owne sotiltes to be preised of adulterers. men, and not ^symply and pleynly 'pe gospel of crist for bis glorie and sauyng of mennws soulis; j^ei don gostely lecherie bi goddis word as poul sei]?. They set philo- lei seyn and meyntenen in scole and ol^re placis lat Hoiy^Writ. le wordis of holy writt ben false and man(9re of spekyng of newe idiotis is trewe, lei don gostly auoutrie and putten falsnesse and blasphemye vpon god; for in lat lei seyn lat an helene philosofre or a newe synful caitif is wittiere and trewere Ian almy^ti god, je lat god is fals and a foie and les helene blasphemes and newe dremeris ben trewe and witti. physic they^om^ ^ feynen hem sotil of fisik and knowynge of wym- mit adultery. menys comploxcion and preuyte, seiynge lat siche siknesse or del schal com to hem in absence of her^ housbondis but ^if lei haue mannws helpe, and lus defoulen on and oler; lei breken foule lis comauwdement lat biddil men do no lecherie; and in lis poynt men dreden lat les pharisees geten hem moo holderis vp for here putrie Ian for here trewe prechyng or holy lyf. They visit wives when the hus¬ bands are away. ^ Whanne lordis ben fro horn in werris, in iustis and par- lementis and in dyuerse lordschipis, and whanne marchauwtis ben out of lond or in fer cu^trees for her(? marchauwdise, and wha7^ne plowmen ben al day in le feld at here plowj ore medes; Ian les pharisees presen faste to here wyues vnder colour of holynesse. VII. They steal ^ ?if l^i stclen mennws children, bole gentyl mennwe and children to re- i r. if u ^ j i i. • j i? emit their order, pore, to make hem 01 here synguler ordre lat is maad of synful men and confermyd, & in cas of ^ deuelis and not of god; lei don cursed lefte ajenst le seue[n]le mauwdement of ^ omitted X. Chap. III.] OF THE LEAVEN OF PHARISEES. 11 god. for many men ben drawen, bi lesynges and ^iftis and so by symonye, fro j^e bet^re ordre to ]7e werse and maad more cursed and deppere dampnyd in belle. For I’ouj children ben bronjt be lesyngis, symonye and fals bihestis in-to ]?is feyned ordre bifore tyme of discrecion and ben not able fer-to, ^it fei schulle be nedid bi peyne of dampnynge in belle, as fei seyn, and bi drede of bodely dej? to holde for]? j’is feyned religion a^enst here conscience and fredom of be gospel, and he bat most stelib children to bes priuatis Wickedness and ^ . . mischief of child ordris is most preised of J?es cursed congregacion, and Jat is stealing. a cwrsed reward. For he ]^at stelij? an oxe or a cowe is a j>ef and gretly '^'peyned bi mannw5 lawe; myche more owip *[p. 9 ms.] he to be ponyschid bo]7e of god and man pat stelij? his owne child, pat is bet^re ]?an alle worldely goodis ; and her(?-bi ben gentil mennus heiris distroied, and so lordis and also laboreris and sumtyme trewe prestis and curatis ben made beggeris and lesyngmongeris to destruction of londis. ]if ]?ei techen wyues, prentis, s^ruauwtis and children to stele They teach de- c i. -i.- j j j- j pendents to steal tro here housbondis, maistris and ladir and modir and ^euen for their benefit, it to ]?es pharisees, as hildegar sei]?, b^i ben perilous be^ys Hiidegar. to make discenciouw among manye. ^if bei feynen hem nedy They feign po- ‘ verty togetalms, and pore whanne b^i ben ryche and proude, and beggen of be pore peple, and maken men to wene bat b^i schulden haue more bank of god to ^eue here almes to riche possessioners or oper ryche pharisees ban to jeuen it to here pore neijbores as crist biddib ; b®^ foule beues, for b^i robben pe almes and so rob the ^euere bobe of feib, of worldely catel, and pore bedrede men ^ of here liflode. H bei putten on here pore brebren pat lyuen wel and' v^hi. They ac- C11S6 reprouen hem of here synnes bat bei wolden distroie holy , ^ ./ / / j wishing to de¬ religion, and here-fore disceisen hem and putten hem in religion, prison, and sum tyme morbere hem ajenst goddis lawe and be kyngys ; bei beren false wyttenesse ajenst here nei^ebore, and ben cursed manquelleris. ^ ^if bei beren on pore prestis bat techen pQ trewbe of be gospel and be goodenesse of cristis ordynauwce bat bei wolde distroie holi chirche, and her^-fore ^nd holy church. 12 OP THE LEAVEN OF PHARISEES. [Chap. III. Francis. *[p, 10 MS.] IX. They co'vet pursuen hem to fe def and makew prelatys lordis and comunes to do also; ]7ei beren false wittenesse, and ben manquelleris and irreguler^ bifore god and traitowns to god and alle holi They persecute chirche. hf loi puTsuen to be deb pore freris serabitis, bat friars who keep ^ j r j j r ^ j the rule, kepen frauwseis renle and testament to fe rijte vndyrstond- ynge and wille of frauwceis wi)> outen glose of antecristis and so bear false clerkis; b^i beren false wyttenesse a^eyns hoTe patron and ben caynis bre^ren ]?^t killyd his hvo^er fore his goode lyuynge. pf j^ei seyn 'pat cristis lawe is not ynow^ and pe beste to renle holy chirche, but lawis of proude coueitouse and worldly clerkis ben nedful and bet^re, and stryuen a^enst goode men pat techen pe goodnesse and excellence of cristis lawe and his ordynauwce and declaren pe falsenesse and ypocrisie of worldly prestis newe lawis; heren false witnesse and ben traitours to god and stynkynge blasphemes. - • ]if bei coueiten vnresonabiliche pe housis, b^t ben goodis vnmeble of here neijeboris as londis or rentis, or perpetual almes of cohris, sib b^i bynden hem to pouert of crist and his apostelis, b^i broken pe neynbe mauwdement of god. X. They seduce bei leden a-wey mennws wyues or we^^ches in here maldens.^'^^ uowe habitis, to do lecherie bi hem as hem liste, b^i broken pe laste comauwdemewt, ^if bei maken wyues and oper wymmew hure sustris bi lettris of fraternite or ob^re iapes, and geten children vpon hem to make hem freris or nuwnes to holde vp here veyn sectis bi lordischipe, b^i coueiten euyle here nei^bores wyues and wenchis; namely, pf b^i waiten hem in feldis alone or gardyns and sleen hem per by keruynge to They become moche vsynge of lecherie. ^if bei becomen pedderis berynge pedlars that they ^ , may get large knyuos, pursis, pynnys and girdlis and spices and sylk and gifts for small. . ,, i p • n i i ^ i precious pellure and lorrouris tor wymmew, and b^^to smale Make presents gentil hondis, to getc loue of hem and to haue many grete of lap-dogs. pftis for litil good ore noujt; bei coueiten euyle here nei^eboris goodis. cakJ-seUers.°^^ 1[ P^^ bou made wafreris, ^euynge lordes, ladies and riche men a fewe peris, appelis or nottis to haue huge pftis to Chap. IV.] OF THE LEAVEN OF PHARISEES. 13 ]}e couent, euyl f>ei coueiten here nejeboris goodis. J^ei meyntenen men in extorscions, in robberie, in false sweryng They maintain . . men in oppres- to sille oner dere ]7er marchauwdise and bie to grete cheep sion of pore men, and in lecherie and grete synnes, vndirtakynge for fes cursed men at domes day for part of wynnyng; fei coueiten euyle ber^ neijeboris goodis; for J^ei dysceyuen her(? soulis herfore to euere dampnynge in belle. and pf j^ei breken j^is, and worse alle ])e comauwdeme?^tis of god; ]tei ben perilous ypocritis and disceyuen foule cristen men to meyntene goddis traitors principaly. geten hem worldly offis in lordis courtis, summe to ben stiwardis of halle,^ summe to ben kecbene clerkis,^ suwme to ben lordis anyneris, and summe to ben conseilours and reuleris of werris, and also to bein cbamberleyns to lordes and ladies, and putten out pore gentil men of here office, and forsaken here cloistre leave their and oj^er deuocions for to baue lykynge of mete and drynk and clojt and worldly worscbipe, and to sende a grett qu.aniiie to here couent ]7at pore bedrede men schulden baue ; '^'’^doine *[p- h ]7ei ben ypocritis, enemyes of pore gentil men ^ and tre^itours of pore men and of lordes and ladies. Gdipitulum 4“- See now where j^es religious don ajenst \e werkis of mercy They offend bojje bodili and gostely. pf j^ei wasten delicat metis and of^mercy.^^°^^* drynkis and ^euen nou^t to pore men of here owene secte ne They*^rat richly, 1 ,,,. 1 hut do not feed opere pat ben in gret nede, but drawen pore mennws almes the poor, and liflode to here owne couent ]iat ha]? to moche of worldly goodis, to make festis huge to lordis and ladies and riche men of contres; ]?ei feden not pore men but robben hem of here liflode, and so ben manquelleris bifore god. ^ ^if ]?ei feynen hem to be men of abstynence and grete They drink ale penau?^ce, and ]?er wij? drynkyn dilicious ale and spisid and heije wynes, and beggen of \e comune peple to holden vp 1-1 omitted X. 2 omitted X. 14 OF THE LEAVEN OF PHARISEES. [Chap. IV. ]7is realte, and ^euen lordis and ladies ]7es swete drynkys for and leave the to magnyfie bes sectis, and suffren her^ owene breWren bobe poor to perish of . . i i • thirst. i^^ne and oute to perische for Jurist and myscbef; pei ^euen not drenk to pore jjristi men but ra]7(?re drawen here sustynauwce fro hem vndir colour of holynesse, and so ben worse ]7an comune ]?eues and outlawis, for ]7ei take fro riche men and p«rte oft wi]? pore men. They have rich ^ 3^1 gederen to hem self many wast and precious clo]7es clothes, and do not share feyued bcggerie and sotil ypocrisie, and parti]? not with poo™ poi*© nedy men ]?at han nakid sidis and tome sleues and here children steruen for cold, neij^er here owen bre]?eren, be ]?ei in neuere so gret myscbef & cheueren for cold, hou clojje ]7ei nakid men, whanne hi ypocrisie ]?ei drawen fro hem ]7is bodily almes bi whiche ]?es poralis schulden be clo]7id and kept fro de]?. certis fei ben cursed disceyueris bofe of pore and riche, and ben irreguler bi-for god for myschefous dej? They have great hat les nedv men suffren. tian grete waste houses tertain lords and for fo rescevucn lordis and ladies, ^e to soiorne among hem ladies, hut give ^ poor^^^^^^ daies and jeris, and op&re riche men ny^t and day, and helpen not pore nedi men with herigberwe in grete placis as kyngis paleis, but ra]?ere drawe pore mennws goodis fro hem to ]?es waste placis, hou receyue ]?ei pore men to herberwe ? They get the namely, wha?^ne lei disceyuen riche men in makyng restitu- means to build by encouraging ciou?^ of extorcions and euyl geten goodis, and suren hem rich men in sin. of al perel ^if ]7ei maken siche costly houses and wast paleises *[p. 12 MS.] to men ^']7at haue forsaken alle worldly ioie and pride and taken cristis mekenesse and gret pou^rt bi wilful profession, it seme]? fat fei ben preuy enemys of pore men and dis¬ ceyueris of riche men and sclauwderis of crist puttyng on hym siche worldly pompe and ypocrisie. Use of the big And pf fei seyn \at grete chirchis ben worschipful to god and lykynge for ]?e peple to some god iwne, axe hem what Decay of parish charite it is to laten parische chirchis fallen doun for defaute, churches. ' where ]?e peple schulde heere goodis worde, goddis soruyce, and resceyue here sacramentis, and to maken newe chirchis as castelis wif outew nede j and whefor crist preied most in Chap. IV.] OF THE LEAVEN OF PHARISEES. 15 Je ny^t in hillis, as fe gospel seif, and tau^te mychel fe peple in desert and in f e wilde felde, and seide \at fe heije temple schulde be distroied for fe synne of prestis fat weren f(?r-inne. And seyn fat lucifer and adam s^rneden not god in heuene ne paradis as fei scbulden, but iob seruede wel god in fe donge hille and adam also in fe valey of wepynge, and so dide crist in fe hillis, and fe propbete danyel in fe deen of lyonys. and fouj men suffreden resonable cost of cbirchis whi schulde fei suffre so grete cost of kechenes and Waste on offices ^ate housis and wast chambris for lordis and ladies and riche rooms. men, and a frere to haue a chambre for an erl or duk or a kyng wha^ne he is bouwden to fe pou^rt of crist, sif fis cost is geten bi beggen of pore men and disceit of riche mennws almes. ^if fei visiten not pore men in prison for charite of god and sauynge of soulis, bute riche men in here prospmte "They Tisit the ° o t i. i. prosperous, to han potrt of here worldly goodis, hou don fei werkis of m^rcy? for sumtyme for enuye and hate ful trewe men ben men, wrongly sett in prison, and f anne it were most nede to conforte hem p"*^ prison, in bodi and soule ajenst defaute of mete and drynk and clof and grucchynge ajenst god or dispeir ; but it is worse jif fei be ypocrisie and false beggynge reuen fro pore prisoneris fe almes fat fei schulden ellis haue. ^ ]if fei visyten not pore men in here sikenesse but riche They do not visit * • • tli0 sicl^ men wif preue massis and placeboes and dirige, fouj pore men ben neui^re so deuout and han neu^re so myche nede to ben amendid of her^ lif, hou seken fei fe helpe ^ of soule ? but only or principaly worldly,muk or auauntage. where helpen fei sike men of bodely almes, fouj "^'fei hem self han *[p. i3 ms.] neuere so muche wast of mete and drynk, but raf ere in siclie tyme fei gedren fro sike men al fat fei may. to get ^ ^if fei ben faste aboute to haue riche men biried in here They bury only housis for wynnynge’and offrynge and worldly meyntenauwce and forsaken pore men to be biried fere, fei ben false ypocritis, traueilynge in coueitise and pride and fefte, for fei drawen riche men fro her gostly fadris and here owne t lielj^e AA. 16 OF THE LEAVEN OF PHARISEES. [Chap. V. They persecute poor priests, and put true men in prison. They bring up poor men to judgment for not giving what they promised. Failure in works of spiritual mercy. They preach fa¬ bles instead of Christ’s gospel, put special prayers above the Paternoster. teach men to care for wealth, parischenys, and so departen in tyme of de]? curatis and here gostly children. ^ ^if ]7ei pnrsuen pore prestis to prison and hodily de]?, as hangynge, drawynge or brennynge, for j^ei techen trewely and frely j^e gospel of ihu crist and techen men wiche hen false prophetis and ypocritis, si]? holy writt spekij? of siche- and hiddi]? cristen men knowe hem hi here opyn werkis and flee fro hem ; ]?awne hen ]?ei perilous ypocritis and heretikis ajenst goddis worschipe and sauynge of cristene sonlis. If lif fei jiursnen trewe lige men of fe kyng to endityng falsly and wyttyngly for ]?ei reprouen here open synnes, hon visiten ]7ei men in prison ? si]? ]?ei drawe trewe men to prison to loos of catel and de]? wi]? outen resonable cause. ^ ^if pei drawen pore hnshondemen to dom for ]?e hi-hejten ]?em almes su^tyme and now ben taujt to ^euen here almes to pore neijeboris aftir ]?e gospel, or pat may not now paie so gret almes for poU(9rte and myschif pat pei ben inne, hou don ]?ei pe werkis of mercy ? si]? ]?ei don opynly ajenst charite. See now where ]>ei fallen in werkis of gostly mercy, first pf ]?ei techen opynly fablys, cronyklis and lesyngis and leuen eristis gospel and pe manwdeme?«tis of god, and pt don ]?ei ]?is principaly for worldly wynnynge, frendschipe or veyn name pei don apnst pe chifwerk of gostly mercy; nameliche pf ]?ei techen fat here singuler preiere is betere fan fe pater noster pat crist made him self, and fat preiynge bi lippis is plesauwt to god fou^ mennw5 lif fat preien be cursed of god f6r brekynge of his hestis and defaute of charite. fei couwseilen men to be bysi a-boute worldliche richessis more fan a-boute here soule helfe and fe blisse of heuene, and conseilen men more to taken vengauwce bi open werre of here brefren fan to sufiren paciently wrongys and Chap. V,] OF THE LEAVEN OF PHARISEES. 17 haue m^rcy on oper nei^eboris ; j^ei don foule ^'ajenst I’e secuwde work of gostly m&rey, to dampnacion of many men bob of body and soule. conseilen men to leue be advise entering- . _ ^ ^ ■' into religious fredom of cristis ordre and take here singuler ordre maad orders, of synful men, seiynge ])at it is j^e beste for hem vp peril of here sonle; j^ei don ajenst J^e charite for lone of her^ owne worschipe or wynnynge and blasphemen ajenst god, makynge hem self as witti as ]?e holy gost. si)> it is reseruyd only to j}e holy gost to ^euen ful conseil of ^ingis ]7at [ben] not expr^sly comauwdyd ne defendid in holy writt, and ]?ei taken J^is pinge vpon hem whawne J?ei ensuren to men }>at it is best for hem to be men of priuat religion, and also j^ei conseilen sumtyme euene a^enst J^e sterynge of j^e holy gost, and maken men dispeire dampnyd for schrewidnesse of }>is ordre and of men 'per-inne, for per-\)j ]jei lasten more and ben more hardid in synne and ypocrisie. ^ ^if ]7ei chastisen not here hreperen for grete synnes, so j^at punish open sins, pei be preue, but ou^rscharply ponyschen hem for smale ones, synnes j^at ben open and make hem seme vnholy to j^e world; ]7ei fallen foule in werkis of charite and ben false ypocritis. and pf lei chastisen not here brej^ren for opyn sweryng veynly and pride and inpacience and false coueitynge of ^er neijeboris goodis, but for litil trespasynge ajenst her^ owne punish more sins statutis or customys ; pei fallen in dwe chastisynge of synne, than against God, for lei chargen not dispit or trespas don a^enst god, but a^enst here owen worldly worschipe and name of holynesse. ^ ^if lei conforten not pore men in her^ myschif bole of visit the rich and ^ ^ ^ not the poor. soule and body but suffren hem perische for dispeir or defaute of bodily goodis, but \ 2 ^erQ visiten hem in here prospmte for worldly muk; lei fallen fully in werkis of charite and m^rcy to here brel^ren. ^ ^if lei gon gladly andfaste to lordis They go gladly to T *1 TT j llOIlSGSj but nousis ana ladies pax ben gloriously araied, and deynen not shun those of the to come in pore mennws houses for stynk and ol^re fille; sUnk and filth, hou suen lei charite ? sil crist sparid not to visyte pore men in a foul stynkynge stable and cold, and in le colde greue and in belle, and in many foule weies in lis world, bole in 2 18 OF THE LEAVEN OF PHARISEES. [Chap. V. gret hunger and frist and gret werynesse and cold and muclie sclauwdrynge and cursynge and opere peynes ynowe. ^ ]if ]7ei wolen not forjeue litel trespace don ajenst hem self or feyned seyntis of here singnler secte hut moste cruelly *[p. 15 MS.] "^pursueri men j^^rfore; pei forsaken pacience and mekenesse and ensau^wple of cristis lif. and men dreden j^at enuye, rancour and euyl wille dwelli]? longest amonges hem of alle They bear malice ohere men, be lei lordis, be bei prelatis, bou? bei ben men longer than any / r > / ? / other men, of armys; but wher^ is falsere holynesse, and so foulere ypocrisie ? for jiou^ a man speke ajenst a lord, clerk or prelat he schal sonere be reconsilid be weie of mekenesse ]?an to newe feyned religions; for j^ei wolen pursue to de]? or open schame, and pt vndir colour of holynesse. 1 lif ]?ei soone lesen pacience and brmggyn men out of They will not pacionco \ai speken ajenst here ypocrisie and euyl dedis; bear reproof. hou don j^ei werkis of mercy, si]? ]?ei schulde be here meke¬ nesse and pacience bryngyn o^ere in-to reste and pees of body and soule. ^if j^ei profren gentil men and o\ere to fijte wi]? hem whawne ]?ei reprouen hem of here opyn wyckyd dedis, hou ben ]?ei ensaumple of crist and his apostelis to sane opere men in reste and charite ? it seme]? ]?ei ben fendis children to stryue a^enst ]?e treu]?e, and meyntene syn and brynge oper men to belle hi procurynge of fijt and lesynge of pacience and charite. H ]?ei cursen and warien and pursuen here enemyes and axen vengauwce of god ajenst hem; hou suen ]?ei charite of crist ]?at biddi]? men to lone here enemyes, and don good to men ]?at haten vs, and to preie for hem ]?at falsly chalengen vs and falsly and wickidly pursuen vs ? pf ]?ei don ]?us and Welle werse ajenst ]?e hestis of god and werkis of mercy bo]?e bodily and gostly, ]?ei ben foule ypocritis and not wor]?i but to be putt out fro cristen men and defoulid, and not wor]?i to be putt in ]?e er]?e, fat is to haue ]?e leste office in ]?e chirche. They are re¬ vengeful. Chap. VI.] OF THE LEAVEN OF PHARISEES. 19 G^pitulum 6 “’ See now j^ei faile in fei]?, hope and charite. hope^^nd j ]7at 0 part holdi]? wi]? o pope and ]iQ to\er wi]? o no]?6re chanty. ^ pope, and eche partie seie and techi]? as bileue J^at }>is pope some support j , one pope, some | 18 verray and noon ol^re, and alle lat bileuen not so ben another, yet they i _ . communicate to- I cursed beretikis out of bileue ; ]>ei ben alle out of bileue and gether. ‘ bryngen alle oj^er out of bileue; and jit J^ei comunen to- gidre bojie partis as cnsten men, and so ]7ei seyn o j^ing and don ]>e contrarie as ful false men. ]if |>ei tecben opynly They teach that and meyntene ]7at l^e^ bileue ]7at crist and bis apostelis hotter thin taujten is not j^e best and ynowj to brynge men to heuene, but lawis maade of worldly pri^stis ben nedful and bet^re to reule holy cbircbe bi; j^ei erren foule ^un ]?e fei]? and *[p. i6 ms.] blaspbemen crist god and man. jif J^ei seyn, written and tecben openly ];at IpQ sacrament of l^e auter lat men seen They teach that -1 y 1 1 the sacrament of bitwen pe pr^stis hondis is accidentis wip-outen suget and the altar is only neiji^r bred ne cristis body; si]? holy writt sei]? ]7at it is breede and cristis precious body, ]?ei ben cursed beretikis. jif ]?ei putten on^ crist bat be beggid as bei don fro tou?^ to that Christ < i ^ ^ r hegged as they touw and fro bous to hous wij? open cryeng; ]?ei erren foule ‘lo¬ in ]?e feij? and putten errowr vpon crist. jif ]?ei disceyuen They deceive men in feij? bi fals pardons, bi mannws^reier^bi lett^ris of pa^rdons^^ fraternyte and bi here feyned roten abite ; ]?ei ben false propbetis bauynge ]?e lickenesse of holy religion and dis- 2 Tim. hi. 5 (?). troien cristis religion, as poul sei]?. and so ^ of signes of anticrist, of fiftene tokenes bifore domes-day, and of veyn nouelries wi]?-outm noumbre as to men. ^if ]?ei bopen to plese god more bi kepynge of here owne They have more tradicions and singuler obedience and profession to synful own traditions . i -1 n 1 than in Christ’s wrecchis, and maken opore more^ sikyrly to bopen ]?us, ]?anne gospel, for kepynge of cristis gospel and trewe obedience, ecbe man to o]?or in ]?e drede ® of crist as crist and bis apostelis diden, ]?ei failen foule in good hope. ^ here X. ^ of X. s omitted. ^ more is inserted iu AA by a corrector. ^ degre X, 20 OF THE LEAVEN OF PHARISEES. [Chap. VII. II ]7ei louen more fonnyd ordynauwce of men ]?an ordy- They seek their nauwce of ihu crist, bei seken more here owne worschipe own praise more . , . than the praise jjan worschipe of god, ^if setten here hertis more ahoute worldly muk j^an ahoute verteuous lif and ]>e blisse of heuene and sauynge of cristen soulis; ]7ei fallen foule ajenst charite and alle o]?ere vertues. ]7is men my^ten schewe hi seuene jiftis of ]>e holy gost, hi myspendynge of fyue wittis, hi sixe consentis of synne, and colourynge and meyntenynge of alle synnes preue and apert, and namely hi false p^rocurynge of matrymonye hi soteltees and queyntese and false bihetynges, and fals dyuors makynge, hou j^es newe feyned religious hen anticristis, sent prmyly of fe fend to disceyue men in gostly goodis and worldly, and norischen hem esily in synne, and dryuen hem to belle to eui^rlastynge de]?. and 'perfore comauwdi]? crist J>at we be war and flee fro j^e ypocrisie of pharisees. They make falsi divorces. Capztulum Luke xii. 2. Christ bids us speak the truth boldly. *[p. 17 MS.] Luke xii. 4. And [Christ] sei]? jiat ])er is no ]?ing keuerid ])at ne it schal be schewid, and pere is no ]7ing hid so priue j^at it ne schal be wist and knowen. for po j^ingis J^at ^e ban seyd in derknessis schullen be seid in li^t, and pat J^ing pat ^e ban spoken in ^our^ couchis or smale beddis schal be prechid in pQ roof of housis. Here crist meni]? j^at men schulden be war and oppynly telle pQ '^'trew]7e a^enst j^is ypocrisie; for pou^ it be now hid it schal be schewid at pe laste at pe day of dom. ^ And also cowardise of cristis disciplis, pf ]7ei spare for bodyli peyne and dep to telle openly j^e^ treujie of goddis lawe. And ]7erfore telli]? crist after to his disciplis pat pei schuldeT^ drede god and no j^ing ellis souereynly. So]?!! sei]? crist: I sei to ^ow, my frendis, pat p ben not agast of hem pat sleen pe body and haue^ no ]?ing more® to do after fes jiinges; but I schal schewe ^ou whom ^e owen* to drede. drede je hym souereynly, pat after pat he haj? sclayn ’ omitted X. ’ omitted X. 2 omitted X. Chap. VII.] OF THE LEAVEN OF PHARISEES. 21 fe bodi, ha]? power to sende bo]?e bodi and soule to belle y^tih outen ende. so, I say to ^ow; drede je him. here crist wol \ai men drede no ]?ing principaly but god and bis offence, for pf men dreden bodili peynes and de]?, and \erioTe ceessen to telle openly ]?e treu]?e, J?ei ben wi]? ]?is vnable to resceyue ]?e blisse of beuene; and pf ]?ei seyn openly and sadly Je treu]?e of god, no ]?ing may barmen bem so ]>at ]?ei kepen pacience and cbarite. ^ And berefore seij? crist aftir- ward to conforte bis disciplis bi reson: ne be not fyue sparwis sold for an balpeny, and on of bem is not forjetyn ^ Luke xU. 6. bifore god; but also alle ]?e beris of ^oure beuyd ben nou??^- brid, ])erfore nyle jee drede; ^e ben of more pris ]?an many sparwis. as pf crist menede and made ]?is reson : si]? god alrayjty taki]? so gretkepyng of smale briddis ]?at^ on^ of bem, 3 e be ^ leste, is not for;eten, bow mycbe more scbal god kepen let notMng ^ J ^ I ’ J o jr happen to us but ^ow; si]? be is almy^ty, alwytti, and al ful of good wille, & \ere may no ]?ing come wff^ outen bis wittyng and bis ordynau?^ce, and it is al for ]?e beste. ^ And no ]?ing may ajenstonde, so ]?at men takyt paciently and ]?anke bem \eriere ; and wbawne ]?e beris of oure beuyd ben cou?^tid ]?at ]?ei may not be lost, where we may be lost o]iere in bodi or soule, si]?e ecbe of vs is betre ]?an ]?e beris of oure bed. as pf crist seide ]?at no ]?ing of vs, nere of bodi ne of soule, may periscbe ne suffre peyne to oure barim, so \at we kepen pacience and cbarite. at ]?e laste word crist make]? vs siker to dye for his lawe bi reward of ]?e blisse of beuene, wha?^ne be sei]? ]?us, ]ia\, ecbe who eu^re knowlechi]? me bi-for men, Luke xU. 8. and mannws sone scbal knowleche hym bi-fore ]?e angelis of god. here crist clepi]? bym self manwws sone, for be is ]?e sone of ]?e ® vergyne marie, and so a p^rsone of mankynde, ]iai is clepyd a man bi specbe of holy writt. and knowlecbynge how we must ® is seid here fore verrei knowlegchynge ® of crist, bo]?e in herte bi saad fei]? \at he is verrey god and yervej man wUh outen synne, & alle degrees, i?^ ]?oujt and specbe and dede and alle circumstauwcis \er of, and witnessynge in word ]?e treu]?e of 1 forjeuen X. ^ l>an. ^ or X, ^ omitted X. ^ omitted X. omitted X. 22 OF THE LEAVEN OF PHARISEES. [Chap. VIII. j^e gospel, hou crist lyuede most mekely and most porely and most virtuously bi-forn alle oj^ire men as fe gospel tecbe]? > and knowlechynge in lif, lyuynge aftir ]?e lawe of god and »[p. 18 MS.] in ^wille to die j’er-fore jif it be nede ; j^is virrei knowlechynge schal make men to ben approued of crist at ]>& day of dome, biforn alle compayne of angelis and seyntis and good creaturis and euyle, hou ]7ei were virrei wittenesse of crist in erj^e bifore men, and in fulwille to sutfre scla^idris pursuynge and bodili de]? for ]7e loue of ihu crist and his lawe. Cdipitulum 8 “- Here may men touche j^e cowardise and fal[s]nesse of pristis, lordis, marchauwtis and alle oj^ire men j^at fallen in charite anemtis god and his lawe. where ben J>o pristis j>at maken Are they priests liem SO bisy aboute grete benefices, wordly worschipis and woridfyrewarS? stynkynge muk or drit of worldeli richesse, fat fei wolen travaile^ ny^t and day in lordis courtis, in worldely They do secular offis, for litel cost takynge of be lord in hope of beneficis; work in hope of a benefice. and SO bisily pat vnnef IS may f ei at reste seie metenes or masse w«t7^ deuociouw. ofire pristis rennen out of oure lond ouer grete sees and f oruj londes of enemyes in piril of here lif, in gret cold, imn^ur, frist, stormes and tempestis, \at it is wondir hou fei may lyue; but hou bisi maken fei hem self and of ire to lerne, kepe and teche goddis lawe ? cirtis but ^if f ei more bisily lerne bi grete triiueile and studie holy writt, and kepen it trewly in here lyuynge, and openly to ^eue good ensaumple to alle men, and prichen it sadly and trewly with als myche traueile and more, and pt it be nede ben wilfuf to die firfore, fei may drede ful sore fat fei ben out of charite and out of feif, but pf it be ded feif as fendis ban; for f ei trtzueilen more for worldly worschipe and stynkywge drit fan for loue of god and helfe of mannws soule. They take gold . i, • -u ^ ^ l ^ ^ out of the land And pt, fat IS werse, fei beren gold out of englond, and ^ omitted X. Chap. VIII.] OF THE LEAVEN OF PHARISEES. 23 sumtyme it comib to our^ enemys and Iper-hi tei ben J X j enemies. strengyed a^enst vs, and bi takynge of prisoneris of oure nacion, and su^tyme oure enemys killen many of oure loud ]?orouj7 sicbe traueile for benefices to gret reprof of oure rewme. And pf j>e gold^ come to rome, jier-bi ben benefices of ]7e chircbes bou^t and sold. ^ For who so may most gold sold at brynge surest schal be sped to grete benefices, j^ou^ he be vnable bojie of kuwnynge and lif, and able men of kuwnynge and lif ben putt bihynde; su?wme for pel willen not chaffare by symonye, and suw^me bi bisinesse of studie and techynge of holy writt, for pei ^ wollen neiper dwelle in lordis courtis ne renne to rome wi]? pe kyngis gold, and pf gooddis lawe and mannw5 and reson ben wel soujt j^is chaffarynge wi]? suche benefyces and gold is symonye on bojie partis; and so heresie, as ]7es lawereris written openly in here owene lawe. And These Rome- tus bes rome renneris beren be ^kyngys gold out of oure lond gTd for iead.°^ . *[p. 19 MS.] & bryngen apn deed leed and heresie and symonye and goddis curse, and comunly whawne bes h(?retikis comen bi when they have ^ ^ bought their symonye to gret benefices bei ben not bisi to lerne be gospel benefice,they wui & teche it cristen men, but ^eue hem to huy^tynge and in it- hauk[y]nge and veyn pleies, and hanten tauernys of wyn and Their dissipated ale, aboute strumpetis and grete festes, riche dobing and hlwking'^^^a/d gay squyeris and opere getteris, pat al-most noon schal be taTems^ and so nyse and worldly proude as bes stynkynge heretikis. and pf ony poore pr^stis wole come to here chirchis and treuly They call poor dispise synne and irely teche goddis lawe, pQ gospel oi ihu for preaching . T T . . God’s law. cnst, and comauwdementis of god, b^s coueitous symonyentis welen be pQ firste to lette hem wdA b^® grete colowr pat suche prechoris ben heretikis; and bis b^i seyn for b^i hen ful of heresie and wolden b^*t no man spoke ajenst here cursed lif. bus b^i techen not hem self but ensauwple of pride, lecherie and ob^re synnes, and letten ob^re trewe pr^stis to techen goddis lawe. and bis is on of pe most vengauwce pat god takib on synful men, to sufire suche ypocritis to reule pe peple & drawe hem to helle bi wib-drawynge of goddis word t god X. 2 omitted X. 24 OF THE LEAVEN OF PHARISEES. [Chap. IX. and ^euynge of opyn * ensaumple of synne. for hane ]?ei iiere myr]?© and iolite, nowarde to hem hon faste woluys of They have made helle wirien cristen soulis & beren hem to belle; for Jjei han compact -with the i 7 t i 773* devil. maad priuyly couenaunt ’with j^e deuyl \at hon many benencis jjaf^ ])ei may gete hi lesynges & symonye 'pe deuyl schal strangle pe soulis at his wille as for hem, so pat ]7ei han here lustis of grete statis and worschipe of pQ world and ple?^te of richessis and glotonye and lecherie and meynteneris per- iwne. & ]7is is luciferis pride, stynkynge ypocrisie and an^t- cristis hlasphemye, to crie and meyntene pat suche ten able curatis and grete men of holy chirche. Capitulum 9“- Also lordis fallen foule in ypocrisie and in defaute of Lords fall into hypocrisy and charito, for tei ben redi to holde vp here worldly name, want of charity _ ^ lordschipe and meyntene here courtis wi]? gret cost, sendynge in gOTng to law of men boto of lawe and of armes, & prikynge bi here and fighting for ■* 7 r ./ o end^ owen p(?rsones for to plede, for to fi^tte and for to lyue & dye per-foTQ, and to be vengid on. mew pat don ajenst here but will do no wille, worschipe, or profit; but for to meyntene goddis lawe such thing for God’s sake, to and stond for his worschipe, pat tei ben holden to vp peyne whose defence they are bound of lesynge of here lordischipe & anemtis god, and lesynge by tenure, of bodi and soule and helle wi]7-outen hende, who is pat lord ]7«t wolle treuli speke, coste, traueile, and suffre mekely dispit, pursuynge and dej? iw tyme of nede. ]7es lordis owen to quake ajenst domes day and tyme of here de]?, j^at more bisili traueilen to meyntenen here litil worldely lordshipe^ and to seke here owen worschipe & drit of jjis world Jeanne »[p. 20 MS.] j^ei trwueile '^'to meyntene pe most rijtful lawe & ordenauwce of ihu crist iw his chirche, & to procure, norische & meyntene cristen soulis iw good gouernaile and holy lif. certis pf j^ei don j^us and coueiten per-hi to be holden goode cristen lordis, here pride, ypocrisie and false coueitise wole brynge hem to euore-lastynge peyne in helle. ^ Also Merchants fall' marchauwtis and riche men of jiis wikked world fallen in linto hypocrisy. ^ omitted X. 2 omitted X. 2 vyorscliipe X. I / Chap. X. OF THE LEAVEN OF PHARISEES. 25 moclie ypomse; for ]?ei tr^^ueilen nyjt & day, bi watir & lond \n cold, & in hete, bi false sotiitis and cautelis & grete swerifnlges nedles & false, for to gete muclie drit or They are so busy ^ ^ getting muck muk of Ms world, to gete riche wyues, & purchase londis of t^is world and & rentis, & dewelle in pore mennws dette aft^r ]?at j^ei han desceyued hem in byynge of here catel; & ^it ben so bisi in ]70ujt & speche in goyng and rydyng abouten yis muk that they cannot ]?at vnnejie may jiei onys j^enke on god & han mynde of here false robberie hat bei vsen bi false wettes & mesures False weights and measures, to amende hem. pf alle here bisinesse & lone goo ]7us wrongly to pe world & noujt or to litel to heuene and heuenely j^ingis, j^ei fallen foule of holy lif; & jit holden hem self holy & coueiten to ben holden holy of oji^r men, & ben wode jif men speken treuly ajenst here cursed synnes; but cartes ]?is is ypocrisie. Q^ipitulum 10 ”’ Generaly ypocrisie regne]? among alle statis of criste^ men ; for whame men ben cristened Jiei forsaken ]ie deuyl, al his pride & al his werkis, ]7«t ben werkis of synne; and jit j^ei turnen to synne as an hound to his spuyng and here-wij? holden hem goode crista men. but summe don verrey penauwce for j^es synnes, & sum me dwelle eu(?re stille \er-invLQ & rennen to belle, as crist sei]? in }e gospel & in J^e bok of iob; & many men don bodily penauwce, as fastynge and goynge barfot^, but J’ei fasten not fro pride ne enuye ne coueitise, but preien for wrongful vengau?^ce of o\erQ enemyes ajenst charite, and J^is is foule ypocrisie to make men holden hem holy whawne j/ei stynken bifore god for old endured synne. For god sei]? be ysaye \at a man to turmente his bed and peyne his bodi only is not ]iat fast ]7e whiche god chees, ^ but ]7is is \q fast jjtxt god ches; ^ a man to breke Jie bondis of synne & do werkis of mercy to poore men & nedi.' ^ But vpon j^e text of ]7is gospel bi ordre of seynt matheu Ion with j^e gildene omitted X. Hypocrisy reigns among all Chris¬ tians since they break their bap¬ tismal vows. Some repent, some do false pen¬ ance, but keep their evil will. Isaiah Iviii. 5 . John Chry¬ sostom. 26 OF THE LEAVEN OF PHARISEES. [Chap. XT, mouj? seif fat a prest is in dette to teche openly and treuly f e treuf e of goddis la we, and ellis lie is traitour to fe trenf e of holy writt. ^ So a lewyd man is houndyn to mayntene Duty of laymen fe treufe ^ of holy writt, and ellis he is traitowx to god to maintain the _ truth of holy & to his lawe and his peple, & here-fore riche men owen writ. to drede of treson and traitre a^enst god & his lawe wha^^ne fei meyntene not fe treufe of fe gospel, hut hen ahoute to stoppe it & techeris f ^r-of hi sotil cautelis & false lesynges for fleschli loue or coueitise. for as iudas dide fei *[p. 21MS.] sillen fe treufe, and so cnst \at is treufe, '^for money or* fleschly loue. And sif fei sillen treufe \at is a spiritual good for money or worldely fyng^ fei ben cursed symo- nyentis & so h^retikis. moche owen fei to quake, sif crist seif in fe gospel fat who eu^re dispisif cristis disciplis, in fat he dispisif crist; and at fe day of dom f^re schal be lesse peyne to sodom & gomor, fat weren distroied for synne, fan to fo men fat wolen not resceyue cristis disciplis and his gospel, ne lyue aft^r fe techyng of cristis gospel, principaly sif suche men slen crist as moche as in hem is, and dryuen fe holy gost out of his temple & fe holy trynite; & pt fei taken fe office to meyntene goddis lawe and techeris f^r-of, & vpon fis s^ruyces fei ban fes heip statis & lordischipis. hut c^rtis it is foul ypocrisie fus But lords and suffre synne regne, sif lordis and men of grete statis, ^eacrers^Mks Hiaires, ben so muche biholden to destroie it, & mowne and chronicles, ^glle don it in dede, & to lette trewe pr^choris of f e gospel, & meyntene pri^chours of lesyngis, fablis & cronyclys for monye & worldely frendschipe. Q^ipitulum 11 .^ But pt ypocrisie of phariseis is most cursed & perilous of alle ofere ; for whawne fei ban disceyued cristendom fis hu;^drid ^eer & more hi ypocrisie & false prechynge of fablis & errouris & heresies, magnifyenge synful mennas ordenauwce omitted X. 2 of X. 2 omitted X. ^ This is headed Chap. XII. in X. In AA Chap. IX. and X. are run together, and this is marked Chap. X. Hypocrisy of Pharisees the worst. Chap. XI.] OF THE LEAVEN OF PHARISEES. 27 abouen goddis lawe & ordenauwce, & drawen pore mennws almes & liflode to proude beggeris to make grete wast houses, and desceyue men bi fals assoilyng, bi fals^ pardon, bi veyn^ preiers & synguler or specyal, & lettms of frat^rnite, puttynge open beggynge & clamours on ihw crist, J^awne j^ei crien fast j^at poore pr^stis treuli & frely pri^chynge j^e gospel as crist biddi]?, techynge men to do y^rray penauwce for here synnes & not trusten ouermoche to false pardon & cursed preieris of ypocritis, & to do here almes to pore feble men crokid & blynde, as crist sei]? him self; J^at fei ben cause of alle ^ pert«at ]7ei wolen not obescbe to here souereynes, ne dreden curs, ne drede ne kepe J^e lawe, but dispise alle |»ing 'pat is ajenst here likynge. And herfore J^ei ben werse pan iewis or paynymes, and alle lordis & pr^^lates & my^ti men schulden distroie hem, for ellis pei wolen distroie holy chirche & make eche man to lyue as hym liki];; and no ]7ing may niore distroie cristendom. ^ But here poore pr^stis & trewe men mekely wolen and wilfully obesche to god & holy chirche, & to eche man in er]7e in as myche as he techi]? treuly goddis comauwdementis & profitable treuj^e for here soulis, and no more owij? ony man to obeche to crist god & man, ne to ony apostle, and jif ony worldly prelat axe more obedience he his an^Arist & luciferis maister, for ihu crist is god of rijtwisnesse & treu]7e & of pees & charite, and may not do a^enst rijtwisnesse ne treu]?e ne hel]?e of mennw5 soulis ne charite, si]? he may not lye ne denye him self, hou ]7anne schulde or my^tte ony synful prelat charge men and constreyne to do ajenst ry^twisnesse & hel]?e of soulis and’^ good conscience; for crist sei]? in ]?e gospel of seynt ion pat pe sone may not do but pat j^ing he hap seyn his fadir don; & ]7(?rfore crist comauwdid to alle me^ pat ]7ei schulde not bileue to him but pf he dide ]?e werkis of pe, fadir of heuene. where cristen men schullen be constreyned be an^Aristis clerkis to don aiter here comauwdement whanne ]?ei don not werkis of god but werkis of pe fend ? & ]7us crist spekij? to j^e iewis & axe]? hem whi ]?ei bileuen not to hym pf he sei]?e trew]?e; as who sei]?, pf he seide nou^t^ treu]?e ]?ei schulde nou^t^ ^ in X. 2 omitted X. Prelates slander poor priests, charging them with disobedi¬ ence to the law, but poor priests are willing to obey as far as God’s command¬ ments allow. John V. 19. John X. 37. John viii, [46]. 30 HOW MEN OUGHT TO OBEY PRELATES. [Chap. I. bileue to bym. and ]>er-{or crist sei]? to j^e iewis who of ^on schal repreue me of synne, & he wold \at eche maw hadde do so ^if he myjtt treuly. \eHovQ in tyme of his passion crist seide to bischopis seruaunt whawne he smote him John xviii. [23]. he face: ^'df I haue spoken euyl, here boR witnesse of euyl. & si]? prelatis ben vikeris of cnst, ]?ei owen to suen to hym in ]?is obedience & axe no more of ony man. ^ But Prelates want here is ])e sore in ]?is obedience ; prelatis axen ]?at pr^stis their subjects to n i come to any dis- & ohere sugetis schulden come for here souereyns whider tant corner of the , . . diocese. eu^re hem likid, at ]?e fer]7este place of here diecise, ]70u^ pr^latis kuwnyn not holy writt ne kepen it, but don opynly ]?er ajenst many weies; & ]?is is wrong for many skillis. first, si]? crist god & man sou^te mannws soule lost ]?oru^ synne bi ^ritti ^eer and more wi]? grete traiuele, werynesse & many peynes, bi many ]?ousand myles vpon his feet, in gret cold and stormes & tempestis, prdatis schulden not couch e in castellis & suffre ]?e fende to deuoure cristene soulis, & ]?anne make a pore man to renne two or J’re ]?ousand myles With their wealth ^ ^eue hem here ensaumple of pride & ohere synnes. sil? and horses, they ‘ ■' j j should go after hei han SO myche tresour & grete hors, & ben heiie vikeris thear subjects. / o ? ^ of crist to seue his lif in mekenesse and pouerte and harde tr^7ueile to sane mennes soulis, and si]? ]>ei ben holden to spende here catel and lese here bodily lif for sauynge of cristen soulis as did crist & his apostelis, myche more owe ]>ei to spende a litil traueile and money to seke & visyte synful men & esen hem ^ in body & soule. And not maken hem nedlis to spende here litel catel and be iwpacient & grucchynge a^enst god & man & out of charite. for we reden not in al ]?e lawe of grwce ]>at crist or ony of his disciplis vsede ]’is symonynge or axid ]?is obedience of ony synful man riche or pore, lord whi schulde a synful ydiot axe more obedience ]?an ^ diden crist & his apostelis ? & we rede not in ]?e lawe of grace crist apperid comuwly bifore ]?e heije pr^stis and pharisees fore here symonynge ne his apostelis after sendynge of ]?e holy goste, But jif fei weren constreyned 1 omitted X. 2 j^^t X. Chap. I.] HOW MEN OUGHT TO OBEY PRELATES, 31 bi violence or ellis ^if |»ei weren \n place where criste tau^te in Je temple. ^ Also crist techi]? in the gospel \at a man owi]? to leue ]>& lasse good & do |>e more; si]? he comauwdid a man to lene ]?e heriynge of his fadir and go pr^che ]?e Matthew viii. 21. gospel. ]?awne a pr(3st schnlde not leue prechynge of the Priestsshouidnot . . ... go away from gospel & renne to vncerteyn placis for biddynge of worldly their preaching. for any such prelatis, enemyes to god & his s^ruauwtis, si]? prechynge bidding, of ]?e gospel is beWe ]?an bodely rennynge so to ferre placis, for peril of enemyes, for wastynge of pore mennws goodis, and for drede of rebelte a^enst god. for seynt ierom sei]? in ]?e popis lawe ]?at he \at leue]? ]?e more good or putte]? it behynde ]?e lesse good synne]? not menely but greuously. si]? siche ^omonynge of prelatis is not grouwdid in cristis lif *[p. 24 ms.] ne his apostelis ne reson, but in an^mristis power bi dowynge of clerkis wi]? seculer lordischipe a^enst holy writt. and ]?us iwstede of cristis mekenesse & pouert and charite and trewe techynge of ]?e gospel is broujt in worldly pr/de of prestis and coueitise & enuye and discencion in cristis peple, & bodily turmentynge bi prestis, as ]?ou^ ]?ei weren worldly lordis of ]?e kyngis lege men bo]?e of bodi & of catel, & chargynge of soulis wft/^ grete chargis ajenst ]?e fredom of goddis lawe and the hel]?e of soulis her-bi broujt in; for ]?es worldly prelatis chargen men to speke not apnst here Prelates do not pride and coueitise ne brynge hem to ]?e ordynau?^ce of cnst, i^ad a^^good\fe” but ra]?er to lyue hem self in pride and falsnesse of ]?is shouid^Tseen^in world ]?an to turne to ]?e mekenesse and trewe lif and to ]?enke on here de]? day, for bi ]?i8 goode lif of seculeris ]>q lif of worldly prelatis schulde be knowen for ypocrisie and cursed- nesse. and ]?us bi ]?is feyned power of somonynge and cursynge worldly prelatis ben maad cruel turme?^tours of . cristis seruauwtis, and schewen hem self & make, but Prelates perse- falsly, lordis of mennws bodies & catel & soulis also, to servants, stoppe & lette good lif of cristene men, ]?at ]?e holy trynyte may not do for his rijtwisnesse & charite; but where ben falsere an^mristis, perilousere heretikis, & cursedher blasphe- meres. ^ Also no man owi]? to putte by-hynde goddis 32 HOW MEN OUGHT TO OBEY PRELATES. ' [Chap. I. Prelates make men leave their •wives and families, and make curates leave their flocks unkept among the -wolves of hell. Luke vi. 39. Worldly prelates are blind guides, who lead them¬ selves and others to hell. »[p. 25 MS.] A summons to a higher judge ex¬ cuses from at¬ tendance on a lower. biddynge and byddynge of a synful man bifore ; & god biddi]? ecbe man vp peyne of dampnacion \at ha]? wif & children & meyne to gouerne hem wel \n goddis lawe. j^awne no weddid man owij? to leue his wife & children & meyne vngouerned, & goo many hundred myles in drede of ]7eues & enemyes, & wast his goodis & suffre his folk to pmsche in soule or in body, and myche more no curat owij? to leue his schepe vnkept among ]?e wolues of helle, & ride with grete coost to ferre placis for pride, ennye or coneitise of worldly clerkis. & ]?is reson maki]? sikernesse for pr^stis to dewelle with goddis peple & profite to hem, & for children to take cure of here heldris, & not ride ne renne aboute & leue fis heste of god vndon for somonynge of worldly pr^latis. Also crist seij? in ]>q gospel ]iat pf ]?e blynde lede ]7e blynde ]?ei fallen bo]?e into ]?e lake. ]?awne si]? worldly prelatis ben blynde in goddis lawe, bo]?e in kuwnynge \er-oi & lif per-after, no man schulde be led bi hem in kepynge of his soule, for drede lest ]?ei falle bo]? in-to ^helle. For si]>]?e ]?ei ledyn hemself to* helle-ward for ignorauwce of holy writt or coueitise of worldeli worschipe, hei^e states & worldly muk, ]>ei wolen lede opere men ]?e same weie. & ]>us I’ei ben cursed of god, for pat pat is good & goddis lawe ]»ei dampnen for euyl & erroure, ^ pat pat is errour & ^ euyl a^enst goddis lawe ]?ei chesen & techen for good and profytable ; & ]?us J^ei dampnen hemself & alle pat ben led bi hem. Also bi reson & mannw^ lawe pf a man be somonyd to-gidre to pe hei^ere iuge & a lasse he schal be excused fro pe lasse bi pe vertue of pe hei^ere iuge; but eche man is somoned first of god to worschipe hym in^ alle his witt & alle his my^t, bifor pat a worldly prelat ' somone hym to renne aboute, in whiche rennynge his witt & his my^t schullen be perid; panne bi \ertue of ]?is cheef domesman he owi]? to be excused fro ]?is somonynge of worldly prelat. but be^ pe suget ware of feynynge here, pat he waste not ne mysvsse pe pftis of god vnder colowr omitted X. 2_2 omitted X. X. ^ omitted X. Chap, I.] HOiy MEN OUGHT TO OBEY PRELATES. 33 of fis fredom; for god wole haue rekennynge of echo dede, of echo word, & of echo ]7ou^t, & of eche jifte, & echo tyme, & moment. And be fe worldly prelat ward of blasphemye here, J?at he compelle not for his pride fis suget to putte bihynde ]>e betre worschipynge of god and vnd^r colour of obedience make hym to myspende ]>e tyme & goddis pftis. ^ Also men of lawe & resoun seyn it is worst of alle to take ^ dom vndir a suspect domesman; but f es worldly ' prelatis ben suspect domesmen anemtis goddis These prelates are suspected seruau?^tis, for been enemys to J7e persone of cnstis seruau^ztis & also to cause of god. for comuwly J^ei comen to here statis bi symonye & so ben heretikis, as he Prelates mostly ^ come to their popis lawe sei]?, & contynen ^ in pride, coueitise, extorciou?^s,^ simon^ & meyntenynge of here synne & o\erQ mennys for annuel rente, & haten & pursuen bof e cnstis lawe & his S(9ruauwtis \at speken ajenst here synne, to amende hem \er-oS. & alle \at ben vnkunnynge in goddis lawe; how schulde a treue man be demyd bi suspect iuges. & siche vnkunnynge & euyl leuynge pnlatis ben most hardy to dampne trewe ^ treuthis of holi writ & pwrsue trewe ^ men to prison & de]? J;at meyntenen holy writt & trewjje ajenst here coueitise, pride, symonye & lustis. ^ And newe religious assessours The assessors of fes vnkunnynge worldely prelatis ben more suspect fan lates take from ony o\er ; for f ei grounden hem in f is, \at holy writt is are uniS;\ojudge*. fals but here owen doctonrs and gloses ben trewe. And so fei putten falsnesse & defaute of witt in god, & seyn fat a synful ydiot & in caas a deuyl of belle is trewere, wittiere & more ful of charite & myjt to teche men treufe fanne is fe trinyte & ihu crist god & man. & fei haten more cristis s^ruauntis f«t stonden for fe trewfe of holy writt & ihu cristis leuynge & reprouen here ypocrisie & schewen here falsnesse to fe peple; and fey ® ben more sotil in malice, & dysceyuen more lordis & ladies & fe comunes in feif & charite, & maken hem to triste \at it® is almes ^ make AA. ^ conteynen X. ® omitted X. omitted X. ® omitted X. * omitted X. 34 HOW MEN OUGHT TO OBEY PRELATES. [Chap. I. *[p. 26MS.] to distroye trewe men stonden ^for goddis lawe & trewe lyuynge. & ]7us ]7e dampnable ignorauwce of goddis lawe & cursed lif of ]7es worldly prelatis & stronge meyntenynge of here owen synne & o]7ere mennws ben cause whi pore prestis & cristen men ban hem suspect of heresie & enemyte bojje of goddis cause & his seruauntis; & j^^r-fore ]^e flen 2 John, 10. fro hem as an^ecrist and heretykes, as. ioon jie eu^wngelist Let prelates do techib in his epistilis. But lete prelatis studie bisili & treuly their duty, and ^ ^ ^ . . . *^ obey th^em\ruiy^ ^ writt & lyuen opyn wel ]7er-aftir, and distroie opyn synne of oj^^re men be here witt and myjt, & pore prestis & cristene men wij^-outen ony somonynge wolen wi]? gret traueile and cost and wille, jee bi londe & bi water, mekely come to hem & don hem obedience & reuerence, as J7ei wolden to petir & poul & cristis apostlis. deme fe world whe]7(?r ]7is dyuysion belong on worldely prelatis vnkuwnynge and cursed of lif, or on pore prestis and trewe men j^at fayn desiren ny^t & day to knowe goddis wille & worschipe & do it bifore alle o\erQ fingis. C 2 ipitulum. 2 '”- Christian men will not deserve God’s curse for any worldly good, As to cursynge, cristen men seyn'trewely }at fei dreden it so moche J^at Jjei wollen not wilfully & wityngly disserue goddis curse, neij^^r for good in er]7e ne in heuene; hut they will ue mannws curse in as myche as it acordif wif fe ri^tful gladly suifer man’s curse break God’s law. suffre mann^(!s wrongful curs fan wityngly & wilfully curs of god; but fei wolle wif grete ioie of soule raf^re breke ony comauwdement of god for to Wynne fer-bi alle worschipis of fis world, and to kepe here body in alle likyngis neuere so longe; & raj^ere to suffre sclauwdryng & backityng and prisonyng and exilid, hangyng, drawyng, quarterynge and brennynge wif helpe and grace of god fan to forsake fe treufe of holy writt & lif of crist, for ellis fei weren not in charite ne in weie of saluacion. but Antichrist’s an^Aristis clerkis magnyfien so myche mannw5 curs fat ma?scurse^^^^ fei taken noon hede to fe dredeful curs of god; as ^if ^ omitted X. Chap. II ] HOW MEN OUGHT TO OBEY PRELATES. 35 men were more my^tti & ri^tful }?an is almy^tti god m trynyte. for ]70u^ men broken opynly alle ]?e comauwde- me^^^tis of god & lyuen in pride, coneityse, enuye, glotonye and c>\er synnes, but pf it be lecberie, \erQ renne]? no mannws curs; ne for lecberie pf men wolen paie rente bi ^eere & dwelle stil ^er-irme, als longe as bym lisle; so al j^e drede is turned to mannws curs and no J^ing to goddis curs. ^ But pf a man trespas litel or noujt apnst a pr^lat or apnst J^e wynnywge of clerkis, he schal be cursed & pursued j^at al |»e ende of his kyn may haue sorowe j^^rfore; ^ee, ]70u^ a treu]7e of holy writt & reson be seid bi charite apnst jje pride, coueitise & open wrong ]>at pr(?latis don to here nei^boris, bo|>e in here gostly offis & also worldly wrongis; and here-bi j^ei ponyschen more for here owen dispit or wrong ]7an for dispit of god almy^tty. ^ But here men musen ^ whi pr^latis ben so redy to curse in here owne cause, si]7 petir techi]? cristen men to blisse & not no werie ne curse; & god biddi]? vs loue oure enemyes & don good to hem \at haten .vs, and to preie for men ])ai falsly pursuen vs. si]? he cu[r]se]? ano]?(9r man for his owne vengauwce or worldly catel more ]>mne for to venge synne don apnst god & for ]?e hel]?e of J?e cursed mann«^s soule cursij? hiw-self, for he doi]? apnst charite, as gregori techij? in ]7e popis lawe. cartes men dreden pat ]?es pV(?latis be;^ ful of goddis curse for here symonye in^ here entre, & sillynge of sacr^^raewtis & gostly- officis, as ordres jeuynge for money, & halwynge of chirchis & auteris, & for extorcions of pore men, & meyntenynge of synful men in here synne for money, pat j^ei ban no part of goddis blissyng and perfoie cursed fruyt spryngi]? out of a cursed tree. ^ Lord, whi schulde curatis pranouwsen here hieperm a cursed for nakid lettris of syche coueitous pr^latis, enemyes of crist & his s^ruauntis, whe^ J^ei knowe no cause bi-for god where-for ]?ei be cwrsed of hym but han euydence bi spekynge & open lif of here neiejboris pat |?ei ben in good They curse for HO sin but lechery, and for that they will take a rent. Men cursed for personal oifences, *[p. 27 MS,] even for rebukes given in charit 1 Peter ii. [23 ?] Matt. V. [44.] 23qu. 4c'^‘ inter querelas. These prelates are cursed by God for their simony. Curates should refuse to execute these letters of excommunica¬ tion if they know them to he un¬ just. f mowe sen X. 2 & X. 36 HOW MEN OUGHT TO OBEY PRELATES. [Chap. II. lif & in charite. Si]? crist seij? in ]?e gospel \at lie \at Matt. V. 22. sei]? to his bro]?er : ]?ou fool! wi]?-out sufficiente cause, & he ]?at sei]? to his hxo'per pat hap pe holi gost wi]? good lif & charite pat he is voide & wi]7-oute kuwnynge, schal he gilti of helle, 'wheper ]?is be charite to curse a man for Poor men cursed sexe pans whan he may vnnej'is lyue be al his traueile, for sixpence. /.i t, i r-i & for he trauelip not at here som[_owJynge an hundrid myle or moo or lesse & lene]? not his wif & children yngouerned. for pf a preste pronouwse siche a man a cursed j^at is blissed of god he lip]> vpon his bro}>(gr & beri]’ fals witenesse apnst goddis dom. for ]?ou^ he apere not at here somonynge to ^euen hem mony at here wille, he may hen excused apnst god. & man for many skillis. periox ]?is nakid lettre of coueitouse pr^latis is no sykirnesse anemtis god to pro- nouwse a cristen man for cursed, & noon obedience schulde constreyne a priest to wittenesse a falshede apnst his broj^^r and apnst his conscience hut jif it be an^mristis obedience, for Curtis god wole not constreyne a man to ]?is false ohedyence. Lord, where an^^’cnst & his clerkis schuUen. Prelates might :?[f p^glatis knowen pat Ms man were cursed of god for to^^^ve^broTen ^rokyug of his hestis ]7ei my^ten pronouwse ]?is to ]7e peple to make opere men to flee his companye as an he]>ene mannys. But comuwly fei knowe not ]?is so wel as opere pore men, '^'for pei taken no reward to pe hestis of god, but al to here owen lawes & customes. J?e apostelis hadde« ]?is power when a synful man was rebel apnst goddis lawe to pue pe fend power of his body to tr^^ueilen it, so pat Prelates pretend pe soule Were saaf. But owre prflatis ban not ]?is power, to slay t eso . feynen pat ]?ei sleen pe soule hi per cursyng wawne pe bodi is neuere pe werse, & panne pei techen lordis and teach lords to cnprisone pe hodi aftir fourti daies a cursyng, pou^ pe bod^y^after’forty niau be cwrsed^ for holdyng goddis hestis; & maken lordis to ben turmentowris of cristene men, whawne pe fendis doren not touche hem for drede of god. ]?is cursynge schulde he suspendid for pml on alle sidis, and trewe techynge of God’s command¬ ments. *[p. 28 MS.] 1 Cor. V. 5. days’ curse. ^ blessed AA. Chap. III.] HOW MEN OUGHT TO OBEY PRELATES. 37 cristis gospel & holy ensaumplis of prelatis lif & manasynge of p^rgatorie & helle and confortynge of ]7e blisse of heuene schnlde be schewed & regne among cristene peple; and J^es foure schulden maken men to flee synne & lyue wel & ende in p^rfit charite, & J’is were best for alle parties. Capitulum As to lawe, trewe men seyn fat fei willen mekely & i™as^S wilfully drede & kepe goddis lawe vp here kuwnynge & oVd’s^^iaw my^t, & eche lawe of mai>«Des makynge in as myche as fei witen fat it aeordif wif goddis lawe & reson & good con¬ science & to fe rijtful execucion fer-of; & god him self may bynde man no more to his owen lawe for his endeles ri^twis- nesse & charite f«t he haf to mawnes soule. lord, where synful men \at ben an^mristis, & in caas deuelis in flesch & blood, may bynde men more to here wickid lawis & wrong execucions of hem fawne god wille bynde hem to his most ri^tful lawe & profitable, cristen men knowen wel of feif fo^t neifor petir ne ponl ne ony creature may do ou]t-lawe- fully a^enst fe trewf e of holi writt ne ajenst f e edificacion of holy chirche, fo^t is good techynge & gouornynge & amend- ynge of cristene soulis. what power han fan worldly prolatis to make so many wickid lawes ? sif god cursef hem hcti maken wickid lawes, & comauwdif fo^t no man schal God bids that no ^ , -* ■* man add to his adde to his wordis ne drawe fro hem vp peyne of grete words. cursynge of god & dawpnynge in helle. fat is to seie fat no man adde false sentence ne false glose to holy writt, for fan, as ierom seif, he is an heretik; and fat no man drawe ony treufe fro goddis wordis, for fei enclosen alle nedeful treufe & profitable for mannys soule. & to fis entente sif poul in his pistel fat pf ony man, ^ee apostil or angel of Gai. i. 8, heuene, proche ofor fing fan is taujte of crist & his apostelis ^ he is cursid. And Seint Jon seife,^ in fe ende of fe Rev. xxU. 18 . apocalips, fat pf ony man adde fus to goddis wordis, god schal brynge vpon hym alle fe vengauwces wryten in fe omitted X. 38 HOW MEN OUGHT TO OBEY PRELATES. [Chap. III. *[p. 29 MS.] God’s law enough to study. Isa’-ah xxix. 13. Matt. XV. 8 , 9. Saints in the pope’s law bid us obey only Christ. 1 Peter iv. 11. apocalips, & pf ony man wi]7drawe jjus fro goddis wordis> god schal don hym out of bok of lif. ^ Lord, si]? goddis lawe is so myclie & so hard to vndirstowde, as austyn & o\erQ seyntis techen, ]?at ]?ou^ echo man hadde neuere so gret witt & my^tte lyue hool & sond in bodi & wittis til fe day of dome, he schulde eu^re haue ynowj to lerne and ocupie him ]?mne at j^e fulle, whi schulle wordly curatis & prelatis ^ make so many bokis of here newc lawis for to meyntene here pride & coueitise & worldly array ? si]? men be nowe of lesse wittis & schortere tyme & feblere of com¬ plexion. certis pe chargen men ou^r my^t & maken hem bysy to kuwne wrongful tradiciouws of synful folis makynge & to leue holy writt vnstudied, vnknoud & vnkept; & ]?is is a sotil cautel of pe fend to for-do goddis lawe & knowynge & loue of oure goode god. And p&rfore crist pleyne]? of ]?is peple, bi pe prophete ysaie, & in pe gospel also, pat is peple worschipi]? him in lippis but here herte is fer fro god, & fei worschipen hym witA-outen cause, for ]?ei techen pe loris of men & here mauwdemewtis. & pt seyntis in pe popis lawe reprouen euyle lawis vngrouwdid in holy writt & reson, & hem pat maken hem also, & seyn pat we owen to take hede what crist sei]?, & to no man ellis but in also myche as he acordi]? wij? cHst, & he his false pat sei]? or teche]? ony ]?ing pat is not euydently grouwdid in goddis lawe. & perfore seynt petyr comauwdij? pf ony speke, loke he speke as goddis wordis. ]?us ]7es worldly pr^latis drawen cristen men fro holy writt pat is pe beste lawe & constreyne men to here owne lawis ful of errour, maad to coloure here cwrsed pride & coueitise; for ]7ei ponysche men sorere for broken of here owen lawis ]?an for brekynge of goddis lawe, & louen & chirischen men of here lawe and dispisew & putte?^ abac men of goddis lawe. Late wordly pr^latis ceesse to schlauwdre pore men, seynge pat ]7ei wolen not obesche to here souereyns & dreden not curs but dispise lawe. for in alle fes fre J>ei ben clere bifore god & man pf rijt & reson & charite be wel sou^t. ^ X. inserts and. 39 III. THE EHLE AND TESTAMENT OF ST. FKANCIS. This tract is distinguished among the many directed against the friars by its method of attack. The first and longer part consists merely in a translation of the rule by which the Franciscans admitted themselves bound, and the comment confines itself to pointing out how completely that rule was disregarded or evaded. The peculiar interest of the tract lies in its bringing before us how nearly in its idea the Franciscan order approached the body of poor priests, whom Wyclif sent out to preach. When the writer complains that at Eome “false menours ” persecute those who would keep Francis’ rule to the letter, we have an expression of the sympathy which we might have divined between the Lollards and the Spiritual Franciscans. (Cf. the Tract on the Leaven of Pharisees.) But before we have read to the end we find the author true to the “ freedom of the gospel,” which Wyclif consistently preached, declaring that no other order than Christ’s is needed, since those who can carry out the highest and best life have that duty laid upon them by Christ’s order to serve God with all their heart and all their strength. We may compare with this the saying (S. E. W. III. 452), “Every conseil of Crist is to sum man and sum tyme a precept.” I think that the author is Wyclif. The tract. Fifty Heresies of Friars, printed by Mr. Arnold (No. 24), seems like an amplification of this; and it is probably of later date, as the doctrine of transubstantiation is attacked there, but not mentioned here. Copied from the Corpus MS.,X, and collated with the Dublin MS. A A, and with the Oxford MS. W. All through W. has \o for fe; hor for her ; hom for hem; and has the third person singular in s. SUMMAEY. The greater part of this tract is simply a translation from the Latin of the law laid down for the Franciscans by their founder. To this is added a short comment, pointing out— 1st. That the testament is binding upon Franciscans ; 2nd. That the Franciscans keep neither rule nor testament, failing in obedience, in poverty, and in charity. After this general statement of their faults comes an account of various ways in which they evade the letter of the rule. The tract ends with a declaration that no rule is of use except so far as it agrees with that laid down by Christ. 40 RULE OF ST. FRANCIS. [Chap. I. JJis liis J>e reule of seynt fraunseis. Capitulum primum. The rule is to pe reule and lyuynge of frere menours is l^is: to kepe lioly gospol of onro lord ihu crist, lyuynge in obedience, poverty, and wil'-outen propre, & in chastitie. Prere frauwseis biheti]?^ cnastity. obedience and reuerence to ]?e lord ]?e pope honorie, & to his successouris, ]>g whiche entren bi gen_^ral & holy eleccion, & to j^e chirche of rome, & be oj^^re freris holden to obesche^ to frere frau?^seis & to his successowris. Of hem ]?«t wole^ take }>is lif, hou }?ei schulle^ be resceyued. m.3 Any one desiring to enter the Order is to be examined by the provincial minister. «[p. 30 MS.] He must have no ■wife or must dis¬ pose of her pro¬ perly. Capitulum 2 ^if ony wille take J^is lif, & comen to oure hre]?&ren, sewde hem to \q mynystris prouyncials, to whom only, & not to o\ere, be grauntid ^leue to resceyue freris. jierfore late ]7e mynystris diligently examyne hem of* }>e comuw fei]? and \e sacr(?mentis of holy chirche, j^at pf j^ei beleuen alle j^es j^ingis, and wilen fej^fully knowleche hem, & stedefastly kepe hem to \e ende of J^e world, & pf ]7ei han noon wyues, or pf ]7ei han wyues & here wyues ben entrid in-to religion, or ellis j^at here wyues han puen here housbondis lyue® bi auctorite of ]ie bischop of ]7e diocise & now maad a yow of chastite or cowtynce, and here wyues ben of sich age \at noon euyl suspecion may be reysed of hem, late J^e prouyn- cials seie to hem wordes of \e holi gospel ]>ai jiei goo & sille alle here goodis & pue hew^ to pore men, & pf ]7ei may not do j^is here goode wille is ynow to hem; & be ^e freris & here mynystris war \at }»ei be not bisi of here temporal goodis, ]7at ]7ei don freli of here j^ingis what euore \e lord inspiri]?® to hem. ^ Ne}>eles pf conseil be nedful her-to, haue jje mynystris leue to sende hem to suwme men 'pat dreden god, bi whos conseil here goodis schullen be puen to pore men. aftirward grauwte pe mynystris to hem cloj7is of probacion, pat is tb'^ seie tweie® cotis or kirtlis wi]7-outen hood and a girdil & a brech & a chaperon to pe girdel, but pf oper fing aftor god be seyn to ye mynystris. ^ But whawne pe per of probacion is endid be J^ei resceyued to obedience, bihetynge to kepe fis lif & reule; & in no manure schal it * bebetis W. 2 obesfe X. ^ In W. this is reckoned as part of Chapter I. ^ for X. ® leeve W. ® enproprif X.; inspiraverit Lat. omitted X. ® two W. Must give a-way all bis posses¬ sions. Is to bave a year of probation. Chap. III.] RULE OF ST. FRANCIS. 41 be lelfel to hem to goo out of fis ordre vp ^ fe oomauwdement once fully ad- of le lord j^e pope, for aftir ])& holy gospel no man sendynge ^ay^'^e^e the his hond to ^e plowj and lokenge a-]en is able to j^e Order, kyngdom of god. & haue ^ei J^at han bihi^t obedience cotis or kirtlis’^ wi]? an hood and an o^er wifouten^ hood; Jei \at wilen haue schon & be nedid l^r-to may here hem. ^ And be alle freris clojid wi]? foule clojis, & Jei may pese aii friars to wear hem ajen or cloute hem of sacchis & oj^^re pecis wi]? J7e foul clothes and blissyng of god. And I moneste & stire fes freris fei Ss. dispise not and deme not \o men whom J^ei seen clo^id wij? softe Clovis & colourid, & vse delicat metis & drynkis, but more eche of hem deme & dispise him self. Of goddis seruyce & fastywgys, & hou freris schullen go bi ]>Q world. '‘Capitulum 3”**^ Do clerkis deuyn oflScis® aft^r j^e ordre of ]>o^ holy chirche Clerks to say of rome, out taken ]>e sautir, of wheche j^ei may haue ex^ept^^arthey breuyaries, pat is smale sauteris or abreggid; but late lewid may use abridged freris seie four & twenti pater nostris for matynes, for laudis Laymen to say fyue, for prime, tierce, vndren & noon, for eche of hem seuene 76 paternosters pater nostris, & for euensong twelue, & for compleyn seuene. ^ And preie ]7ei for dede men. and faste pei fro J^e feste of fasting, alle hawen7 til pQ natyuyte of crist, & ] 70 ® holy lenten j^at *[p- ms.] bygynne]? fro pe twelve day of cristemasse to pe fulle fourti dales, jje whiche lenten oure lord halwid wi]? j^is holy fast, be lei blissed of pe lord j7at® fasten wilfully ]7is lenten; & be lei not constreyned pat wilen not, but faste lei anol^r lenten til le resurrecciouw of le lord, but in opere tymes ben lei not holden to faste but on le friday; but in tyme of opyn nede ben le freris not boR7^den to bodily fast, but I conseile, amoneste, and stire my freris in oure lord ihu Friars to behave crist lat whawne lei gon bi le world lat lei chide not and ^troad^^^ stryue not bi wordis, & lat lei iuge not ol^re men, but lat lei ben mylde, peisble and manerly, homly & meke, spekynge of al lingis as it is semely. & lat fei schullen not ride but jif lei ben nedid for opyn nede or siknesse. ^ In¬ to what euere hous lei schullen entre seie lei first, pees be to lis hous, & aftir le holy gospel be it lefiul to hem to ete of alle metis lat ben sett to hem, as I haue seid. ^ upon W. 2 coote or kirtel W. ^ wi]? an out X. and AA. cap°i-ij™* W.; omitted X. ^ office W. ® omitted X. and AA. ’ halowe W. ® omitted X. and AA. ^ & X. j^an X. 42 RULE OF ST. FRANCIS. [Chap. IV. pat Freris resceyuew no money. Capitulum 4'”-^ No friar to receive j comauwde stedefastlv to alle freris hat in no manere ]?ei money or pence •' •, . • •* o directly or in- resceyue no money or pens; neiper bi hem self ne mene ^ directly. p^rsone putt bitwixe. nej^eles for nede of sike men & to clo]7e o\ere freris bi gostly frendis only, jie mynystrys & custodis schullen here bisy cure, vpe placis & tymes & colde regiou^zs or contres; as J^ei schulle see \at it is spedy to here nedy. fat fis fing be eu^rmore saaf, fat as it is seid fei resceyue no pens ne money. Of f e manere of trauayle of freris. Capitulum 5”^* ^ Friars to avoid Oure freris to whom god haf ^ouen grace to traueile, labore idleness. ^ deuoutly SO f«t ydelnesse enemy of soule be excludid or putt awey. And f ei quenche not fe spirit of holy deuocion and preire to whiche of er spiritual * f ingis schullen serue. But of fe hire of labozzr receyue fei neces¬ saries for hem self & here breferen wif-outen pens or mony, and \at mekely, as it is semynge to s^ruauzztis of god foloweris of fe moste holy pouert. pat freris apropren no J’ing to Bern self, & Bou fei scBulle^z axe almes, & of sike freris. Capitulum 6”^- ® Friars may own Freris scBulle no fing apropre to Bern self neif^r Bous ne nothing. place ne ony of^r fing, but as pilgrimes & gestis or come- lyngyns in fis world, in pou(9rt & mekenesse seruynge to fe lord, goo fei tristiliche for almes, and hem nedif not to be a-schamyd, for oure ®lord made hymsilf pore in fis werld® for vs. fis is fe Beynesse of fe moste Bey^ pouert, fat makif ^ou my bref^ren heiris & kyngis of fe kyngdom of heuenys; *[p, 32 MS.] fis haf maad jou pore in f ingis & enhauwsed jou in virtues. be fis ^oure porcion, or deel, fat bryngif pi^rfitely to fe lend of lyuynge men. to fe whiche pou(3rt fe most loued bref^ren, hooliche cleuynge for fe reu^rence of oure lord ihu cris't, wile ^e noofing haue lastinge fe world vnder to heuene. And where eu^re freris ben & fynden hem to-gidre rien y oge er. homly bitwixe hem self, & sikyrly schewe eche to oj?er his nede. for pf a modir norschef & louef here fleschly child, wif hou mychel more diligence schal on lone ^ cap™- iij™- W. ^ So in all MSS. The Latin has ‘ temporalia.’ s 4 m. w. omitted X. 2 none X. 6 yiti. yy. Chap, IX.] RULE OF ST. FRANCIS. 43 & norische his gostly broj^er, & ony of hem falle in-to sike- nesse o]?ere freris schullen serue hym as ]7ei wolden be seruyd Of penauwce to be putt to freris for symes. Capitulum 7 m. 1 ^if ony of freris hi tisynge of j^e enemye happen to synne provincial minis- deedly be synnes of whiche it is ordeyned among freris b«t enjoin J^ei rennen to here mynystris prouyncial, j^e same freris ben sins, holden to renne to hem also sone as fei may wi]?-outen dwellyng. & ]}o mynystris pf |>ei ben prestis schulh^ wij? mercy enyonye hen penauwce, & pf fei ben noone prestis make }>ei to be enyoyned to hem bi oj>er freris of fe ordre, as it seme]? to spede most aftir god. & J’ei schullen be war j>at ]7ei be not wra]?id and disturblid for 'pe synne of ony, for wraje & disturblynge letten charite in hem & opere. Of pe chesyng of j^e general mynystere of ]?e prouyncial chapitris of j^e ordre. Capitulum 8”*’® Be alle freris holden to haue euermore on of pe freris of Choice of the ]?is religion a general mynystre & seruauwt of al pe bre]?erhed, order?^ & be I’ei holden to obliche stedefastly to him. & whawne he die]? pe chesynge of his successowr be maad ^ of mynistris prouincial & custodis in pe ohapitre of witsontide, in whiche Holding of chapitre be pe ^ mynystris prouyncial holden euermore to chapter. come to-gidre, where euer it ha]? ^ ben ordeyned of pe general mynystre; & onys in pre ^eer, or at anopere terme lasse or more as it is ordeyned of pe forseid mynystre. & pf it seme ony tyme to pe generalte of mynystris prouyncial & custodis pat ^e forseide mynyster is not sufiS.cient to pe seruyce & comune profite of freris, ®be pe forseide freris® holden, to whom pe chesynge is jouen, to chese hem anoper in pe name of god to here kepere. Aftir pe chapitre of witsonday pe mynystris & custodis may eche bi hem self, pf ]?ei wilen & it seme to hem spedeful, in pe same ^eer in here custodries onys clepe'^ to-gidre here hreperen to chapitre. Of prechours to pe puple. Capitulum ® Preche not freris in ]?e bischonriche of ony bischop whanne Friars not to • •/ j. T)rG&cii witliiii pe bischop a^en sei]? hym, & noon of freris be hardy in ony the diocese of manure to preche to pe peple but pf he be examyned & Sn^t^is^wiii aprouyd of pe mynystre of ]?is fraternyte, & pat pe office 1 vjm. yy. 2 omitted X. ^ vijm. yy, omitted X. ® hit has W. ®-® omitted X. ’ calle W. ® viij°i' yy. 44 RULE OF ST. FRANCIS. [Chap. IX, *[p. 33 MS.] Officers to rule mildly, and friars to be obedient. Friars not to enter nunneries, ^ haad X. ® see X.; of prechynge be grauwted to bym of j^e mynystre. ^ Also I moonest & stire J>e same freris pat in pr^chynge pat fei maken heri? specbis be examyned as chast & to profit & to edificacion of |>e peple. Schewynge to hem vices & virtues, peyne & glorie, wif schortnesse of sermon, for pe lord haj ^ maad abreggid word vpon pQ erfe. Of pe> monestynge & of correcciou^. Capitulum 10“-^ Freris j^at ben mynystris & serua^^tis of opere freris schnllew visite and moneste here brej^eren mekely & charitably, & ]7ei Schuller correcte, not comma/^dyDge to hem ony J^ing pat be ajenst here soule and oure^ renle. And freris pat ben soget owen to ]7enke pat for god pei ban forsaken here owen willes; werfore I comauwde stedfastly to hem pat J^ei obeche to here^ mynystris in alle j^ingis put j^ei han behi^t to oure lord to kepe, & noon controtrie }>ingis to here sonle & to oure reule. & where euere ben ony freris pat wisten or knewen j^at j^ei may not kepe gostly pe reule ^ei may & owen to renne to here mynystris, & ^e mynystris owe to resceyue hem benygnely & hi charite, and haue ]7ei so muche famularite, or homlynesse, aboute hem pat J^ei may seie® to hem & do as lordis to here seruauwtis. for whi so it schal be, pat mynystris be s^ruauwtis of alle freris. I amoneste & stire in oure lord ihu crist pat freris ben war & flee fro alle pride, fro veyn glorie, enuye and coueitise, & cure & bisynesse of J>is world, fro detraccion & grucchynge. & recke not pat^ pei ben vnkur-nynge to lerne letteris, but vndirstonde ]7ei pat aboue alle thingis j^ei owen to desire to haue pe spirit of pe lord & his holy werchynge, and eu^re preie to god wij? dene herte, & haue mekenesse & pacience in pursuyt & in inflrmyte, and to loue hem pat pursuen vs & reprouen & dispisen vs. for oure lord sei]?: loue ^e pure enemyes, & preien for hem pat pursuen pu, and for men pat falsly chalengen pw. blissed be ]7ei pat suffren persecucion for ri^twisnesse, for here is pe kyngdom of heuenys; & who euere lasti]? in-to pe ende he schal be saaf. 'p.at freris entre not i;^-to abbeies of nu7^nes. Capitulum I comauwde stably to freris pat |>ei haue not suspect com- panyes or conseilis of wymmen, & pat ]7ei entren not ^e abbeies of nuwnes, out take po to whom fro pe see of apostaile is 2 ix™* W. 3 ]2or W. ^ j7o W. ut dicere possint Lat. ® omitted X. ’ x™* W. Chap. XIII.] RULE OF ST. FRANCIS. 45 licence grauwtid; and be j^ei not maad godfadris of men, nor to act as last bi f is occasion among freris & of freris be gendrid godfathers, sclau^dre. Of ])e manere of goynge among sarasyns & o]?efe men out of bileue. Capitulum Who en^re of freris bi inspiraciown of god wilen goon Missionaries to among sarasyns & opgre vnbelefful, axe j^ei lene j^^rof of here mynystris prouyncyal, and ^eue j^es mynystris to noon minister, lene to go but to hem whom ];ei seen ablee to be sent to ]?is J’ing. I enyoyne to mynystris bi obedience pat I’ei axe of pe lord j^e pope on of j^e cardynales of pe "^chirche of *[p. 34 ms.] rome, pat be gou(9rnour, meyntenour, and correctour of j^is frat^rnyte, j^at we be enere suget to pe feet of J^e same holy chirche, and stable in general fei]? of cristene men, & pat we kepe pou^rt & mekenesse & pe holy gospel of oure lord ihu crist, pe whiche we han stedefastly bi-hi^t or awowid bi profession. Here endi]? j^e reule of seynt frauwseis, & here bigywne]? pe testamewt of seywt froiwnceis. Capitulum 13”*-^ In Jje name of pe fadir & sone & j^e holy gost. Amen. Testament of Honre lord hap puen to me frau7^seis to bigynne to do penauwce; & whawne I was in ouore myche synnes it semyd to me bittrere to see leprous men, and pe same lord brou^te ms dealings with me among hem and I dede morcy wi]? hem. & wawne I departed fro hem pat pvag pat was semynge bitter to me was turned to me in-to swetnesse of soule & bodi. & aftirward I stood a litel and wente out bf _te world, & oure lord jaf me sich feij? in chirchis pat J. schulde preie pm sympli & seie: we worschipen pe, lord ihu crist, at alle j^e chirchis pe wiche ben in al pe world, and we blissen to pe for by ]7yn holy crois pa hast a^en bou^t pe world. ^ Aftirward j^e lord jaf to me & ^eue]? so myehe ieip pat His respect for I wille renne to pe prestis pat lyuen aftir pe forme of J^e chirche of rome for j^e ordeynynge of hem, al-j^ou^ ]7ei diden to me p^rsecucion. & Jjou^ I hadde as myche wisdom as hadde salamon & I founde litel pore prestis of j^is world j^at dwelle^^ in parichis I wille not pr^che ajenst here wille. and I ^ wille honoure alle pr^stis as my lordis, & I wile not biholde in hem ony synne, fore in hem I 1 xjm* W. 2 Testamentum francisci "W. ® omitted X. and AA. 46 TESTAMENT OF ST. FEAN CIS. from whom he receives Christ in the sacrament. How the Order was formed. *[p. 35 MS.] Friars to receive nothing; not even churches nor dwelling- places. ; Friars are on no I account to get I letters from the j court of Rome. Any friar who breaks the Rule or is a heretic take ki discrecion goddis sone & ]?ei ben my lordis. & here-fore I do pat I see noo bodily j^ing in this world of hym, pe heijest goddis sone, but his holieste bodi & blood pat pei resceyuen & j^ei only mynystren to oper^. & I wile abouen alle j^ingis honoure j^es holieste preuytes or mysteries, & putte |>es holieste names in most precious places, & where eu^re I fynde his wordis writen in vnlelful placis I wile gedre & preie pat j^ei ben gedrid & kepte^ \n an honeste place. & we schal worschipen \n herte & word alle clerkis of dyuynyte pat mynystren to vs most holy wordis as hem pat mynystren to vs ^e holy gost & lif. And after pat j^e lord hadde ^ouen to me of freris no man schewid to me what I schulde do, but he pat is hipest schewid to me pat I schulde lyue after j?e forme of pe gospel: & I in fewe wordis & sympliche maade to write it, & pe lord pope confermyd it to me. And summe comen ^ to taken j^is lif. And }>ei ^auen to pore men alle j^inges j^at |>ei my^tten. And j^ei weren "^apeied wi]? o cote or kirtil w«tA-ynne forj^e & w«tA-oute for]? & wolde not haue more, clerkis schulden seie here ofScis aftir clerkis, but lewed freris schulde se^'e pe pater noster. and we dwelten to-gidre in chirchis, & weren idiotis, & vnderloute to ale men. & I traueiled wi]> myn hondis & wile traueile, & I® wile pat alle o]>ere freris tr^ueile in labour pe whiche pertjnep to honeste, & pei pat kuwnen not, lerne ]'ei; not for coueitise to take hire, but for ensample to putte awey idelnesse; & whawne men ^euen vs noujt renne we to pe borde of pe lord, axynge almes fro dore to dore. ^ God schewid to me ]>is salutacion pat I schulde seie, pe lord ^eue pees to ]?e, J’^rfor be freris war pat pei resceyue not in no^ manure, nei^igr chirchis, ne placis to dwellen onne, ue ony oper ]7ingis pat ben bilded for hem, bat as it seme]» holy pou^rt, pe whiche we han bi-fore seid in pe reule, eu^r- more dwellynge J^ere as gestis & comelyngis & pilgrymys. I comau?^de sadly to alle freris be obedience pat where so eu^re pei ben be pei not chargid" to axe ony lettre in pe court of rome, neiper be hem self ne by mene p^rsone put bitwyxe, wi]> pe blissynge of god. And I wile pat freris obeche to pe general mynystre of l^is fraternyte whom it plesed to me to ^eue perto, and I wile pat I be so taken in his hondis pat I may not goo or do ajenst his obedience & his wille, for he is my lord. & J’ouj I be simpul ® & sik ne]>ele5 I wile euere haue a clerk pat schal do me dyuyne ofS.ce aiter pe reule. And pe pat ben foundeu pat don not ]?e ofSce aft^r pe reule & wilen varie on oper manure & be not ^ he putt W. ^ any W. 2 omitted X. and AA. ® hardy X. 3 omitted X. and AA. ® sinful A A.; Latin simplex. TESTAMENT OF ST. FRANCIS. 47 of ry^t cnsten feib, be alle freris holden bi obedieoce where to be kept under eu(3re j^ei ben ]?at, where eui^re ]7ei schulle fynde ony of ] 700 , brought to the ] 7 ei schullen presenten hym to J^e nexte custode of pat place Cardinal of Osua. where eudre fei fynden sychon. and be pat custode holde sadly bi obedience to kepe hym strongly as a man in bondis day & nyjt, so pat he may not be delyuerid of his hond til he represente hym ^in his owen persone in ];e hondis of his mynystre, and be pQ mynystre holden sadly bi obedience to holde hym bi freris pat kepe men ny^t & day as in bondis til pat he represente hym to pe'^ cardynal hostiense, j^at is lord, gonernowr, meyntenowr & corectour of alle j^e fraternyte. And seie not, freris, pat j^is is ano}>er reule: for it is a tms is not a fresh remembrauwce, amonestynge, a reprouynge, and my testament pe whiche I frere franwseis, litel, make to my blissed hieperen, pat for jiis ^ we kepe bettere pe reule pe whiche we han bihi^t to pe lord. & pe general mynystre & alle ojiere mynystris & custodes ben holden bi obedience to ^ adde no j^ing to jies *[p. 36 ms.] wordis ne drawe j^er fro & rede J^ei Jies wordis. And I comauwde bi obedience to alle my hveperen, bo]7e The rule to be clerkis & lewid, pat pei putte not glosis ynto pe reule, ne literally, seynge wi]? j^es wordis: ‘‘so Jiei wilen be vndirstonden,’’ but as ]7e lord ^af to me sympliche and pureliche to seie & to write pe reule; and vndirstowde ^e j^es wordis so symplely and clenly w^t^-oute glose & kepe ^ee hem in to pe ende wi]i holy werchynge. and who euere kepi]? ]7is be he fulfillid in heuene w«tA pe blissynge of ]?e hei^est fadir, and be he fulfillid in erjie with pe blissynge of his louyd sone, wi]? pe holiest gost confortour, & wi]? alle virtues of heuenes and wij? alle seyntis; and I frere frauwseis, ^oure litel and ^oure seruant, conferme to ^ou how eu^re myche I may wi]?-in & wi]?-outew ]?is moste holy blissyng. Amen. Here endi]? pe testame^^t of sey/it fram^seis.^ [Comment.] But here Je menours seyn pat pe pope dischargi]? hem of jiis testament & sei]? pat ]?ei ben not holden per~to, for a man hap not lordschipe ne iurisdiccion ypon his pere, & si]? pe pope was more pan frauwseis he myjtte not bynde pe pope pat he ne my^te dispense & reproue what he wolde. ^ But to ]?is trewe men seyn ]?U8, pat freris ben bouwden to ]?is testament for many skillis: first frauwseis sei]? pat god schewid hym The minors say that they are dis¬ pensed by the pope from obey¬ ing this testa¬ ment, and that the pope is above Francis. Reasons -why they are bound to this. ‘-1 omitted W. 2 omitted X. and AA. 3 Finis testamenti W. 48 COMMENT ON THE TESTAMENT OF ST. FRANCIS. They forsake the obedience of God, and obey a sinful idiot. *[p. 37 MS.] This profession came in only when Satan was unbound. J^is lyuyng and not man; Janne oper }is testament is of goddis wille or frauwseis is fals pat seij? so. ^if it be goddis wille pQ pope may not do ajenst it, pf frauwseis be false in ]7is seiynge his doynge cam of pQ fend ^ of belle pB.t is fadir of lesyngis. ^ Also frau7^seis sei]? pat ])is testament is noon oper renle but J^e firste, and pmue as pei taken j^e firste reule so moste j^ei take j^e testament, si]7]7en j^ei ben al oon. ^ Also it semi]? pat frau?7seis in his laste daies schulde beste knowe pe treu]7e & most be in charite to his bre]?eren, & ]7an he made ]?is testame77t; & herefore it seme]? pat he was a Here & out of charite but pf ]?is testament were acordynge wi]? ' goddis dom; but what pope or deuyl^ schulde ]?a7^ne distroie it ? ^ Also men seyn pat he is cursed pat letti]? pe rijtful wille of a dede man. But ]?is testament is rijtful wille of dede frauwseis; panne it semi]? pat pat pope pat letti]? it & pe freris also ben acursed of god, of frauwseis, and of alle hawen. ^ As to pe substance of the reule ]?ei forsaken obedience of god and obeschen to a synful idiot biddynge pe contrd^rie of goddis wille, pe whiche synful ydiot is in cas a dampnyd deuyl, & so for plesynge of pe world or lustis of here flech pei leuen pe comauwdementis of god & don vnri^tful comau?7dement of ]?e fend, & magnyhen more obedience to synful men, & in caas to fendis, pan obedie7^ce '^'to crist pat is eueremore medeful; & so ]?ei seyen pat a good ]?ing doou after pe comauwdement of god is not of so gret meri^t as a ]?ing don after pe comau77demewt of a synful ydiot, & in cas a dep deuyl in helle. but ]?is newe profession was not vsed of crist & his apostelis but in pe time pat sathanas was vnbou77den, as ]?e apcalips telli]?; and so it semi]? pat ]?es newe ordris distroien obedience of cristis lawe (bi whiche eche man is holden obeche to oper in ]?e drede of crist, pat is in as myche as ony techi]? a noper to don pe wille of god) & magnyfie obedience to synful men, ^ee a^enst pe proceptis of god. and so as myche as is in hew ]?ei maken a synful idiot & in cas a dawpnyd deuyl in helle more than almyjti ^ deuel "W. * ordeyned W. COMMENT ON THE TESTAMENT OF ST. FRANCIS. 49 god in trinyte, for |>ei don more aftir his false comauwdement ]7an aftir comauwdement of almy^ty god. ^ To fe secuwde part of reule wij^-outew proprete of worldly goodis; si]? propre ]?ing stondij? most in wille & ]7ei traueilen more for propre worschipe or wynnynge ]?an for comune profit of cristen men, it seme]? ]?ei don alle ajenst ]?is reule; for ]?ei han grete housis proprid to hem self, many costly bokis, & rayche hid tresowr biried in here houses fro ]?e comu?^te of cristen nien lyuynge in ]?e world bi gret labor, as god enyoyned adam ; & ]?is tresowr is kept proprely to idel men or fendis, si]?]?en it is geten by false lesyngis, false beggynge, & fals meyntenynge of foule synnes. ^ Also 0 strong beggere or flaterere ha]? a chau?wber for a lord, erl or duk wi]? many prociouse iuellis, & ano]?(?r frere ha]? nakid sidis & many other myscheues ]?ou^ he be wor]? siche a ]?ousand bifore god. ^ As to chastite deme men of here bodily chastite, but of gostly chastite it seme]? ]?at ]?ei ben alle avoutreris, for ]?ei halde religious ]?at is maad of synful men bettre ]?an religion maad of crist hym self, & ]?ei chargen more tradicions or customes maad of here owen errouris ]?an ]?e iust lawis & heste maad of almy^tty god, & ])us is gostely matrimonye bitwixe crist & cristen mennws soulis broken, si]? it stondi]? in ri^tfulnesse & mi^rcy & fei]?. ^ But see now hou freris don openly ajenst ]?is reule & testament, also in takynge money many weies; for ]?ei leden wi]? hem a scarioth stolen fro is eldris by ]?efte to robbe pore men bi beggynge dampnyd of goddis lawe. & seen more ypocrisie of hem: ]?ei wolen telle gold and money & touche it wi]? a sticke or wi]? gloues & a grete cuppe of gold or pece of siluer wor]? many markis to drynke noble wyn of, but ]?ei wilen not touche an halpeny or fer]?ing wi]? ]?e coyn & armes of ]?e cros & of the kyng, & ]?is seme]? for dispit of ]?e cros or of ]?e kyng, for a weeg of siluer^ or a cuppe of gold ]?ei wolen handil faste, and ]?e money ]?at ]?ei robben of pore men bi fals beggynge ]?ei wolen leyn it ^ gold W. As to the rule which forbids them to hold pro¬ perty, they break it in many ways. Their rich chambers. They take money in many ways. They lead with them an Iscariot. They will count money with a stick, hut will not touch a half¬ penny with the bare hand. *[p. 38 MS.] 4 50 COMMENT ON THE TESTAMENT OF ST. FRANCIS. They wear rich vndir here beddis bed at ny^t. & so of clojjing j^ei don ajenst j^is reule in many manures; for men seen j^at ]?e kyng or ]7e emperowr myjtte wi]? worscbipe were a garnemewt of a frore for goodnesse of do]?, & namely of sucbe freris as scbnlden most kepe pouert of crist & his apostelis, as ben clepid maistris of diuynyte, but verreily maistris of errour boj^e in techynge & in ensaumple, & summe oone ha]? wast clo]?is & costi, and a no\er symple frere \ai nys not so gret flaterere nakid or to rent. ^ As to propre j^ingis freris seyn ]?at \q pope is lord worldly of housis, bokis, iewelis They slander the and al bat bei ban, but her semeb mycbe Yenym: first be pope. \ . ■' euyl children putten in-to here fadir j^e pope venym of worldly lordscbipe si]? ]?ei may not baue it for distroynge of here pi^rfecciouw, & yit ]?ei seyn \at]iQ pope mot be most holy & perfyt & nexte sue crist in alle manure V(9rtues, & ]?us ]?ei putten a veyn ]?orn in bis feet. As to here kyng They are untrue ]?ei ben vnkynde vntrewe, for wi]?-outen bis leeve ^ or is conseil ]?ei alien in-to straunge^ rewmes, & in caas to oure enemyes, al ]?at fei may gete bi robberie of pore men^ & fiaterynge & o\erQ false menes in ]?e lond \ai \ei dwellij? iwne; & so, jif ]?e pope ben enemye to oure lond & sende enemyes to oure lond, be ba]? many stronge bouses as caastelis; & pf ]?ei ben bis ri^tfully oure kyng may not warne ne lette bis boste to reste in ]70 places, & ]?anne is oure reprove^^grea? pml. ^ As auemtis pr^cbynge, men knowew wel ]?at freris wile fiatere & spare to reproue scharply syones of grete men for drede of los of worldly goodis or frendiscbipe or fauour; & so for lone of here stynkynge bely fei laten fe fend strangle many ^ soulis, and pt dispisen and letten o\erQ men to precbe the treu]?e of goddis lawe, laste here synne were knowen & here pride & worldly wynnynge leid a doun. ^ And pt ]?ei tellen not scbortly ne plenerly ® ]?e gospel, & vices & vertues, & peynes and ioie, but maken longe talis of fablis, or cronyclis, or comenden here owen nouelries. ^ As anemtis 1 love X. 2 stronge X. and AA. ^ omitted X. and AA. * mennus W. ^ pleynely W, men COMMENT ON THE TESTAMENT OF ST. FRANCIS. 51 tr^zueile of freris it is knowen hou lei gon ydel fro contre instead of work- •* ing they live in to contre, & fro toun to toun, & fro hous to hous, beggynge idleness. nedles of pore men, techynge ojiere to ben idel, & stelen mennw5 children to jiis ydelnesse, where ]?ei ben taujt to lyue in swet of here body bi comauwdement of god and bi here owen renle & by ensaumple of petir and poule; whanne petir fischid aftir cristis resurreccion, & ponl traueilid wi)’ «[p. 39 ms.] his hondis after cristis ascencion; and seynt austyn techi]? muwkis to labore wi]? here hondis, & so doj? seynt benet & seynt bernard. ^ Also bisiden rome frere menours bi false persecute name pursnen trewe pore ireris to dep, tor as myche as pei spiritual) wolden kepe frauwseis reule to ]?e lett^re in pouert & meke- nesse & in grete penau?^ce, & ]?er-fore, ]?ou^ \ei hane name of franseis freris, pei ben enemys of crist & frauwseis & cruel man-sleeris. ^ Also, pf frauwseis take only pe gospel and no ]7ing addi]? ^ of his owne per-to, it schulde not be clepid ^ frau?^seis reule but reule of crist or of pe gospel; & pf he putte to pe gospel of his owne fyndynge, whi schulde he make per-of a newe ordre, si]? pe ordre pat crist made hiw self is most perfit & most lijt & most siker to geten heuene by, & what goode dede ony man may doo he is holden to don it God’s order bids bi ]?is most comanwdement of god i ^*]?ou schalt lone pi lord thing we can. pi god of ale ]?in herte, of al pi lif, of al pi ]?oujtis, & of al pi steng]?es or myitis.” what nede is it panne to make aneper religion, si]? pat pat crist made is I-nowj at pe fulle; & so si]? noone apostle of crist ne angel of heuene hap ony power but pf it be to edificacion & profit of holy chirche, pe pope hap no ^ power to dispense apnst frauwseis testament & his reule, si]' J'ei ben al on, but pf it be to profit of holy chirche pat men kepen neiper his reule ne his testament. Of ]?is reule & errour myjte men speke ful myche. But god for his morcy brynge clerkis to cristis clene^ religion, si]’ it is pe beste on alle weies & most profitable to alle po^rties. Amen. ^ asdip X. 2 calde W. ^ omitted X. and AA. ^ trewe X. and AA. 1 52 IV. OF PEELATES. This tract is less orderly in arrangement and fuller of repetition than is usual in Wyclif’s work, but some parts of it are worthy of him, and it contains no opinions that are not to be found in his genuine writings. There is a great resemblance between this and the tract on the ofS.ce of Curates, IN^o. YII. Both have references to the Crusade in Planders, and are therefore late works of Wyclif, if his at all; while both of them are silent as to his doctrine of the Eucharist, and are comparatively mild in their language as to the Friars, who are not treated as at all worse than the monks. This would be natural enough in Wyclif’s earlier years, but is not in accordance with his usual tone after 1380. I incline to think that they were written by an intimate disciple rather than by the master. As to evidence of date, I have little doubt that the mention of ‘‘ anticrists bullis to maken cristene men to werre with each othere ” (p. 73), and of pardons granted ^‘to make discensioun & werris” (p. 82) refer to Spencer’s Crusade, although it is just possible that they may point to one of the other occasions on which popes have encouraged bloodshed. The tone as to persecution is uncertain. The passage (p. 87) “prisonen hem and slen hem algates in wille'' looks as if the infliction of death for heresy was not yet allowed. There is stronger language in the Sermons and the Trialogus. Yet we are told on p. 79, that lords who support poor priests are cursed and taken to prison “if thei stonden sadde in goddis cause.” This may have happened in Wyclif’s time, merely as the result of excommunication, but I know no instance of it. Were the tract written much after his death, its tone would probably be fiercer. I cannot identify the “litel harlot” who “dispiseth the pope and stroieth his lordship,” p. 83. Copied from the Corpus MS. X. and collated with the Dublin MS. AA. A leaf is wanting in AA. from end of Chapter xli. to the early part of Chapter XLiii. “for his entier sorwe of synne.” SUMMAEY. Chap. I. Prelates are bound to preach, since they take the place of apostles whom Christ ordered to preach. Examples and warnings from Scripture. Wicked¬ ness of neglect. Prelates more bound to preach than the people to pay tithes. Duty of making them amend. 53 Chap. II. III. IV. V. VI. VII. VIIL IX. X. XI. Xil. XIII. XIV. XV. XVI. XVII. XVIIII. Prelates will not allow priests to preach without their licence. They permit the new religious to go about preaching lies and fables, hut it is on condition that they do not preach against the sins of prelates, and that they pay largely from the money which they extort. Prelates are heretics, for by their life they set an example of living against Christ’s law. Their pomp, litigiousness, luxury and covetousness. Prelates rob the king’s lieges by taking money for licences to sin. They bribe nobles and jurors to support them, hut curse all who try to correct them. Prelates come to their benefices by simony. Nature of simony. Its prevalence. Common forms of it. Worst in the Court of Rome, and most harmful. Condemnation of simony in Scripture. It is a heresy. Bishops, friars, and curates alike guilty of it. Prelates think more of the consecration of churches and ornaments than of consecrating the sacrament of the altar, which they leave to every priest, while they keep the others for themselves. They use these offices as a means of extortion. Prelates teach man’s law, but hinder preaching of the gospel. Prayer to God to give courage to his servants, and understanding to lords. Prelates care more for money than for men’s souls. Witness the sin- rents. Prelates live in lechery and lead others into sin. They raise money from poor men, who want it to live on. They publish bulls to encourage wars. They allow friars to go about begging. Thus they kill men’s souls. Prelates lay more stress on their own curse than on God’s. They enforce their excommunication by imprisonment. For real sins they sell absolution, hut they put true preachers under curse, and condemn them by false witness. Prelates deceive men by their false prayers and singing. Prayer without good life useless. God only knows the worth of each man’s prayer. Prayers of wicked men are not made useful by the virtue of the Church. If they cannot pray effectively for themselves, neither can they for others. Prelates frighten men by their excommunications; forbid true preachers, and persecute those who would support them. Prelates deceive men by indulgences, which have no authority from Christ, and are useless except as a means of extortion. Pardon is wholly in God’s hands. Prelates make the way to heaven harder by their new laws. They add also new points to the Creed; as the headship of the pope. Prelates exalt themselves above Christ; for*he told men to judge him by his deeds, and they say their subjects should not judge them. Prelates stop men from doing God’s will, as in saying mass and preaching. They pretend it is to stop heresy, but they are not true judges of heresy, for they neither know nor keep God’s law. Prelates refuse obedience and taxes to secular lords. Christ paid tribute to the Emperor. Much more should they who are rich help the land. They set example of rebellion. Prelates worse than Jews, for they persecute Christ in his members and take blood-money. 54 Chap. XIX. XX. XXI. XXII. XXIII. XXIV. XXV. XXVI. XXVII. XXVIII. XXIX. XXX. XXXI. XXXII. XXXIII. XXXIV. XXXV. XXXVI. XXXVII. XXXVIII. XXXIX. XL. XLI. XLII. XLIII. Avarice of prelates, their litigiousness, oppression; their pomp and war¬ like ways. Prelates teach other men to maintain them in their sins and to persecute poor priests. Prelates set more store by their own laws than hy the gospel. Prelates teach that nothing in the church is lawful that is not confirmed hy the pope, who is commonly the worst of prelates and antichrist. Prelates are enemies of peace, counselling war to divert attention from their own sins. Besides advising it, they take part in it. The worldly and pompous life of prelates an ill example. Money sent out of the realm to bring preferment and to maintain suits at Eome. Prelates hy their invention of new laws declare Christ’s laws to be in¬ sufficient, and so slander Christ. Prelates make men assent to their false teaching, and deceive lords so as to make them imprison true men. Prelates make men study new laws, and keep them from studying Holy Writ. Prelates make lords imprison any one who has been under curse for forty days. Lords should make sure that the curse is rightful. Prelates’ arguments for their claims to obedience and power are like the arguments of apes and gluttons. Prelates despoil all classes of men in different ways. Prelates think more of their parks being broken than of breaking of God’s laws. Prelates take upon them the state of the apostles, and live contrary to it, so deceiving men like enemies who mount false arms. Prelates compel priests to fight in person. Evils caused by celibacy of priests. Prelates silence those who would rebuke them, lest their hypocrisy be known, and they lose their endowments. Prelates maintain vicious men in their retinue. Prelates deceive men as to pilgrimages and pardons, and teach them to care more for vows than for God’s laws. Prelates rob the lower clergy in assessment of taxes. Prelates are dumb dogs, who do not warn the flock committed to them, but give it to Satan in exchange for wealth. Prelates crucify Christ and slay his apostles spiritually, and so are worse than Jews. Prelates blaspheme the Holy Ghost by preventing true preaching. Prelates claim the power of absolution, which God has reserved to himself. They have only power to act as messengers. Yet they lay more stress on their absolution than'on God’s forgiveness. Chap. I.J OF PRELATES. 55 Here it telle]? of prelatis. Oapitulum. Viimum, ^'pat pr^latis leuen pr^chynge of fe gospel & ben gostly manquelleris of mewnys soulis, And satbanas transfignrid in-to an anwgel of li^t, & ben gostly sodomytis worse faw bodily sodomytis of sodom and gomor. first, crist sei]? in gospel of seyn ion ]iat he was boren & cam in-to j^e world for J7is ende, to ^ here witnesse to treu]?e; also crist cam in-to ]?is world to seke and to sane mankynde, I’e whiche was perischid. & certis crist sauyd mannw^ soule bi trewe lyuynge in his owen persone, & trewe & opyn & fre pr^chynge of j^e gospel, & wilful passion & dej? for pr^chynge & meywtenynge of j^e gospel; & to I’is same ende & werk crist ordeyned alle his apostlis & disciplis, bo]>e bi-forn his de]> & aft^r his resurreccion, to preche ]>us j^e gospel to alle men. j^awne, si]? prdatis & pr^stis ordeyned of good comen in ]>e stede of postlis & disciples, J’ei ben alle bouwden bi ihu crist god & man to preche I’us ]?e gospel. ^ Also crist biddi]? ]7ries to petir ]>at pf pet(?r lone crist ]?at he fede his scheep; ]?at ben cristen soulis; & first fede bi ensaumple of good lif, ]»e secuwde tyme bi trewe techynge of fe gospel, and fe fridde tyme bi wilful sufiPrynge of dei]?, to make men stable in Jie gospel & in hope of blisse: & here-to crist comauwded his disciples to pr^che opynly ]7e treu]?e ]7«t ]?ei herden priuely, & drede not men ]iat turmenten & slen I'e bodi, but drede h.jm ]?at may putte body & soule in-to belle wi]?-outen ende. ^ Of ]7es two gospellis it is deer ]?at prdatis ]?at pr^chen not ]?us }>e gospel louen not crist, but don fully ajenst his heste, whawne ]?ei leuen for drede of men to teche J^e gospel; & ]7us ]?e he^e pr<9stis ely was dede for he tau^te not his children goddis lawe and reproued not at fulle here synnes, & ]}e arke^ or couere of god was conquerid in-to enemyes hondis, & goddis ^ betere inserted X. 2 « whicbe” both MSS. *[p. 65 MS.] Prelates neglect preaching. John xviii. 37. Christ came to hear witness to the truth. Luke xis. 10. He preached and suffered death for preachijig, and ordered his apostles to preach. Prelates come in the place of apostles, and are bound to preach, [John xxi. 15.] Christ’s com¬ mand to Peter. [Matt.x. 27, 28.] Warning Eli. from 56 OF PRELATES. [Chap. I. [1 Sam. iv.] [Isaiah vi. 5.] [Ezekiel iii. 18.] [] Cor. ix. 16.] Man cannot live spiritually but by God’s word. *[p. 66 MS.] Prelates that withdraw it are murderer's. [Matt. xvi. 23.] They are Satans transformed into an angel of light. They are spiritual Sodomites. [Grossetete.] [Gregory.] peple ou^rcomen, and many j^ousandis slayn in "bataile as ])e first bok of kyngis telli]?. ^ And herefore holy prophete ysaie crie]? j^at woo is to hym, for ]>at he was stille and dwelte among synful peple, & telle hem not here synnes, si]7 jjis is offis of a prophete. also god se]? to prelatis hi ejechiel, \at ]if a synful man die in his synne & }»e prelate telle him not his peyne for synne, god schal seke synful mannws bloode, \at is his synne, of j^e^ prelatis hondis. ^ And here-for sei]? poul woo is to hym, is euerlastynge da?wpnacion, hut pf he preche gospel; & si]? cristen men may not lyue gostly but bi goddis word, ^ prelatis ]?at wi}’- drawen ]?us goddis word fro here sugetis ben cause of de]> of here soulis, \at is a ]?ousand folde worse fan is def of body, & so fei be worse man-sleeris fan fei fat only sleen fe body. ^ And sif petir was sathanas for he wolde haue lettid cristis def & saluacion of mannws soule, him wnwyt- tyngge; moche more fes prelatis ben sathanas, fat fus myche contrarien cristis wille & sauynge of mennws soulis foru^ prechynge of fe gospel, & fei ben turned in-to an auwgel of li]t, for fei feynen hem in fe stede of apostlis & worche wif fe fend to sufiri? mennws soulis go to helle; & sif goddis word, bi whiche men schulden gostly be gendrid goddis sones, is hetere fan bodely seed of man bi whiche fe body of man schulde be gendred, & fes prelatis mysusen fis bet^re seed, fa^ne fei don more synne fan diden fe sodomytis fat wasted manas seed; for euere fe betre fat a fing is fe worse & fe more abhomiwable is fe mysusynge fer-of. & fe grete doctour lyncolne robert grosted grouwdif fis pleynly fat siche pri^latis fat leuen to preche fus cristis gospel ben more abhomiwable and enemys of god & his peple fan weren fe cursed men of sodom & gomor. & sif god sef bi fe prophete fat euyl pr^stis ben cause of fallynge of fe peple, alle manure men ben bouwde to amende fis defaute; for ellis fei stonden not in goddis hestis ne charite. & here-fore gregory seif fat no man harmef more cristis ^ ]?ere X. Chap. II.] OF PRELATES. 57 chirche j?an he \ai haj? j^e name of ordre & holynesse and ^er-wi^ lyueth euele, for comu?^ly no man reprouej? hym, & men taken gretly .ensanmple of his synne; & jj^rfore crist purgid fe temple ^iih his owen hondis, as \e gospel telli]), in ^ tokene ]?at jif pr(3stis weren good ]?e peple schulde sone be amendid. & for Ms skille trewe men seyn \at prMatis prelates are more . pound to preach hen more bouwden to prdche trewely j^e gospel J^an j^es sugetis than their people ^ .0 pay tithes. hen holden to paie here dymes, for god chargi]? ]?at more, and ])at is more profitable to boj^e pdtrties & more esy. And j^erfore prMatis ben more cursed to cesse of ]?is prechynge ]7awne }e sugetis ^if J^ei cessen to paye tij^es; ^e, whanne here prMatis don wel here offis. ^ Also prMatis ben more bouwden Prelates more ^ ^ bound to preach to jjis pr^chynge, for j^at is comauwdeme?^t of crist bifore than to say his dep & eke aftir, jian to seie matynes, masse, euen song, or placebo, for j^at is mannws ordynauwce; Jeanne si]? prelatis ben not wor]»i to haue dymes &■ ofiPrynges ^if ]?ei don not matynes, masse & oper mannes ordeynyngis, moche more pf ]7ei don not ]»is he^e ordynau?«ce of god; & here-fore sei]> crist, ^if pe salt be fon?^yd it is not worthf ou^r |?is, but ^if it be to be cast out & be defoulid of men; ]?at is ^if prMatis [Matt. v. 13.] failen of good lif & techynge, bei moten be bus seruyd of Men who can ° ^ JO?/ / j amend prelates’ men, for ^if men ynder hem knowe bis defaute & may faults and do not, amende?^ it & don not, pel consenten & meyntenen he??j in ^^ettmg them. ]?is grete synne. Capttulum 2 “- Also prMatis letten men to do goddis wille & comauwde- preiatL^^forbid ment, & so j^ei neden hem to be dampnyd, & letten many to ^7thout^°their°^ - here goddis lawe; for prMatis letten & forbeden prigstis to preche pe gospel in here iurdiccion or bischope-riche, but ^if pei han leue & letWis of hem; & jit god comauwde]? & chargi]? alle his ^ prestis to preche freely the gospel, for alle cristis apostlis & disciplis weren chargid to preche pe gospel. All priests are & alle pr^stis ordeyned of god comen oper in staat of apostlis to pfeach,^ or disciplis of crist, as bede & pe popis lawe seij?; ]?anne [Bede.] f & X. 2 j,es X. 58 OF PRELATES. [Chap. II. [MalacM ii. 7.] [Gregory.] whether they have little know¬ ledge or much. [Jerome.] [Austin.] To teach the gospel, that is, the right way to heaven, is a work of mercy. [Exodus xxiii. 4.] [Mark hi. 4.] [1 John hi. 17.] *[p. 68 MS.] alle pr^stis ben cbargid to precbe Jjg gospel. Also god sei]? be propbete, j^at lippis of a pr^st kepen kuwnynge of goddis lawe, & men seken the lawe of his mou]?, for he is an auwgel of ]>& lord of compaynes. an auwgel is a messager, ’ ]7awne si]? ]>Q prest gen^raly is a messager of god he mot schewe his message, J^at is ]>q gospel, in whiche is p^rfitly teld goddis wille; and gregory vpon j^e gospel prone]? wel \at eche prost mot pr(9che, haue he litel kuwnynge or moche. ^ Also gregory sei]? in ]?e popis lawe, \ai who euore come]? to prostod taki]? ]?e ofidce of a bedele or criere to goo bi-fore ]?e dredful doom ^ of god; and ^ as in ]?e old-e lawe ]?e prest Bchulde die pf he ne entrid i7^-to a sanctuarie wi]?-outen noyse, so in ]?e lawe of grace pf a prost be doumb of ]?e prochynge he stere]? goddis wrat]?e vpon hym. & si]) men ben gretly cursid ]?at don ajenst ]?e popis lawe, as men seyn, & ]?is is a grete popis lawe, groimdid on goddis lawe & reson & charite, moche more ben ]?ei cursed ]?at don apnst ]?is lawe. ^ Also ierom sei]? ]?at prestis owen to pr^che bifore bischopis, & ]?ei owen to be glad ]?^rof for \at is here worschipe. ^ Also austyn in a sermon sei]? ]?«t eche man is holden to teche ]?e good ]?at he can; ^e, ]?ouj he kuwne litel. ^ Also it is a gret werk of meraj to teche men ]?e rijtte weie to henene, & eche man is holden hi comau7^dement of god to do werkis of m^rcy; ]?an is eche prest holden to teche ]?e gospel, ]>at is ]?e ri^t weie to henene. ^ Also in ]?e holde lawe a man is holde to brynge ]?e beste of his enemye in-to ]?e ryjtte weie; moche more is a man holden to brynge his bro]?^res soulis out of synne in-to good weie to henene ward. And hi ]?is reson alle cristis enemyes weren stoppid to speke ajenst him whawne he helid a sik man vpon ]?e sabaat day, as ]?e gospel telli]?. ' ^ Also \at riche man is out of charite ]?at helpi]? not his bro]?er in bodely nede, pf he may wel, as ioon ]?e eu^ijwngelist sei]?; myche more is a man nedid bi charite to releue his bro]?6res soule out of myschif of synne, pf he haue kuwnynge of goddis lawe. ^ Also men demen it a grete ^ omitted X. 2 omitted X. Chap. II.] OF PRELATES. 59 charite to sane a mannws bodi fro def or drynccbyng; it is moche more charite to sane mennws soulis fro dej? of synne & of belle hi trewe pr(?cbynge of goddis la we. ^ A lord, what deuelis blyndnesse and cursednesse is ]?is, wbanne j^e pr^lat or curat is chargid of god, vp peyne of his owen dampnacion, to teche le gospel & comauwdementis of god to alle his sugetis, & here-wi]? can not teche ]7us, or may not for worldly fto*p^othe°rs bisynesse, or wole not for idelnesse or negligence, I’an to lette opere to pr(?che frely gospel of crist & saue mennws soulis; but ]7a«ne ]?ei senden o^ere, }>at tellen lesyngis, fablis, & cronyclis, & robben be peple bi fals beggyngis, while they send & dore not telle hem here grete synnes & auoutrie ^ lest I’ei ^ ten fables and lesen wynnynge or frendischipe. ^ Certis he were a cruel fadir pat my^tte not ^eue his owene childre bred |>ouj J^ei that^wiii p^rischedew for hunger, & pt wolde not suffre anoper man ^^ngry^'chiidren to helpe j^es children bi weie of m^rcy; but moche more others cruel ben j^es pr(3latis & curatis, pat Kuwnen not or may not or wolen not ^eue here gostly children gostly bred of j^e gospel, fouj here soulis ben m neuere so gret myschef, & pt forbeden & cursen op&re men pf j^ei wole^ for mercy jeue here hreper techyng of goddis lawe, boj^e treuly & frely, w«tA-outen beggynge as crist biddib. ^ It semeb bat syche Prelates and the . . . . . new religious fear prdatis & newe religious ben a-ferd of cristis gospel, for it Christ’s gospel. approuef not but distroief worldly lordschipe of pr^latis & feyned holynesse of newe religious; si]; cristis religion pat he made for prestis is J7e beste, most pi^rfyt, most esy, & most siker. And oure ihu wolde haue no worse religion in prestis fan fat pat he made himself. ^ Also it semef fat sich iurdic- cion of pr^latis, fat fus letten cristis gospel, dryuen awey god fro mannw5 soule, & V(?rtuous lif & charite, & bryngef f e fend in, and cherischif hym & synnes & debatis & werris. nef eles men supposen pat newe religious han leue of worldly pr^latis These new re- ° ^ ligious are al- to pr^che here fablis and lesyngis & to robbe fe pore peple bi beggyng, vpon this condiccion, pat fei pr^che not spedily ajenst symonye, extorsions & of^re orible synnes of false against omitted X. 60 OF PRELATES. [Chap. II. and give prelates prelatis, & \ai fei ^Gue J^GS Worldly pr^latis gold in grot muc gold. quantitG, j^at j^oi robbon of poro mon. ^ And \us ] 7 GS worldly pr(9latis dampnon bom solf fos nowG roligions, bom solf, & also opere pr^stis pat woldon precbo pQ gospol trowely & froly as mocbG as in bom is, and pe poplo also ; si]? ]?Gi suffron not pe poplo to boro goddis word froly, bnt losyngis, fablis, and These prelates perto to ^ bo robbid, & ]?us J?Gs pr^latis bon procuratours of the tiend!°^^ ^ po fond, Gnomyos of crist, & traitours to ^ bis poplo. Prelates teach, against Christ and his apostles, *[p. 69 MS.] both in word and example. Luxury and pomp *of their life, their fat horses, their plate. their crowds of attendants. Capifulum S’”- Also comuwly pr^latis bon false propbetis & beretikis, for pei mdede ^ seyn beresie & tecben ajenst ibu crist & bis apostlis; for ajenst cristis wilful pou^rt ]?ei tecben in dodo worldly coueitise & mocbe wast in worldly goodis, & ajenst cristis mekenesse ]?ei tecben in-dede pompe & pride of pe world & of bere statis, and ajen cristis bysynesse in pr^cbynge & pr^ieyng & traueile bi contrees fei tecben in-dede vanyte & idelnesse, & ben ^euen to glotonye & worldly bisynesse, & bauwten courtis of lordis & worldly plees, & ben doumb fro pe gospel & tellen bere owen lawis to magnyfie bere power & pride & coueitise, & coucben in castelis as lordis; & wij? all ]?is ]?ei seyn pat cristis & bis apostlis lif & bere proude lif acorden, & seyn pat ]?ei lyuen as crist & bis apostlis diden. ^ A lord! si]? pr^latis comen in stede of apostlis, bon may ]?ei for scbame lyue so contr(3jriously a^enst bere pore lif, in wast sernauwtis, in grete fatte bors & nedles, in sbynyng vessel, in gret aray of clo]?is; ^e, more pan many grete lordis. certis in ensaumple of bere lif pei tecben errour a^enst crist & bis apostlis, si]? pei seyn pat ]?ei suen crist and apostlis in manure of lyuynge. 0 lord! wbat tokene of mekenesse & forsakynge of worldly richesses is ]?is; a pr^lat as an abott or a priour, pat is ded to pe world & pride & vanyte ]?er-of, to ride wi]? foure score bors, wi]? barneis of siluer & gold, & many raggid & fittrid squyeris & epere men swerynge berte & bonys & nailis & epere membris of crist, & to spende 1 omitted X. 2 of X. Chap. III.] OF PKELATES. 61 wip erlis & barpns & here pore tenauwtis bo]7e Jousand markis & pouwdes to meyntene a false plee of pe world, & forbarre men of here rijt. & ^es ypocrit«s seyn pat j^is is worschipe of holy chirche, but c^rtis j^ei lien, but pf |>ei clepen be contrarie name pe deuelis chirche to be holy chirche, as pei clepen hem self men of religion & pat ]7ei forsaken ^e world ; but certis j^ei distroien holy religion & magnyfien veyn religion, of whiche seynt lames speki]?, & forsaken traueile & peyne & dissese of pe world, & han lordschipis, rentis, gaie houses & costy, & welfare of mete & drynk, ^ere ]7ei myjtten vnnele before haue bene-bred & watir or feble ale. ^e, wij? moche care & traueile now ynnej^e ony mete ^ or wyn may serue & plese hem, but likerousnesse & lustis of here bely han now alle pe bisinessis, and deuocion & holynesse & penauwce litel or ri^t noujt. Of j^is veyn pride of religious it seme]? wel ]?ei ben not bok of cristis pou^rt & holynesse, as ]?ei seye in here wordis, but bok of pride, coueitise, vanyte & epere synnes, to disceif^ of goddis peple & distroiynge of his lawe. ^ harde eriep seynt bernard ajenst pompous prdatis & axe]? hem ]?us: ^ee ^ pr^latis, what do]? gold in ^oure bridelis & epere araies, where it kepe hem fro cold; we p^rischen for hunger and cold, seyn pore men, oure goodis ]?ei ben pat ^e wasten from vs, ]?ei ben drawen cruelly a^enst m^rcy, & lus ^ee^ don tweie euele ]?ingis, on for ^oure pride & wast of pore mennws goodis ^e gon to helle, And we pore men pmschen in ]?is world for ^oure> vanyte & pride. & si]? pe lif of pr^latis is bok & ensaumple of sugetis, as grosted sei]? wi]? many moo, & ]?ei lyuen so opywly in pride, coueitise & idelnesse, passynge alle epere, ]?ei ben open heretikis & stronge, pat han no schame of here heresie, for heresie in fals lif meyntened is werse ]?an heresie only in herte or wordis, and for sclauwdere pat ]?ei ^euen to epere men bi here cursed lif god him self curse]? hem in pe gospel & sei]? ]?us: who to pat man bi whom come]? a sclauMre, pat is ensaumple to do synne, it spedi]? to him pat a mylneston of 2 j?e X. * ]?ei X. their lawsuits. They say that this is worship of holy church, but they must mean the devil’s church. They say they are religious and forsake the world; but they have all sorts of good things, who before profession could hardly get bean bread; now they are hard to ^ease. Bernard’s rebuke to proud prelates. *[p. 70 MS ] They are open heretics. A cause of scandal. ^ nite X. 2 dissect X. 62 OF PRELATES. [Chap. III. [Matt xviii. 6,] Gregory. It were good for evil prelates that they had lived in a lower state ; they should be damned to less pain. Covetousness of prelates. All their offices are done for money or pomp. They pray only for show. assis be hangid in bis necke, & ]7«t be be dreynt iw-to depnesse of ]?e see. is, sei]? gregory, it spedi]? to euyl pr^latis ])ai ^euen ensauwpele of synne to here sngetis \at j^ei weren in lowere staat of worldly labour & wer dampnyd to depe belle; for j^an ]7ei scbnlden bane lesse peyne ]>m to lyue * euele in j^e be^e staat & tecbe opere men do synne, for ]7ei ben worjji as many dej^es as pei jeuen euyle ensaumples of synne to bere sngetis. But lord, wbo is nowe so coueitous abouten worldly lordscbipis & temporal goodis as oure prolatis, for comuwly alle here visitacion, alle bere sacramentis and ordris ^euynge & halwynge of placis & vesty- mentis & blissyng is don^ for coueitise & worldly pride & dignyte; alle bere preue spekyng & procbyng & tecbyng in scolis is for coueitise & magnyfyynge of here worldly staat: who is more idel in goddis s^ruyce, more in glotonye & wastynge of pore mennws goodis in schynynge vesselis & operQ costis ? & ^if j^ei preien, pat is wi]7-outen deuocion to plese pQ peple, & comuwly for offrynge, & cotidian distr/- bucion, & stynkyng lif of lecberie, robberie, pride, coueitise, glotonye; |>at j^ei raj^ore stiren god to wraj^e & vengauwce pdiU to morcy & pite, as goddis lawe, austyn & gregory & op ere seyntis witnessen. but, lord, si]? heresie stondi]? most in cursed lif, were ben more heretikes, si]? J?ei ben most synful in opyn & preuy cursed lyuynge j but where scbal ony be deppere dampnyd in belle ? Q 2 ipitulum 4'”* Prelates allow Prelatis also robben J?e pore lige men of po king bi fals sin, if they will extorisions taken bi colour of holy correccion, & ^euen men ^ ^ leue to dwellen in synne fro jer to ^er, fro seuene ^er to seuene ^er, & comuwly al bere lif, ^if J’ei paien bi jere twenti sbillyngis or more or lesse, and ]7us bi sutilte of sathanas •[p. 71 MS.] iian ^'fouwde newe peynes orible & scbameful to make men paye a gret rauT^son, to jeue gold & bafe hem in lustis of saffi^to^eet 2000 synne as swyn in feen. And men seyn fat su»^me biscbopis 1 leve X. 2 ben X. Chap. IV.] OF PRELATES. 63 geti]? in o yer two JoRsand mark or pouwdis; & jif he laste twenty ^eer bischop wi]? j^is robberie, It wole come to sixti ])Ousa^d mark j^at he robbi]? of ]7e kingis lige men. ^ And ]7us ]7es wickede pr^latis sillen cristene mennws soulis to sathanas for money, for whiche soulis crist schedde his pr(?cious herte blod vpon ]7e cros. And here-fore ]7ei ben worse J^an iudas for many skillis, for ]7ei sillen crist in a manure as iudas dide wi]? more dispit & more stynkynge coueitise, & pt |>ei hiren lordis to meyntene hem in j^is cursednesse, & jeue pore mennws goodis to hem for ]?is ende, & hiren also iurrouris & opere gentil men of contre to forswere hem wyttyngly on pQ bok & not to putten hem vp for extorsioneris & j^eues; & wha?^ne j^ei schulden be principal dukis in crist cost to fijtte & teche operQ men bi here ensaumple to fyjtte ajenst synnes, as false traitouris pei turnen pe bak & techene cristene men to offre hem redy to pe deuelys sacrifice, a pore man ]?ei constreynem to synne bi manas, chydyng & losse of catel & sclau?^drynge, but ^if he wolen consente to hem & fauoure hem in here wrong lif; & jif he’wol do so, jjanne he is an holy sone, & ha]? pftis & worldly frendischipe & fauour & an^mristis false blissyng & goddis trewe curs. And ]7ei flatren lordis whawne pei meyntenen ]?es an^fcristis pr^latis to robbe here tenauwtis, & seyn j^ei worschipen ]?anne god & holy chirche, & ^euew lordis grete pftis of gold & iuelis & pfl^rdons, & licence to synge in oratories & opere veyn fingis, and ^if lordis wolen distroie fes synnes of robberie & sathanas marchauwdise, panne an^fcristis pr^latis wolew sclauwdren hem, curse hem, & entirdite hem & here londis.^ And ]7us alle men ben conquerid to pe fend almost, & ]7us ]7es cursed pilatis not pr^latis ben verray an^^'cristis, procuratours of sathanas, & tr^itours of ihu crist & his peple. or 3000 marks a year by these sin- rents. Thus they sell souls to Satan, and are worse than Judas. They bribe lords and jurors. They make poor men sin. They flatter lords who support them, and gi-ve them rich gifts with pardons and privileges; hut they resist any attempt of lords to correct them. Pilates not prelates. ^ here lordis X. 64 OF PRELATES. [Chap. V. Prelates usually enter upon their benefices by simony. Gregory. Simony is of three kinds: coming to a bene¬ fice (a) by gift of money, (J) by favour of others rather than by merit, *[p. 72 MS.] (c) by worldly service done to others. They do their office neither in good life nor preaching; they do not even comply with the pope’s law. Title of grace needful to them. At their death they are not fully contrite. or they would make restitution; but this happens seldom or never. Capitulum S’”' Also pri^latis comuwly ben symonyentis in here entre, in processe of here benefis, & in ]fe ende of here lif, & jfawne in alle ]7es tymes jtei ben heretikis, so '^at alle o\ere synnes ben holden for nou^t in comparison of ]7is symonye, as ]fe beste part of ]fe popis la we sei];. for, as gregory & jfe popis lawe seijf, in j^re manures is symonye don. First whawne a man come]? to a benefis of ]?e chirche bi ^ifte of money or worldly goodis bi hym self or bi o^ere menes. life secnwde tyme whawne a man come]? ]?^r-to bi preiere of lordis or ladies or o]?ere men more than for kuwny77ge ^of goddis lawe & holy lif. ^ ]?e ]>ride tyme whawne a man comeJ> \er-io bi worldly seruyce of lordis & ladies, of pr^latis, or o])ere my^tty men more panne for good lif and kun77ynge; but who come]» hellis to pr^lacie? & in processe pei mys- penden pore mennws goodis, in wast metis & festis of ryche men & pride of ]?is world, & don not here office comu77ly nepere in good lif ne trewe pr^chynge, & resignen not here benefis goten ]?us by symonye; & pat pei moten algatis do pf ]?ei schullen be saaf vp ]?e popis lawe, & neu^re in wille to hauen. it ajen but pf it be bi rijt title, & algatis confirma- cion of god bi titel of grace is nedeful to hem. And J’at come]? not but bi verray repentau77ce of synne don bi-fore, & bi trewe lif & techynge & meyntenynge of goddis lawe vpon here ku77nynge & my^t. & in here endynge ]?ei han not comuwly ful contricion for here synnes, as for myspen- dynge of pore mennws goodis, for false extorsions, for sillyng of sacramentis, for norischynge & meyntenynge of epere men in synne, as pride, coueitise, & glotonye & alle epere : for pf ]?ei hadden ]?anne contricion ]?ei schulden restore J>es wickid extorsions vp here myjt, & warne epere men of pe synnes in whiche pei hadden norischeden hem; but ]’is come]? seldom or neu^re, & perieve it seme]? pat pei dien heretikis but pf god helpe more in the laste poynt of partynge of pe soule & body, & ellis ]?ei dien dampnyd Chap. V.] OF PRELATES. 65 fendis of helle. ^ But lordis & ladies here mosten ben wel Lords and ladies should know that war, for uf hei ^euen benefis to clerkis fore here worldly it is simony to ' ^ J < '> give benefices for s^ruyces, princypali as for kechene clerkis & countyngge or worldly service, daunsynge, for palfreis or keuercheris, gold or 6\er worldly s^ruyce, it is foul symonye & cursed on h’oj^e parties, as goddis lawe and j^e chirche & holy seyntis techen. ^ And also pf J^ei ^euen a benefis for men hen of here kyn, or for fleschly loue, or worldly frendischipe, or ellis for fe clerk ^ favouT^*^^^ is manly to j^e lord in gay cloj^inge, \n grete festis, gret archerie, or ony o^pero veyn iapis more j^an for ]?e worschipe of god & profit of mawnes soule, it is stynkynge symonye hi-fore god, as lawes and seyntis techen. ^ And here ben j^re poyntis of treson to god & his peple; j^e first is |;o^t lordes & ladies ben tratowrs ]iat holden curatis in worldly offices fro ]?e soulis '^at )»ei ban cure of; for god ^eue|> hym lordi- schipis & prosentyn_< 7 ge of chirchis to meyntene goddis lawe & help trewe prostis to teche his peple J’e gospel & mauwde- mewtis of god, & pf }>ei holden wi]? goddis tresour curatis in here worldly soruyce or chapellis, & letten hem to kepe cristene soulis, ]>e whiche crist boujt wi]? his procious blod, ]7ei ben foul traitours to ‘-^'ihu crist & to peple ]iat j^ei disceyuen j^us; but pt more treson is in clerkis \at coueiten & taken j^is worldli office wi]?^ cure of cristene soulis and may not do hem to-gedre, for \oi schulden teche j^e lordis fe treufe of goddis lawe & also fe peril in fis poynt, & don noujt, for ope of grettere benefices or for flaterynge of here lordschipe; but the moost tratowrie of alle stondi]? in fals confessouris, \at schulden telle \o treu]?e of goddis lawe & don not for lesynge of worldly lordischipe, frendeschipe, fauowr or worldly wywnyng, bo]?e of J>e lord & his meyne & of false curat ]ier-to ; & j^us \o lord or the lady hire]? costly a fals iudas to his confessour, \at suffrij? him & ledij? him fe heije weie to helle. ^ Also prelatis ben ful of symonye whanne ]?ei mynystren here sacramentis or ony gostly office for money or j^ank or preiynge of men of ])e world or for ^ celrk X. ^ omitted X. Three points of treason to God and his people. 1st. When lords and ladies keep curates from their cure to em¬ ploy them in worldly office. *[p. 73 MS.] 2nd. Worse trea¬ son is in the clergy who take these offices. 3rd. The worst treachery is in false confessors. Prelates are full of simony when they administer sacraments, etc., for worldly rea¬ sons. 5 66 OF PRELATES. [Chap. V. most harmful. All people run thither. ony worldly S(?ruyce. Por crist bidde]? hem jeue al frely taken it freely of god, & J7e prophete sei}? he as blissed received. kepi]? his hondis clene fro alle manure pfte, & he is cursed ]>at do]? ]?e werk of god wi]? necgligence or fraude. ^ And it is a foul fraude to [do~l ]?is gostly office for worldly reward or for ]?anke or preisynge of synful men, whawne ]?ei schulden do it for goddis worschipe frely & hel]?e of mannws soule. court”of Romels ^ symonye of ]?e court of rome do]? most harm, for it is most comune & vnder most colour of holynesse, & robbi]? most oure lond of men & tresour; for alle nacions of this cristendom rennen ]?ider as to welle of trew]?e and gostly helpe, & ]?ei ben most disceyued, for ]?ei wenen ]?at ]?ere is no symonye for holynesse of ]?e court of rome. & many kuwnynge men & able ben dede bi ]?e weie, what wi]? tr-out away. dispensynge of an2^«crist. But now to scbewe pe malice & cursednesse of symonye; first, almy^tti god dampnej? it in Condemimtions pe olde lawe, crist in pe gospel, & is apostlis after pe sendywge scripture. of be^ holy gost: first, whawne be wickid kyng ieroboam Jerohoam pun- •* ^ ^ ^ ished for selling made false mau^metis & stockis and worschipide hem for the priesthood, almyjtty god, bi-cause pat he selde pe prest-hode of ]7es false goddis for worldly pftis god almy^tty distroied hym & alle his seed, also, for giesy toke money & clobis of naaman whanne helise pe prophete his maistir hadde helid hym, pe leper of naaman cleuyd to hym & his generacion euere aftir, in tokene pat gostly lepre, J^at is heresie,^ schulde dwelle wij> alle syche as taken ^ money or^ money wor]? for gostly offices; ^e, wi}>-outen couenant makynge. also god sei]? bi pe prophete malachie to j^e iewis pat his wille is not to hem: ‘‘For per nys noon j^at shitti]? frely pe doris of pe Maiachii. lo. temple.” j^anne god chargi]? more j^e betre offis as makynge of sacre chirche for his ri^twysnesse & vnablete 01 hem sell, pei presumen to comen in bi symonye; as ^if money and deceit , ex'! 11 j n are put above the pe peny & lalsnesse ot pe lend were more pan pe myjt of Father’s will, pe fadir of heuene. also ihu crist is dore bi whiche men Christ is the door, schulde entre in-to offices & benefices of pe chirche, & 1 of X. 2 omitted X. 3 j^ere ne, in both MSS. omitted X. 68 OF PRELATES. [Chap, V. but simoniacs enter another 'way. *[p. 75 MS.] Simoniacs sell the Holy Ghost. Arius. Pope’s law ordains horrible penalties against simoniacs. Prevalence of simony. Friars forsake Christ’s poverty, and allure young children by simony. Curates. Simony reigns in all states of the church, symonyentis wolen come in bi ano]?^^ weie of falsnesse, as ]7ei wolden putte awey ihu cnst, & be more maistris & more witty ]7an be. Also symonyentis as ^'mycbe as in bem is sellen ]7e boly gost, & maken him jjral or bouwden to synfnl men & fendis, wbawne j^ei sillen & biggen Jtws bis pftis; & j^^rfore ]?ei ben worse beretikis ]7an j^e cursed beretik arrian & his secte ]iai made Jje boly gost lesse in my^t J^an ]>Q fadir & ]7e sone, & s^ruant to hem boje as fe lawe sei]?. For as ]7e synne of sodom was moost a^enst kynde & so most synne in fo olde lawe, so is symonye as doctowrs seyn most a^enst gr«ce & most synne in j^e lawe of grd^ce. And ]7(?r-fore in ]>& popis lawe decrees & decretals symony is gen^raly clepid heresie, & orible peynes ordeyned ajenst men \ai don symonye on ony manure bi hem self or o\erQ mene person es, bi here wille & consent, & in sum cas bem YuwyttyTzge. ^ Also generaly prelatis regnen in symonye, as biscbopis, mu7^kis, cbanons, & freris, & lesse curatis; for bischopis, muwkis & cbanons sillen p^rfeccion of cristis pouert & bis apostlis, & also trewe pr^chynge for a litil stynkyng muk or drit, & worldli lordscbipe, & wombe ioie and idelnesse, & freris forsaken fe p^rfit pou^rt of crist and bis apostlis for pride of fe worldly staatis & flaterynge and ypocnsie & beggynge to geten esely & plen- teuously catel of lordis & ladies & comunes, & to geten ^onge cbildre to here feyned ordre by symonye, as aplis, purses & o])erB iapes & false bibestis, & bi false stelynge ajenst here frendis wille, and ajenst goddis comauwdemewt. And lesse curatis forsaken boly lif & trewe pr(schynge of crist & bis apostlis for bisynesse & worscbipe of ]>e world & for glotonye & dru7^kenesse & lecberie; & ofte bi open symonye comen to here benefices, & dwelle^i stille in bem wbawne jiei ben vnable to tecbe goddis lawe in word & dede; & fus symonye regnej? in alle staatis of fe cbirche, bojie in statis grouwdid of crist & in oj’^re grou^^did of foolis as pf ])ei weren statis of boly cbirche, but ]>ei ben statis of fe wicked cbirche brou^te in by lesyngis & ypocrisie. Chap. VI.] OF PRELATES. 69 And si]? he kyng & lordis ben chargid of god to distroie and king and . . . . lords consent fis synne & opere, & mowen don it & don it not, Jei ben to it. consenteris & fautouris per-of. CapiYulum 6”*’ Also prelatis balden pe halwynge of dede stonys or dede Prelates tMnk ^ ^ consecration of er]?e & opere ornamentis of pe cbirche, as vestymei^tis, clo]7is, churches,chrism, 0^ xnojfo cbalis, & oile, & crem, more worH ban be balwynge and worth than con- ’ / j j JO secration of the blissynge of pe sacrtijmentis of pe auter, pat is verray cristis flecb & his blood; & so it seme]? pat pei bolden dede stonys & dede er]?e & roten clo]?is more wor]?i pan cristis owen precious body & bis blood. ^ For ]7ei holden to bem self for they keep the former to balwynge of auter stonys, cbircbis & cbircbe ^erdis & obere themselves, and let any priest clobis of be ^ cbircbe as more worbi & precious, & suffren make the sacra- ^ ^ ^ ^ ■' ^ ^ ment of the altar. pore prestis, be neuere so ynkuwnywge and vicious 76 ms.] anemtis god so bat pei speke not a^enst b® synne of prelatis, to make pe sacrament of pe auter echo day, as pf pat were lesse worbi & lesse precious. ^ Also bei wolen suffre an auter They win leave 1 these 0 dices un* ynbalwedid, or a cbircbe or a cbircbe ^erde suspendid & no done if iheir fees . n 1. i. n 1 be not fully forth- masse seyd per-mne, p lourtene nyjt, ^e a moneb, je longe coming. ynowb, pf fourty pens ben bihynden of ten mark or ten pound; & alle bis b^i taken bi extorsions, bi befte & symonye, & hauen no mercy, be pe peple neuere so poor, neuere'so nedy, & neuere so deuout to here goddis ^word or^ seruyce; but where ben worse tirau?^tis & heretikis? & b^s i?^ alle here dedis of gostly offices b^i cursen hem self & pe peple also, for bei don not bat bat longib to here office for stynkynge symonye, & maken pe peple to consente & meynteyne here synne of symonye & beresie, for b^i don many sotil menys, simony in this as grauwten pe^rdon & here feyned blissyng to balwyng of cbircbis, to make b© peple wilful to here bem vp in here synne. ^ And pf ony man for drede of god & bis conscience Prelates perse- ajenstonde bi® extorsion and robberie & symonye be scbal oppose their be rebukid, dispised, suwned, cursed, lese bis catel & in cas ^ omitted X. - 2_2 omitted X. 70 OF PRELATES. [Chap. VI. his bodi to prison or to def, & sumtyme be in hate, in strif & enuye, & ful of his wrecchid lif. & pf he consente wilfully to l^is foule symonye Jeanne he is dede in synne, as poul seif, & pf he apnstonde it, what bi cautelis of an^«crist & malice of fe fend, he schal be towrmentid bi wraffe & vnpacience & traueile & peyne of his bodi & loos of his catel, fat vnnefis schal he be sauyd but nedid to be dampnyd; & fus it semef pat fei pat schulden be most principal helperis to cristene mennws soulis fei ben most principal procuratours of f e fend to encombrO hem in synne. Gwi keeps these and pt it semef pat oure goode god kepif fes veyn ofldces priests to save & foyned sacramentis fro his pore pr^^stis pat fei gon not them from hell. / ^ r r / / o fe brode weie to belle for mysusynge of hem. Q2ipitulum 7 '"' Prelates care more for worldly goods than for Christ’s gospel. Gregory. *[p. 77 MS.] They will not let the gospel he preached hut at their will. Satan quoted scripture, and so showed it more respect than they. Prelatis also setten more pris bi a litel styngynge ^ drit of worldly goodis fan fei don bi fe moste holy gospel of ihu crist; for fe grete bysynesse pat fei han abouten worldly goodis & fe litel trdjueile & studyyng abouten cristis gospel prouen wel fat fei louen more fis worldly muk fan fe gospel of ihu crist; for fe dede doynge is proff of loue, as gregory seif, & here-fore fei pri^isen & techyn mannws lawis & here owen tradiciouws to gete fe peny by, but fei leuen & dispisen fe gospel & letten it to be pr(?chid, for fe gospel techif fe holy lif of crist & his apostlis & dampnef fe cursed lif of fes worldly prelatis, & fei commauwden pat no man schal ^'prdche fe gospel but at here wille & lymytacion, & forbeden men to here fe gospel vp peyne of fe grete curs, but sathanas in his owne pi^rsone durste neudre do so myche dispit to crist & his gospel, for he aleid holy writt to crist & wolde haue proued his entente fer-bi. & sif it is cristis conseil & comau77dement to prdstis generaly to prdche fe gospel, and fis fei moten not do wif-oute7^ leue of fes pr(?latis, pat in cas ben fendis of belle, fawne ^ stynkynge AA. Chap. VII.] OF PRELATES. 71 pr^stis may not do cristis conseilis & hestis wij^-outew leue of fendis. A, lord ihu! for fes synful foolis, & in cas fendis of hello, ben more myjtti & witti }>an ]?ou, ]7at trewe men may not do fe wille wij^-outen auctorite of siche fendis. ^ A, lord god almyjtty, al witti & alle ful of charite, hou longe wilt ]70U suffre )>es an^Aristis to dispise ]?e in j^yn holy gospel & lette ]7e helj^e of cristene mennws soulis? Endeles rijtful lord, j^is ]70U suffredest for synne generaly regnynge among fe peple, but endeles m^rcyful & goode lord, helpe j?! pore wrecchide pmtis & S(3ruauwtis to fore li peple to haue loue, drede & reuerence to j^i gospel, & lette not to do j^i worschipe & wille for fals ferynge of an^Aristis & fendis of belle. ^ Almyjtti'lord god and m(9rciful & endeles witty, si]? ]?d)u suffredest petir & alle apostlis ^ to haue so grete drede & cowardise in tyme of ]?i passion ]?at ]?ei flowen alle awey for drede of de]? And for a litel pore wommmmts vois, and aftirward by confort of ]?e holy gost madist hem so stronge \at \ei weren afford of no man, no peyne ne de]?; helpe nowe bi jeftis of ]?e same holy gost ]?i pore seruau?^tis ]iat al \er lif ban ben cowardis, & make hem stronge & bolde in ]?e cause to meyntene ]7i gospel ajenst an^«cristis & tirauwtis of ]?is world. & graunte grace to oure lordis alle to meyntene j?! gospel & ]?in ordynaunce, & specialy to seke ]?i worschipe & myjttily distroie synne; for to fis office fou hast ordeyned lordis. ^ Almyjtti lord, it seme]? nowe to ^ foolis of this world ]?at J?! cause is ou^re- comen and an^/crist ha]? J>e victorie, & pore men, lord, doren not abide \i s^ruyce; but now lord, for giorie of J>in owe name, & for sauynge of cristene soulis whom ]?ou boujttest wi]? ]?in pr<9cious herte blood, & for distroynge of boost & pride of an^^crist & his \at now ben so heije & myjtty, grauwte ]?i seruau?^tes grace to laste trewe in ]?e gospel & preche it trewely in word & dede; & ]?i lordis to meyntene it styfly ajenst an^^cristis clerkis; & ]?i comunes, lorde, to kepe ]?in hestis & knowe an^Aristis ^ omitted X. 2 omitted X. 72 OF PRELATES. [Chap. YU. disceit, & clenly take ]>i gospel in reuerence & lette not for false drede of an^ecrist & of ere fendis. so be it, lord. Odipitulum. S’”* Prelates care more for money than for Christ’s blood. *[p. 78 MS.] Also prelatis setten more pris bi j^e roten peny j^awne j^ei don bi fe precious blood of ibu crist, for J^e ende of schedynge of ^ cristis bloode was to sane manwws soulis & it was pris for bem; fmne as fei louen more fe roten peny \Q.njie fe sauynge of cristene soulis, so }>ei louen more fe roten peney }»an fe blood of ihu crist, & in tokene fer-oi J>ei ben besy hope ny^t & day to gete Jie ]?eny wif falsnesse, cautelis & tirauwtrie, but of mennws soulis is left care; ^if fe peny fayle fei ben woode for wra)?|ie & sorowe, ^if mennws toS^nomattS soulis gon to belle bi brekynge of goddis comauwdementis pennyf no warde, so fat fe peny come faste to fille here bondis & coffris. & berefore men seyn jiei maken marcbauTedise wi]? money & mewnys soulis to satbanas, for j^ei ^euen men licence to dwelle in synne for awnuel rente as longe as bem likib, & fus satbanas getib soulis to belle for be roten peny ; They are sorry , whenmenreform for men sevn b^t cavpbas bischopis ben sory wbawne men and cease to pay i j sin-rent. forsaken here olde synnes and paien nomore here annuel rente. ^ And seyn fat fei may not bolde good bous bi sicbe men, as ]70RJ I’ei wolde sende jjousande soulis to satanas for to baue mocbe roten money & a proude name in fe world of gret bousholdyng. C^ipitulum O’”- Prelates Mil men spiritually. Loose life of prelates, imitated by curates Also pr^latis killen men gostly, jeuynge euyl ensauw^ple & disceyuynge pore men of here almes, & wib-drawynge goddis word bi whicbe ^ei schulde77 lyue gostly, for ensaumple of pride, coueitise, wra^be, ynmercy, vanyte, glotonye & lecberie bei ^euen to alle men aboute; & manye of b^s synnes ben so open fat it nedib no more to declare hem, but of lecberie men seyn b^t many pr(?latis ben ful b^^-of & of b® i^oste cursed spices fer-of, b^-t it is scbame to written it but more to done it in dede; & lowere curatis taken ensaumple at bem Chap. IX.] OF PRELATES. 73 & seyn, whi may not we hane lewmannws si]? ]?e biscliop ha]? so manye ? & sugetis taken ensauwple at here curatis, bo]?e and laymen. weddid men & sengle. & ]?us prdatis bi ]?is cursed ensaumple sleen in als mychel as in hem is alle mani^re men, for ]?ei dorn not for schame of her owen synne sadly amende o\erG Prelates dare not « • foi* sld9;iii@ coriTCCtf synful, ne wi]?-stonde wronges of souereyns ]?at ]?ei don to men of sin, pore men. ^ And here-wi]? pr^latis disceyuen ^ pore men of nor oppose op¬ pression. here almes, for bi fals pardon ]?ei maken men to ^eue here nedi liflode to here cathedral chirches ]?at han no nede, & make ]?e pore men to hope of more ]?ank of goddis mercy to don here almes to riche houses & riche men more ]?an to don it to here pore nei^ebo]?eris ]?at ben bedrede, febil, & crokid & blynd, & ]?er-wi]? han nou^t of here owen. And certis ]?is is worse ]?efte ]?a?^ to robbe hem as an owtlawe do]?. For he taki]? comuwly gold or siluer, but ]?er prelates taken ^'bo]?e of *[p. 79MS.] pore men & disceyuen hem in fei]?, hope & charite, & also ]?ei sufifen o]?ere false pardoneris disceyuen ]?e peple for a litel money, & lesse curatis hauwten ]?is false craft. ^ Also prelates take ]?es prelates bi extorsions and maistrie taken ]?e litel good ]?at ]?ei schulden lyue bi ]?at ]?ei geten bi gret swoot of here body, & ]?us, as god sei]? of tyrau?^tis, ]?ei taken here skyn Micah m. 2 . fro ]?e bak, & eten & drynkyn meiinus blood, wha^^^ne ]?ei be raueine & ypocrisie disceyuen hem of here goodis bi whiche here bodely lif schulde be susteyned, & whiche goodis ]?ei gaten bi hard traueile & wastyhg of flech & blood; & \us ]?ei ben manquelleris & irreguler bi-fore god & his auwgelis. ^ Also ]?ei prechen not cristis gospel in word & dede bi whiche cristene men schuld lyue holy lif in charite, but blaberen publish bulls en¬ force an^Aristis bullis to maken cristene men to werre echo fight with each . . . . . . other. wi]? o]?ere m hope to wynne heuene bi siche werris, & pt ]?ei letten trewe men to teche treuli & frely cristis gospel & his comau?^deme?^ti8, but ]?ei senden newe ypocritis to pr^che fablis & lesyngis & to flateren mm in synne, & to robbe ]?e pore peple bi fals beggynge dampnyd of goddis lawe, & pt ]?ei maken ]?e peple to erre in bileue & to trowe ^ disceyuem X. 74 OF PRELATES. [Chap. IX. fat crist beggyd fus als fei don; but certis fis bis an open heresie ajenst cristis gospel & his lif, & as fe olde lawe & f e newe schewyn pleynly ; & fus f es pr^latis killen mennws Thus they kill soulis bi sclauwdre of here owen euyl lif, bi disceit of almes, men’s souls. & suffrynge of false techeris & false robberis of f e peple. im. Prelates lay more weight on their own curses than on God’s. Curses enforced by imprisonment. Absolution may be bought. True teachers of God’s law put under curse. »[p. 80 MS.] Unjust rules of evidence. Q^pitulum 10' Ouere f is pr(3latis charges more here owen c^^rsyng, \ai is many tymys fals, fan fe moste ri^tful curse of god almy^tty. And here-bi fei menen & schewen m dede but falsly fat fei ben more fan almy^tty god in trinyte. ^ For ^if a man be acursed of pralatis, ^e wrongly, a-noon alle men ben tau^t bi hem to flee him as a iew or a sarsyn, & pf he dwelle fourty daies in here curs he schal be taken to prison. But f 0 fat ben cursed of god for bregynge of his hestis, as proude men, enuyous, coueitous, glotons & lecherouse, ben not ponyschid fus, but holden virtuous & worfi & manly men; & so goddis curs is seit at noujt but wrongful mannes curs is chargid aboue fe cloudis. And ^it fouj a man be cursed of god & of a pr(?lat also trewly, ^if he wole leue gold or money at a false mannws wille he schal be assoilid as anemtis men, fou^ he dwelle in his synne & fawne in goddis curs. ^ But see now f e mysusynge of mawnws curs; pf a trewe man displese a worldly prelat for techynge & meyntenynge of goddis lawe, he schal be sclauwdrid for a cwrsed man & forboden to teche cristis gospel, & fe peple chargid vp peyne of f e grete curs to flee & not heren s[i]ch a man for to sane here owen soulis; & fis schal be don vnder colour of holynesse; for fei wolen seie fat siche a man techif heresie & brynge many false witnesses & notaries in his absence, & in presence speke no word, & fei feynen f is false lawe, pf f re or four false witnesses hirid bi money seye sich a fing a^enst a trewe man, fan he schal not be herd, fou^ he wolde proue fe contrarie bi two huwdrid or fre; & fes false men seye in here doynge fat cnst was lafuUy don to fe def, & susanne also, for bi sich witnessis I Chap. X.] OF PRELATES. 75 fei weren dampnyd, but cristene men bileue tecbif fe contrarie. & bi J^is false lawe fei may prone heretikis whom By such rules euore j^ei wolen ; ^e, crist & alle his apostlis & alle his be proved. martirs & trewe men in J^is world, & proue echo kyng in cristendom forsworn & no kyng; but cortis god techi]? in his lawe j>at o trewe man, as danyel dede, schal conuycte two false prostis; & ]>e prophete hely conuycte eijte hu^drid i Kings xviii. & mo of false prostis & prophetis of baal. & ]?es prolatis wolen distroie al goddis lawe pat teehi]? hou false witnesse schullen be ponyschid, for j^ei wolen not haue hem conuycted of here falsnesse bi mo trewe men; & jit wha?^ne a man is falsly cursed of a prolat, je j70uj pe prolat be a deuyl of belle, he schal not be assoilid til J^at he swere to stonde to here o?S^bmiss1on^^'^ dom jjou it be ajenst goddis lawe & his conscience. & ]?us jjei ben fully contrarie to goddis dom & ryjtwisnesse, for jif a man haue terespassid neudre so ajenst god he wole assoile him for verray contricion wi]7-outen siche sweryng or chargyng of vnresonable j^ingis, but pei falsly enhaunsen hem aboue god almytti. ^ _pus it stondij? of mannws curs; apostlis of crist hadden power to take mennys bodyes to cSst’s'a^sties sathanas to traueilen hem whanne Jei weren rebelle ajenst Sfes™latan goddis hestis til Jei weren meke ajen for peyne & for woo, souis^*^^^ & so to saue pQ soule; but nowe anif^’cristis clerkis cursen ^i^rks^^curse pQ soule in-to helle as j7ei feynen, but pQ body is neui^re pQ more traueilid. & certis ]7es ben cruel fadris p^t ]ius violently cursen here children in-to helle, not for rebelte ajenst god ne his lawe, but for cristene men wij^-stonden pQ prdlatis coueitise or his pride, or for j^ei techen & meyn- tenen pQ gospel of ihu crist. ^ Also whawne J^ei cursen for JeWes^Yeaiiy.^”^' here coueitise & here owen vengauwce J>ei cursen hem self, as pe lawe sei]?, for J7ei bent out of charite ajenst god & man. ^ Also whawne ]7ei cursen a man j7at meyntenej? goddis lawe paciently & stably god blisse]? ajenst here cursyng, but pei blynden so pe peple Jat goddis blissyng is sett at noujt, but here false curs is drede more fan god almyjtty. Also whawne fei blissen a man fat meyntenef hem in here 76 OF PRELATES. [Chap. X. *[p. 81MS.] ce^rsed god him self curse]; fat man, as god seij; hi fe prophete, but ];ei blyndyn so fe peple fat here false blissywg is magnyfied & goddis rijtful curs is not dred, & ];us foi putten goddis dom & blissynge & cursynge bihynde & setten hem at noujt, & magnyfien here owen false dom and blissynge & cursynge aboue god almy^tty: but in of ere placis is more of ];is matere. Qdipitulum ll”"- Prelates deceive Also pr(?latis discevuen lordis & alle cristene men bi veyn men by vain x song^^^ preieris of mou];, & veyn knackyng of newe song & costy, for bi title of preire fei ban many worldly lordscbipis & duties^ many pariscbe cbircbis approprid to hem, & don neifer ofdce of pr^latis as cnstis disciplis diden, neifer ofdce of lordis as ];ei owen to do bi goddis lawe, neifer fe office of p^rsones ne buUive in luxury vekeris to here parischenes; but lyuen^ in pompe & pride, coueitise, & in y^rnffe, slou];e & in ydelnesse, & stenkynge lecberie, glotonye & drouwkenesse, & gret ypocrisie, and so tecben fe fendis armys of synne & distroiew fe clennesse of cnstis lif as mocbe as fei may. preiere stondij; principaly^ Prayer consists in good lif, & of Hs preiere spekib crist wbawne be seib in chiefly in goadJ- ® ’ / i r / ^ - — life, Ij^e gospel fat we mosten euere preie; for austyn & of ere seyntis seyn as longe as a man dwelle]; in cbarite so longe he and^in desire to preie]; wel. ^ Also preiere stondi]; in holy desir to do goddis wille, & of ];is speki]; goddis lawe & seyntis ful myche. and in word. ^ Also preiere stondi]; in word, as comuwly men speken, & ];is is nou^t wor]’ but pf it be don wi]; deuocion & clennesse & bolynesse of lif. ^ For holy writt sei]; fat his preynge is abbomynable foi turnef awey & beri]; nou^t fe lawe; fat is to seie, fat fulnlli]; not goddis lawe in bis lif. And of sicbe vikede men sei]; god bi his prophete : wbawne ^e scbulle multiplie pure preieris y scbal not here ^ou. ^ And god sei]; bi fe propbete to suche men: y scbal warrie or curse to pure blissynges, & god sei]; bi salamon fat fe sacrdjfice^ of wicked men ben abbomynable, & austyn sei]; in many placis fat pf ];ou lyuest in glotonye & dronkenesse, what eu^re fi tonge f lyuem X. Prov. xxviii. 9. Isaiah i. 15. Mai. ii. 2. Prov. XV. 8. Austin. Chap. XI.] OF PRELATES. 77 sowne]?, ]7i lif blaspheme]? god; & gregory sei]? wbawne be pat displesej? is sent for to preie, wi]?-outen doute j^e herte of him pat is wroj? is stirid to worse wvappQ. A lord, si]? prelatis ben so fer fro goddis lawe pat ]?ei wolen not pr^cbe bem-self ne suffre operQ men to pr^che ]?e gospel trewely & frely, bou abbominable is here preire bi-fore god almy^tty. lord, si]? pr(3latis witte not where here preiere be acceptable or dampnable, wbi magnyfien ]?ei it so mocbe & sillen it so dere ? for a lewid mannws preiere pat scbal be sauyd is wi]?- onten mesnre betre pan pat prelat pat scbal be dampnyd, & si]? no prelat wbot where be scbal be dampnyd, wbi silli]? be his cursed preiere to ]?e lewid man so dere ? ^ And per-iove god kepi]? to his owne knowynge pQ wor]?ynesse of mannes preiere, for men scbulden not vse marchauwdise of symonye ]?erby; for god tecbi]? vs be seynt poul ^if a man resceyue vnwor]?ily pe sacri^ment of pe auter pat man resceyue]? bis dampnacion. And si]? pr^latis hondis ben ful of blood, bo]?e of quellyng of men wi]? here owen hondis suwtyme, & bi wille & fals conseilynge to wronge werris, & ful of synne, as symonye, extorsions & robberie, & of meyntenyng in synne for ^er to ^er for money, bou scbal god here hem ? si]? be sei]? nay hym-self bi pe propbete: foule ben oure lordis blent to meyntenen open traitours of god, bi gret cost of rentis & lordiscbipis & ^ifte of grete benefices, for here stynkynge & abbomynable blastis & lowd criynge; for bi ]?er grete criyng of song, as descbaunt, couf^tre note & orgene, ]?ei ben lettid fro studynge & pr^chynge of pe gospel ; & here owene fyndynge vp, pat crist & apostlis spoken not of, as is ]?is newe song, ]?ei clepen it goddis seruyce, & magnyfien it at pe fulle, but good lif & tecbynge of pe gospel pei setten at nou^t. And ^it crist comauwdi]? pat most of alle ]?ingis in ]?is world; & ]?us ]?ei ]?enken it ynow^ to kepe here owene fyndyngis and to traueilen aboute hem, ]?ou pei leuen pe ordynau?^ce of god & studynge of bis lawe, & pus it is verrefyed, but on an euyl manure, pat seynt poul sei]>: wbawne pe pr^stbod is translatid, it is nede pat pe lawe be Gregory. Prayer of wicked men abominable. A good layman’s prayer better than a bad pre¬ late’s. *[p. 82 MS.] Worth of prayer known only to God. 1 Cor. xi. 29. Fanciful music hinders them from preaching the gospel. Hebrews vii. 12. 78 OF PRELATES. [Chap. XI. translatid; for whanne pr^sthod stod in holy pri^stis of^ lif & studiouse & ku^enynge, Janne was holy writt ynowj to hem & studied &’ kept in dede wi]? gret reuerewce; but nowe, Priests given to wha^ne pr(9sthold stondeb in peny clerkis & stmardis of secular office, as . . stewards, etc. lordis houses & ladies & ydiotis & symonyentis & proude wrecchis ful of all manure synne, it is nede to haue newe lawes maad of synful foolis to colouren fis synne by and to gedre gredely ti|»es whawne ]7ei don not here, office ; for goddis lawe helpe]? hem not her-to but dampne]? here pride, symonye, coueytise & oj^^re synnes. ^ And ^it an^mnstis Antichrist’s clerkis feynen bat bou^ synful pr^latis & cursed ben not herd CICxaS X 1 IB.L the prayer of such iiere preiere for here owen holynesse, ^it preiere of ^ siche IS heard by virtue ^ ^ / x of holy church, fg herd in veHu of holy chirche; but ] 7 is dremyng nys not grouwdid in ony place of holy writt, for god sei]? gen^raly ]7at J>is preiere is abhowinable jjat turne]? awey & herip not goddis lawe; & comu?^ly suche cursed prelatis ben no part of holy chirche, in cas pat pei sullen be dampnyd; also hut God does not svche cursed prestis dispisen god in his face, hou schulde god hear the wicked ° *[p. 83 MS.] here hem fawne, si]? in cas fei ben fendis of belle ? ^ Also when they pray god herib not siche cursed men for hem self, hou schulde he Charity should ]’a?«ne here hem for opero men, whawne charite schuld bigyne begm at nome. hem-self. ^ Also in pe olde lawe god tok gret vewgauwce of hem pat offreden o]?er fier ]?an god ordeyned in his sacrafice, & ]7is fire was token of charite, pat who eu^re dede ony sacrifice to god wi]?-outen charite schulde not ben acceptid, but vengauwce schulde come on him oper gostly or bodily; but p& fend blyndij? men bi syche false colour to tristen in ypocritis preieris, & sumtyme in preieris of fendis, & not to amende hem of here synne but lapero to meyntene hem per- Thus the people iwne ; & bus is our^ peple disceyued bi veyn preieris of synful vain prayers. ypocritis, & holy writt not knowen ne kept, but vanyte, pride & opero synnes ben meyntened, & holi lif of pr^stis & opero men is dispised. 1 omitted X. 2 omitted X. Chap. XII.] OF PRELATES. 79 Qdi'pitulum 12 “' Prelatis also feren cristene men bi here false censures, as Prelates frighten men by false censures, goddis lawe & his ordynau;^ce; for whawne prestis wolden gladly lyue wel aftir gospel, & pr^che goddis lawe & dispise & distroie synne, jjanne worldly pr(?lates, for drede of here owen symonye & extorsions of pore men, comauwden prestis to preche not wi}>-outen here leue, & ]7aw.ne pri^stis schullen neuere gete leue or ellis swere bei schal not p^^each ^ ^ ^ ^ ^ unless they swear preche a^enst j^e grete synnes of prelatis. And ^if prestis not. to preach prechen trewely & frely j^e gospel of crist & reprouen of prelates, generaly synne, J7es emperours clerkis ]?at stryuen a^enst ^rue cristis lyuynge wolen somone hem fro contre to contre ; & pi'oachers. ^if j^ei dwellen wi]? cristene peple & techen^ hem goddis lawe & don not aftir here wrong heest, ^ j^ei wolen suspenden pore prestis fro masse & prechynge & alle goddis seruyce, & curse hem & prisone hem bi J>e kingis power; & so trewe prestis schullen be cursed & prisoned for ]?ei don frely werkis of mercy & charite & comauwdemewt of god, & leuen j^e contrarie comau^dement of a synful fool & in cas of a maistir deuyl of helley And ^if lordis wolen helpe pore ^ ^ ‘ If lords support prestis in rijt of goddis lawe, & brynge proude worldly clerkis to mekenesse & pouert, as god comau;^di]? hew in under interdict, his lawe, j^ei schullen be suspendid from alle goddis seruyce and here londis entirditid & Jei cursed & taken to prison ^if ]7ei stonden sadde in goddis cause, & j^es feyned j^eues P^^on. seruen of j^is, to forbede men to do goddis seruyce & his comauwdemewt & profit of here soulis for feyned. drede ^ of an^^’crist & so maken men more to dreden an^^’crist & his peynes, & in caas synful foolis & deuelys of helle, j^an almy^tty god in trinyte & his offense, & to lese Je blisse ^ of heuene; & jjus an^mristis prelatis don more harm to cristene men & maken hem more to breke goddis hestis ]?an ]?e deuelis in helle, neuere weren men. but a^enst ]7es i? 1 j’lx'ii?! Men should with- leyned censures men schulden ben armed wip lep oi pe stand such cen- f techem X. ^ dredre X. suspendynge, cursynge and enterditynge, Jo^t ]>ei kepe not 80 OF PRELATES. [Chap. XII. Saif more fat fei forbeden men do goddis wille, f e more strong schulden f ei be to do it; & drede not here curs, for f anne god blissef hem; & ajenst bodely peyne be armed wif pacience & charite & hope of heuenely blisse; & fan an^^cristis power schulde soone be broujt douw & holy writt knowen & kept & meyntened; but goddis lawe ^ is fis, fat pr(?latis preche to synful men fe foulnesse of here gretee synnys and horible peynes of helle, & hou soone fei may getew m^rcy of god in fe blisse of heuene Lords siiouid for verrey contricion. And uf bei wolen not leue here pumsn those who ‘ ^ will not leave opyn synncs for al fis, fawne lordis schulden ponysche here their open sms. ^ J J s > s r j bodies in prison or by loos of catel, for fis is lordis office Formerly men as pctir & poul techen. Sumtyme men weren forboden of of evil life were forbidden to trewo pr^stis to vsc & do sac;-«mentis in open cursed lif, ments. ^ is trewc suspewdynge. But nowe goode men ben suspendid fro doyng of goddis hestis til fat fei paien a Now a priest may wret tribuyt to au^ecrist or his officeris. But fo? a man live as he likes if ® ^ he will pay a be neu^rc SO openly cursed of god he schal be suffred nf 37011 he wil paie a rente to an^Arist or hise, pouj he neue world til pQ last ende ]?er-of, bi J?e most ryjtful delyng of ihu crist as moche as it is ryjtful, & more schal no man haue for no grant of ony ^ creature of god; pan for ]?is popis grauwt or bischopis neuore pe more of pardon, panne men ben grete foolis pat bien ]?es bulles of pardon so dere, & fools to buy these maken hem more bisy to geten hem pan to kepe pe hestis of god & to jeue here almes to pe most pore & nedi neijeboris; for it seme]’ pat ]?ei ben out of fei]?, hope & charite; for ]?ei tristen to haue more J’ank to do here almes aftir synful mennws wille & techynge, je to ryche houses or ryche men pat han no nede, -pan for to do here almes aftir cristis techynge & to most nedy men. ^ Also jif pe day of doom The day of judg- come bi-iore pes pousand jeer or pardon come out, panne before th4e par- ]?es pardons ben false, for aftir pe dom schal be no purga- pired. torie; but no man wot hou soone pe doom schal come; ne]7eles pe pope & his ofiiceris in ]?es indulgences presumen to ben euene wi]? god in knowynge eertejalj pe comyng of pe dom & in departyng of meritis to whom pat hem liki]?. But bo]7e ]?es ben enproprid to god, & pan it is blasphemye for ony creature to take ]?is to hym as do]’ pe pope wi]? his meyne. ^ Also it seme]? pat pe pope & his ben The pope is want- out of charite jif ]?ere dwelle ony_soule in purgatorie, for py one^rem'ains he may wi]’ ful herte wi]?-outen ony oper cost delyuere hem out of purgatorie, & ]?ei ben able to resceyue suche helpe si]? pei ben in grace; pan jif he delyuere hem not out 1 no X. ; but corrected in margin. 6 82 OF PRELATES. [Chap. XIII. Man cannot know what God’s judg¬ ment is. These pardons are given for money. They should be given to make men better. ^[p. 86 MS.] Pardon, as a spiritual gift, should be given freely. A rich man may buy a thousand years. A poor bedrid man that can’t go on pilgrimage gets none. They say that the payment is for the seal. Our country pays thousands of pounds for a little lead. They sell the goose for nought and charge for the garlick. Pardons make rich men dread sin less. of pwrgatorie him lacki]? charite, & jif he haue not power to delyuere alle j^an is he out of charite & disceyu^re of mannws soule, si]? he techij? }?at his gostly tresour es eniles meche, & is neu^re ]?e lesse ]7ouj he pdtrtid it gen^raly among alle. ^ Also it passe]? mannws knowynge what is goddis dom to suche soulis, ]?anne it seme]? a gret pride for a synful man to make hym certeyn & maistire of goddis dom ]?at he knowi]? not. ^ Also ]>es pardons gon not for charite but for worldly drit as it seme]?, for pf pardon schulde be grauntid it schulde he graunted for to make pees & charite, & not for to make discencion & werris, & o cristene man to slen his hroj/er ; & for to stire men to kepe goddis hestis, not to do aftir singuler wille or worldly profyt of synful men ]?at seken here owene worschipe or worldly wynnynge more ]?an sauyng of cnstene soulis ; & for to seie pater noster ]?at crist made hym self, & not for singuler preieres made of vs self ^'for loue of an er]>ely kyng; but in al ]?is is ]?e contrarie don as men seyn in dede, wherfore it is al out of charite & ]?an it is nou^t wor]?. ^ Also pf]?i^ pardon be an heuenely jiefte & gostl y it schulde be jeuen frely as crist techi]? in ]>e gospel, & not for money ne worldly goodis ne fleshly fauowr ; but pf a riche man wol bie dere bulle, he schal haue a bulle of pardon wi]? ]70usand ^eris ]?ou^ he be cwrsed of god for his synful lif, & a pore bederede man ]?at ha]? no money & may not traueile to rome or to suche ano]?er place, he schal haue no pardon of ]?e pope, ]?ouj he be holy & ful of charite: ]>an sij> ]?is pardon schulde be frely ^ouen, pf \er ony suche be, it is ]>efte [&] roberie to take ]?us myche gold ]?^r-fore ; but here ypocritis seyn ]?at ]’ei taken no ]?ing for pardon but for ]?e bulle Jat is selid: c^rtis a litel deed leed costi]? many Itousand pond bi ^ere to oure pore loud, sikir*? ]>ei disceyuen ]?e peple & iapen hem, for ]?ei sillen a faat goos for litel or nou^t, but ]?e garlek costi]? many shillyngis. ^ Also }>is feynd pardon disceyue]? many men, for riche men tristen to flee to heuene ]?^r-bi wi]?-outen peyne & \er-iovQ dreden synne ]?e lesse, & of verrey contricion & leuynge of synne & of doynge almes to Chap. XIV.] OF PRELATES. 83 most nedy men is lytil spoken of, for pf it were so]7ly teld ]7is pardon schulde be sette at nonjt. gret falsnesse is ]?is to magnyfie.Je popis power so mychil in purgatorie no man wrong thus to here can teche bi holy writt ne reson, si]? we seen in fis p^p||*^p?wer. ^ world \ai a litel harlot dispisej? ]?e pope & stroie]? his Pope’s weakness lordischipe, & pt he do]? al his myjt, alle his witt, & alle his wille, to be vengid vpon siche a pore harlot. )?ane it seme]? for many skillis \at ]?is feyned pardon is a sotil marchau?^dise of ani(/cristis clerkis, to magnyfie her feyned power & to geten worldly goodis, & to make men drede not synne, but sikirly to walwe ]?^r-mne as hogges; & merueile it is ]?at synful foolis doren graunte ony ]?ing of meritis of seyntis ; for al ]?at euere ony seynt dide may not brynge o soule to No saint by his ... merits can bring heuene wi]?-outen grace & myjt of cristis passion, & alle one soul to heaven. meritis, ]?at ben medeful dedes, of alle seyntis but only cristis ben not euene wor]? to ]?e ioie of heuene, as poul seih; & sib god grau?^til? to eche maw part of alle medeful God grants merit ^ , to men without dedis als mochel as it is wor]?i, no man schal haue more part regard to hulls. of ]?es dedis for alle ]?es bulles, & neu^re ]?e lasse ]?ouj no man grauwte siche part ne siche bullis; & ]?es feyned pardons makew mew to tristen more in grauwtynge of a synful man, & in cas of a deuyl of helle, fan in fe rijtfuleste grauwt of houre lord ihu crist. almy^tty god for his endeles mercy distroiej? fis pride, coueitise, ypocrisie & heresie ^ of *[p. 87 ms.] fis feyned pardon, & make men bisi to kepe his hestis & sette fully here triste iw ihu crist. Amen. Q^ipitulum 14 ”'* Prelatis also maken be weie to heuene hardere baw crist Prelates make ■* hard the way to made it, & so letten men to go to heuene & fer-fore ben heaven, cursed of god. Por fei entren not hem self into ]?e kyngdom Mattxxiii. is. of heuene & letten hem fat wolden, as crist seif in fe gospel, for f ei make many newe lawes of hem self, & by new laws chargen men to studie hem & kepe hem more fan fe gospel; making. & sif f e gospel & holy writt is occupacion ynowj for men 84 or PRELATES. [Chap. XIV. in fis lif, more \at men be ^ occupied abouten mawnys lawis \at expounen not ]>e gospel, ]>e more jjei ben drawen fro ]7e gospel & j^e lesse knowen ]7at & j^e worse kepen it. They add new Also prelatis maken many newe poyntis of bileue, & seyn points to the creed— j^at it ^ is not ynow^ to bileue in ihu crist & to be cristened, as crist sei]? in gospel of mark, But jif a man bileue as the pope’s be bischop of rome be heuyd of holy cbircbe. And certis headship of the church. Je apostlis of ihu crist constreynenden neuere ony man to bileue J^is of hem self, & ^it ]>ei weren certeyn of here sauynge in heuene ; hou schulde ]?an ony synful wrecche, fat wot neuere where he schal be da»^pnyd or sauyd, con- streyne men to bileue pat he is heuyd of holy chirche ? certis ^evir*^^ ^ f ei constreynen me^ sumtyme to bileue pat a deuyl of helle is heuyd of holy chirche, whawne f e bischop of rome schal be dampnyd for his cursed endynge in synne. Qjdi'pitulum. 15 “' Christ bade men to judge him by his works. John vii. 24. Prelates say that their subjects ought not to judge them. 2 Cor. xii. 2. Also prdatis magnyfien hem self abouen ihu crist god and man. Bor ihu crist comauwdid & taujte opynly pat men schulden not ^eue credence to hym but ^if he dede fe werkia of fe fadir of heuene. But oure pr^latis chalengen pat we ^eue credence to hem ^ where f ei don wel or euyl. Also cfist seif to fe iewis of him self pat fei schullen deme a ri^tful doom & not aft^r f e face. And in’ his passion tyme crist bade a synful harlot & cursed to here wittenesse of euyle in cas ^if crist had seid eny euyle. But oure prdatis fat don euyle bofe in dede, speche & fou^t, crien kenely fd^t sugetis schullen not deme hem, fouj fei don opynly a^enst charite. also poul biddif fat his sugetis demen pat fing f«t he seif aftdr pat he was rauyschid in-to f e f ridde heuene ; but oure prelatis wolen not pat we deme here seiynge, f ouj it be contrme to goddis lawe opynly, & certis fis is fe deuyl cast of helle to distroie f e treuf e of holy writt & f e lif of ihu crist & his apostlis, and to coloure pride & coueitise 1 omitted X. 2 omitted X. ^ omitted X. Chap.. XVI.] OF PRELATES. 85 & symonye & extorsions as moclie as eu^re ]7ei wolen, for bi here cast men schullen not reproue hem j^er-of, what synne euere J^ei don. Qdipitulum 16 ""- Prelatis also constreynen men to cesse & do not J>e wille & hestis of god, but pf J>ei ban leue of goddis enemys, & in cas of deuelis of helle. Por pf pr^stis wolen seie here masse & techen ]7e gospel in a bischopis diocise, a noon he schal be forboden but pf he haue leue of fat bischop, & he^ schal paie comuwly for fat leue myche money or ellis swere fat he schal not speke ajenst grete synnes of fat bischop & of^re prestis & here falsnesse. And pt it is a grete werk of charite & m^rcy to teche men f e ri^tte weie to heuene, & f es men schullen noujt doo wif-outen leue of fe bischop, fouj he be neu^re so proud, neuere so coueitous & cursed for symonye & extorsions, & many tymes sich a bischop schal be dampnyd, & fanne, as crist seif, he is a deuyl. fan it is verefied fat a cristene man schal not do fe wille of god wiih- outen leue of goddis enemye, & of a fend of helle; as pf f e leue & f e comauwdement of god were not ynow^ to don his wille, but pf a man haue leue of siche a cursed creature. And pf siche a cursed creature ^ seie nay, goddis wille schal ben vndon & his lawe & wille vnknowen and not kept. And f is is don for drede of loos of here worldly pride & coueitise, & of worldly lordischipis f^^t fei han apnst cristis lawe & his techynge & his owen lif and his apostlis ; but fis forbedyng is colourid by holynesse, for, as prelatis feynen, pore prestis wolden teche heresie for fei knowen not goddis lawe ; but c^rtis f es prdatis demen heresie alle \at is ajenst here lykyng & lustis of here flech; & fei ben ful vnable to teche fe treufe of goddis lawe, for fei studien not f^r aboute & lyuen contrmously f ^r-to; wherefore f e holy gost techif hem not al sof e, but f e spirit of lesyngis sterif hem to lette knowy[n]ge of goddis lawe & sauynge of soulis vnd^r colour ^ omitted X. 2 omitted X. *[p. 88 MS.] Prelates prevent men from doing the will of God, As to say mass, or teach, without leave of the bishop. though he may be a very devil. It is pretended that this is to stop poor priests preaching heresy. They call all they do not like heresy. The spirit of lies stirs them to hinder the know¬ ledge of God’s law. 86 OF PRELATES. [Chap. XVI. of holynesse, for ]7ei demen bi-fore \at men wolen tecbe heresie; as jif |>ei weren euene ’wi]? god knowynge mennys hertis. And ^if pore men seyn ]7e sof e \at no man may a^en seie, J^an pr^latis seyn \ai it is ^ seyd for euyl entent & so hywdren J^e treu|’e & taken vp hem ]7e dom \ai is^ reseruyd to god him self, & J^^rfore Jei hen blasphemes. Q^pitulum 17 “* Prelates refuse Also pr^latis distroien most be obedience & mekenesse of obedience and taxes to secular goddis lawe, for j^ei seie \at jiei owen not to be suget to seculer lordis to paien hem taxis in helpe of comunes, & owen not to be amendid bi here sugetis of here opyn synnes, but only of ]>e pope ])at is here souereyn; & he of no man in herfe for he is greteste of alle. for oure lord ihu crist was suget to ]>e hej^ene emperour & paide him tribute for hym & his chirche, & pt he hadde no seculer lordischipe ne plente of dymes, moche more schulden '^'I'es riche pmtis, ]7at han seculer lordischipe ajenst goddis lawe & grete luelis & plente of worldly goodis, helpe fe kyng & ])e lend to meyntene pore men in reste & charite. & si]? erist was most meke & most obediente to al men, And fes pralatis ben vikeris of crist to jeue ensaumple of mekenesse, ]?ei owen to be most meke & obedient to alle here sugetis; for bi goddis lawe eche man owe]? to be suget & obedient eche to o]?6re in ]?e drede of crist. Also in dede ]?ei schewen most rebelte a^enst god & cristene men, lyuynge in pride, coueitise, idelnesse, extorsions, lecherie, glotyne & wastynge of pore mennws gooddis, & ]?us ]?ei ben lik to lucifer & ben an^^cristis, holdynge hem self more wor]?i ]?an eu^re was ihu crist god & man. And it seme]? ]?at ]?ei techen here sugetis heresie bi here false open lif, for here lif schulde be bokis of ® o]?(3re sugetis vnder hem, & as bokes ben ^ false \ai techen heresie, so ben ]?es pr^latis heretikis ]iat bytiSS^SampTe. techen & meyntenen synne bi here cursed ensaumple ^euynge. ^ omitted X. 2 omitted X. 3-3 This is added at the bottom of the page in a later hand, and sugetis is written sugenes. Christ paid tri¬ bute to the Emperor. *[p. 89 MS.] As vicars of Christ they should give example meekness of But are most rebellious, Chap. XIX.] OF PRELATES. 87 Cdipitulum 18 ”*- Pr<9latis also ben worse j^an iewis \at naileden crist on Prelates perse- 1 PT* c^te Christ in pe cros, tor pei pnrsuen cnst in ms membris tor pei seyn his members, ])e tren]7e a^enst here cursed lif, & sclau«dren hem wi]? lesingis, & cursen hem & prisoner hem & slen hem, algatis in wille. And, as crist sei]?, it is all on to dispise & pursue on ]7at sei}? ]7e treuj^e of crist & to pursue crist god & man. And Jis newe pursuynge of pr^latis is don hi more sutil ypomsie & after more benefice resceyued of cristis passion, & whanne it were most nede to haue helpe in goddis cause a^enst ani^^cristis clerkisi pat destroyen pe treu]7e of cristis lif & his apostlis in word & dede; & jit pr^latis resceyuen & axen gredely pat ilke money for whiche iust blood is tJg spilt, pat pQ iewis wolden not do; & 0 U(?r fis pr^latis sillen cristene soulis to sathanas for money, & so in manure defoulen cristis blood & setten it at noujt; & bisien hem ny^t & day hou ]7ei may hi an^«cristis iurdiccion & feyned censures stoppe pr(9stis, pat )?ei prechen not pQ gospel to delyuere soulis out of pQ deuelis bondis. Capitulum IQ"”* Prelatis also makew hem self most vnable to kepe fe gospel of crist bi here grete bysynesse abouten roten goodis, & bi pompe & host of j^is world, for j^ei ben most bisi of alle men in I’e world to geten worldly goodis bi pe^rchase, & to holden hem bi false plee, & disdeyne to see a pore mannws rijt & worche aft^r good conscience, but pf ony man kaste to helpe pore men in here rijt a^enst grete prdatis he schal haue here enemyte, & be sciawndrid to j^e kyng & grete lordis, & pursued bi false cautelis til he be vndon, pf j^ei may bi ony lesyng. so pat wha? 2 ne j^ei schulden ben most wilful pore & pr^che j^e gospel ^ of cristis pou^rt & his apostlis, I’ei may not for schame, for sclauwdryng of hem self, and lest ]7ei maken here owen ypocrisie knowen to J^e peple; & herefore j^ei 1 omitted X. Prelates disable themselves from keeping Christ’s law by their avarice. Litigiousness. Hunt down any one who supports poor men’s rights against them. *[p. 90 MS.] Are ashamed to preach the truth lest it reflect on them. 88 OF PRELATES. [Chap. XIX. hiden cristis pou^rt fro Je peple, & lien vpon hym cursedly to coloure here worldly lif; for here I’oujt, speche, cost & tr^ueile is more ahoute worldly goodis j^an goddis lawe in studynge & techynge & holy lif of hem self & peple. Pomp and spien- And ifi Worldly aray & wast meyne & grete corseris & cloj^is of gold & worldly armure fei passen erlis, & atteynen to Slay men ^th kyugis aray in bataile to slee cristene men wih here owen their own hands. ^ ^ n cruel & cursed hondis ; hut hou may J^ei pr(?che ]>e gospel of • pacience, meknesse, pees and charite in |>is cursed vengauwce knfghts^ takynge ? C(9His ]7ei hen sathanas kny^ttys, turned in-to angelis of li^t hi name of pr^stod and religion, to disceyue cristene peple in fei]?, hope & charite. but woo to suche an^mnstis prelatis, j^us blasphemynge crist & sclauwdrynge cristene men, Capitulum 20”*- Prelates teach Also prelatis techen & hiren lordis & comunes & clerkis to them in their blaspheme god & dispise his lawe & ordynauwce; for hei wickedness. . ■ . techen lordis & alle oj^^re men to meyntene hem in worldly lordschipis, pompe & pride, coueitise, extorsions, piliynge & robbynge of j^e peple vnd^r colour of holy correccion. & notwij^stondynge j^at goddis lawe & ensaumple of cristis pore life dampnen ® seculer lordschipis in clerkis & coueitise & worldly lif, pt ]?ei graunten pardon wi)>-outen mesure & ^ouen grete benefices & huge tresowr of gold & worldly fauour & sathanas blissyng to lordis, clerkis & comineris, for to meyntene an^fcristis worldly clerkis in ]?es synnes ajenst god & his halwen, & for to pursue & sclauwdre & enpnsone And to persecute & slee & brenne pore pr(?stis hat techen holy writt & cristis poor priests. gospel of pou^rt & mekenesse ajenst here worldly lif. & to ]7is ende j^es wickid ydolatrours, worschiperis of false goddis. False pardons, grau^tcn to ]7es manquelleris out of bileue & charite pardons, part of massis & oji^re preieris, ^e to flee to heuene bi-fore ]?e bodi be cold, & ]7us blynde an^mristis prelatis leden blynde lordis, clerkis & comunes to helle for coueitise & brekynge of goddis comauwdemewtis. ^ dampnem X. Chap. XXIL] OF PRELATES. 89 Q^ipitulum. 21“* Prelatis also setten more pris bi here owen tradicions, maade for to meyntene here pride & worldly wynnynge, J^an bi j^e gospel of ihu crist; for ]?ei studien faste & techen here owene constitucions, & ponyschen men ^ sore pf j^ei don on^t ajenst hem or ku;^nen hem not, but j^ei studien litel or nou^t cristis gospel & lesse techen it, & recken lest j^ou^ men kuwnen not gospel ne kepen it not; but faste j^ei techen ]>G nede & ]>e auau?^tage & trewj^e of here owen lawis, & seyn \at '^'holy writt is hard, not so nedful as here owen lawes, but it is false to letWe, & men wity]? neu^re what it mene]?. & j7us |»ei seyn in dede \at newe lawes, maade in tyme J^at sathanas is ynbouwden of worldly prelatis ful of coueitise symonye & heresie, ben betere & trewere fan lawe of f e gospel, maad & tau^t of ihu crist god & man; & on f is ypocrite manere fei seyn preuely fat fonnyd worldly here- tikes ben wiser & trewere fan fe holy gost, fan crist & his apostlis; ^ee fat fes worldly clerkis ben wise & trewe & in grete charite, & god fe trinyte & ihu crist & his apostlis ben foolis, false & out of charite; ^ sif fes worldly moldwarpis ful of symonye & heresie maken so open lawis so profitable & so trewe, & god wif his helperis makef derke lawis vnprofitable and vntrewe. Prelates lay more stress on their own constitu¬ tions than on Christ’s gospel. *[p. 91 MS.] They say holy writ is hard and not literally true. Thus they make foolish heretics wiser than the Holy Ghost. Q^ipitulum 22”"- ¥ Also prolatis techen fat fer nys no fing leful in holy chirche in erfe wif-outen leue & confermynge of an^^crist, & maken all f e chirche suget to hym; for f ei seyn openly fat f^r is no fing lefiel among cristene men wif-outen leue of fe bischop of rome, fouj he be an^^crist ful of symonye & heresie; for comuwly of alle pr^stis he is most contrarie to crist bof e in lif & techynge, & he meyntenef most synne bi pr^uylegies, exempcions & longe plees, & he is most Prelates teach that nothing is lawful without leave of the pope, who may he antichrist, for he is usually of all prelates the most contrary to Christ in life and teaching. ^ more X. 2 & X. AA. 90 OF PRELATES. [Chap. XXII. proud ajenst cristis mekenesse, most coueitous of worldly goodis & lordschipis ajenst fe pou^rt of crist & his apostlis, & most idol in gostly werkis & occupied in worldly causes ajenst crist besy traueyle & his apostlis in pr^chynge of gospel, & most principale sillere of benefices & veyn in- dulgencis & sacr^mentis where crist comauw^i]? men to jeue frely alle gostli^ ]?ingis as j7ei ban frely resceyued hem of god. & pt ]?es worldly pr^latis feynen \at it is not lefful They say that a to a pr^st to tocho cnstis gospel frclv wiV-outen licence priest may not o j. ./ j ^fth^ut^ieave^^f or his prelatis vnd^r hym, I’ouj god comauwdej? him or his. pr^stis, hi Open techynge & his lawe and opyn ensaumple of cnstis lif, to teche ]?is; & so ]?ei menen \at pf j^is proude That is, a priest pr^st & contrarie to crist & his lawe sende not a cristene may not fulfil ^ God’s commands man ^ hi witnesso of his buUis or lettms of his lowere ■without the leave of Christ’s pnlatis he may not fulfil be hestis of god ne werkis of merorj ; & so pf ]?is principal enemy of crist & his coueitous clerkis wolen lette a cristene man to kepe goddis hestis & poyntis of charite, he mot leue goddis comauwdement vndon & ohiche to hem at here wille, & fus ]7ei menen Jis ende \at cristene men may not come to heuene hi kepynge & holdynge of trewe fei]? & charite hut pf an^ecrist & his worldly clerkis, ful of coueitise, symonye & heresie, ben meyntened in here olde pride & cursednesse apnst treuj^e of god almy^tty; for ellis, as j^ei feynen, ]?er may be no *[p. 92 MS.] bischop no pr^st ne cristendom ne sacrdimentis; but certis Jis is foule heresie & blasphemye, for herby cristene men Thus men would ben suget to an^^crist & his symonye & feyned censuris & DG STlDdGCt to antichrist more to sathanas more ban to ihu crist & his lawe. than to Christ. ■* C 2 ipitulum 23“* Prelates stir up wars to call attention , from their own * wickedness. Prelatis also ben enemys of pees, conseilouris & meyn- tenouris of werris, & irreguler anemtis god, & here preieris ben cursed; for j^ei dreden pf lordis weren in reste & pees \at fei schulden p^rceyue cursednesse of here symonye, ^ omitted X. * omitted X. Chap. XXIII.] OF PRELATES. . 91 ypocnsie, coueitise, & robberie of here pore tenauwtis, & suffre not pr^latis ^ be worldly lordis & tirau7^tis, as J’ei ben now, & \er-iQiQ Jei casten to occnpie lordis in werris, and conseilen '^er-io vnder colour of wisdom & cbarite \at ]?ei may regne in here lustis & coueitise as hem lyhe]?. for nf bei weren trewe procuratouris of pees, bei schulden They ought to gladly & ioiefully coste alle here worldly lordschipis & here flesch & blood & bodily lif to make pees & cbarite amongis cristene men, & techen lordis and comunes in open sermons and confessions & priue conseillynge peryl of werris, & namely of wrongful werris, & hou harde it is to fijtten in cbarite, & tellen openly & priuely J^e goodnesse & prefit of pees & reste, & hou men schulden not haue verray pees but bi holy lif & meyntenynge of treuj^e & ri]twisnesse & distroiynge of wrong & synnes. but now bes worldly prelates ben cheef conseilours to werris for hut are chief * . . . . . counsellors to pride & coueitise, & ben present in here owene persones in ’war, . and fight in per- costy array as kyngis, & meyntene many men of armes son. to slee cristene men in body, & j^ei hem self killen many Jjousand in soule & bodi be cursed ensauwple of euyl lif & meyntenynge in synne for money, & bi cursed conseil priue & apert; & \er-ioTe j^ei ben cursed of god & irreguler, & of^God^^^ cursed wha?^ne j^ei preien to god & ^ holden vp here hondis ful of cristene blood, god seij? bi j^e prophete ysaie ]iai he wole Isaiah i. 15. not here hem ne resceyue here sacrifices, & bi prophete malachie god curse]? to here blissyngis, & in many places MaiacM ii. 2 . of holy writt. for bei don not here sacrifices bi mekenesse They do their services not of herte & mornynge & corzpunccion for here synnes & be meekly hut with ^ J I fanciful singing peplis, but wi]> knackynge of newe song, as orgen or deschant oma- & motetis of holouris, & wij? worldly pride of costy vesty- mentis & oj^^re ornementis boujt wij? pore mennws goodis, & sufiren hem pmsche for meschef & laten pore men haue So the poor have naked sides, and nakid sidis & dede wallis haue grete plente of wast gold. ^ ^ o much gold. 1 pr^stis X. 2 omitted X. 92 .OF PRELATES. [Chap. XXIV. Prelates dis¬ credit Christ’s order and life by their worldly life. Their plate, rich food,and wine,fat horses, furs, and splendid retinue. »[p. 93 MS.] Grossetete. They teach wicked life. Prelates send away money of the realm to aliens and enemies. as first-fruits, and to buy pre- ment. This is simony. 1 Sometimes the ; Court of Rome I is our enemy. C^Lpituljmx 24 '”- Also pr^latis distroien |>e ordre & lif of crist & liis apostlis bi here worldly lif & array & host & pride, & bryngen ]7e peple in-to heresie of cnstis pore lif; for jjei leuen not as pore pr^stis aftir crist & his apostlis, but as lordis, jee kyngis or emp^rours, in shynynge vessel & delicat metis & wynes, '^in fatte hors & precious pellure & ryche cloj^is & proude & leccherous squyeris & meyne, & J^es vanytes wasten pore mennws goodis & suffren hem goo dailes whanne j^ei han nedis to pursue. & wi)> alle jiis ]?ei seyn j^at ]7ei lyuen in Je staat of cnstis apostlis & ben here vikeris & successouris, & maken ]ie comune peple bileue Jdit crist & his apostlis lyueden Jus; & sij Je lif of pr^latis is book & in ensaumple to oj^re sugetis, as lyncolne seij, Jes prelates ben heretikes & maistris of heresie, Jat Jei techen to Je comunes bi here owen wickid lif \ai is a bok to here sugetis, & Jus for cnstis' pore lif & meke & traueilous is taujt a lordly lif, proud & veyn occupacion of worldlynesse & vanyte of Jis world. Qdipitulum 25 ”"* Prelatis ou^re Jis robben oure lend of mochil tresowr, & senden it to aliens & enemys of oure rewme & bryngen ajen goddis curs & heresie; for Jei don not here spiritual offis aftir goddis lawe, & jit gredely gedren dymes & offryngis & procurasies, & senden moche gold coine ^ for Je firste fruytis, & to purchase & apropre to hem moo b(9n^fices, pr^uylegies & indulgences; & Jis is Jefte & symonye jif goddis lawe & mawnws & reson be soujt, & Je sillere of benefices & spiritual Jingis & Je jeuere of gold for hem ben cursed of god & man & .ben foule heretikis. & sumtyme Je court of rome his worldly aduersarie to oure lond, & namely in fauowr of oure enemys; but more harme is of gostly ennemyte, whanne Jei enuenymen oure peple wij cursed symonye and meyn- tenynge & consent of synne bi blynde obedience, for jif ^ senden moche gold to Eome A A, Chap, XXVI.] OF PRELATES. 93 ony worldly pr(9lat wole do ony wrong ajenst rijt & reson, lie Prelates buy pri- vil 0 g' 6 s to liolp schal geten a priueilege or exempcion or sentence of curs them to do for his gold sent & spendid at rome, & moche gold go]? out Money sent to of oure lond‘ hi longe pledynge at rome, & rijt horn a doun, & synne contyned^ & meyntened, j^at vnnej^is dar ony man speke ]?era^enst; and ]?us is oure lond robbid of gold, & curs & heresie brou^t in, and synne longe meyntened, & rijtwis- nesse stoppid. ~ • Capilulum 26”*- Also pr(?latis seyn \>at holy writt is not sufficient to reule Prelates say that holy chirche, & techeris \>er-Qi ben not profitable to he peple, enough, and that ^ _ j 1 . i. > statutes are but here owen statutis maade of synful foolis ben most nedful “^o^e profitable. & techeris ]?er-of, And meyntenowrs of chydynge & strif ben most nedful & profitable to ]?e peple. for ^if holy writt were ynow for gouornynge of ]?e chirche, it were veyn & vnreson- able to occupie men wij? moo lawis, si]? men ben now of feblere complexion & lasse wytti & of schortere lif ban men Men weaker than .of old time. weren in olde tyme. & it is luciferis pride & more to seie *[p. 94 ms.] ]?at techeris of mannys tradicions maade of synful foolis ben more profitable & nedeful to cristene peple ]?an techeris of ]?e gospel & goddis comau?^dementis; but \er is 0 cursed cause of alle his seiynge; hei loue more here owen worldly They say this for wynnynge & pride & lustis fan wy?^ny?^ge of soulis to blisse by mekenesse & holy lif. And here owen lawes and techeris f^r-of meyntenen & procuren fis coueitise & lustis, & holy writt & trewe prechowrs fer-of dampnen al fis, & techen wilful pouort & mekenesse & gret tr«ueile & penauwce of clerkis; & for-fore fei comenden here owen lawes & here techeris, & putten goddis lawe & treue prochouris per-of bi- hynde. & heere hei putten on crist bohe defaute of witt They accuse Christ of a want & charite; for sih crist maade not the beste lawe for holy of knowledge or f charity. chirche, as fei feynen, & telde not whanne & of whom it schulde be maad, him lackid witt & charite, but c^rtis fis his foule heresie putt on crist priuely for to meyntene here owen coueitise & pride. 1 conteyned X. 94 OF PRELATES. [Chap. XXVIl. Q2ipitulum 27 ’”' Prelates compel Prelatis constrevnew men of symple vnderstondywg to renne men to assent to j r jo their errors in-to errouris & to blaspheme god ; for ]?ei constreynen suche symple men to assente to here dampnacion of treu]?es of goddis la we, hi multitude of worldly clerkis blynde jjorouj an/by\hreats^^^ coueitise & pride, & bi mauas & drede of prisonynge and brennynge, & suffren not men to resten in holy writt & in j^ingis \at ]7ei may understonde, but constreyne hem to assente to nowelries of newe doctours, \at leuen holy writt & reson & feynen dremes & myraclis to plese coueitous clerkis & to greet veyn glorie for here witt, & Jus Jei bileuen blyndly in many poyntis a^enst goddis doom. And pt Jes prelatis desceyuen lordis & maken hem pursue & prisone trewe men Jat wolen not assente to errouris ou^r holy writt and reson. And Jus Jes prelatis ben an^mristis turmentowrs of sathanas for to pursue & sle trewe pr^stis in goddis lawe, & maken lordis turmentowrs of Je fend to ponysche cristene men, for Jei holden Je bou^des of holy writt & meyntenen Je trewje of cristis lif ajenst worldly pr(?latis ful of coueitise & heresie. They deceive lords to make them imprison true men. C^pitulum 28’”- Prelates stop pr^latis closen or stoppen be weie to Je blisse of men from study- ^ . ing holy writ, heuene & open Je brode weie to belle; for Jei stoppen & study traditions, letten men fro ku?^nynge & kepynge & techynge of holy writt, Jat is entre & rijt weie to Je blisse of heuene, & neden men to bisien hem aboute studiynge & kepynge & techyng of synful mennys tradicions ful of errowr, Jat ben maad for pride & coueitise, & also to lerne pride & coueitise & *[p. 95 MS,] Men have so much to do with learning these new laws, that they have no time to study God’s law. worldly lif & to hau^te & meyntene suche wrecchid worldly lif of clerkys, & Jis is Je brode weie to belle. Sumtyme men hadden traueile & werke at Je ful to studie & kepe & teche goddis lawe bi-fore Jat Jes newe lawes of worldly clerkis weren broujt vp, & nowe men ben occupied aboute Chap. XXIX.] OF PRELATES. 95 lernynge & techyng of hem in alle here lif, j^at vnnej^e may J^ei loke & sauonre holy writt in' here laste dayes; & he pat can not f es worldly statntis maad for singnler wille and coueitise is hoolden hut a fool and vnahle to teche & reule cristene peple, ]?ouj he kuwne and kepe & teche neu^re so wel cristis gospel ere sacrd^mentis seld for money and by annuel rentis for lecherie & oj^ere synnes; & here- fore ] 7 ei may be wel licned to swolwis of ke see & belle, are like whiri- H , pools, which take resceyuen al vat kei may & ^elden not aien; & kus kei aii and return ■* nothing. \at schulden most forsake ]?e worlde & worldly coueitise & yanyte be;^ most sette in ]?e world & leste coueiten heuene ^ omitted X. 7 OF PRELATES. [Chap. XXXI. & gostly goodis; & ]7ei fat schuldew most lede J?e peple to heuene, bi trewe techynge of holy writt & ensaumple of wilful pouert & mekenesse & bisy tr^ueile in praieris & deuocions & penau^ce, leden f e peple to belle bi here worldly lawis, coueitise, pride & queyntise of fe world, & ydelnesse & glotonye & fleschly lustis; & hou j^ei robber j^es parties it is open ynowj, fer-ioxQ we moten telle of more ypocrisie lesse knowen. Capitulum 32"** Prelates care Also pr^latis chargen more here park & br[e]kynge fer-oi parks being fm goddis hestis & brekyDge of hem. ^Por jjei pursuen God’s laws. more & cruelliere for brekynge of her(? parkis fm for brekywge of goddis comauwdemewtis to sane here soulis bi spiritual medecyne; & j^ei ben more bisy to loke j^at here park be wel kepte fmnQ to loke fat goddis hestis^ ben kepte of goddis peple; & ]7ei receruen assoilynge for brekynge of here park to hem self, bnt fei ^euen assoylynge for brekynge of goddis hestis to eche parische pr^st or curat. Por jjei holden here park more derworj^i to hem ]?aw f& comauwdemewtis of god, & seken more bisily here owen worldly worschipe and ^ conetise fon honour of god & sanynge of cristene soulis; & her^ is ydolatrie & heresie open ynowj, & blasphemye of god among worldly & hej^en men. -G^pitulum. SB”*- Prelatis also entren vnder colour & studie of cristis apostlis & lyuen & teche contr^itriously to hem & don most harm to cristendom, ^ee more ]7an ony soudon or sarsyn or ofer men Prelates by evil of wroug bileue. ^ Por sij> J^is stat is most wortfi in fo state of the chirche, & bei lyuen so worldly & synfully foT-inno & good life in tumeu it vpsodou, pel distroien most be goode lif of cristen- Christendom, . dom & techen most perilous heresye. And herefore ])ei ^ omitted X. 2 j^an X Chap. XXXIV.] OF PRELATES. 99 bicomen Je deuelis iogelowrs to blynde mennws gostly ei^en; fei maken men wene ]7at here worldly lif & cursed ys \q holy lif of cristis apostlis, & ]7us bryngen in errour & heresie in ]7e peple, & ben sathanas transfigwrid iw-to an auwgel of ]i]t, & verrefien J^is word of holy writt, ]7at J^ei ben made a spectacle to angelis & men, but on euyl manure, where J^ei schulden ben ^ a spectacle of angelis & men to loken owne with ioie for here stronge fijttywge a^enst enemys of soule bi mekenesse, wilful pou^rt, & grete tr^iueile in techynge of gospel, & suffrywge of peynes & de]?. p^rfore in en- saumple of cristene men to sue hem in ]7es poyntis j^ei ben a spectacle to angelis & mew to wonder on here cwrsed pride, coueitise & ydelnesse in gostly trwueile, & cowardise iw cristis bataile, & lettew charite of cristene men bi her^ euyl en- saumple," & ]jus iw stede of cristis apostlis ben comen iw viserid deuelis, to disceyuew men iw good lif & bryngen hem to sathanas here maister, & in ^ |>is manure J’ei pleien j>e pagyn of scottis; for as scottis token ]?e ^ skochen of armes of seynt george & here-bi traieden englischemen, so j^es an^mristis prelatis takew name & staat of cristis apostlis, as pf j^ei wolden helpe & lede cristene men ri^tte weie to heuene as ]?ei diden, but here-bi J’ei betr^^ien cristene men in-to synne by suynge of her*? techynge & cursed lif, & leden hem faste ]>e weie to helle. Become devil’s jugglers. 1 Cor. iv. 9. *[p. 98 MS.] Instead of Christ’s apostles we have masked devils, who play tricks like the Scots when they took the scutcheon of St. George to sur¬ prise the English. Capitulum 34'”' Also pr^latis ^?owstreynen pr(?stis to lese charite & blaspheme Prelates compel .■oT 1 * iPi'T . priests to fight crist & disceyue his peple; tor pei neden pr^stis to fijtte & person, werre iw here owen persone apnst cristene men, & here abouten spende pore mewnys liflode for to hauen a veyn name of hardynesse & Jtank of lordis pat kuwnen neiper witt ne reson 5 for bei senden opyn comissions to alle curatis commissions , . ordering them to vndir here deuelis lurdiccions bi V(?rtue of mahouwdis ready armed, o^iediewce & bi manas of pe kyngis power to make hem f I ^ omitted X. 2 omitted X. 100 OF PRELATES. [Chap. XXXIV. redi wi]? armure to werre iolily ajenst cristene men. ^ And her^-by is armnre of pacience and charite and holi preiere & trist in god putt awey, & fe deuelis lawe of cruelte, enemyte & veyn trist in mannys my^t brou^t in. But goddis curs renne]? many Jousand tyme wi]? al j^is. &• bere-bi ben balf dede men confortid to fijtte & slee cristene men & 'Worldly prelates renuen to belle bedly: & so bes 'worldly prelatis ben cbef are chief captains ■* ^ of Satan’s army, capteyns & arraiouris of satbanas batailis to exile good lif & cbarite, but certis no tonge in Jis lif may telle bou many soulis gon to belle bi J^es cursede capteyns & an^mristis iurdiccion & censures. Prelates con- ' d emn matrimony, which Christ allows. Many priests live foul life. *[p. 99 MS.] Sometimes sin is hid by per¬ jury and child- murder. Sometimes prac¬ tised openly and •without shame. Prelates make money by it. (j^pitulum SS”"* Prelatis also ben 'weiward ypocntis, blynde lederis, swol- wynge grete cameile al bool & siynge or clensynge a litel gnatte; for j^ei resceyuen & purcbasen bi gret ypocrisie seculer lordiscbipis, a^enst goddis lawe olde & newe & en- saumple of cristis lif & bis apostlis, as lefful, profytable & nedeful; & forsaken as venym matrimonye, 'pat is lelfel bi boly writt, til newe vowis of contynense of worldli clerkis weren brpujt in bi disceit of pQ fend. Por many pr^stis now kepen neiper matrimonye ne cbarite, but defoulen wyues, maidenes, widewis & nu^nes in ecbe manure of lecberie, & children ben morferid, & synne a^enst kynde is not dene fleed. For satbanas caste to purchase worldly honour & ple?^te of worldly goodis & welfare & ydelnesse to ^cnge prestis, & dalliauwce wi]? wor^men & priue rownyng; & is redy ny^t & day to stere boje pd^rtis to leccberie, & suwtyme to byden here synne bi fals o)>is & morj^eryng of children, & sumtyme bau^ten it opynly & scbameu not J^er-of; & ber-bi bei^e prdatis wynnen many ]70usand pondis in fe'we ^eris & bolden grete bousbolde as lordis, & fus by Jis ypocrisie in boje poyntis ben lordis & pr^stis & comun.es encombrid, & goddis lawe dispisid & broken, & synnes gedrid in grete hordis. Chap. XXXVII.] OF PRELATES. 101 Chpitulum 36”'- Also pr(?latis bi sotil ypocrisie horden & meyntenen here Prelates shelter their sins and synne & opere mewnys; for j^ei seyn pat in here absence other men’s, men may not speke a^enst here open cwrsed synnes for They say it is synne of bacbitynge & schlawndrynge; & Jiei ben so malicious agSSt them^ in lllBlr 3il)S6IlC6 & my^tti in worldly power pa,t Jei wolen snffre no man to speke ajenst her synnes in here presence; & so Jei wolde^ bi ypocrisie haue ]iis ende, pat no ma^ schulde speke opynli & sadly a^enst here cursednesse in no mamre, but snffre hem wexe roten in here lustis & robbe pe peple & disceyue cristendom wiji-oute^ ony letting; but certis Jes an^Anstis clerkis lien falsly ajenst cristis lore & profile of cristene men. For crist & his apostlis reproueden pharisees phSeSin their & heroude & heretikis in here absence & to j^e peple, as gospillis & pistles witnessen, to oure ensaumple to do so w^'t^ charite & discrecion, & Jei ben sclau?^drid bi-fore god & his angelis & goode men in erjie bi here opyn cursed lif; & Jo me;^ pat reprouen bi charite & discrecion here opyn synnes helpeu to amenden here synnes & don awei here scla^^wdre; but of sclauwdre anemptis god & his angelis J^JtMng^aLut recken hei not, but alle here care is last here ypocrisie bi knowen to lordis & myjtty men, for drede of takyng awey of here temporal lordischipis pat ben cause of here synful endow- lyf. & ]uis lei ben cursed of god; for pat ping pat is verrey sclau^^dre j^ei clepen & reckenen as no sclauwdre, & l^t jiing l^t is no sclawwdre but remedie j^er ajenst pei crien & clepen sclauwdre; but alle ^is is for ]7ei wolden dwelle stille in robbyng of j^e peple & here cursed lustis & sclauwdre, & disceyue cristten men in good techynge and ensaumple of holy lif. Qdipituhm 3 7“' Prelatis also blasphemen god & techen obore men to don Prelates live ■r ° J in pomp and le same; for jiei lyuem hem self in pride & coueitise & vicious louen & norischen & meyntenen suche yicious folis, & haten 102 OF PRELATES. [Chap. XXXVII. and oppress virtuous men. *[p. 100 MS.] They ought to put down wicked¬ ness in their retinue. & dispisen mekenesse & wilful pou^rt, & so j^ei don v^tuouse men & oppr^ssen hem; & ]7us j^ei cowspiren a^enst crist ^ & his virtuous lif & his meke s^ruauntis, & ben sathanas procuratouris to meyntene synful men in his s^ruyce. For Curtis J>ei hen cursed of god ^if ]7ei meyntenen wityngly & wilfully proude lordis & leccherours of here owne meynne in here housholde; for ^if j^ei loueden god & j^e soulis of here seruauntis jjei schulden amende ]?is cursed lif or ellis putten hem out of here companye; but now for pride of hem self & wynnyng of drit j^ei holden for]? suche cursed meyne to sclauwdre oj^^re men. ^ But as crist and poul witnessen, suche prelatis hen cursed, & forsaken cristis fei]?, & ben werse ]?an he]?en men neuere resceyueden cristendom. Qdipitulum SS”*- Prelates deceive Also pr^latis disceyuen cristene men in feih, hope & charite men by their ^ ^ ^ novelties of hi here nouelerie of massis at rome, at scala celi, & newe pilgrimages and pardons. pdrdous & pilgrimages; for ] 7 ei maken ]?e peple to bileue or triste ]?at pf a pr^st seye a masse at scala celi for a soule it schal onoon ben out of pi^rgatorie, ]?ou^ god of his ri^twis- nesse ordeyne j^at soule to abide ]?ere fourty ^ere or mo, & J>ou^ \q pr^st be cursed for symonye & pride; for as ]>ei They say that a feyneu falslv be masse may not be peirid. certis be sacra- wicked priest ^ ^ . does not make ment may not be paired for synne of be prdst ; but be preiers less effectual. of cursed prestis in be masse ben cursed of god & his angelis, The prayers of a & C(?rtis a pr^st may be so cursed & in heresie \a\, he makib wicked priest _ ^ are accursed. not ]>& sacrament. & god only knowib whawne his synne is in fat degre & whawne in lesse, but eu^re it is harmful to him fat makeb fo sacrament vnworbily. & hi bes feyned By these pardons P^^^^ons be peple leueb to do here almesse to pore nedy men mSdfrectS! enprisoned bi god himself & dob ryche men & wasteris, & hopib to haue more b^iik of god ber-by fhia. to do it aftyr cristis owne techynge; & b®® prelatis chargen more folye ^ omitted X. Chap. XXXIX.] OF PRELATES. 103 avowis of siche pilgrimagis & brekynge of hem, ]?an j^e strong comauwdeme^tfs of god & brekynge of hem, & ]7us J^e peple dredib ^ more to broke bis folie avowis maad of here owen More stress laid ■* ^ on vows than on errour ban to broke eoddis comanwdemewtis, & louen more God’s command- ° . ments. here folye avowis to fulfille hem ]?an to fulfille goddis hestis; & fus J^ei ben disceyued bi ]?es nouelries in feif, hope & charite bi ]?es anticristis pr«3latis. Cap^MMm 39”*- Prelatis also ben malicious foxis & rauyschynge wolnes, Prelates oppress J J o 7 poor curates and oppressynge pore curatis & awnnel prestis in here iurdiccion; aSessing’^S^ for wha;^ne 'pe kyng & lordis axeden of grete prelatis subsidies & dymes for here temp^raltes J^ei grau?^ten hem so pat pore curatis & annueleris may be taxid at here settyng; & so alle pQ charge fallij? on here pore curatis, & opere & pe riche prelatis gon free or hellis wynnen a porcion to hem self of goodis of here pore curatis. & ]7us whawne pei han robbid lordis bi ypocWsie of here temporal lordischipis sotylly & wrongfully ]?ei rauyschen j^e goodis of pore pr^stis ynd^r hem; & pus pei don wrong to lordis, wrong to pore curatis, T^ey wrong all & to pore comunes also; & bi fes seculer lordischipis J^at ]7ei han be ypoensie j^ei ben emp^rowrs & tirau^tis of opere -[p. loi ms.] pr^stis. & pt Jei owen to be most meke of alle opere^ and most bisi in studiynge & techynge of holy writt & ensaumple of alle goode manure of lif, boj^e to cristene men & to hej^ene; but alle j^es gostly goodis ben rauysched & stolen from holy chirche, & contrme synnes brou]t in in stede of hem bi fis dowynge of pri^stis wif seculer lordischipis; & j^is is werse j^an rauyschynge & stelynge of alle worldli goodis & sleynge of many j^ousand of mmnus bodies, as soulis & virtues ben betre Jan roten drit. ^ drawij? X. 104 OP PRELATES. [Chap. XL. Isaiah M. 10. Prelates are dumb dogs, so stuffed ■with worldly goods that they do not bark. They undertake to lead the peo¬ ple past danger¬ ous ways and enemies, but allow Chris¬ tian souls to be strangled by wolves of hell. They persecute those who would preach. They have a com¬ pact with Satan to give him souls if he gives them wealth. Cap/Mwin 40”*‘ Also pr^latis ben doumbe houwdis pat may not berke in tyme of most nede but ben traitours to god & his peple; for pei ben so chokid wi]? talow of worldly goodis and oc- cupacion abonten hem, pat J^ei may not preche pe gospel & wame J^e peple of jfe deuelis disceitis; & si]? ]?ei taken pe charge & ofSs to lede pe peple bi so perilous weies & enemyes bi trewe pr(?chynge of pe gospel & ensaumple of here owne holy lif, & suffren cristene soulis be stranglid wi]f wolnys of helle jforouj here doumbnesse & occupiynge aboute pe world, pei ben cursed traitours to god & his peple; & ^it to fulfille pe fendis cruelte Jei pursuen & cursen jif ony pore pr(?st wole prdche freli cnstis gospel & delyuere cristene soulis oute of pe fendis hondis & leden hem pe ri^tte weie to heuene. alle cristene men schulden crie out on ]fis false treson & fendis malice &, as crist sei]? in pe gospel, casten hem out of cristene mennus dompanye for here olde heresies & cursed disceit of cristene soulis; for pei han maad a preue couenauwt wi]? sathanas here maister, pat he schal haue soulis of here feyned iurdiccion so pat ] 7 ei haue here worldly pride & coueitise & ydelnesse & fleschly lustis at here wille: but woo to suche traitours of cristene peple. Cap^M^^m 41”’* Worldly prelates Worldly prdlatis gostly don crist on be cros & sleen crucify Christ spiritually, his prophetis & his apostlis; for pei don cristis holy lif & techynge, & so i?^ a manure crist hym self, on pe cros of lesyngis & bitraien him to hejfene men whawne j^ei ^euen when they give cure of soulis to Worldly foolis, worse ba;^ ben hebene cure of souls to . . * * worldly fools, hou?^dis. And so ]7ei don crist on pe cros of vnkyndenesse & dispit, And hereby dispisen hym more ]7an diden iewis Crisostom. nailynge crist on bodili cros. and seynt ion crisostom, or Austyn. pQ gildeue mou]?, & seynt austyn witnessen plenerly Bernard. Jig sentence; & bernard sei]? fat a man pat synnef opynly Chap. XLII.] OF PEELATES. 105 a^enst goddis hestis & jeiie]? cursed ensaumple to men dispisij? ^ more god & do]? more wrong to hym ]?an iewis whawne ]?ei naileden him bodely on ]7e cros. Por crist louede more cristene men ^ soulis }?an bis owen bodily lif; & ]?is cursed man drawi]? fro crist alle soulis als mocbe as in him is, & ]?e iewis drowyn fro him bis bodily lif ]?at be louede lasse; & ]?ei slen bis propbetis & apostlis,"^ wbanne ]?ei do cursedly ajenst bere tecbynge & maken it fals as mocbe as ]?ei ku?^ne: ]?is sentence witnessi]? ion crisostom vpon ]?e gospel of seynt matbeu; & ]7us ]?ei sillen crist & bitraien bym for money wba;^ne ]?ei forsaken ]?e treu]?e of boly writt & boly lif for worldly bonowr & coueitise, & ambrose & bede witnessen ]?is poynt. And do more wrong to him than did the Jews. *[p. 102 MS.] They slay apos¬ tles, etc., when they do against their teaching. Crisostom. Ambrose. Bede. Capitulum 42. Prelatis blaspbemen ajenst ]?e boly gost; for ]?ei quencben S^e^g^fts ^oT”he bis ^Iftis & suffren not cristene men to tecbe goddis peple allowing^rne^n to _• I • T • i. i_i • • oi_* USB sucli ffifts* wip sicne ^iitis, but maken nem to waste pes precious pitis; and so as to bere entent & to bere dampnacion ]?ei quencben ]?e boly gost. Por in bere wille ]?ei distroien bis werkis, & ]?e synne is demed bi ]?e entent, ]70uj ]?e ende come not for]? but be lettid bi goddis my^t. For wbawne ]?ei ben vnable bi ignorauwce & wickid lif to tecbe cnstene peple goddis lawe, ]?ei wollen not sufifre trewe men tecbe frely cristis gospel wi]?-outen bere leue & lettris, ]?ou^ trewe men chrisVs^gospe? ben neu( 9 re so mocbil charged & stired of god to pr^cbe bis gospel, but ]?ei don ]?is for ]?ei Wolden baue money for bere ^y^^^^money lettris & swerynge ]?at men not precbe ajenst bere synnes, a?tacT^heiTsiru ]?ou^ ]?ei ben neu^re so opyn cursed traitours of god & bis peple; as men gessen ]?at veyn religious don to baue leue to^pLach of ]?es goddis traitours to sewe fablis, cronyclis, & lesyngis for to robbe ]?e pore peple aftir-ward bi clamouse beggynge, dampnyd bi goddis lawe; & ]?us ]?ei ^euen leue to satbanas pri^scbowrs for to precbe fablis & flaterynge & lesyngis, & to 1 dispese]? X. 2 omitted AA. 106 OF PRELATES. [Chap. XLII. disceyue peple in fei]? & good lif & robbe hem. of here worldly goodis, & to patten blasphemye vpon crist bi here opyn beggynge & letten cristis pr^chowrs to pri^che frely J^e gospel lat wole not flatere but seyn j^e so]? to echo man & Craft of their eche staat aftir goddis lawe. but bi suche ypocnsie hei proceedings. ° ^ ± j letten ]7us pr^chyng of cnstis gospel, last lordis & comunes perceyuen here falsnesse, j^ei forbeden not ytterly ]?at men schulden not pr(?che ]7e gospel, but ])at men schnlden not pr^che wi]?-outen here leue; & si]? ]?ei ben ful of coueitise, symonye, pride, extorsions & oj^^re falsnesse, ]?ei wolen ^eue to no man leue ]?«t ]?ei supposen wole seie ]?e soj^e & not In fact they com- spare, & SO in entente & dede bei comauwden bat no trewe mand that no . true man shall man schal pr<$che be gospel. & bi bis bei casten to ende preach the gospel. ^ ^ t in here coueitise, symonye & robberie & meyntenynge of an^icristis chirche, & it is to drede last ]?ei enden in ]?is blasphemye a^enst jie holy gost. Prelates blas¬ pheme against the Father in pre¬ tending to powers reserved to him. They pretend to absolve, while they are only messengers to say that God absolves for con¬ trition. *[p. 103 MS.] They lay more weight upon their absolution than God’s. Cap/Mwin 43”** ^it worldly pr^latis blaspheme;^ a^enst god ]>e fadir of heuene; for ]?ei taken vpon hem power ]?at is specyaly & onely reserued to god; ]?at is assoilynge of synnes & ful remission of hem; for ]?ei taken on hem principal assoilynge of synnes & maken ]>e peple to bileue so; wha;^ne ]?ei haue only assoilynge as ^vikeris or massageris to witnesse to ]?e peple ]?at god assoili]? for contricion, & ellis neij^^r angele ne man ne god hym self assoili]? but pf ]?e synnere be contrit; ]?at is fully haue sorowe for his synnes, & haue wille raj>6re to sufPre los of catel & worldly frendischipe & honour & bodely dej? ]?an to do wityngly ajenst goddis comau?^dement & wille; & ]?ei chargen more here owen assoilynge ]?an assoillyng of god, for pf a man come to here schrifte & sacramentis ]?ei assoilen hym & maken siker ]?ouj ]>e man lie vpon hym self & be not assoilid of god; & ]?ouj a man be neu^re so treuly assoilid of god for his entre sorwe of synne & charite fat he haf now to god, fei seyn f«t he his Chap. XLIII.] OF PRELATES. lor dampnable but jif he be assoilid of hem he haue space j?er-to, pouj ]7ei ben cursed heretikis & enemyes of crist & his peple. & ]jus j^ei take^ litel reward to god whawne he sei]7, what euere tyme a synful man ha]? so enteir(9 sorowe for his synnes he schal be saaf. ]?es pr^latis schulden pr^che ]?is cowtricion & mercy of god & ioies of heuene, & ]?e peril of schrifte wi}?-outen repentauwce, & foulnesse of synnes, & grete peynes of helle^ & rijtwissnesse of god to make ]?e peple to flee synne & kepe trewly goddis comau?^deme?^tis, & not disceyuen hem bi here owene power of assoilynge, ne bi fals pardon ne fals preieris & o]?er nouelries bi side goddis lawe. of ]?es ]?re & fourty errouris & heresies may men see hou euele prelatis disceyuen cristendom. For of hem & non o]?ere is ]?is speche, & hou ]?ei ben cause of werris & euele lif m ]?e peple, and of here dampnacion. God for his endles myjt and mercy amende fes errouris and o]?ere, jif it be his wille. Amen. They should preach contrition and the danger of shrift without repentance. We have seen three and forty errors of prelates. May God amend them. 108 Y. SPECULIJM DE ANTICHEISTO. I HAYE little doubt that tbis tract is by Wyclif; it seems to me to bear the stamp of genuineness in style as in matter. The assertion of free¬ will on p. 110 may surprise some who know how prominent a place was held by predestination in Wyclif’s theological system, but it will be seen that in dealing with the next point of Antichrist and his clerks, predesti¬ nation is treated as a recognized truth. This double-sided assertion of doctrine is usual with Wyclif, who declares in plain terms Cum prcedesti- natione et prmcientia stab Uhertas arhitrii (see Lechler, I. 509). The tract seems to be early in date, belonging to a time when the poor priests were already causing scandal, but when no violent measures had been taken to repress them. It must have been written before Wyclif de¬ veloped his doctrine of the Eucharist, or he could hardly have mentioned the mass as he does on p. 112, without any reference to the falsity of transubstantiation. I have retained the title, though not found in either MS., for the sake of distinction from Ko. XYII. Copied from the Corpus MS. X. and collated with the Dublin MS. AA. SUMMAUT. Antichrist and his clerks object to preaching— I. That it causes dissension, and that Christian men should seek peace and charity. To which true men say that Christ has bidden them to preach, and that preaching does more good than harm. II. That preaching is against charity, because it hardens enemies. It is better to pray for them. True men cite Christ’s example. Some men are saved through preaching; others made better for a time. Besides in all assemblies there are some good men who profit. Ill, That preaching can do nothing for men who are ordained by God either to perish or be saved. True men say that God ordains men to be saved through preaching; that men have free will, and God will give them grace if they desire it. IV. That prayer is more profitable than preaching. True men say that preaching is better than praying by mouth. Christ commanded preaching, but not matins or evensong. It is uncharitable for a man to wrap himself in contemplation when he might be teaching others. Yet priests are to pray devoutly. SPECULUM DE ANTICHRISTO. 109 speculum de AnticJiristo, Hou ani^«cnst & liis clerkis feren trewe prestis fro prechynge of cristis gospel bi foure disceitis. First }»ei seyn ]}at prechynge of pe gospel maki]? discewcion & enemyte, & si]? cristene men schulde make pees & charite, as j^e gospel seif, fei sckulden cesse of prechynge, sif per comef more harm fan good fer-of. Here trewe men seyn pat crist cam in-to fis world not to make pees of synful men to lyuen in here fleschly lustis & worldly ioie at here lykyng, but to departe ^ hem fro synful lif bi fe gospel, fat is clepid swerd of fe holy gost. & fouj luciferis children ben wode & sleen hem self bi sterynge of here fadir for enemyte & here owen cruel hertis, pt cristene men schullen not cesse to do fe ^ comauwdement & honour of god & poyntis of charite to here brefren ; for crist & his apostlis leften not pr(?chynge of fe gospel, & pt fe deuelis lyms maden dis- cencion & grucchynge & fijttynge a^enst hem And goode men resceyuy?^ge cristis gospel, to ^eue vs ensaumple to laste trewe in prechynge fouj an^^cristis clerkis grucchen. & fus cristene mew schulde make verrey '^pees hitwene god & cristene soulis bi trewe kepynge of his hestis, & distroie fals pees of cursed men and don’ here traueile to amende hem for ellis fei failleden in charite. For bi fis sotil ypocrisie an^«crist wolde quenche & owtlaue holy writt & make alle men dampnyd; for he wolde heuere stire summe of his seruauwtis & stryue & debate for prechynge of goddis word, & fus schulde no maw knowe goddis word hi prechynge. And certis jif ony man preche iw grace f^r comef more good per-of fan alle fendis lymes may don harm, fou^ many fousand sathanas children hen deppere dampnyd for here rebelte ajenst god & his gracious techynge. 1 do parte X. 2 omitted AA. Antichrist and his clerks say that preaching should be stop¬ ped, first, because it disturbs peace. Christ’s peace is not that men should live at ease in their lusts. Lucifer’s children may be mad, yet Christians must fulfil God’s orders, / which are to he truein preaching. *[p. 104 MS.] Antichrist would else soon stop preaching by stirring up strife against it. If a man preach in grace it does good, though Satan’s children may be deeper damned. 110 SPECULUM DE ANTICHRISTO. Secondly, Anti¬ christ’s clerks say that men should cease from preaching lest they harden their enemies. Ezekiel iii. 26. Matthew vii. 6. UPe secuwde tyme^ j^ei seyn ]iat men schulden cesse of pr^chynge for charite of here enemyes. For hi pr^chynge here enemyes he stired to hate & mansleynge of holy pr^chouris & not amewdid. for \erQ hen many j^ousand ]7«t schullen ben dampnyd & not leue here synne for ony pr(9chyDge, hut more da?wpnid for fei heren goddis word & don not J^^r-aftir. And for j^is charite sei]? god to ]?e prophete \at he schal make his tounge cleue faste to Je roof of his moujt, for fe peple is ]7us hard ajenst god & his techynge. And jius comauwde]? crist \a\j men schullen not ^eue holy jiingis to hondis & putten precious perils to hoggis, & god bidde]? to his prechowr fdjt he speke not f^re goddis word where is noon herynge. ^ Here trewe men seyn \a\> ]?ei schulden loue more god & We ought to pray cristene soulis "ban here owene temporal lif. And borfore for our enemies * as Christ did on techib goddis lawe to here enemyes & preie for hem hertly the cross and / o j r j St. Stephen, weren dede, as crist dide on Jie cros & his apostlis to who suffered wilfully to give us example. Through preach¬ ing more are saved and fewer damned. Sometim'es men are led to amend for a while, and they do good works by nature which will lessen their pain in hell. here dej? & namely seynt steuene. And pt j^ei weren corteyn ]7o;t here enemyes schulden slen hem, jierfore, to teche vs ]7at, jjei suffreden wilfully to ^eue vs ensaumple to sue hem m ]7is. & ]iou^ men schullen algatis he dampnyd pt it helpi]? hem ]i«t goddis word is pr^chid, for fer-by moo men ben sauyd & fewere dampnyd & so lesse peyne to hem algatis. And pt sumtyme j^ei ban compuwcion & leuen here synnes long tyme & ben \n grace & charite for a tyme, fat is betre fan alle fis world, ^e to hem; & god jeuef to eche man a free wille to chese good or euyl & god is redi to pue hem grace pf fei wolen resceyuen it; & p*t f ei done here-by many goode dedis of kynde & for hem schullen haue moche reward in fis world at fe laste & lesse peyne in belle, and it^ is gret vengauwce of god wha^ue he wif-drawif pr^chynge fro a comynalte. For fei ben not worfi to here goddis word & f^rfore fei schullen be deppere dampnyed; and where a In a gathering of people there are generally some good. gedrynge of peple is summe comynly ben goode, & for hem principaly men pr^chen goddis word & not for hou^^dis fat berken apnst god & his lawis, ne for swyn fat bafen hem \n 1 omitted AA. ^ omitted AA. ^ jit AA. SPECULUM DE ANTICHRISTO. Ill synne & wolle neuere leuen hem for drede of peyne ne hope ^ of blisse. And df pr^chours '^'weren C(?rteyn lat alle a comynalte if^Jeaciiers knew there were wolden not here goddis word lei wolden not pr(9che here but none who would , listen they would goo to oj?er peple, as cnst biddiji, for |>ei schullen not fayle in go elsewhere, o place or o\ere of summe good men til ])e day of dome come. ^ J:?e j^ridde tyme Jiei seyn pat goode men schulden be sauyd ]70u^ no prechynge be, for jiei may not pmsche, as god sei]?. prl^^t^ation And summe wickid men schullen neu^re come to blisse for no prechynge in erjie. ^ Here seyn trewe men jiat as god ha]? ^j^a^Q^^ordalL ordeyned goode men to blisse, so god ha]? ordeyned hem to come to blisse bi prdchynge & kepyng of goddis word; and^ so as pei schullew nedis come to blisse, so ^ei moten nedis i^eepmg his word, here & kepe goddis hestis, & herof ^erxiep pr^chynge to hem; and suwzme wickid men now schullen be conu^rtid bi goddis grace & herynge of his word. And who knowe]? pe mesure of goddis merej, to whom herynge of goddis word schal ]>us profile ? eche man schal hope to come to heuene & enforce Every man is to hym to here & fulfille goddis word, for si^ eche man ha]? a heaven? free wille & chesyng of good & euyl, no maw schal be sauyd a man is saved or damned as he but he pat willefully here]? and endeles kepib goddis hestis, wiifudy keeps or breaks God’s and no maw schal be dampnyd but he pat wilfully & endeles behests, breki]? goddis comauwdemewtis, & forsaki]? pus & blaspheme]? god. & herynge of goddis word & grace to kepen it, frely ^ouyn of god to man but pf he wilfully dispise it, is ri^t weie to askape ]?is peril & come to endeles blisse; & here-fore synfuP men owen wi]? alle man(?re mekenesse & reu^rence & deuocion heren goddis word & grucchen not ne stryue ajenst pr(?chynge of cristis gospel. ^ pe fir]?e tyme ]?ei seyn pat men schulden cesse of Fourthly, Anti- 1 /I 1 1 • t • Christ says that prechynge & leuen hem ^ to holy preiers & cowtewplacion men should leave . . preaching and lor pat helpe]? more cristene men & is betre. % Trewe give themselves to prayer. men seyn boldly pat trewe prechynge is betre pan preiynge preaching is bi mou]?e, ^e ]?ouj it come of herte & dene deuociouw, & it h?g'^f\t^edifies^* edifie]? more pe peple; & perfoie crist comauwdid specialy 1 op X. corrected into ‘ hope ’ by a later hand. ^ omitted X. 3 omitted AA. ^ omitted X. 112 SPECULUM DE ANTICHRISTO. Isaiah vi. 8. 1 Cor ix. 16. Ezekiel iii. 17. Jerome.' Gregory. «[p. 106 MS.] Christ never his apostlis & disciplis to pr^che gospel, & not to close hem in cloistris ne chirchis ne stones to preie ]>us. And ]>erioiQ ysaie seied woo is to me for I was stille. And poul sei]?: woo is to me ^if I preche not 'pe gospel. & god sei]? ^ to j^e prophete, ^if he schew not to fe synful man^ his synnys he schal be dampnyd l^r-fore. Jerom seij? as myche as innocent lif profiti]? hi merit & holynesse, so moche it harmej? pf it a^enstonde nou^t ® wicked enemys of goddis lawe. And gregori seij?, pat men of gret kuwnyng & virtuous lif pat chesen stilnesse & desert for lone of contemplacion ben giltif of as many sonlis as j^ei my^tten sane hi techynge & dwellynge in pe world; & pus pr^chynge is algatis best, nejeles deuout preiere of mew of good lif is good in certeyn tyme, hut it is a^enst charite for prestis to preie euere more and no tyme to pr^che; sij? cnst chargi]? prestis more for to pr^che pQ gospel Jan to seie masse dr matynes, for he ne , ^ spekib not of matynes ne euensong opynly, '^ne manure of speaks of matins v / o r j j i or evensong, masse now vsed, but only of le sacff^ment; but he comauwdib hut he commands j ^ j priests to preach, to pr^stis for to pfijche pe gospel hi-fore his de]? and aftir. Grossetete. And per-iore pe grete clerk lyncoln^ prone]? pat trewe pr^chynge of pe gospel passi]? alle oj^ore goode werkis pat man do]? in er]?e; & newe doctours, ^e of mawnys lawe, seyn pat prochynge passe]? pe masse iw nyne profiles. & ]?us sei]? poul pat god sent hym for to proche pe gospel & not to cristene men; and ion pe ewawgelist sei]?, ^if a man see his 'bioper haue nede & close his morcy fro hiwi ha]> not charite. moche more pf men hen in nede of soule per is no charite iw prostis but pf ]?ei techen hem goddis comauwdemewtis ^if pei Christ says men ban kuwnynge & ^ leiser per-te ; & ihu seip pat men schullen Sho^ he dampnyd ^if ]?ei failen in bodily werkis of morcy, pat is works of mercy. ordeyned to hem. & ]?us prostis may not cesse of Preaching is prochynge for suche preiynge, for pan ]?ei leften pe betre If they neglect it fiug, & to hem grettere comauwdemewt, & deden pe lesse & cSity^andthSi lesse wor]?i, & pus ]?ei weren out of charite; & panne here thmi prayers aie preierig S 0 hpii(ten not ben acceptable to god, for ]?ei sueden 1 omitted X. ^ omitted X. ^ omitted X. ^ omitted X. 1 Cor. i. 17. 1 John iii. 17. SPECULUM DE ANTICHRTSTO. 113 not crist fat cam from heuene to saue soulis bi pr^chynge of be gospel, lord, wbat cbarite is it to a kuwnynge man to charity is ^cbese his owen^ contemplac ion in re ste, & snffre of^e re men contempiTtion goo to belle for bregynge of goddisjiestis, jwhamie he may ”for _Ij^tly teche hem & gete more }»ank of god in litil techynge teaching? ]^an bi longe tyme in suche preieris^ perfore pr(?stis schulden studie holy writt & kepe it in here owen lif, & teche it opere Yet priests are men trewely & frely, & pat is best & most cbarite. And in an J^ei schullen be as pQ firmament oner litel sterris in comparison of opere seyntis in henene. God brynge vs alle to pat glorious blisse for his endeles mercy. Amen. ^ omitted AA. t 8 114 YT. OF CLEEKS POSSESSIONEES. I HESITATE to pronounce an opinion as to the authorship of this tract. In expression it often resembles lY. and YII., but it has points of likeness to others which I cannot assign to the same hand. The mention of the voice heard at the first endowment of the Church (Chap, ix.), and the reference to the parallel between the three estates and the persons of the Trinity (see opening of Chapters xxxi. xxxii. xxxiii.), connect it with 'No. XXYl. There are touches of irony {e.ff. Chap, vin.) which are like "Wyclif, and the phrase “Antichrist’s martyrs” (Chap, x.) is applied to the “irreligious that have possessions,” in a tract on the Seven Works of Mercy, which is probably genuine (S. E. W., III. 171). If the tract he Wyclif’s, we may date it rather before 1380. The friars are already a bad set who “bear the banner” for subtlety and sham poverty, but they are not yet the habitual adversaries whom Wyclif cannot refrain from attacking. Copied from the Corpus MS. X. and collated with the Dublin MS. AA. Chap. I. II. III. lY. Y. VI. VII. VIII. IX. X. SUMMAET. Clerks possessioners destroy priesthood, knighthood, and the commonalty. Priesthood, by giving themselves to worldly business, by appropriation and its consequences, by luxurious life and neglect of preaching. Knighthood, by taking into amortisement lands which should sustain knights to govern the people. The commons by depriving them of the services of priests and knights, by oppression in rents and fines, and by wasteful expenditure. They say by their deeds that Christ’s example is insufficient. They disobey God, and teach that lords may not amend them, nor commons withdraw their tithes. They set their rules above Christ’s, and punish breaking them more severely than idle swearing. They shelter themselves under the names of saints, hut live wickedly. They tell lies about saints to colour their own worldly life. They get goods under pretence of spending them in alms and spend them on pomp. They take upon themselves heavier burdens than did Christ, since they add worldly lordship to the duties of the priesthood; and of these conflicting calls they attend most to the unworthy. Secular lordships in the church lead to simony, and wealth of the orders brings men to them for ease and luxurious life. The possessioners are Antichrist’s martyrs, dead to holiness, who will spend money and life to maintain their worldly possessions. 115 Chap. XI. XII. XIII. XIV. XV. XVI. XVII. XVIII. XIX. XX. XXI. XXII. XXIII. XXIV. XXV. XXVI. XXVII. XXVIII. XXIX. XXX. XXXI. XXXII. XXXIII. XXXIV. XXXV. XXXVI. XXXVII. XXXVIII. XXXIX. XL. They preach seldom, and then for show, and hinder those who would truly preach the gospel. Monks and canons profess a rule of community of goods, yet they hold property. They hold rules made by sinful men more perfect than those made by Christ, letting a monk become a friar, while he may not become a simple priest. They care more for the praise of men than for the praise of God. They hind themselves to contradictories, to be dead to the world, and to do worldly business at command of the abbot. They set the worse above the better, man’s rule above Christ’s; and if any will leave their order .for a better life, they persecute him. Their wasteful use of goods belonging to the poor, in dress that is too costly and much too large and loose. They engross to themselves all the good books, and will neither lend nor use them. They give hospitality only to the rich and oppress the poor. They visit widows and orphans, but only to get their property. They mislead lords into persecuting God’s servants. They claim licence to commit crime, by denying the right of the civil power to deprive them of property. They make men leave the study of holy things to attend to worldly business. They are insatiable, trying to get all property into their dead hands. They are quick to plead in the courts, and, beside, are ready to damn those who deny their demands. They incite to war and so slay men. They oppress the meek and uphold the proud. They pretend to watch, but sleep more than other men. They inveigle young children into their orders. Their deceits as to special prayer. They persecute Christ in the persons of his true disciples. They blaspheme against the Holy Ghost by stopping preaching. They blaspheme the Father by preventing lords from maintaining God’s ordinance as to the clergy. They do away with the rule, on which they are founded, of abstinence, poverty and labour. ’ They are strong theives who rob the church of the spiritual goods of poverty, simplicity, and meekness. They mislead lords, interpreting the oath to maintain the church as up¬ holding them in their possessions even if wrongful. They are heretics, but they bring charges of heresy against true preachers to blind the people. They accuse true preachers of stirring up strife, but it is themselves who are in fault. They care more that respect should be paid to them than to God, and, like the Jews, persecute for fear of losing their possessions and honour. They get all lordships into their hands, but will not pay taxes. 116 or CLERKS FOSSESSIONEES. [Chap. I. «[p. 107 MS.] Possessioners de¬ stroy priesthood, knighthood, and commons. How they should live as priests. By worldly pos¬ sessions they are turned to worldly business in place of devotion. They take bene¬ fices by appro¬ priation, and do nothing for the parish¬ ioners, but put in a vicar at low pay. Thus wise clerks are kept out of benefices, almsdoing stop¬ ped, poor children not sent to school. They make money by masses; set no example of holy life, but retire into cloisters to live at their ease. f is is of clerkis possessioneris. Capitulum primnm. ^'C^erkis possessioneris fordon presthod, kny^thod & comineris; for ]7ei taken j^e ordre of pr^sthod & bynden hem to kepe Jis ^ ordre & holi lif & techynge of goddis peple aftir cristis lif & his apostlis, & specialy in verrey mekenesse & ^ wilful pomrt & bisi trdtueile in techynge of goddis la we & wilful del suffrynge l^r-fore. But hi ^es worldly possessions and lordischipis j^ei ben turned to pompe & pride & coueitise & grete bisynesse of worldly plees & worldly festis & seculer lawis, lat deuocion & holy meditacion & studyynge & techynge of cristis holy gospel is for^eten, & discencion among cristene men brou^t in, & meyntenynge of wrongis & oppri^ssynge of pore men bi here worldly power and cautelis holden vp. also lei taken benefices wil cure bi appropriacion, ]>at is maad bi fals suggestion & symonye, & techen not le parischenes goddis lawe ne mynystre hem sacrt^mentis ne releuen pore men wil residue of tiles & offrynges. But setten ler a viker or a parische pr(?st for litel cost, lou^ he be vnable hope of ku7^nynge and lif to reule his owene soule, & for pou^rt of benefis he may not go to scole, ne lerne at horn for bisynesse of newe syngynge & gedrynge of tyles & mynystringe of sacr^mewtis & opere occupacions. & lus wise clerkis ben putt out fro benefices l^t myjten, couden and wolden teche le peple le gospel & goddis hestis, & blynde lederis ful of coueitise, lecherie & opdre synnes brou^t in; & almes doynge to pore men of le parische & hospitalite & fyndynge of pore children to scole & so clergie aftirward ben outlawid. also lei taken le ordre of pr^sthod to seie massis for money, & whanne lei schulden be gostly lijt of le world bi opyn ensaumple of holy lif & trewe prechynge of holy writt, as crist comauwdid to alle his apostlis & disciplis, lei hiden hem self in gay cloistris & lyuen in lustis of flech & glotonye, 1 his X. 3 aA. Chap. I.] OF CLERKS POSSESSIONERS. 117 drouwkenesse & ydelnesse & sleep. & as j^ei feynen J^ei ben Their luxury, exempt from prechynge, \at crist comauwde]? to pr^stis, bi Jxemp?ftl)m'^^ profession maad to synful foolis & in cas to sathanas \at teche]? hem |>e contrOTie of goddis comauwdementis; & pf ony such religious be stirid bi charite & conscience to goo to o o moved to preach cristene peple & proche hem goddis lawe he schal be lettid ^ig^oh^Sce bi an^/cristis obedience vp peyne of dedly synne & prisonynge on pain of prison or even death. & sumtyme of bodely de]?. & ]7us j^es possessioneris, & namely religious, leuen goddis comauwdement & ^'werkis of morcy *[p. los ms.] & charite vndon for obedience of synful men, And distroien Thus they de- ^ ^ stroy priesthood. pr^sthod & trewe techynge & holi lif of ]7e peple in eche degree. ^ Also ]7ei distroien knyphod bi wiles of ]>e fend, for ^n^Mhood^^^hy ]7ei* han grete lordischipis amorteised to hem; hi whiche lord- j^^dsh^ps^^amor schipis knypis schulden be susteyned to gouerne }e peple wMchkn^’hts & j^ei moten now faile boj^e in noumbre & power; & amorteisynge come]? in bi ypocrisie of preiynge be mou]? This is done by ]?at is praised of hem more ]?an prechynge of ]?e gospel; but ing. C(9rtis ]?is is’^ merueile, for none of alle ]?es ]?«t preien ]?us whot where his preiynge schal tt^rne in-to his owene damp- nacion, and J^an is it litel wor]? to o]?ere synful men; & almypti god sei]? \at ]?e sacrifices of wickid men ben abhomi- ®- nable and that he schal curse to here blissynges; & ]?e preire of ]>ai man ]7it twrne]? awey his erris to here not goddis lawe Prov. xxviii. 9. is abhomb^able or cursed: & ® bawne sib god comau?^dib so God commands ^ ^ ^ that the clergy often in his lawe bobe olde & newe b^t clerkis ne schulden should hold no ^ ^ lordships. haue non seculer lordischipis & j^ei hauen so many, & so faste meyntenen hem, here preynge is cursed & abhomi?^able. And pf seynt austyn, seynt gregory & seynt bernard & o]?ere seyntis & reson wij? manere of lyuynge of ]?es proude posses¬ sioneris ben wel soujt in matere of preiynge, ]?ere wole seue a sentence of grete wepynge & mornynge, schewynge how men ben disceyued bi ypocritis preire bo]?e in fei]? hope & charite & worldely goodis & pees & reste. for pf a lord or if a layman love 1 , , .j ^11 o T God better than a laborer loue betdre god pan pes veyn religious & proude these religious PI, . • 1 1 • T • . , , do, his prayer is & lecherous possessioneris, pe lewid manys preiere is bet^re more worth. 1 omitted X. 2 omitted X. 3 omitted AA. 118 OF CLERKS POSSESSTONERS. [Chap. I. Austyn. Gregory. Jerome. ‘Seynt’ bede. ]7aii alle here criynge & knackynge; & certis it were ra]?ere bh-e^timm nouo lordis to hire suche proude clerkis to seie ne\\er say mass. masse ne matines in fis cursed lif J^an to holde & to meyntene hem in j^is man(9re preiynge ; for her lyf^ is blasphemye vnto god, as austyn sei]?; & Jei stiren god of treuj^e raf^re to vengauwce ]7au to m^rcy, as seynt gregori sei]?. And Jj^rfore seynt ierom criede & wrot to his de]? \at clerkis schulden lyue on dymes & offrynges J^at is goddis ^ari & not haue secnler lordischipis ne worldly richesses, hut in pon^rt sue cristis cros: & seynt bede wrot to J^e ^ erchehischop of ^ork lat pfte of kynges whawne ]?ei janen temporaltes to clerkis was most fool jeuynge, & telli]? many harmes comynge Austyn’sexampie. |>er-of; & l^rfore whawne seynt austyn sey ® his clerkis wexe proude for litel rente ]7at ]7ei hadden he priede J^e peple of his cite to taken j7e rentis a^en and suffre hem lyue on goddis part, fat ben tijes & offrynges, as holy martir possidonye writti]? of seynt austynes lif. panne si]? trewe techynge of curatis is leid doun by apropriacion of parische chirches, & knyjtthod bi amorteysynge of iem^orol- Possessioners de- tees is mochel distroied, & be pore peple hard piled bi stroy the com- . ^ * mons by prevent- coueitouse clerkis opyuly ; it sueb bat bes proude posses- ing good teaching _ j-v./ jjjj. x and gpod govern- sioueris distroieu ]?e comunes of fe lond, si]? ]?ei fordon trewe in 61X1 y *[p. 109 MS.] techynge bi curatis & clerkis & good gouernaile bi kny^ttis, coiiectiiTg^^rents & ^en cruel in gedrynge of here rentis & mercymentis more and fines ; lordis woldeu, and ^euen ensaumple of pride & coneitise gat^n'^-^^^'^^ ^ wrongful meyntenywge of worldly plees ajenst rijt & good conscience, & letten almes of curatis, & wasten pore mennys pomp^and^Sut- li^ode in pride & glotonye & worldly array more ]?an grete lordis may wel atteynen to. Possessionerssay Also bes possessioueris seyn in dede bat cristis lif & en- by their acts that Christ’s example saumpel b(9r-of is insufficient & lif sikerere * bi worldly lawes is insufldcient. ^ . is betre; for ]?ei forsaken pore lif & meke aftir crist & his ^ omitted X. ^ omitted X. ^ gej? X. ^ sikere X. Chap. III.] OF CLERKS POSSESSIONERS. 119 apostlis, & taken worldly sykernesse for fe betre; & her^ fei blaspbemen crist & ben out of rijt feif. And ]if J?ei witten pat cristis lyf’^ and trewe^lif of clerkis ensaumplid l^r-aftir is best & most esy & most siker for pQ soule, ]?ei ben oute of charite to forsake pe best taujt [&] ensaumplid of crist, and to take a lif ordeyned of synful foolis & coueitouse of worldly pride & name & auer; & jif fei meyntenen stifly Jis eiTour fei ben stronge heretikis. Capitulum S’”* Proude possessioners ben tr^xitours of god, of lordis & of ^aitors^°to ^God, pe comune peple. pei ben traitours of god, for J>ei distroien bis ordynauwce bat be made for clerkis, & in stede of To God, by de- ■' ^ ^ stroying bis ordi- mekenesse & wilful pou^rt & discrete penauwce brengen \n nance, coueitise, pride & wombe ioie and ydelnesse. & fei bryngen lordis^ \n ]7is errowr of bileue, j^at J^ei ben in dette to meyn¬ tenen bew in j^is worldly lif, & J^at lordis may not mayntene ® ^g^^t^at^^iords cristis ordynauwce in clerkis for drede of an^«3ristis curs & chnst’s\aws°^oa brekyng of bere op bi wbicbe fei ben sworne to meyntene clergy, boly cbircbe; for pat pat is pe fendis cbirc[be], pat ben proude clerkis & coueitouse, pei clepen boly cbircbe to turnen alle ling ypsodoun as an^^cristis disciplis. & pat is boly cbircbe, j^at ben trewe tecberis of cristis mekenesse, wilful pou^rt & gostly trd^ueile & meyntenowrs of cristis ordynauwce, Jei clepen beretikis & pursuen,bem to pe dep worse pan don Persecute true bejene men, for no man schulde be bardi to tecbe & meyn¬ tene boly writt a^enst bere cursed lif. & bei bryngen They teach com- ■' ' mons that they comunes in jjis errowr, l^t pf ^ei taken ony ping preuely or must not with- ap^rtly fro an^«-cristis cbircbe & bis clerkis bei scbullen be mentsfrom A.nti- ■' Christ’s church. cwrsed & prisoned & dawpnyd in belle; je, j^ouj ^es worldly coueitouse clerkis lyuen neu^re so opynly a^enst goddis lawe, & tecben opynly cursed beresie. & Jei tecben pe comune peple pat pei scbullen baue goddis blissyng & blisse of beuene pf lei paien treuly bere tiles & offryngis to bem, wbawne lei lyuen in opyn lecberie & coueitise & don no ling bere ^ ber A A. 2 omitted X. ^ treule X. ^ omitted X. ^ omitted X. 120 OF CLERKS POSSESSIONERS. [Chap. III. gostly office, but bi word & ensauwple of euyl lif leden ]>e peple to belle. Cap'tulum They care more Also les possessiouers setteu more pris bi reulis of synful for rules of men "*.... than for rules of men j^an bi reulis of ihu crist god & man; for ]7ei taken reulis of synful me^ as benetis & oj^^re popis and holden hem more p^rfit fan ]>e clene reule of crist. & ]>ei cha[r]gen more to *[p. HOMS.] broke suche tradiciou?^s "^maad of synful men ]7an to broke jje comauwdementis of god & poyntis of cliarite; & for to prone A priest or monk Joke where a prest or monk schal ben hardere ponyschid IS punished more ^ ^ l ^ for breaking brokywge of be popis lawe or of benetis reule, ^e, for profane swear- ^pekynge of here owene statutis, pan for ydel sweryng of herte & bonys of crist & brekynge of pe holy day; & here-bi may mew see where J^es possessiouers louen & dreden more goddis hestis or synful mewnys tradicions. Capitulum 5”"' They shelter :2it bos possessioners ontreu vnd^r colour of seyntis & lyuen themselves under v saints ajenst ]?es seyntis; for j^ei comen in vnder colour of seynt benet & seynt austyn to lyue iw mekenesse & pouert & bi labour of here hondis for her liflode, and bi ypocrisie ]7ei rennen in-to pride, coueitise, worldly worschipe & welfare & idelnesse, & ben wode whanne men tellen pe so]7e of cristis gospel & his pore lif & pe soj^e of here owene reule & profes¬ sion ; for bi ]7is techynge here ypocrise and lesyngis schulde be knowen, & pei be turned to here first grouwd or ellis for¬ saken al. & lis wheren grete peyne for proude men & delicat; & periore j^ei maken a scheld of ypocrisie & worldly frendischipe ajenst fis treu]7e. Q^ipUulum G”*- They slander the Also bes proude possessiouers lien on seyntis & sclauwdren saints to justify j x j- j pride coloure ]?er-by here owene false pride ; for f ei writen J^at Jis is benetis lif & thomas of canterburies, and live most unsaintly. Chap. VIII.] OF CLERKS POSSESSIONERS. 121 whawne lei lyueden & endeden in contrOTie manure. And They bring out •' ^ the worldly deeds lei bryngen for]? poyntis of here worldlynesse wha?^ne ]?ei which saints did, diden ajenst holy lif & techynge of crist, & hiden here grete sorowe & penauwce 'pat ]?ei diden for s[i]ch wildenessis; & “penance alle ]?is is for ]?ei wolden coloure here owene synne hi ]?es seyntis & makew ]?e peple wene ]?at- ]7es seyntis camen to heuene hi ]?is mir]?e of worldly lyuynge & likywge of here flesch; & ]?us ]?ei brengen cristene^ peple in eirour ajenst pe fei]? bi lesyngis putt on seyntis. Capitulum 7”*’ pes proude possessioners ben leues & here tikis; for lei They get posses- ^ ^ •' ■* sions under pre- comen bi false menys as ypocrisie & lesyngis to ]?es grete ' lordischipes & bi colour to spende hem in almes of pore men, ' but pei wasten hem in glotonye & pompe & pride & worldely f^'^gi^ttray^^nd gaynesse, as pelure & costelewe’* clolis & proude slitterede gay clothes, . and attendants, squyerys & haukis & hondis & mynstralis & ryche men; & j^awks hounds bi colour pat crist was ]?us worldly lord, l^rfore j?ei schulden mmstreis. haue lus seculer lordischipis bi heritage of crist as his most wor]?i s^ruau^tis; but crist sei]? in pe gospel of seynt ion 36. pat his kyngdom is not of ]?is world, & hadde not bi worldly lordischipis where onne to resten his owene hed; l^rfore it is heresie to putte;^ ]?is seculer lordischipe on crist, & herbi disceyuen cristene men in fei]? & worldly goodis, & maken hem to meyntenen clerkis i?^ here ^ heresie. Capitulum 8"”’ Also ]?es ypocrit is possessionerschargen hem self more pan They take more crist ^and his apostelis wolden or my^tten, & wittyngly take themselves than le werse & leuen ]?e betre. For bi als moche as ]?ei haue apostles, seculer possessions more ]?an crist & his apostlis hadden ]?ei ben bi pat bouwden ]?e more, & ]?ei ben bou?«den to holy lif & trewe techynge bi pr^sthod in as mochil as fei may f^rfore; & fei taken bisynesse of fe world & leuen studiynge & ^ cristis AA. ^ costelewo X. ^ x (corrected by a later hand). 122 OF CLERKS POSSESSIONERS. [Chap. VIII. and in rules of their orders j so they leave God’s commands undone, and thus rise from good to evil. techynge of holy writt & deuociouw in preiere & finkynge of heuenely swettenesse; & J^ei chosen raf^re to lyue vnd(?r sywgnler obedience & profession maad to worldly foolis }an to lyue hi forne of fe gospel in \at fredom \at crist jaf to prostis. & forfore ]7ei ben many times nedid & bi ypocrisie disceyued to leue goddis hestis vndon & to porforme J>e wrongful biddynge of antecrist; & bi J^is feyned obedience is strif & enuye brou^t in and pride & worldly lordischipe meyntened in dede men; & ]7us fei risen fro virtue to synne, fro mekenes to pride, fro wilful pouort to coueitise & lordischipe, fro grete penauwce & gostly tmueile to glotonye & ydelnesse. These secular lordships bring simony and covetousness. Qdipitulum O”"’ pes seculer lordischipis in clerkis bryngen^ in symonye, coneytise & glotonye & ydolatrie, j^at is worschipynge of false goddis; for bi cause of Jis lordischipis men comen to grete prelacies & o^ere degres of \q chirche bi money & worldly Great prelacies fauour & pledynge & fi3ttynge, where bei schulden come to are got by money, ^ . lawsuits, and hem hi mekenesse and holy lif & bisy trd^ueile in studiynge & techynge of goddis lawe; & feyned religious possessioners The religious join cOmen to bes ordris for sikernesse of worldly welfare & pride their order for _ ■* pride and ease. & eise of body, where ])e schulden come to hem to be dede to |>e world & to lyuen in penau? 2 ce & ^ streit pou^rt as cristis apostlis, & ]7us ]?ei suen ]7is holy staat of pou^rt & penauwce for worldly richesse & wombe ioie. And herfore j^ei ben ful of symonye & heresie, as reson & lawe techen, & }>ei wasten They "^aste^ moche good in ryot & glotonye & pledynde & meyntenynge and lawsuits. of wrongis ajenst pore gentil men & comunes. And si]? al ]7es wastid goodis ben pore mennws liflode, as ierom & lawe Thus they techen, & he bat defraudeb pore men Wr-of is a man of blood defraud the poor . . . . , and are guilty of spilid, ]?es possessioners ben mansleeris & irreguler & cursed of god; & si]? coueitise & glotonye ben seruage of mauwmetrie, Coiossians iii. 5. as poul sei]?, ]?es possessioners honouren false goddis. for ]?es wied ^when ^the ^ many mo ]?e angel seyd ful so]?e whawne ]?e chirche ^ brengynne X. ^ of X. Chap. X.] OF CLERKS POSSESSIONERS. 123 was dowid pat jjis day is venym sched iw-to pe chirche; for chur^ was first pei pat schuldew be most meke & wilful pore & in most deuocion & myrrowr of alle Yei schewen J»is reisynge in pledynge & werrynge in here owene porsones, & in couwseilynge opere men to werre on cristene men for worldly goodis; for pat j^ei don more cruelly ]?an worldly lordis, as men knowen of piety nge & cowseilynge to werris. per tore it seme]? to summe men ]?at ]?ei feynen hem dede to gete pray of worldly lordi¬ schipis & richesse; as pQ fox feynej? hym dede tiP briddis comen to his tounge, & pmne he schewi]? hym on lyue deuourynge & swelwynge of hem; & ]?us ]?ei ben dede to profitynge of opere men & here temparaltees ben mortesid, pat is co?«fermyd in ]?is de]?, for ]?ei comen neuere to seculer men pf ]7ei may, ]?ouj ]7ei ben getyn bi neui^re so fals title & ajenst conscience; for ]7ei wolen not see mennys rijt, ne worsche aftir good ^ conscience, but bosten of ]?ousand markis & ]?ousand poundis J’^t ]?ei wolen coste in plee bi-fore pat pei lesen ony fote of lond; & of suche religious wrecchis seij? Robert grosted pat siche on is a dede careyne gon out of his sepulcre wlappid with clo]?is of mornynge,® dryuen & stirid ^ or X. 2 Qf X. 3 to X. ^ omitted X. ® morynge X. Possessioners are Antichrist’s martyrs. *[p. 112 MS.] They should be dead to the world, but they show themselves fresh enough in bodily life, but are dead to holiness. For in lawsuits and in stirring up to war they are worse than lay lords. They feign death for prey, as the fox does to catch birds. They are dead to the profit of others and their landis amortised, confirmed to that death. They boast how much they will spend in law. Grosted. 124 or CLERKS POSSESSIONERS. [Chap. X. They will spend of be deuvl among men. And for bis worldly lif & coueitise money and life to ■* whify°iife^^^^^ wolen coste & die to meyntene it; but for to meyntene but will do be treube of cristis lif in mekenesse & poU( 9 rt & bisi tmueile nothing to main- . taiiihChrist’s in pr^chynge jie gospel jiei wolen not tmueile, but raji^re pursue bem to deji jiat trdtueilen for ]iis holy lif; & ]?us ]>ei lyuen in delices of ]>q world & here flech, & ] 7 (?rfore ]?ei ben Romans vm. 13. ^ 0 (Je to god as poul seiji, & SO jiei lyuen an^mristis lif & meyntene pat to here dej? ajenst cristis lif and lawe & techeris per-of. Qdipitulum ll'”- They stop true proude possessioners ben an^mristis, for bei letten trewe men from preach¬ ing the gospel, men to pr( 9 che pQ gospel of ihu crist & suffren not pQ peple knowe goddis lawe bi whiche pei schulden be sauyd. For cupied^with nie dowid ben so occupied aboute Jie world and newe ^eir^ new Xus^ and song & feyned obedience to worldly foolis pat piSh^eiLmf^ f studie & pr^che goddis lawe in centre to cristis peple. ^And pf fei preche selde whawne fei pr^chen cronyclis and poetry to get ^ poisies & newe fyndynges ^ of hem self, & maken false nessf comendaciones of dede men for to geten a name of veyn sotilte hut nothing of & worldly bank, & leuen to preche cristis gospel and his lywynge; & pf op ere men wolen treuly & frely preche pe gospel & dispise synne, as crist comauwde]?, ] 7 es proude and hinder those possessioueris ^ letteu hem bi cautelis of an^mristis censuris that would anT*^^rsecuti^n^ ^ Worldly power & sclauwdrynge & prisonynge, & dryuen *[p. ii3MS.] hem '^'out of londe & ellis brennew hem jif j^ei may. & j^is is for drede leeste cristis pore lif & meke & trt^ueilous & peyneful be knowen, & hou clerkis & namely religious ben bouwden to holde sich pore lif & meke & peyneful in ^ reson- able abstynence, & traueile in^ studiynge & preeh.jnge of holy writt, & ellis as crist seij? fei schulde be put out & chrit’^e^xampie ^^ispiscd of men; for bi Jis pr^chynge here worldly lif & ture^^rom'^Tt^^' coueitise schulde awey & penaunce & trt^ueyle come a^en. should be known. 1 feyndyngis AA. 2 possioners X. 2 and X. ^ and X. Chap. XIII.] OF CLERKS POSSESSIONERS. 125 Q^ipitulum. 12 ”*' _pes proude possessioners ben rotid in lesyngis ajenst cnst & his trewbe, for as seynt bernard & anselme seyn monkis Monks and •* ^ canons should & chanons bew botiwden to be same lif bat pore mm of live as the first ■* Christians, imusaXem helden aft^r sendynge doun of ]7e holy gost. And bei selden ^ her possessions & putter be pris to alle cristene J tr i / r possessions and in comyn conuertid & \er was no nedy man amongis hem. ^tif'^aii'^Chris- For it was ^ouen to eche man as^ it was nede, & non of hem seide j^at ony j^ing was his owene; but alle J^ingis weren ii^^ comune to hem. but monkis & chanons appropren alle j^ingis to hem self & not to comunete of cristene men; & pes possessioners seyn in word \at alle ]7ingis ben comune, but in dede bei han proprete & stryuen & pleden berfore ; But these hold ^ jr JT j r j ^ property, ^it seynt ierom & anselm seyn ]7at J^e croune of clerkis crie]? ® poU(9rt, & here clobinge crieb honeste, holynesse & forsakynge and falsify the ^ _ pretence made in of Jie world, & helles here signes ben false & J^ei ben lesyng- their clothing, mongeris & lesynge in it-self. but now ]7ei ben riche & proude & coueitouse & ful of enuye & glotonye, & ben fe fendis children for j^ei louen \us lesyngis, as seynt ambrose seil, & fei disceyuew fe peple bi ypocnsie. Capitulum IS”"* Possessioners holden bat religion bat crist made lesse p^rfit Possessioners ■' y •* ^ hold the religion ban is religiou?^ fouwden of a synful man, for bei holden a ly Christ i J ^ I less perfect than reule maade not of seyntis but of here owene worldly hedis more pi^^^fit fan religion of pr^sthod fat crist^ made in his fredom; for f ei holden here owene tradicions more perfit fan reulis’ fat crist made in fe gospel, for pf reulis of pmthod maad in fe gospel were more p^rfit fan fe reules of newe monkis, it were laweful for a pr^st to leue here for they win not reules & gon to reulis of pr(9sthod as crist made hym in f e come T°"simpie gospel, for it is laweful to passe fro f e lasse p^rfit to f e more ’ p^rfit, but monkis wole?^ not suffre for no reson, but fei t sendenX. ^ omitted X. ^ treitli (?), may creithX. ^ omitted X. 126 OF CLERKS POSSESSTONERS. [Chap. XIII. yet they will let wrolen"] suffre a monk noo to beggeris ordre wbame be axib him become a ^ ■* begging friar, leue, pou} bee gete it neu^re; & pus pei bolden pe ordre of beggeris maad of synfnl men more p^rfit j^an religion of prestbod maad of ibu cnst god & man. CapiYulum 14”** They care more for worldly wealth and praise, than for virtue and God’s praise. Also j^es possessioners dredew more lesynge of bere tem- poraltees pan loos of goodis of yertue & of cbarite, & cbargen more name & preisynge of men |>an preisynge and pan\ of god; for ])ei dreden more to displese lordis & my^tty men, bi seynge & meyntenynge of a profitable treuj^e, for loos of bere temporaltees pan to displese god bi suffrynge of opyn *[p. 114 MS.] synne & domnpnesse, for wbicbe pei ben dampnable, as seynt Romans i. 32. poul sei]?; & ]?ei cbargen more kepynge of bere veyn sygnys & cnstomes, for to baue preisynge of men pat pei bolden wele bere religion, pan kepynge of goddis bestis & poyntis of cbarite & discret penaiiwce for preisynge & J^ank of god; & bere is ^ foule ypocrisie & cursed blaspheme & forsakynge of god as seynt poul witnesse]? plenerly in holy writt. Capitulum 15'”- h^TthemYeives possessionei’s byndeu hem self to contradiccion & j^ing to impossibilities, j^pogible; for Jjoi bynden hem self to be dede to pe ;^^te^us manuus comau?^demewt is p^rformyd bi blyndnesse & ypocrisie & goddis comauwdement & more profit of cristene soules is putte bihynde. But it seme]; ];ei forsaken hunger & ];urst^ & penaunce & tr(?ueile to be lordis & riche & lyue in bodyli ayse on alle sidis; & ]7us pe fend bi bis worldly clerkis disceyuej; men by colour 1 his X. 2 byndynge X. ^ jirest X. Chap. XVII.] OF CLERKS POSSESSIONERS. 127 of holynesse, & brynge]? hem to worldly lyuynge wha;^ne }7ei wenen to come out fer-of, & ]7us caste]? he/w bi here owene turn. Capitulum 16“’ ^it religious possessioners ben grouwdid & holden for]? bi J^^emers^^and^^' blasphemye & heresie; for ]7ei ben grouwdid on ]7is, ]7at statutis maad of a synful fool ben bet^re in here dom pan ]?e lawis pat cnst ordeynede for pr^stis & clerkis, for ellis ]?ei wittyngly forsoken^ be betre & token ^ be worse & for they maintain * ■» the worse against helden ^ it forth, & weren out of charite. And uf bei meyn- better, and ' j are out of chanty, tenen an errowr ajenst charite ]?ei ben heretikis; & pf ]?ei and so heretics, seyn pat here reulis ben betre pan cristis reulis jouen to prestis & clerkis, ]?ei blasphemen ajenst god, & so at pe tJeir^ruie^Sve begynnynge ]?ei ben blasphemys on alle sides or at pe leste JiaspSme!^^ knowen not cristene bileue; & in holdynge for]? comynly ]?ei ben blasphemys, for ]?ei letten a prest to lyue & teche as crist comauwdid in pe gospel, & pei letten a cristene teaching. man to serue his god in ]?e beste manure. For pf a pr^st of her feyned ordre wole lyue poreli & iustly & goo freli aboute & teche frely goddis lawes, ]?ei holden him apostata & prisonen hym, & holden hym cursed for ]?is pr^stis lif poorly Tnd comau?^did, ensauwplid of cnst & his apostlis; & so pf a pS?Mm ^ cristene man wole forsake a wickid worldly coue?^t ful of ^ Christian pride, ypocrisie, coueitise & symonye, after snybbynge as crist teche]? in pe gospel, ]?ei pursuen him^ as apostata & cursed man, for he do]? as crist & his apostelis techen; & ]?is is cursed blasphemye of god. & ne were ]?is prison & sclau?^drynge fewe goode men or none schulden dwelle amonge otherwise few ° good men would suche couentis for drede of consentynge to ® here synnes. remain there. Qwpitulum 17 '"’ ^'Also ]?es possessioners wasten bi ypocrisie nedeles many «[p. ii5 ms.] pore mennys goodis, for seculer possessioneris han many precious clo]?is & costy & riche pelurisj & alle ]?is is wast Their rich cloth¬ ing 1 forsaken X. 2 taken X. 3 holden X, ^ hem X, & consenynte of X. 128 OF CLEEKS POSSESSIONEES. [Chap. XVII. bought out of poor men’s goods. Their clothes are so loose that four or five men might he clad from one monk’s hood, and the great frock catches the wind and stops their work. They get hold of many books in various ways, and let them rot in their libraries, neither using nor letting others use them. Friars the chief offenders. Defensio Cura- torum. Brown’s Fasciculus,ii.474. of pore mennys goodis, si]? bi here owen lawe what euere clerkis han is pore mennys, & j^ei schulde teche to cristene men bojie in word ^ & ensauwple of here owene dedis jie pou^rt & symplenesse of crist & his apostlis. Also religious possessioneris wasten pore menn^^s goodis \n wide clojiis & precious, ]7at foure or fyue nedy men myjtten welle be clojied wij? 0 cope hood of a monke, & jiat large cloji serue]? to gidre wynd & lette hiw to go & do his dedis; & pt Jiei ben brou^t in-to chirche to reise vp cristis pouert & his apostlis & lyuen \n mornynge and penaunce and to be deed to \q world but by ypocrisie al jiis is turned vpsodoun, what in wast meyne and proude and hi^e houses and glotonie and ydulnesse. And so in ensaumple and dede j^ey techen heresie and blynden^ fe people in feith and lyf of crist and his apostles to ])e contrarie as cursed disciples of antecrist. CsL^itulum 18 . ^yt jies possessioners ben j^eues and so striers of clergye and of good lif in the people, for ]7ei han manie bokes, and namely of holy writt, Summe by bygging and some by pfte and testamer-tis and some bi ® o]>ere disceitis and sutiltees, and hyden hem from seculer clerkis & suffren }>es noble bokes wexe roten in here libraries, & nei]>er wolen sillen® hem ne lenen hem to oj^^re clerkis ]iat wolden profiten bi studiynge il^^ hem & techen cristene peple jie weie to heuene. & in ]7is defaute ben religious mendynauntis as principal j^euys & forgoeris of an^Arist, 'pat seculeris & curatis may almost gete no bok of value, and herby, as seynt Kichard prim at of irland witnesse]?, J^ei casten to distroie clergie’ of seculeris and tfewe techynge of ^e peple. lord si]? ]?es bokis ben more nedeful to mannys good lif pan gold or siluer, & he® is out of charite pat see]? his broker haue nede of worldly sustenau77ce & help!]? him not wha77ne he may esely; hou moche more ben fes religious out of charite, pat helpen not 1 world X. 2 omitted X. ^ -^yorldly AA. ^ bynden X. ® omitted X. ® omitted X. ^ clergise AA. ® omitted X. Chap. XX.] OF CLERKS POSSESSIONERS. 129 seculer clerkis & curatis of }>es bokis neij^er be jifte ne leuyng ne sillyng for no ^ money. Qsipitulum IQ”"- Clerkis possessioners ben foule out of charite & blynden foule be peple; for bou? bei ban many grete houses, costlewe They have great . . costly houses, & wasty, & alle \at f ei ban ouer here strecte ^ liflode is pore mennys, as here owen seyntis & lawis seyn, ^it pore men may and show no hos- ^ ^ ^ ^ J pitality to poor not be herbwerid amonojis hem in here grete castelis or men, but only to ^ lords and ladies. paleis, but lordis, & ladies namely, schullen soiouren ^ amongis hem many jeris. lord, hou schulde J^es traitours ben excused at domesday, si]? crist seij? ]?o me?^ ]?at not herberwid suche pore herberweles schulle?^ be dampnyd. where ypocrisie & worldli pride & ^ coueitise & lecherie schullen make him *[p- ms.] exempt fro dedis of mercy & comauwdement of god; for a bayli, stiward & riche men of lawe schullen haue festis & ^ or stew- robis & mynystralis, riche clobis & huge uftis, but pore men ■ J J ’ i r> I •> r ing ^nd presents, schullen stonde with oute & goo dailes but jif fei geten knockis & reprouynge & wrong extorsions & euyl paynge of ^^i®go°‘daiies^ here hire; & ]it ]?es mendynau?^tis passen alle o]?ere posses- sioners in ]7is ypocrisie & defaute of pite for to gete worldly Friars the worst ]?ank & grete wynnynge. Capitulum 20”** 1 pes possessioners ben foule ypocritis vnder name of religion & cursed of crist for here disceitis hi whiche ^ei disceyuen cristene peple ; for wha?^ne seynt iame techij? \at ]?is is dene religion James i. 27. anemtis god, to visite fadirles children & moderles & wedewis in here tribulacion, & to kepe hym^ self vnblekkidor defoulid fro bis world; bd visiten riche men, & namely wydewis, for instead of visiting ^ ^ . . widows in tribu- to haue here goodis to caymes castel, & sikeren hem of so lation, they visit rich ones to get many massis & preieris durynge ]7e world; & pt ]?ei witte not their goods, where here preiere twrne to here owene^ da»^pnacion, & be tmder pretence of ^ ^ JT 7 prayers for them. Cursed of god, & stire god of holynesse & treufe to yengauwce ^ omitted X. ^ streyte AA. ^ soiornen AA. ^ hem AA. ® men X. 9 130 OF CLERKS POSSESSIONERS. [Chap. XX. for here owene wickid lif & ypocrisie. 'perioxQ crist cwrse]? Matt. xxm. 14. gcribis & pharisees, ypocritis, fat eten^ widewis houses hi suche longe preieris. & fei visiten not fadirles children & They do not give moderles and widewis to releue hem hi almes ^euynge, hut alms to widows ^ e ^ and orphans, enqueren siche children & widewis ^if fei may disceyue hem the\r purchasynge of here rentis & o^erQ goodis hi flaterynge Friars the worst, wordis & sikemesse of gostly helpe; & in f is ypocrisie fes mendynauwtis heren fe baner for svtilte & feyned pou(?rt. O^Lpitulum 21 ”** They mislead lords hy making them persecute God’s servants. ^it fes possessioners blynden lordis & myjtty men to twrmewten goddis s^ruauwtis, bi prisonynge & of ere bodily peyne, whawne f ei forsaken proude & coueitouse men endurid in here synnes & seruen god in f e beste manere after here power & ku?^nynge bi fredom of fe gospel; & fus fei disceyu'en lordis in feif, hope & charite, & maken lordis fe deuylis ^ twrmentowrs wawne f ei hopen to plese god in meyn- tenynge of holy religion. They say that secular lords may not take goods from them for their faults. Then if they conspire against the king, he may not even fine them a far¬ thing. *[p. 117 MS.] Capitulum 22”** Also fes possessioners, wif helpe of false freris, sotil ypocritis, & cursed h^retikis, dampnen holy writt, fe kyngis regalie & wise men of oure lond, for to meyntene here false geten possessions & worldly lif; for fei crien fat it is heresie or errour a^enst goddis lawe fat seculer lordis may take tewp(9ral goodis fro clerkis trespasynge bi longe custome; & certis pf seculer lordis may not take temporal goodis fro clerkis, fawne fouj clerkis trespassen neu^re so moche, ^e in traiterie, conspirynge fe kyngis def & quenys & alle fe lordis & ladies & comunes of oure lond, fe kyng may not ponysche hem bi o ferfing worf, & fawne is goddis lawe fals fat ^euef power to kyngis & seculer ^'lordes to ponysche gen^raly, outakif no ma^^; & many mo orible conclusions suen of f is dampnynge, as men han writen in many placis. ^ heten X. 2 deuel X. Chap. XXIV.] OF CLERKS POSSESSIONERS. 131 commands above God’s. Capitulum 23”*’ Possessioners also constreynen pr^stis to lene stiidiynffe of They force priests f to leave study of holy writt & deuocion & pr^chynge, & neden hem hi virtue iioiy things, of obedience & peyne of prisonynge, & dawpnacion as J^ei feynen, to bisien hem nedles nyjt & day wif worldly occu- tJemseWes with pacion, ajenst cristis reule & here owene profession, for ellis affairs, fei seyn here couent schulde porische & here religion goo doun; & ]7us bi obedience maad to synfnl man, & in cas to fendis, fei fordon obedience to god lord of al J;ingis. & pf a synfnl ydiot bidde hem do j^e lesse goode, & god biddej? hem do j^e more goode, j^ei schullen lene j^e more good & sterynge of crist & ]>e holy gost for fis feyned obedience to a synfnl caitif; & fws wha^ne fei^ bynden hem to forsake fe world & be dede per-to, fei ben qnekenyd bi an^^'cristis obedience & maade more worldly j^an ony ojj^re men. G^pitulum 24”*- Also ]?es possessioners ben nQuere fnl of worldly goodis & secnler lordischipis, bnt enere pnrchasen, be it rijt be it wrong, bi gold, be ypocrisie ^of preiere ^ & bi pt^rdons; for pe coneitonse man schal not be fnlfillid wij? money, as god sei]?; & so ]?ei broken pQ renle of crist tan^t & comauwdid bi seiwt ponl to alle pr^stis: we hawynge liflode & conerynge be we apeied wi]? fes finges; & fns is ieromyes prophecie fnlfillid pat fro pQ leste to pe moste j^ei stndien to coneitise. & si]? pel may not gonerne wel pe peple as lordis schnlden, ]?ei wolle not cesse til alle be conqnerid in-to here dede hondis to distroie lordis & comnnes & holy lif of pr(?stis; & certis oper ]’ei ben of more my^t & witt to do bo]?e temporal office & spmffial to-gidre ]?an weren crist & his apostlis, or elles ]?ei ben foolis disceyned bi pride & coneitise of ]?is world; for crist & his apostlis conden not or my^t not or wolde not do ^ ]7es offices to-gidre, bnt weren fnlly occnpyed wi]? spmffial office; & ]7ns ]7es possessioners sclanwdren cristis lif & ben ont of fei]?, hope & charite, & harde rotid \n heresie. 1 Jiis AA. 2_2 omitted X. ^ ^ X. corrected by a later hand. They are always getting goods and lordships. Ecclus. xiv. 9. I. Tim. vi, 8. Jer. vi. 13. Trying to have all things in their dead hands, they must be more able than Christ and his apostles, who found spiritual office full occupation; thus they are rooted in heresy. 132 OF CLERKS POSSESSIONERS. [Chap. XXV. Cdipitulum 25 ”*' of^Se wS^are possessioncrs fat byndew bem to p^rfit conseilis of crist Srt ^ forsake fe world ben moste bisy to stryue and plede for worldly possessions bi londis lawe, & curse also for dymes, besides that, they je, for foure ^ penywor]? good curse many ^ousand soules to goods worth a belle, lord! bou ben j^ei in cbarite, for so litel good damp- nynge so many soulis, as mocbe as in bem is; si]? Jei scbulden They should he lese alle worldly goodis, te and bere owene lif, for to saue o willing to give up j o i t 7 all their goods to soule bi be lawe of cbarite. cartes bes ben religious of an^«- cristis & satbanas Jat maken so grete stryues & discencions, & to brynge men out of cbarite for to geten to bem a litel St. Bernard. drit of temporal goodis. litil setten ]7ei bi seynt bernardis word, ]?at wbat eui^re ]70u baldest to ]?e of ty]?es & offryngis *[p. 118 MS.] ouer symple liflode *'& streit closing, it is not ]?in; it is ^efte, In many cases it raueyne & sacrelegie. in many casis ^ sugetis may lefidy wib- is lawful to refuse . . t 1 , , . . tithes ; bolde tijis by goddis lawe & mannys also; pan it is satbanas werk & an^tcnstis to curse a man for he wole not paie bis ti]?es to a cursed man, ajenst goddis lawe & mannys & ajenst Yet even in such conscience rvitfully grouwdid, & \>eriom bereue him his hurt Ms body ami pcync bis body, & dampne bis soule. Sij? crist & his damn his soul, apostlis curscdcn neu( 9 re ne tau^ten to curse for ti]?es, but \q contr^rie, as ]?e gospel tecbej?; & si]? ]?es te]?es ben geten to hem bi fals suggestion & meny tymes by symonye, & ^it ben superfine to hem, alle ]?es ti]?es ben pore menus liflode, & ]?ei These tithes ben manquelleris in defraudynge it & manyfold cursed & should be poor i • i j i men’s Uvelihood. grouwdid in gret bcresie. Qdipitulum 26 ***- Also ]?es possessioners ben counseillours to many fousand They incite to mcnnws de]? for to meyntene here possessions & worldly lif; W3.r for ]?ei cowseilen lordis to werre vpon cristene men for to kepe here lordischipis & worldly lif in reste; & si]? fi^ttere & and so are mur- conseilcrc \er-to bcn mansleeris bi goddis lawe & mawnys, alle ]?es possessioners ben manquelleris & irreguler, & as ^ omitted X. ^ c^as X. ® stonde X. Chap. XXIX.] OF CLERKS POSSESSIONERS. 133 ysaye sei]?, for here hondis ben ful of blode god scbal not Isaiah i. is. here bem in preieris; but as god sei]? be ]7e propbete malechie MaiacWii. 2. god scbal curse to here blysyngis; & whawne siche men gon wi]7 ora pro nobis in procession ^ j^ei blasphemen god & stiren him to vengau^ce, as austyn & gregori tecben pleynly, Q^pitulum 27”*' pes possessioners ben specyaly cristis enemys & an^^cristis, They despise the for fei dispisen & sclanwdren & pursuen meke men & pore, & enhannsen & preisen & fauoren proude men ^ & disolute; for pf ]>eT be ony among hem ]>at drawe bem^ to pouert & deuocion & reproue here pride & ypocrisie, be scbal be clepid ypocnte, distroier of holy chircbe, & sumtyme prisoned, pat it were betre to him dwellen among bej^ene ]7an in suche congr^gacions; & he ]7djt is glorious to j^e world & sotil to gete worldly muk or drit of worldly frewdiscbipe, ]70uj be leue his deuocion & goddis s^ruyce, be is a noble man & wole meyntene holy chircbe; & ]?us fei ben cursed of god, for Jei seyn pat good is euyl & euyl good. Capitulum 28"”- ^it ]7es possessioners disceyuen men by ypocrisie & wastes mocbe good in veyn; for bei feynen hem to rise at mydnytt, They pretend to _ . . j j i } midnight, & spe^den li^t & oj^^re costis maken, & bi day slepen mocbe so they waste more per-fore, pat alle Mnffis aocountid bei ban mocbe more more sleep by day ^ ^ than they lose by tyme to slepe pan ony oj^i^re common men. & jjus j^ei faren night, as ]7eues, slepynge on pe day & wagynge in pe^ ny^t to robbe They are ute men of here catel by ypocrisie of ]7is wakynge & preiynge, & berbi pel turnen pe nyjt in-to day & day in-to ny^t & makew mocbe wast. Capzlulum 29”** Also bes possessioners makew goddis bouses a deen of J ^ o house a den of feues; "^'for fey maken here chircbes placis of marcbauwdise for wynnynge and bryngenge in pnge children in-to here using it to in¬ veigle young ^ profession X. ^ omitted X. ^ omitted AA. ^ omitted AA, 134 OF CLERKS POSSESSIONERS. [Chap. XXIX. children into religion, bi ^iftis & certeyn of welfare & else of bodi, & their order. ° ^ ^ norischew bem in glotonye & coneitise; & geten priuylegies of kyngis to meyntene eche ^ef in here place wi]^-outen restitucion, & stryuen & pleden to meyntenen j^is wrong priuylegie more Jan Je best reule of here ordren or ony poynt of charite. Qdipitulum 30 ”^‘ Their deceits as to special prayers. Jit Jes possessioners disceyue^ lordis bi feynynge ^ of special preieris; for Jei maken lordis to bileue fat here special preiere, as famulorwm & benefactorwm, schal twrne to lordis aftir grau7^tynge & lymytynge of synful foolis, & more principaly to hem for here worldly goodis ^euynge fan to o^ere men }>at ben in more charite ; & ]7us j^e ri^tfnl delynge of god for le goode lif of men is forjeten, & delynge of t synful foolis j^at knowen not ^e ablenesse of men & ri^tful dom of god is holden for]?; & herby my^tty men ben broujt • Men are led to out of bileue to triste more in special prdynge & appliynge believe more in ^ _ i. ^ SS^in^aS synful men fan in fe ri^tful partynge of god & rijtwis- justice and in nesse of here owene lif, & bi trist of suche special preieris good life. ^ lordis vnddrstonden \at fei schulden be excused fouj fei don euyl in here owen lif. lorde! sif none of alle fes religious whot where his preiere turne to his owene dampnacion, hou doren f ei chaffaren fus wif worldly possessions & rentis for here preieris; sif fei owen to wyten fat here preieris ben They ought to cwrsed & abhomiwable to god, for fei broken cnstis hestis know that their ° ^ ■' hominabie toGod holdynge f US Boculor loi’dischipis, & lyuen in pride, siL coueitise, ypocrisie, glotonye & ydelnesse, fat drawen hem to synne of sodom & maken hem worschiperis^ of false goddis. SI”*' They persecute Clorkis possessioners pursuen crist to def & bitraien him O'ldi xs4^ for stynkynge drit; for fei sclau?«dren, cwrsen & parsuen fortheypersecute falslv to def trewo tocheris of cristis lif & goddis hestis fat true teachers, j i o j 1 fyninge X. 2 worchiperis X. Chap. XXXII ] OF CLERKS POSSESSIONERS. 135 wolden saue mewnys soiilis bi trewe & free pri^ohynge of gospel wil'-outen glosynge & beggywge; & j^ei suffren, helpen & meyntenen false precbouris, gloseris, to robbe Je peple and maintain bi fals beggywge, bi symonye & ypocrisie & blasphemye putt vpon crist; so \ai ^ possessioners may holden forj^e here seculer lordischipis & worldli lif a^enst goddis lawe, in dis- troiynge & blasphemynge of cristis lif and cristene feif, in distroiynge of seculer lordis & o]?^re prestis & curatis & of comunes also, as it is seid bifore; & as crist sei]? ]7is false sclaundrywge & pwrsuynge of cristis disciplis for J^is ende is pursuynge of crist & of ]>e holy trinyte. Cspitulum. 32 "”- ]it ]?es possessioners blasphemen ajenst |>e holy gost; for fei wolen not sutfre men to fulfille his wille ne his jiftis & saue me^^nws soulis bi trewe techynge of goddis hestis & poyntis of charite, ^’but constreynen men bi gret violence & torment to leue goddis stirynge’^ & goddis lawe & wille vndon. Por Jei feynen Jat men schulden not teche goddis lawe wi|>-outen here leue. And J^ei wolen jeue no leue whar-ne men wolen vtterly teche J^e pou^rt & mekenesse & bisy tr^ueile of crist & his apostlis & prechynge }>e gospel, & dawpnen here coueitise & pride & worldly lif & ydelnesse & ypocrisie; & ]7us as moche as is in hem ]?ei distroien ])e holy gost & ]?e holy trinyte; '& ^ specialy bi ^ ]7is ypocrisie ]7at no man schul preche wi]7-outen here leue. for si]? ]?ei ben ennemyes of crist & his lawe, as it is schewid bi here opyn euyl lif, & in caas deuelis of helle, fei casten fat no man schal teche trewely cristis lawe wif-outen leue of cristis trt^itour & of deuelis in helle; & so prestis ben con- streyned bi bodily peynes & def to leue goddis wille & precept for contrtirie comauwdement of goddis traitour, & in caas a deuyl in fiech, as ihu crist seif of iudas scariof. 1 X inserts ]?e. ^ surynge X. 3-3 special al AA. They blaspheme against the Holy Ghost by forbidding men to preach without their leave, *[p. 120 MS.] which they will not give to one who will preach truly Christ’s poverty. John vi. 70. 136 OF CLERKS POSSESSIONERS. [Chap. XXXIII. Q^pitulum. 33 "”' They blaspheme aeainst the Father, in that they pre¬ vent lords from maintaining God’s ordinance as to the clergy, pes proiide possessioners blasphemen ajenst }>e my^t of fadir; for bi here worldly power & sotilte & malice ]?ei letten lordis power, Jjat Jei may not meyntene goddis ordy- nan;^^ce in j^e clergie & saue here owene soulis & gouerne wel here ^ tenau^tis & comunes; & bi j^e same cautel ]7ei letten pr(9stis to teche treuely & freely goddis lawe & his ordynauwce bi power gr^zwntid of god, last here pride & worldly worschipe be broujt doun, & mekenesse & holynesse ensau?wplid of crist and his apostlis knowen & kept, & ypocnsie & o]>erQ synnes aspied ‘ & distroied; & so as and so ma^ify an^Mirist lei magnyfven hem self & here power more ban them selves above j o j j j. j god & his power. Capitulum 34'"' ^it ]7es possessioners twrnen abstinence & penau^ce in-to glotonye, & tr«ueile in-to ydelnesse, & pou^rt in-to coueitise; They profess fop hei ben grou7^did in abstynence after crist & his apostlis, abstinence, i o j r > J>u^yurn to glut- & namely ^es newe religious, & Jei twrnen hem in-to glotonye & delicat liflode more comynly j^an o\ero men; & j^ei ben poverty, grou?^did on poU(9rt aftir crist & his apostlis, but j^ei ben Svetousness*; twmed iw-to Worldly coueitise bi ^ many sotiltes & ypocrisie; labour, & jei ben grou?«did on labor of here hondis bi here owene but turn to sale reule, & nt bei twrnen bat labor in-to preieris bi moub ^ & of prayers and ' ' ^ * idleness. ben idel & veyn; & |>us bi colour of holynesse j^ei stijen iw-to synnes on eche side. C^ipitulum 35 m. Proude, possessioners ben perilous ]7eues & cursed heretikis; They say that he for bei affermeu who eu^r takib ony tempigral goodis fro holy who takes tern- , , ° . porai goods from chirche, bat is b® comynte^ of clerkis aftir here dom, he is a the Church is a ^ J s J , . i they^Lbthe ^ cursed in dede; b^nne si]? taken awey pe noble ^piS^i goods good of wilful pouert & symplenesse & mekenesse, in t omitted AA. ^ ^spie X. ^ ^ monye X. ® comutiete X. ® jeef X. Chap. XXXVII.] OF CLERKS POSSESSIONERS. 137 whiche V(?rtues crist grouwdid holy chirche, hen stronge Jeues & an^^cnstis disciplis. & si]? J’ei meyntenen so harde and are strong ttiicvcs ]?is wickid ]?eefte, & robben holy chirche fro J’is noble tresor of pou^rt & mekenesse, and defonlen it wij’ drit of worldly lordischipe ajenst ]?e "^wille of ihu crist here spouse, J>ei hen «[p. 121MS,] cursed heretikis & here meyntenours also, & ]?us fei ben an^^^'cristis peruertynge cristendom. O&pitulum SB”’ ?lt ]?es possessioners bryngen lordis out of bileue, & make?^ hem hi blynde swerynge meyntene ]?e coueitise & worldly lif of an^^'cnstis clerkis, whawne hi virtue of here o]? ]?ei schulden distroie ]?e false coueitise & pride of worldly clerkis: for ]>es lordis sweren to meyntenen ]>e priuylegyes & fre- domos & ri^ttis of holy chirche; & hi ]?is o\ ]?ei moten nedis meyntenen ])e perfit fredom of holy lif, of mekenesse & pouert & o]?ere goode virtues ]?at crist ordeyned to ]?e chirche; but an^^'cristis clerkis chalengen^ bi ]7is o]> ]?at lordis owen to meyntene here false lordischipis, pride & coueitise, & wrong customes of pr^scripcion ajenst goddis lawe^ & good con¬ science ; for ^if ]?es an^/cristis clerkis han holden wrongfully a cristene mannys good lond o^^r rentis^ or o\er goodis bi ]?ritti ^eer or fourty w«tA-outen ony axynge, ]?ei seyn ]?is synful possession so longe cowtynued maki]> hem worldly lordis of ]?is good; & ]?us ]?ei'maken lordis to meyntene fraudis & falsnesse ajenst goddis hestis, whame lordis wenen to meyntene rijtful lawes for worschipe of god; but c^rtis here is moche ]?efte, moche treson & moche harm of soulis on eche side meyntened bi ]?is blynde swerynge. They deceive lords as to the meaning of oaths. Lords swear to maintain the rights of the Church. Antichrist’s clergy say this means their false possessions and wrong cus¬ toms, as when they claim land by prescription, though wrong¬ fully obtained. Q>2jpitulum ST”"’ Also ]?es possessioners dampne?^ trewe men techynge frely They condemn. tru.0 prG3cliGi*s of & trewely ]?e gospel & goddis hestis for heretikis, for to the gospel as ll 61 * 6 ticS coloure here owen worldly® lif, but J>ei hem self ben foule ^ X. 2 ckalagen X. 3 omitted X. ^ trentis A A. ■ 5 omitted X. 138 OF CLERKS POSSESSIONERS. [Chap. XXXVII. while they are heretikis for here cursed pride, coueitise & enuye hat ]7ei heretics, , • i • p dwellen iwne & meyntenen strongly; but of ])is verry heresie & most perilous wolen f ei not f enke ne speke, ne suffre opere hut will not hear trewe men to speke a^enst it for to saue here soulis & helpe to be reproved; _ op&re men out of synne. & ]^us ]7ei faren wij? cristene men & holy writt as diden scribis & phariseis wi]^ crist & his apostlis & his gospel, & whawne J^es pharisees, scribis & hije prestis weren ful of heresie & blasphemye fei putten alle fes synnes as Scribes and ou crist & his apostlis to blvude he comune peple, & so hes Pharisees im- ^ ^ ^ ^ ^ puted sin to possessiouers don now bi more ypocrisie & more sotilte & Christ and his ^ disciples. more cruelte. Q 2 ipitulum 3 8 ”*’ They slander fes proude possessioners disclauwdren trewe prechours of trii6 pr6scli6rs as cause of ])e gospel & cristis lif for makeris of discencion & debate strife, among neijeboris in ]>e lond; whawne ]7ei hem self wi]? here cursed lif & confederacie wij? tirauwtis for here gold ben hut they are the cause of disceucion & enemyte. for wi]? pore mennws liflode real causes of dis- .. , . oit i sension, pel uiren my^tty men to stryue & plede ajenst by spending the techynge, & helpe & releuynge & encressynge of seculer property of the poor in litigation lordis, & helpe & releuynge of pore comunes; & J7us as cursed pharisees & scribis & hije pr(?stis ]7ei putten here owen cursed synnes vpon trewe men to lette goddis lawe to *[p. 122MS.] be knowen, & hiden & colouren ^meyntenen here olde synnes and traitere bi strong pursuynge to de]? of alle trewe and by persecu- men as moche as hei may, & herbi hei ben manquelleris & tion of true men. j > j x pursueris of crist & endurid in^ old heresie. Capilulum 39 '”* Also']7es possessioners magwifye^ hem self more ]>an ihu crist, & seken more here owene name & honour I’an honour They expect to of god & helpe of cristene soulis; for hei axen & coueiten he regarded as P holy while they name of holyucsse & reu^rence wib bis proude worldly lif, lead a worldly X r . . life, & jiat schal no ma?^ reproue hem of here opyn ypocrisie, and will not be . • o -i • reproved. symonye & coueytise : & ihu crist my^tte not kepe hoiynesse f omitted AA. 2 X inserts “he.” Chap. XL.] OF CLERKS POSSESSIONERS. 139 •wij? suche worldly lif & axe such worldly reuerence as J^es possessioners don. And ihu crist was redy to be reproued Christ was willing ^ to be reproved. of his enemyes pf }>ei myjtten fynde ony defaute in him. hut jit ^ fes possessioners hen ful of synne, & J^ouj fei hen most houwden to pacience, mekenesse & charite jit ]7ei hen wode wha?^ne men wolen amende here cursed lif hi techynge of gospel; & jif men dispisen hem or don not worldly reuerence to hem |»ei ben wode wro]? & wolen he vengid vp al here myjt; but ]70uj men dispisen god in here pr(?sence hi cursed swerynge or . oj^^re synnes ]?ei chargen not, & jit ]70uj here owene seruauwtis do so, ]7at is worse to h.em, J^ei chargen it ^ not. hut as j^e iewis diden crist to de]? for drede of lesyng of here lordischipe & worldly name & honour, so j^es possessioners don here power to do alle trewe men to de]? }>at techen cristis gospel & mekenesse & poU(?rt ajenst here false newe lawis & pride & coueitise, & hou J^ei enuehymyn cristendom hi word & dede. They are angry if respect is not paid to them, hut they do not mind men, even their servants, swearing in their presence. The Jews put Christ to death from fear of losing honour and lord- ship, so these posses¬ sioners would do with true men now. Q^pitulum 40 "'- ^it jjes ypocritis possessioners hen traitouris to god, to lordis, & to comunes also; for j^ei han almost j^e tresor of ]7e lond & worldly lordischipe, ajenst goddis lawe; & whawne ]>Q kyng ha]? nede of a taxe, ]7ei wolen not paie for pore men, not wi]?stondynge ]?at ]?ei ben procuratouris of pore men, & al j^at ]?ei han ^ ouer here owen symple liflode is pore mennw5 good, as goddis lawe & mannws techen opynly, hut for to plede & meyntene wrongis & putten men out of here lond & meyntenen false prauelegies ajenst charite & good conscience ]?ei han fousand markis & poundis; & here ]7ei chalengen aboue cnst & alle his apostlis ]>at ]?ouj ]?ei han almost alle^ lordischipis amorteised to hem, jit ]7ei wolen not paien tribute ne taxe ® to ]?e kyng for meyntenaunce of ]?e rewme & sauynge of pore mennns lif; & jit crist paide for him & his disciplis tribute to fe emp^roure, fouj he hadde 1 omitted AA. 2 omitted X. ^ omitted X. ^ alle is added in X. by a later hand. ^ axe A A. They get all the treasure of the land into their hands, and will not pay taxes; but in lawsuits they will spend a thousand pounds. They will not pay tribute; yet Christ paid tribute to the Emperor. 140 or CLERKS POSSESSIONERS. [Chap. XL, They challenge this exemption by Antichrist’s power. ='[p. 123 MS.] non such temp^raltees. & J^is exerapcion j^ei chalengen hi anficnstis power & not hi god almyjtty, for he constreyne]? clerkis to be suget to seculer lordis & to lyue a iust lif & symple & pore wij^-outen worldly lordschipe opyn beggynge \n virtuous mene. god almy^tty stirej? prestis, lordis & comunes to knowe ypocrisie, heresie & treson of an^/cnstis worldly clerkis, & knowen & meyntenen j^e rijtful ordynauwce of god & }?e p^rfit fredom of Je gospel. Amen. 1 omitted AA. 141 VIL ROW THE OFFICE OF CHEATES IS OEDAIHED OF GOD. I HAYE already said (in the Preface to No. IV.) that I think this tract to he by another hand than Wyclif’s, but the tone of thought is very like his. The date of it is evidently after 1383, as Bishop Spenser’s crusade in Flanders is mentioned as a thing of the past (Chapter xvi.). When we read the complaint (Chap, xxn.) of the clergy who leave their parishes and go to school (that is, of course, to the University), in order to lead a loose life there, we are not suppose that the writer had any dislike to the Universities. Oxford was a chief centre of Wyclifite influence, and Wyclif himself, in 1368, received from his bishop two years’ leave of absence from his living (Fillingham) to study at Oxford, where, our tract tells us, “good priests traveilen faste to lerne goddis lawe.” Its author had rubbed shoulders with the men who went to study “ Civil and Canon,” and did little good thereat, or at most learned to “crack a little Latin in Consistories.” The scholar is as indignant against fast men who degrade the seat of learning, as the reformer against priests who neglect their parishes. We may suppose the writer to be one of Wyclif’s Oxford friends—perhaps Herford or Purvey. Copied from the Corpus MS. X. and collated with the Dublin MS. AA. Stjmmaey. Chap. I. Curates care too much for worldly goods. II. Men run about after benefices and buy them. The money thus spent would be better employed in re’ducing taxation. III. Wayward curates are Satans transformed into angels of light—angels not of God but of the devil. IV. Curates study law books instead of the Bible. V. They go to law for trifles of tithe, bringing heavy charges on their subjects, or cursing and imprisoning them. YI. They set their parishioners an example of worldliness. 142 Chap. VII. VIII. IX. X. XI. XII. XIII. XIV. XV. XVI. XVII. XVIII. XIX. XX. XXI. XXII. XXIII. XXIV. XXV. XXVI. XXVII. XXVIII. XXIX. XXX. XXXI. XXXII. XXXIII. They teach men to war; they despise the poor and flatter the rich. They will not teach Holy "Writ nor let others teach it. They waste the money of the poor in pomp and luxury. They serve lords in worldly business and neglect God’s work. They welcome cheating pardoners, hut hinder true preachers. They neglect God’s command to preach. They excommunicate for not paying tithes, hut not for sin. They waste the money of the poor in hawking and hunting. They haunt taverns, play games of chance, and get drunk. Eefuse the sacrament to those who do not pay tithes, or will not con¬ tribute to wars such as Spenser’s crusade. They take benefices without knowing the gospel, and teach the people evil. They relate chronicles and stories of false miracles to mislead the people. They go shares with pardoners, who deceive the people. They hate good priests and love bad ones. "Wicked curates take refuge in lords’ courts, and use the protection of, lords to avoid discipline. They go under pretence of study to the Universities, and lead a riotous life there. The more learned of them use the Civil and Canon Law to annoy the poor, and neither have nor care for knowledge of the Bible. They let worldly clerks condemn God’s law, and stop true preachers; while they preach the traditions of Antichrist. They study Civil and Canon Law and neglect God’s law. They forbid the people to judge their words or deeds. They forbid laymen to read the Gospel in their mother-tongue. They deceive men as to absolution, leading them to trust in shrift and gifts rather than in contrition and amendment. They rob people by their pitiless excommunications. They take tithes according to neither Testament, but according to sinful laws. They get benefices by simony, and neglect them afterwards. Under pretence of liberties of the Church they make the people main¬ tain bad priests in their evil ways. They say that if these bad ways are maintained, priests’ prayers will bring reward, but any attempt to reform priests is cursed. Final apostrophe to curates. Chap. I.] THE OFFICE OF CURATES. 143 Hou ])e office of curatis is ordeyned of god. In dei nomiwe. Amen. [Capitulum L] Tor \q office of curatis is ordeyned of god & fewe don it wele & many ful euyle, I^rfore telle we suwme defautis^ to Faults of curates, amende hem wi]? goddis helpe. Pirst Jei ben more bisi aboute worldly goodis fan virtues & goode kepywge of More busy about mennw5 soulis: for he \)at can best geten richesses of bis than about men’s world to-gidre & holde grete houshold & worldly aray, he is holden a wor]?! man of holy chirche, ]70uj he conne not be leste’* poynt of be gospel; & such on is preised & born Hethatisricbis praised by the vp of ]?e bischop & here officeris at ^e fulle; but j^at curat bishop, jeueJ? hiw to studie holy writt & teche his ^ paryschenys to saue here soulis, & lyuej? in mekenesse, penauwce & bisi trdjueile a boute gostly bingis, & reckib not of worldly ^ “eek ° J ’ J priest IS despised worschipe & richesse, is holden a fool & distroiere of holy persecuted. chirche, & is^ dispised & pursued of hije pr^stis & prdatis & here officeris, & hatid of o^erQ curatis in centre; & ^is makij? many curatis to be necgligent in here gostly cure & ^eue hem to occupacion & bisynesse of worldly goodis. }7es necgligent curatis J^enken ful® litel hou dere crist bou^te mannys soule wi]? his precious blood & de]?, & hou harde rekenynge schal he make at domes day for J^es soulis. centis it semeb bat bei ben out of cristene mennys feib; for bei Negligent curates 1 1 \ . are out of the maken hem not redy to come pedir & answere wel hou \q\ faith, camen in-to here benefices & hou f ei lyueden & taujten & spendiden pore mennns goodis; for ^if Jei hadden bis feib or they would livG better# redy in here mynde fei wolden bigynne a betre lif & con- tynue fer-inne. 1 defaute AA. * beste X. ^ is X. * omitted X. ^ omitted AA, 144 THE OFFICE OF CURATES. [Chap. II. Q^pitulum. 2 ”*- They will run \)q secuwde defaute. pei rennen faste bi lond & watir in after fat bene- ^ ^ ^ * ^ces, grete pmlis of bodi & soule for to geten fatte benefices, but but will not go a mile to preach' the gospel. Col. iii. 5. j7ei wolen not goo comuwly a myle for to pr^cbe pe gospel, pou^ cristene men rennen to belle for defaute of knowynge & kepynge of goddis lawe. & c^rtis here pei schewen in dede pat pei ben foule blend ^ w^'t^ coueitise, & worschipen false ^ goddis, as seynt poul seip, sip pe[i] louen so moche worldly richesses & so moche traueilen perfore ny^t & day in poujt & dede, & so litel traueilen for goddis worschipe & sauynge of cr«stene soulis. but who may excuse pes coueitouse clerkis Guilty of simony, fro symonye & heresie in pis poynt? neij^er goddis lawe ne tbe^co^untry^to reson, ne good conscience. & hou myche gold gop purchasynge of benefices iw-to ^'aliens hondis, & hou moche is jouen priuely to men in pe lond, late pe kyng & his witti conseil enquere, & pei schal fynde many pousand pouwdis: & late alle pat helpe pe comunes in pis grete talliage, & late alle clerkis be warnyd & charged ^by pe should h^fOT^ ^ ^ lordes of pe rewme ^ p^^t pei don no more symonye bidden under for benefices, vp peyne of lesynge of here benefices & prison- severe penalties. ’fSTJ j n r ynge & exilynge; sip pis symonye makip hem chef heretikis as here owene lawe seip plenerly, & pat pei may not be sauyd but pf pei forsake pe benefice geten bi symonye, and alle here fautours & consentours to pis symonye rennen in pe same dampnacion as goddis lawe & mannws witnessen. Capitulum S”"- Wayward curates pe pridde defaute of weiward curatis pat pei ben auwgelis formed into of helle & bew sathanas transfigurid in-io an auwgel of li;t to® angels of light; • ‘ . lede men queyntely to helle; for in-stede of trewe techynge ' do not preach of cnstis gospel pei ben doumbe, or elles teller lesyngis of ‘ Christ’s gospel; ... ^ mewnys tradicions for pride & coueitise of worldly goodis; & ; for ensaumple of good lif pei sclauwdren here parischenys 1 ^ blent A A. ^ falser X. 3_3 omitted X. omitted A A. ® and A A. \ Cfap. IV.] 145 A THE OFFICE OF CURATES. many weies bi ensaumple of pride, enuye, coueitise & vnre- set bad examples; sonable vengau;^ce, so cruely cursynge for tifes & euyl curse for tithes, CTistomes ; & for ensaumple of holy deuocion & deuout preiere & werkis of mercj Jiei techen iw-dede ydelnesse, glotonye, dronkenesse & lecberie, & meyntenynge of j^es synnes & many moo. Tor si]? pr^stis hen clepid auwgelis in holy writt, & }»es Maiachiii. 7. curatis bryngen not message of god but of J^e fend, as here wickid lif scewi]?,^ j^ei ben not auwgelis of god but auwgelis of ]>e fend; & ]7e trewe clerk robert grosted writij? to J^e pope Grosted. lat curatis ben sathanas tr^tnsfigwrid in-to au77gel of li^t for ]?ei prechen ^ not cristis gospel bi word & good lif, ]70uj j^ei diden no more synne®; and* si|» seynt petir was clepid sathanas st. Peter called of crist, as j^e gospel telli];, for he was contrarie to goddis Matt.’xvi. 23. wille & sauourid not heuenly ]iingis, wel ben ]7es euele curatis clepid sathanas, si]? ]iei ben more contrarie to goddis wille & sauouren less gostly Jingis & sauynge of cristene soulis. Qdjpitulum 4'”- pe fourjie errowr; }at }>ei chargen more statutis of synful men moste resonable lawe of god almyjtty ; for j^ei God’s. dreden more |>e popis lawe & statutis maad of bischopis & ® of ojiere® officeris jian j^e noble lawe of the gospel, & herefore bei han many grete bokis & costy of mannws lawe & studien They have law ^ ..7 0 j ^ ^ ^ books and study hem faste. But fewe curatis hauibe bible & exposiciouns ® of them, but few •’ priests have the ]7e gospelis, ^ & litel studien on hem & lesse donne after hem. But wolde god jiat euery parische chirche in j^is® lond hadde a good bible & good expositouris on ]>e gospellis, & Ji^t \e pr^stis studiende® hem wel & tau^ten trewely j^e '^'gospel & *[p. 125MS.] goddis hestis to Je peple ; for \anae schulde good lif regne, & reste & pees & charite; & synne & falsnesse putt a bak. god brynge J^is ende to his peple. amen.*® t schewi]? AA. ^ techen AA. ^ omitted X. * in X. 5-® her AA. ® expositours X. ’^-7 omitted AA. ® A A. inserts werld. ® studien AA. omitted X. 10 ]46 THE OFFICE OF CURATES. [Chap. V. Lawsuits for tithes. Summon men and take their goods, or curse them, and then put them in prison. Contrary to Christ’s example. Luke ix. 55. 1 Peter iii. 9. Rom. xii. 21. Curates do r ot love their sub¬ jects’ souls when they will give them to the de'vil for fourpence. The people should insist as much on curates doing their work. Csipitulum. S”"- pe fyuejjG defaute; j^at )?ei hauwten^ strif & plee & ge;^dren enuye & hate among lewed men for tyj’es, whawne j^ei don not here office ajenward ; for now j^ei leuen prechywge of gospel & crien faste aftir tyj^es, & somonen men to chapitre & hi fors taken here goodis, & ellis cnrsen hem seuene fote abone ]7e erj^e & seuene foot wij^-iwne ]7e her]7e & seuene fote on eche side; & afterward drawen mew to prison, as ]?ei weren kyngis & emperowrs of mennws bodies & catel, & for^eten clenly j^e mekenesse & ]?e pacience of crist & his apostlis, hou j^ei curseden not for ty]7es whawne mew wolden neij»er ^eue hem mete ne drynk ne herbwre. But crist hlamyd his apostlis whawne ]?ei wolden axe suche vengauwce, as fe gospel of seynt luk teche]?, & seynt petir hidij? blisse oJ>^re men, ^e here enemis, & not haue wille to curse, & poul teche]? pat we schulden not do euele for euyl, But ouer come an euyl dede hi good doynge ajen. Lord, hou louen ]7es curatis here sugetis soulis pat wolen for foure pens bitake hem hodi & soule to pe fend, ^e, whawne j^ei may not paie for verray^ poU(9rt, & whawne ]7ei don not here gostly office; & j^anne pe curatis hen more cursed of god for wi]7drawynge of techynge iw word, in^ dede, iw good en- saumple j^awne j^e sugetis wi]?drawynge tijjes & otfryngis whawne j^ei don wel here gostly office. & wold god pat ^ pe peple wolde axe as faste of j^e curatis gostly office, pat j^ei ben more holden to paie, as pe curatis axen dymes & offryngis, & pe curat loue]? more his owene worldly good j^an his sugetis soule ® pat wole brynge his parischen out of cherite & pacience & coste ten mark or twenti for a cause of fre pens or foure. Qdipitulum 6 "”* Curates set an ex- pQ gixte defaute; pat tei techen here parischens hi here ample of world- ^ ^ * linep to their dedis and lif: bat is a hok to here sugetis, to loue & seke flock. ' 0 7 ^ AA inserts is. ^ omitted X. ^ & X. ^ omitted AA. s x inserts &. Chap. VII.] THE OFFICE OF CURATES. 147 worldly glorye & to reckon noujt ^ of heuenely Jingis; for Jei maken hew self bisy ni^t & day to geten worldely avau^^semewtis & here owene worschipe & dignyte in j^is world and’^ plede^ & st[r]yuen j^^rfore, & helden^ it grete ri^twissnesse to holder fort & meyntene a poynt of worldly They strive for ^ X J ^ worldly privi- priuylegie & dignyte; but aboute gostly dignite & hi^e degre of heuenly blisse j^ei wolen not st[r]yue a^enst gostly ennemys; for J>ei stryuew not who schal be most meke most wilful pore & most bisi in opyn pr^chyuge & pnuey “ost. couwseilynge hou men schal conquere heuene, as dide crist & his apostlis, but restew as mold-warpis in wrotynge of They are like • moles worldly worschipe & er]7ely goodis, as ]70u^ j^ere were no lif but only iw J^is wrecchid world; & j^us where ]7ei schuldew lede here parischenys to heuene bi trewe techynge & holy ensauwple & gret desir of heuenely byn^es, bei ledew hem to lead their parish- helle ward bi cwrsede ensaumple of pride, coueitise & euyl techynge ^Ho sette here lykynge endeles iw ioie & worschipe of *Cp- i 26 ms.] Jis wrecchid world. (^ixpitulum 7 ”** pe seuen] 7 e errowr; jiat J^ei techen synful men to bie helle ful dere & not to come to heuene \at is profred hem for litel cost; for bei techen cristen men to sufre moche cold, They teach Chris- tian men to war, hungwr & jurist & moche wakynge & dispisynge & betynge for to gete worldly honowr & a litel drit bi fals werrynge out of charite; & ^if ]7ei brywgen hem moche gold j^ei assoilen hem lijtly & maken hem siker bi here preieris & grauwten hem goddis blissynge, but )>ei techew not hou here parischenys instead of howto schulden dispose hem to resceyue ^iftis of j^e holy gost & kepe condicions of charite, doynge trew] 7 e & good cowscience to eche man boj^e pore & riche ; & jif ]?ei ben pore bi aduen- ture of world or wilfully bi drede of synne, fei dispisen Despise the poor, hem & settew hem at nou^t and seyn ]?ei ben cursed for J^ei han not moche muk; & ^if |>ei han mochel worldly catel flatter the ^ omitted X. 2 inX. 2 horden X. 148 THE OFFICE OF CURATES. [Chap. VII. geten wi|> false oj^is, false weijtis, & o]7(?re disceitis, j^ei preisen hem & b[l]isse^ hem & seyn god is wi]? hem ^ & blisse]? hem.^ Q/difitulum tSie^\ingdom of defaute ; ]7ei shitten Je kyngdom of heuene hi- ^eaven against men, & neij^dr gon in hem self ne suffren o]>ere men Matt, xxiii. 13. entren; for j^ei shitten holy writt, as j>e gospel & com- auwdemewtis & condic[i]ownes of charite J^at ben clepid Je kyngdom of heuene, hi here false newe lawis & euyl glosynge They will not & euyl techynge ; for neltdr hei wolen lerne hem self ne teach holy writ, j j c? / / nor let others techen holv writt, ne sutfre ob^re men to don it leste here owene synne & ypocrisie be knowen & here lustful lit wi]i- drawen. & ]7us Jiei closen cristis lif & his apostlis fro j^e comune peple hi keies of anif^cnstis iuridiccion & censures, & maken hem not so hardy to seye a treuj^e of holi writt a^enst here cursed lif, for schal he holden detraccion & Theymakethe enuve & a^enst charite: & herfoie hei make he peple to sue their statutes, here techynge & here statutis & customes & to leue goddis to hell. techynge, & herbi leden hem blyndly in-to belle ; & j^us closen ]7e kyngdom of heuene fro hem & leden hem to belle hi here blynde ypocrisie & coueityse, as crist seij hym self.^ Capitulum 9^* They waste poor pe neyfnlhe errowr; hat hei wastes pore mennws goode in men’s goods in _ pompandluxury, ryche pellure & costy clojiis & worldly aray, as festis of ryche men & glotonye & dronkenesse & lecherie sumtymes, for ]7ei passen grete men in here gaye pellure & precious clofis &'wast festis & tatrid squeyeres & o\erQ meyne, \at semen rajidre turmentowrs jian cnstene men ; & he \at wast^ most of pore mewnws liflode is holden most worjii without thinking & niost uoble man of holy chirche. litel h^nke hei hou of the labour by which they were sore pore mew t^diueilen & spenden here flesch blood earned. ^ ^ *[p. 127 MS.] aboute Je goddis Jiei wasten so nedeles; & hou seynt omitted AA. 2 omitted X. 3 waste]? AA. Chap. XI.] THE OFFICE OF CURATES. 149 bernard erie]? : what euere ])mg curatis holden of auterage Bernard. oner a sympule liflode & cloj^inge it nys not here but o]>erG memius, & it is J’efte & raueyne & sacrdegie; & hou euyl it is to suffre pore men perische for hmigme & ]7riste & cold, & here curatis han fatte hors with gaye sadlis & bridelis. hou Their fat h^opes ° •' and gay saddles. resonable is j^is poynt ]?at ]?g procuratour of pore men schal Poor inen^s pro^ haue so riche pelure & esy fare of body, bo]? of mete & drynk than^their prin- & reste, & pore men whos ]?es goddis \ien schulle?i haue so moche peyne & payn defaute. Q 2 ipitulum 10”^- pe tenhe defaute; hat hei hauraten lordis courtis & ben They hang about ^ lords’ courts and occupied in worldly office & don not here cure to here busy themselves with secular parischenys, & ^it ]?ei taken mo worldly goodis \ertoTe j^an office. crist & his apostlis. And c^rtis ]?is is gret trt^itere, for what man druste vndertake to kepe men biseged in a feble castel wi]? many stronge enemys, & ]?awne fle in-to an hogherdis office & lete enemys take ]?is castel & distroie it?^ were not ]?is opyn treson, and ^is kepere gilty of he castel lesynge This is treason . . to God. & alle men ]ier-inn.e ? So it is of ]?es curatis & cristene soulis of whiche j?ei taken cure, ]7at ben bisegid wi]?^ fendis, wha^^ne pei leuen hem vnkept & bisien hem in worldly office & lordis courtis. whi ben not ]?es lordis pat ]?us holden The lords who .... . , „ . - employ them are curatis in here courtis & worldly offices traitowrs to god traitors too. almy^tty, si]? ]?ei drawen ’awey his chef knyttis fro here gostly bataile whawne & where J’ei were?^ most nedful. for ]?is seruyce pat lordis han of curatis aboute?^ worldly office cristene soulis ben vntau^t, & woluys of belle stranglen hem & encombren hem in endles dispeir. Q^ipitulum 11”*- pe eleuenhe exiour ; ht^t hei chargen more wrongful Care more for y* j j o o men’s commands mauwdemewtis of synful men pan pe most rijtful comauwde- than for God’s. me?^tis of god ; for ^if pe pope or bischop sende a letter ^ omitted X. 2 bi AA. 150 THE OFFICE OF CURATES. [Chap. XI. They welcome a for to rescevuG a p^?rdoner to disceyue le peple bi cheating par- ini , i i jvnii. A doner with the grauwt 01 ^ many bousand ^eer to pt^rdon, he schai be sped pope’s letter, hut forbid a true algatis; but ]>er come ony trewe man to preche frely & j)r eaclier, trewely ]>e gospel, he schai be lettid for wrongful comauwde- ment of a synful man. & |»us j^ei dreden more synful men j^an god almy^tty, sij? ^ei putten goddis comauwdemewt & his ri^tful wille bihynde & putten a synful mann«^s wille & wrong comauwdement bifore. & jjus for here owene worldly profit thefrpeSfrom ^ bodely aysG fei stoppen here parischenys fro herynge of gQ(j(jig lawe, J’at is fode of soule, & leden hem blyndly to helle; & j^es ben euele fadris ]?at ]?us cruelly enfamynen here sugetis soulis & dryuew hem to dampnacion for loue of worldly muk or bodily ayse, or for drede of wrecchid an^«cristis j>at ben goddis trtjitours & his peplis. hearing law. They despise preaching, *[p. 128 MS.] tmVtions g^^spel, & ]7ei wolen lerne bisily mennus trat come]? of mennws lawe more almyjtty god & ]?e blisse of heuene; & C(5rtis herfore ]?ei ben traitours of god & cheuenteynes in ]?e fendis boost to lede mew in¬ to helle. Capitulum 12”^’ pe twelve errowr; \at fei dispisew J?e principal office comauwdid of "^'god to curatis, & bisen hem aboute nouelries maad of synful men; for comuwly ]?ei kuwnen not pr(9che Csipitulum 13 '”- n^ate^mo^^or ]?rittene errowr; ]?ei cursew here gostly children more money than for gf worldly catel .]?an for brekynge of goddis hestis. Go“?i™dS fouj a man breke opynly J?e hestis of god, lyuynge iw be summoned, ^ omitted X. 2 omitted X. 2 -^yorld X. :hap. XIV.] THE OFFICE OF CURATES. 151 pride, in false swerynge,^ in opyn brekynge of ]?e holy day, he schal not he sor^pned ne ponysched ne cursed bi hem. But lif a mm be bihynde of tiles & ol^re offrvngis & but if he is behind cust[u]mes maad of synful men, he schal be sompned, and^curs^'^”^^'^ ponyschid & cursed, ^e bou^ he may not lyue out of o^^re though be can- TT. not atford to pay. mennus dette & fynde his wit & his children bi goddis comauwdemewt; & j^us j^ei seken more J^ere^ owene worschipe & wynnynge \m ]>e worschipe of god & sauynge of cristene soulis; & lus lei worschipen false goddis for here false coueitise. wonder it is pat j^es curatis cursen so sore for here owene cause where j^ei schulden be pacient as crist was ® and hise apostlis ^; & so litel reckon of dispit don to god where lei schulden taken al resonable vengaui^^ce.^ Q 2 ipitulum 14'”- _pe fourtenle ; lei taken here worldly myrle, haukynge & They waste money in bawk- huntynge & ol^re vanytes doynge, & suiiren woluys of helle ing and bunting. stranglen mennws soulis bi many cursed synnes. lei schulden drawe men fro worldly vanytes & techen hew le pmlis of lis lif & to lenke on here del day, & be myrrowr to hew to morne for here synnes & opere mennws & for longe tariynge of heueneley blisse, & laste in holy preieris & trewe techynge of le gospel and aspiynge le fendis cautelis, & warne cristene men of hem. But now le more lat a curat’hal of pore mennys goodis, le more comur-ly he wastil in costy fedynge of houndis & haukis, & suffre pore men haue grete defaute of mete & drynk & cloil; but hou schullen lei answere to crist at le dredful day of dom, lat lus holder pore menn^^s Mode fro hem & wasten it in such worldly vanyte ? certis lei schullen be dawpnyd for mansleeris bole of body & They will be soule, & for sleeris of crist wil le wickid iewis pat nayleden murderers. hiw on le cros. ^ werynge X. ^ here AA. omitted X. ^ In AA this last clause runs “ and where J^at ))ei shulden take suche unresonable vengeaunce.” 152 THE OFFICE OF CURATES. [Chap. XV. Q^ipitulum 15 ”*’ They haunt taverns, ^[p. 129 MS.] play at tables, chess and hazard; get drunk. He that goes most to taverns is most praised for liberality. pe feftenjie; fat fei haiiwteii tauernes out of mesure & stiren lewid men to dronkenesse, ydelnesse & cwrsed swerynge and ^ chydynge & fijttynge; for fei wolen not traueilen faste in here gostly office aft<9r crist & his apostlis, ^ fat ful bisili haf tau^t hem^; ferfore fei fallen to nyse pleies, at tables, chees & hasard, & heten f e stretis, & sitten at f e tauerne til fei ban lost here witt, & fan chiden & stryuen & fijten suw- tyme, & sumtyme neif^r ban eije ne tonge ne bond ne foot to helpe hem self for dronkenesse, & be f is ensaumple fe lewed peple wenef fat dronkenesse ^ is no synne ; but he fat wastif most pore mewnys goodis at tauernes, makynge hym self & of^re mew drowken, is most preised of nobleie & curtesie & goodnesse & largenesse & worf inesse ^ of f e world.^ lord, bou wel ben fes dronken curatis disposid to serue god & mynystre sacramentis, & namely of confession in tyme of def, to here sugetis. C^ipitulum 16 ”*- Will not commn- pe sixtenf e; fei wolen not ^eue f e sacramentis of f e aut^r, nicate those who ■* j^j / j j i tithes cristis body, to here paryscbenys, but ^if fei paied here or have not con- tifes & offryngis, & but ^if fei ban paied money to a worldly crusade. prest to slee cristene men. & ^if men douten of fis, late hem Spencer’s crusade enouere fe sofe bou it was wbanne fe biscbop of norwich in Flanders. . ^ ^ ^ went iw-to flauwdris, & killed hem hi many f ousandis & made hem oure enemys. litel reckon fes curatis in what deuocion & charite here pariscbenys resceyuen cnstis body, wbanne fei openly taken hem vp fro goddis ^ bord, & stiren hem to vnpacience & enuye & bate for a litel muk fat fei cbalengen to hem self. omitted X. 2 added by a later hand in X. 3-3 These words, omitted in X, are added as a correction in AA. * omitted AA. Chap. XVIII.] THE OFFICE OF CURATES. 153 Capitulum IT"*' pe seuentenj^e; ben blynde lederis ledynge blynde ^ peple to synne bi here euyl ensanmple & fals disceit in techynge, & at be laste iw-to helle: for bei knwnen not They will take ° ’ -• / ^ ^ . benefices _ with- 0 poynt of ]7e gospel ne whiten what j^ei reden, pt \ei wolen take a fat benefice wi]? cure of mannws soule; & neij^^r kuwnen reule here owene sonle ne opere mennys, ne wolen spedly lerne ne sufifre ob^^e men to teche here parischenys and stop other -* _ ^ ... men from preach- trewly & frely j^e gospel & goddis hestis. And pt j^ei crien ing. fast bat b® peple schal doo aft^r hem, whewne bd knowe not be rijtte weie to heuene; & so bei leden symple peple in errowr & synne whawne ]>e peple weneb for^ to do wel, & make?^ ])e peple to demen good euyl & euyl good, & to wende be weie to helle whawne bei wenen to goo to heuene. Capitulum 18"^* pe eijtenb ; b®i prophetis, techiwge fals cronyclis & fablis to colour here worldly lif berby, & leuen ]>e trewe gospel of ihu crist; for bei lonen welle to telle hou bis seynt ^ or bis ® lynede in gay & costy clobis & worldly aray, ^ & pt is a grete seynt.^ But bei leuen to teche be grete penau;^ce & sorow b<^t bei diden aft^r ward, for which bei ® pleseden god & not for here worldly lif, & b^s bei make be peple to ® wene b^t worldly lif of pr<9stis & veyn cost of hem & waste of pore mennws goodis plesib god & is’’’ v trespasid not, was mowlid & fordon, & make b® peple bileue ^b^^ b^^ ^ goode cristene man kepy;^ge welle goddis hestis schal be da^wpnyd for a wrongful curs of a worldly pmt, pdit in caas is a daw^pnyd fend, & b^s bei bryngen be They tell chronicles and fables when they preach, libelling the saints. They relate false miracles. *[p. 130 MS.] They teach that a good man may be damned by ex- communication. ^ omitted X. ^ omitted X. X reads & fit it is a grete synne. 5 cut away from margin in X. ® omitted X. 3-3 omitted AA, ’ his X. 154 THE OFFICE OF CURATES. [Chap. XVIII. peple out of^ cristene fei]? bi here false cronyclis & ^here sotele* fablis. Eor crist seij? ]?at men scbullen be blissed of god vt^bawne men scbullen curse bem & pursue bem & seie alle euyl ajenst bem falsly for ])e loue of crist & bis trew]7e. And ]7e peple bileue]? ]?e contr^?rie of ]?is tecbynge of crist bi j^is fablis & seyntis dedis, or lesyngis putt on seyntis. Q2ipitulum 19 ”*‘ They go. shares ■with pardoners, ■who deceive the people ■with stolen bulls and false relics; hut they bring the la-w to bear against an honest priest. rhe pardoner ?ets[ f-money "out poor people, and sends it abroad. The people are made bold to re¬ main in sin. pe neyntenjie; fei assenten to pardoners disceyuynge fe peple in fei]? & cbarite & worldly goodis for to bane part of bere gederynge, & letten prestis to pr^cbe ]>e gospel for drede laste bere synne & ypocresie be knowen & stoppid ; for wbawne }>ere come]? a pardoner wi]? stollen bullis & false relekis, grauntynge mo jeris of pardo?^ ]?an comen bifore domes day for jeuynge of worldly catel to ricbe placis where is no nede, be scbal be sped & resceyued of curatis for to baue part of ]?at be geti]? ; but a pr^ste ]?at wole telle ]>e trew]?e to alle men wi]?-outew glosynge & frely wi]?-outen beggynge of ]?e pore peple, be scbal be lettid bi sotil cauyllacions of mannws lawe, for drede last be toucbe ]?e sore of bere conscience & cursed lif. & ]?i's pardoner scballe telle of more power ]?an eu^re crist grauntid to petir or poul or ony apostle, to drawe 'pe almes fro pore bedrede nei^eboris psit ben knowe?^ feble & pore, & to gete it to bem self & wasten it ^ful synfulli^ in ydelnesse & glotonye & lecberie, & senden gold out of oure lond to ricbe lordis & bousis where is no nede & make oure lond pore by many sotile ^ weies; & here bi ]?e peple is more bold to ®lien stille ® in her® synne, & wene]? not to baue as mycbe fank & reward of crist for to do here almes to pore feble men, as crist biddij? in pe gospel, as whawne ]?ei don bere almes to riche bousis aftir grau/^t of synful foolis; & this is opyn errowr ajenst cristene fei]?. ^ omitted X. ^ omitted X. ’ omitted AA. 2-2 omitted X. 5-5 lyue X. 3-2 omitted X. 5 omitted X. Chap. XXII.] THE OFFICE OF CURATES. 155 Qdi'pitulum 2O'”' pe twenti]?e; 'pat a pr^st of good lif & deuout & trewe pr^’chour of goddis lawe is dispised, hatid & pursued of They hate good _ ^ priests and love worldly curatis, & a fals pr( 9 st of worldly lif & aray bad ones; sulfren men wexe roten in here cursed synne is louyd, preised & cherischid among ^such synful folis;^ for J^ei seyn such a good pr(9st is ^ an ydiot and ^ an ypocrite & sclauwdri]? men of they call a good holy chirche & letti]^ men to do here deuocion to holy chirche; and siand^er!^*^^ & hi here dom a pr^st pat line]? cornyn worldly lif & stiri]? no men to wraj? hi® reprouynge hem of here opyn synnes do]? moche worschipe to holy chirche & fencrescej? mennw5 deuocion; & ]?us for here coueitise & pride trewe pr(9stis hen put ahak & dispised, & ydel prestis & worldly he preised & cherischid, & ]7is maki]? many men slowe in good lif & pr^chynge and manye '^to loue worldly lif & ydelnesse ^ & *[p- i3i ms.] vanyte.^ Capifulum. 21 pQ, on and twentehe; hei hiden & meyntenen her synnes & vicious curates ^ ^ ^ hide their sins operQ mennt^s hi proteccion & helpe of lordis, pat here souereyns may not correcte hem ne compelle hem to resi¬ dence. for whawne is® a vicious curat of lecherie or of® vnkuwnynge he wole haue lettris of kyng & lordis to dwelle and get letters ^ ^ & from king or in here courtis in worldly offices & he absent fro his cure ; hat his souereyn schal not dore correcte him for drede of his s® that their ■* *' superiors dare temp^raltees & wra]?]?e of lordis; & ]?us lordis hen made punish them. schildis of synne for a litel money or worldly s^ruyce of wickid curatis, pat rijtwisnesse may not for]? ’in hervertuouse lyuynge.’ Capitulum 22'”- pe two & twen[ti]]>e; pat many of hem ynder colour of lernynge of he gospel lerne statutis maade of synful men & They leam men’s ■* statutes instead hem X. 5 his X. 2-2 omitted X. ® omitted X. 2 ]ie X. omitted X. omitted X. of the gospel. 156 THE OFFICE OF CURATES. [Chap. XXII. worldly pr<9stis, & lyuen \n ydelnesse, glotonye, dronkenesse & lecherie, & bew eu^re J^e lengere j^e more vnable. Por When beneficed, wbawne j^ei ban grete benefices, p^ranentwre by symonye, & connen not teche here sugetis to sane here soulis, & doren not holden here lemmannys at home for clamour of men, j^ei gon to scole & fare^ wel of mete & drenk & reste & studyen wi]? ]>e cuppe & ^ struwpatis; where goode pr^stis tr^ueilen faste to lerne goddis lawe, j^ei gon for manere to cyuyle or canon, & don litel good \er at ^as trewe men finken^; & \us ]?ei wasten pore mennws liflode in hordom & glotonye, & lernen lorelschipe, & to curse cristene men for here goodis, & ^euen to here sugettis ensaumple of pride & coueitise & glotonye & lecherie & ydelnesse. and afraid to keep their lemans at home, they go to the university and study with the cup and strumpets, and learn rascality. Capitulum 23.* ing^^The^uTe ^ twenti|>e ; J^e more ku;^nynge mm of hew^ their knowledge myspe^den here witt & kuwnynge in meyntenauwce of synne, as of pride & coueitise of clerkis & oppr^ssynge of pore parischenys bi wrong customes for drede of plee & censuris, & meyntenynge false cansis in constories for gold; & taken pensions of lecherous me^ & wommen for ^ to helpe hew to bafe hem in here synne as swyn in fen. & herby If one can crack }^q F^t Can cracke a litil latyn in constories of hebene mennws Civil or .Canon Jawe & worldlv pr^stis lawe & can helpe to anoie a pore man I.5JW no 1 C nom •/X X X bi knackis or chapitris, is holden a noble clerk & redy & wys, fouj he kuwne not rede wel a vers in his sauter ne vnd^r- stonden a comune auctorite of holy writt; & siche knackeris ben as proude of here veyn kuwnynge as lucifer, & setten not bi pore mennws knwnynge in goddis lawe, but dispisen hem & goddis lawe as jiouj it were no lawe, & comenden here owene lawe & hem self more \djn holy writt & ihu crist & his apostlis ^fat so blessidly lyueden®; & Jis makif synne & falsnesse to® regne, & fei]? & treufe & charite be defoulid & qnenchid. wise, though he can hardly read a verse in his Psalter. ^ AA inserts here viciouse. 3 In X the heading of this chapter is omitted, omitted X. ® omitted X. 2-2 omitted X. ^ omitted X. Chap. XXV.] THE OFFICE OF CURATES. 157 Q^pitulum 24 .^ X)Q foure & twentile: ])ai lei maken le dene lawe of god They put the law ' I ^ J i J of God under the vnd^r j>e feet of an^«cnst & his clerkis, & treu]7e of j^e gospel feet of Antichrist be dampnyd for errowr & ignorauwce of worldly clerkis; for les worldly clerkis hat lyuen in glotonye & studien to drynke Worldly clerks ^ . . . decide on points hei^e wynes^ base fisik wi]? strumpetis pr^sumen bi here of pride to be domes men of sotil & hei^e mysterijs^ & priue articlis of holy writt, & blyndly dampnen treules of cristis and condemn the ’ J J r j truth because it gospel, for lei be^ ajenst here worldly lif & fleschly lustis ; is against them. & les blynde bosardis wolen dampnen trewe men jiat techen trewely & frely holy writt ajenst here synnes to be heretikis, Por no maw schnlde here goddis lawe tauwjt bi suche trewe They will not let O i. others preach, here owne trdiaicions & not and themselves preach only their ]>Q gospel; & so holy writt schal be owtlawid or oppr^ssid bi traditions, wronge statntis of synful mennys makynge ; but certis alle crestene men schal crie out on ]ies deuelis blasphemyes & cursed heresies of an^mrist & his worldly fonned clerkis. men, & jiei hem self wole prijche Capitulum 25 '”’^ pe fyue & twentibe errowr : bei chesen newe lawis maad of They choose laws i ’ / made of men. and synful men & worldly & coueytise prijstis & clerkis to reule “e^®^t^the laws pe peple bi hem as most nedful & best lawis, & forsaken pe p^rfiteste lawe of j?e gospel & pistlis of crist & his apostlis, as not p^rfit ne fully ynou? ne trewe; for now bebene mennws civil and Canon . . I . . . Law are read in lawis and worldly clerkis statutis ben red in vnyuersitees, & the Universities, curatis lernen hem faste wip grete desir, studie & cost, but pe® lawe of god is litel studied, litel costid bcT aboute, & lesse hut not the Bible, save the Old kept & tau^t ; but be olde testament for wynnyng of tybes & Testament in . . . , support of tithes. oiFryngis is swmwhat practised; & pe gospel pat techep® cristis mekenesse & wilful pou^rt & bisi traueilej iw pr^chynge to saue cristene soulis, for it constreynep prestis to pis holy lif, is litel loued & studied & taujt but rapere dispised & hyndrid & maade fals bi’ speche of anU'cristis clerkis. & iw pis pei ^ 23 X. 2 with wyues AA. ® mynysters X. ^ 24 X. ^ omitted X. ^ teckid X. AA inserts J^e niciouse. 158 THE OFFICE OF CERATES. [Chap. XXV. Thus they say that Christ gave an insufficient law. Christians should reject these laws when not founded on the gospel. Gal. i. 8. They bid their subjects not judge the clergy either for works or words. Christ bade men judge him. John vii. 24. John X. 38. *[p. 133 MS.] John xviii. 23, 1 Cor. X. 15. seyn ]fat crist is vnwytty, out of charite & treu]7e, si]? he ^af not a sufficient lawe & ]>e heste for reuelynge of his peple, & ]?at worldly fonned clerkis of sathanas & ant«cnst hen wittiere, trewere & in more charite ]7an ihu crist, si]? here lawes ben betre & more nedful for cristene men j^an ]?o^ lawis ]?at crist himsilfmade. But on this blasphemye heresie schullen alle cristene men crieh out & take fully J>e gospel to here reule ^ & hel]?e,^ & not sette hi ]?es newe lawis ^maad of synful wrecchis* but in also moche as ]?ei ben grouwdid in holy writt expresly or good reson & trewe conscience & charite; for as god hi seynt poul techi]?, who eiiere teche]? op ere lawes he is cursed of god; ^e, ]?ou^ he were an angil of heuene; for god may not make o]>ere lawis ajenst his gospel & charite, whi schulde antffirist & his clerkis ? Qdipitulum 26 ”'-® _pe sixe and twenti^e; pei magnyfyen hem self ahouen crist god & man; for pei comauwden here sugetis pat J^ei owen not to iuge clerkis, ne here opyn werkis ne here techynge. But do aftir here techynge, he it trewe he it fals. But oure lord ihu crist comauwdid his enemys to deme of hym a rijtful dom & not aftir pe face. Also oure lord ihu bad his enemys hileue to his werkis ]?ou^ ]?ei wolden not hileue to him, & bad pat ^'men schulden not hileue to hym ^if he dide not pe werkis of his fadir. ^ Also crist bad to his enemys pat ]»ei® schulde here witnesse of euyl ^if he had spoken euyle, & seynt poul biddi]> his hereris deme pat pat ^ he seide, where ]?es worldly foolis wolen be an^Aristis more maistris pan crist god & man, Si]> ]?ei wolen not be demyd & amendid bi cristis ® peple vnd(9r hem of -here opyn werkis a^enst goddis hestis ne of here fals lesyngis pat ]?ei techen in stede of cristis gospel, c^rtis a more blasphemye ground castid neuere sathanas to norische synne of clerkis & fals disceit in techynge, & to lede blyndly cristene soulis to helle. ^ l^e X. 2 omitted X. 2_3 omitted X. omitted X. ® 25 X. ® he X. ^ omitted X. ^ cristene AA. Chap. XXVIII.] THE OFFICE OF CURATES. 159 They forbid secu¬ lar men to read the gospel in their mother tongue. God bids every man to keep his commandments before him. Deut. vi. 6. Ecclus. vi. 37. I Peter iii. 15. Q^pitulum 27 .^ pe seuene and twenti]7e; J^ei bew an^«cnstis lettynge cristene men to kuwne here bileue & speken of holy writt; for j^ei cn’en opynly j^at seculer men schullen not entirmeten hem of le gospel to rede it in heir^ modir tonge, hut heere^ her gostly fadris pri^che & do aft^r hem in alle j^ingis; hut j^is is ex- presly ajenst goddis techynge. Eor god comauwdi]? generaly to eche lewid man l^ai he schal haue goddis hestis hi-fore hym & teche hem to his children ^ & also to hise meyne,^ & ^e wise man hiddi]? euery cristene man ]iat alle his tellynge be in hestis of god altherhijest,® & \at he haue eu^re more in mynde ])Q comauwderae^tis of god. And seynt petir hiddi]? cristene men he redi to ^eue reson of oure feij? & ope to teche eche man ]7at axit it, & god comauwdid his pri^stis to pr^che j^e gospel to eche man, & j^e skille is for alle men schulde7^ ku7^ne it and reule here lif j^er aftir. lord, whi schulde worldly pr^stis forbede seculer men to speke of j^e gospel & goddis hestis, si]? god ^eue]7 hem gret witt of kynde & gret desir to knowen god & louen him. for j^e more goodnesse \ai j^ei knowen of god ]>e more ]7ei schullen loue god. where worldly prestis schullen for here owene vnku7^nyngnesse & sleu]7e & ydelnesse & pride® stoppe cristene men to knowe god & serue hym vp ^e ^iftis Jat god ^euej? hym. he^ere scole of an^fcrist to distroie cristene mennys bileue & charite herde neuere creatwre fro makyng of ]7e world j^an is j^is blasphemye heresie, j^at lewid men schulden not entirmeten hem of j^e gospel. Cnpitulum 28 ”*-^ pe ei^te & twentij^e; fei disceyuen cristene men in doynge They deceive men of verray penauwce; for fei doren not telle soj^e hou nedis for ^they^^Sre fei mosten forsake alle falsnesse in craftis, in oHs, & alle amenTment^^S - essential to con- synne vp here ku?«nynge & power, & for no good in erj^e trition, wityngly & wilfully do ajenst goddis hestis, nei^er for lucre ne drede ne bodily dej?, & ellis it is not verrey "^contricion, & *[p. 134 ms.] The more men know God the more they will love him. 1 26 X. ^ alyerhijest X. 2 omitted X. ® X inserts &. ^ omitted X. . ^-4 omitted X. 7 27 X. 160 THE OFFICE OF CURATES. [Chap. XXVHI. and to absolu¬ tion; but they speak much of tithes and offerings. Thus they lead people to trust to priest’s absolu¬ tion without true penance; and say that a man who is truly contrite cannot be saved without shrift. They rob people by their excom¬ munications, and make them uphold wrong customs. ellis god wole not asoile hem for no confession of mouef, ne for assoilynge of pr(?stis, ne bullis of pdtrdon, ne lettris of frat($rnyte, ne massis, ne preieris of ony creatur ^ in er|ie or in ^fe hlis of ^ heuene; but fei speken mochil of tijes & offryngis in ]7is confession, & litel of restitucion & doynge of almes to pore bedrede ^ men, But of masse pens & chircbe gaynesse. & herby J^e peple is brou^t out of bileue, tristynge ]>ai here synne is forjoue for here pr^stis assoylynge, ]fou^ ]7ei don not Yerrey penauwce as god teche]? hym self. And herby J^ei magnyfien more here owene assoilynge jfaw assoilynge of god for verrey contricion, whawne god him self sei]? ^ in what kynne hour a synnere ha]? inwardly® sorowe for his synnys he schal be saue, ]?ei wolen make ]7is word ® fals, seynge \ai he schal not be saf be he neu(9re so contrit wi]?outen schrifte of mou]? maad to hem,'’' ]?at ben in cas jfo fendis procuratours to disceyuen men in here soulis helfe for here vnkuwnynge & pride & coueitise. Csipitulum 29 ”"'^ ]pe neyne & twentije; fei robben cristene peple of goodis of fortune, of goodis of kynde & goodis of grace bi feyned censuris of here owen lawis; for ]?ei cwrsen so dispitusly pf men paie not monye at here lykynge, fat fei chalengen bi synful mannws lawis & newe customes & deuocions & not of goddis lawe, fat no man dar wif-seie hem in here wrong for drede of curs, pnsonynge, & lesyngis of pacience & charite; & herbi fei maken cristene men as bestis holde forf here wrong customes & mannus lawe, & not knowe goddis lawe & fe ri^tte weie to heuene. certis it were lasse cruelte to sus- pende men fro bodily mete & drynk & make hem dede bodily fan to suspende hem fro herynge of fe gospel & goddis hestis, fat is lif of fe soule. lord, hou cursed an^Aristis ben fes worldly prelatis & curatis fat cursen trewe men for pr^chynge & herynge of holy writt. ^ curature X. 2_2 omitted X, ^ bedere X. ^ omitted X. ® in worldly X. ® lord AA. ’ synful men AA. ® 28 X. Chap. XXXI.] THE OFFICE OF CURATES. 161 \m. Qdipitulum 30 ' pe l 7 rittil 7 e; lei taken not dymes & oiFryngis bi forme of They do not take ^ I i ^ J J JO tithes according ]7e olde testament & pe peple to the New Testa- XUvUv y wi]7-onten constreynynge & cursynge, as crist & his apostlis diden. but bi jie newe lawe of synful men o priest chalengi]? t^gg°"aii^^«ie him self alle tij^es of a gret contre bi worldly plee & newe ^ censures; & neijier lyue]? as a good prest, ne techij? as a curat, ne deli]? j^e residue to pore men as a good cristene man. ^But wasti]? hem in pompe & glotonye & o]?ere^ synnes, & *[p. 135MS,] lettij? trewe prestis to do ]?e ofSce enyoyned to hem bi god almy^tty. certis it seme]? ]?at ]?es ben not prestis after goddis lawe but after synful mennws ordynau?^ce, to be maistris of god & lordis of cristene peple, si]? ]?ei holden neuer nei]?er lawe of god in ^ dymes takynge, & taken hem bi vyolence & stronge curses a^enst mennws goode wille, & maken ]?e peple out of pacie?^ce & charite bi here pledynge, & don not wel here gostly office. Q^pitulum 31 ”^' pe on & ]?ritti]?e; ]?at at ensaumple of serpewtis ]?ei semen bisily to lordis in seculer offices for noujt as who sei]?, and in ]?e ende poisonen ]?e lordis wi]? venym of symonye is worse ]?an ony bodily poison. & whawne ]?ei ban a benefice wi]? cure of mennws soule ]?ei dwellen stille in worldly office of lordis, & spenden pore menn^s liflode in riot & wombe ioie, & suffren cristene men perische in body & soule for defaute of techynge & werkis of mercy, how cwrsed serpentis ben ]?is weiward curatis ]?at ]?us enuenymyn hem self, ]?e lordis & comunes wi]? venym of symonye, of pride & glotonye & alle man ere of synne. They serve lords for nothing to get a benefice when they have a benefice, they neglect their cure, and still take worldly office. They are serpen ts who spread the venom of simony. ^ A A. inserts synful. 2 & X. 11 162 THE OFFICE OF CURATES. [Chap. XXXII. They make lords and commons maintain bad priests, under pretence of maintaining the liberties of the Church. New service. So Antichrist’s priests are maintained. Q^ipitulum 32 "”* pe two & ]7ritti}>e ; j^ei maken lordis & comunes bi blynd deuocion & ypocrisie to meyntenen worldly clerkis in pride, coueitise & ydelnesse & false techynge of an^^cristis errowrs vndir colour of fredom & worschipynge of boly chirche & goddis lawe. For J^ei crien faste \ai lordis & comunes moten meyntenen goddis s^ruauwtis in bis s^ruyce & lawis & ^ libertes of boly cbircbe, & maken newe S(9ruyce likynge to worldly menn«^s eris & newe lawis & customes for here owene wynnynge & pride, & leuen fat S(?ruyce & dene lawe fat god made to prestis for most profit on ecbe side. & f us wbawne lordis & comyns wenen to meyntenen goddis prostis & bis lawe, fei meyntenen an^fcristis prostis and^ here lawis & wrong customes & pride & of ore synnes i^-stede of mekenesse & of ore vortues, & magwifyenge of mennws lawis & dispisynge of goddis lawis. They teach that if men maintain worldly clerks, they shall be re¬ warded through their prayers, and if they try to make priests live holy life they will he cursed, etc. *[p. 136 MS.] Apostrophe to curates. Qdipitulum. 33 ”^' pe fre & frittife; fei tecben cristene men to blaspheme god & bolde;^ werre a^enst bym; for fei tecben cristene men to meyntenen mennys lawis & ordynauwces for betre & more nedful faw f e dene lawe of crist & his witty ordynauwce; & crien faste, pf cristene men meyntenen fe multitude of worldly clerkis iw here newe lawis & customes & libertes fei scbullew baue goddis blissynge & prosporite & pees & reste, bi so many deuout prostis seculer & religious preiynge, redynge & syngynge ny^t & day; & pf fei wolden brynge prostis out of fis glorious lif & new song to mekenesse & gostly pouort & bisi trwueile in lernynge & procbynge of f e gospel, as crist & bis apostlis diden, fei scbullen be cursed & baue werre & myscbif, bofe iw fis world & fe tofer;^ & fis makef fe blywde peple to werre apnst god & his ordynauwce & pursueu bis tecberis as^ heretikis. ^0 je curatis, seef fes heresies & 1 omitted AA. 2 y;. ^ AA inserts he)>en. 2 ]?at o]7er AA. Chap. XXXIII.] THE OFFICE OF CURATES. 163 blasphemyes & many moo suynge of pure wickid lif & weiward techynge, & forsake hem for drede of helle, & twrne to good lif & trewe techynge of j^e gospel & ordynauwce of god, as cnst & his apostlis diden, for reward of heuenely hlisse, & in confessions & o]?ere spechis charge p more brekenge of goddis hestis j^an brekynge of foly bihestis of newe pylgrymagis & offryngis ; & teche cnstene men to turne suche fonnyd a-vowis in-to betre almes, as cnst techi]? in jie gospel. Almyjtty god brynge curatis in-to holy lif & trewe techynge d£ter cnst & his apostlis. Amen. 164 Till. THE OEHER OF PEIESTHOOD. Of this tract I can only say that it may he by "Wyclif. If so it must he one of the earliest of his English tracts, written before his order of poor priests had been fully organized. It may be taken to express that strong sense of the faults prevalent among the clergy which led him to institute his order of preachers. The writer was certainly a zealous lover of his University, as may be seen from his complaint (Chapter xxiii.) that the clergy stir rich men to support chaplains and chantry priests rather than poor scholars. Chapter xxii. deserves notice for its attack on priests who excite the people to war by processions and public prayers. (Cf. p. 170, 1. 3.) Is this utterance due only to a personal horror of bloodshed, or does it point to the existence of a peace party ? Copied from the Corpus MS. X. and collated with the Eublin MS. AA. Chap. I. II. III. IV. V. VI. VII. YIII. IX. X. XI. XII. SUMMAET. Priests commit simony in using influence and bribes to be ordained. Priests sell their masses, and otrer a share in the mass to those who pay them. Priests are so ignorant that they cannot read the service properly. Priests live idle and luxurious lives, haunting taverns, etc. Priests neglect their duties and take secular ofiice with lords. Priests take money to say prayers and by evil life make their prayers vain. Priests care chiefly for new song, which sets people dancing, but hides the words of Holy Writ. Priests care more to keep the Ordinal of Salisbury than God’s com¬ mandments. Priests take rash vows of chastity and do not keep them. Priests fear to reprove vice in their patrons. Priests who preach falsely are Satans transformed etc. Worldly priests seek their own gain more than the good of souls. 165 Chap. XIIL XIV. XV. XVI. XVII. XVIII. XIX. XX. XXI. XXII. XXIII. XXIV. XXV. XXVI. XXVII. XXVIII. XXIX. Priests carry on business as maltsters and cattle-dealers. They care more for forms of service than for following God’s commands. Covetousness of worldly priests. Too many men become priests, because the life is an easy one. The excuses priests make for sin. Priests do not try to keep their patrons from sin. Many priests poison their masters’ minds against true teachers. Priests claim falsely the power of restricting and assigning the benefit of their prayers. They teach men to give money to friars instead of doing good to their poor neighbours. They excite the people to unjust wars. They get rich men to waste their gifts on mass-priests and law-students. They get men to found chantries for useless priests. They lead men to trust to their prayers more than to good life. They persecute God’s servants and slander his law. Priests break God’s law from fear of the bishops. They cease to obey God by preaching, etc., because the bishop suspends them. Nobleness of priest’s office and exhortation to priests and nobles. 166 THE ORDER OF PRIESTHOOD. [Chap. I. is for ])e ordre of presthod. Faults of priests. Simony. In taking orders for low motives. In using influence to get ordination even when unfit. In payments to bishops’ officers. Formerly holy men eschewed the priesthood from modesty. Mere children get themselves ordained and lead useless lives. Capitulum primuw. Tor fe ordre of pri^sthod is ordeyned of god boj^e in olde lawe & fe newe, And many pr(?sti8 kepen it ful euele, telle we summe errowrs of pr^stis to amende hem wij? goddis grace. First, comynly fei comen to here ordris by symonye many weies, for ]?ei ben more maad pr^stis for worldly honour & aisy lif & welfare of body J^an for deuocion to lyue in clewnesse & holynesse & penau?^ce, & gret gostly traueile in preieris & studiynge & techynge of goddis lawe, & to suffre persecucion & sclandre & prisonynge jjerfore; & so j^ei siller; in manere ]^e spiritual lif of cristis ^ apostilis & disciplis for a litel drit & wowbe ioie, & j^is is cursed gostly symonye & heresie bifore god. & what lettris & preieris ]7ei maken for to ben ordrid pr^stis whawne ]7ei ben vnable bo]7e of lif & kuwnywge men may knowew opynly, & j^is is styngynge ^ heresie of symonye ; & pt }ei jeuen a gret rau?^son to bischopis officers for lettris & veyn customes or fei may be ordrid & do execucion of. here office; & ]70uj pr(?latis & here officeris ben grettere heretikis for sillynge of ]7es ordris & j^is extorcion doynge, nefeles ]7es pr^stis ne be]? not alle excused for ]?ei consenten ]>er-to ra]?ere fan fei wolen be harde examynyd & lettid of here ordris. sumtyme holy men & ku?^nynge is-scheweden ^ to be pr^stis for heijenesse of fe ordre. But now ^onge childre vnable bofe of lif & kuwnynge presen faste to be prestis in name & ^ not in dede,* & aftirward wolen not bisien hem to lerne. But bete stretis vp & doun & synge t& pleie as mynystrelis, & vse vanytees & ydelnesse. Will notsaymass except for money. Qdipitulum 2^' Also fei lyuen comynly in symonye, sillynge here massis & fe sacrament of cristis body for worldly muk & wombe ^ crist X. 2 stynkynge AA. ^ eschewen AA. ^ X inserts not in name &. Chap. III.] THE ORDER OF PRIESTHOOD. 167 ioie; for comynly J^ei wolen sille here masse for annuel salarie, & ellis not dwellen wi]? a man but where ]>ei may most Wynne, & seyn more masse for loue of j^e peny for deuocion or charite to criste & cristene soulis. '^‘for be j^e *[P- masse seide in herynge of fe peple schortly & vndewoutly, litel sauour of holynesse schal men fynde^>^ wi]? hem, but nycete & pleye & goynge to \q tauerne & o\erQ vanytes. it seme]? resonahle \at a goode pr^st haue resonable liflode to serue god of wilful almes of ]?e peple, & not hi lonynge & bedynge as who wold selle a worldly ]?ing; for ]?e prest may not make his ^ maist^r lord ne partyner of his masse, but only ^ sharer in his god for his goode lif & ^ charite; but many prer langage ; f erfore pr^stis schulden don here bisynesse to lyue wel & vnd^rstonde & knowe goddis ^ isX. 2 inAA. 2_3 &liolyX. ^ blodnesseX. ® inX. 168 THE ORDER OF PRIESTHOOD. [Chap. III. Mai. ii. 7, wille & teche it \n word & dede, & be ^ myrrour of holynesse to J7e peple, & goddis angelis, as god sei]? bi j^e prophete. Q 2 ipitulum 4”*- Priests lie long abed, burry through their services. haunt taverns, talk loosely. Prestis also sclauTedreTi peple bi ensauTwple of ydelnesse & wau7^tou7^nesse; for comynly j^ei chouchen ^ in softe beddis wha7^ne o^ere men risen to here labour, & blabren out matynys & masse as hunteris wij^-outen deuocion & cowtemplacion, & hien faste to mete richely & costly arayed of beste, & j^an to slope; & soone a-noon to tablis & chees & tauerne & betynge of pauement, & j^an spekew of lecherie, of de- prauynge of goode men, ]7at wolen ^ not sue here companye; & ]7awne come]? dro7^ke7^nesse, chidynge & fijttynge & many tymes mansleynge, & bi j^es prestis & here wantownesse moche peple is broujt to lecherie, glotonye, ydelnesse & fefte. Q2ipitulum 5 ”*- Priests take too pr^stis occupien hem oner moche in worldly occu- much worldly ^ ^ '' Sermen\—pacions & seculer offices ajenst holy writt for plesynge of lordis & hope of benefices; for comuwly pmtis ben stiwardis as kitchen-clerks & clorkis of kocheno & resceyuouris & rente gedereris & and rent collec- tors. hnwteris, & leuen here gostly office vndon, & han more *rp. 138 MS.] ^ wakynge & rekenynge & traueile for a litel worschipe & muk Work harder for ® ® ^ worldly profit Tjan haue many trewe S(9ruauntis of god for alle here doynge, vants. & ]je endis ben ful dyuerse. for ]?e first bisynesse & care, but pf god helpe fe more, brywgej? euerlastynge care & peyne of helle; & Je io^er^ lijt tr«ueile & ioiful bryngi]? eu^r- lastynge blisse of heuene in body & soule. Q^pitulum 6”*- Priests oflfer vain Prestis also disceyuew cristen men bi here veyn preieris prayers for j r money. & abhomiwable to god for here lecherie & o^ero synnes; for ]?ei taken ful mochil hire for to seie here matynes & masse & t by AA. 2 coucben AA. ^ omitted X. ^ ]?at other AA. Chap. YU.] THE ORDER OF PRIESTHOOD. 169 deuocions, & be?^ foul lecchouris,^ ful of pride & coueitise, glotonye & ydelnesse; & make^ J’e peple wene ]>at here preieris hen acceptable to god, & jit god sei]? bi his prophete ]pat he curse]? suche wickid mennws blissyngis, and^ Mai. 11 . 2 . jjat mannw5 preiere is abhomwable & cursed \ai twrne]? a wey Prov. xxviii. 9. his here & heri]? not goddis lawe; & god sei]? bi fe prophete ysaie to suche wickid men fat he wol not here hem whawne isaiab i. is. fei maken many pri^ieris; for who lyuef ^ best preief best, Good life the 'b6st pr&yor* & no maw preif wel but jif he leue wel, as austyn & of is preiere, & pf god suffre vs hane onre desir, \at is vengau7^ce of god to hane onre wille to grettere peynes of '^helle, for god hati]? vs. C^pikilum 8”"- ^it ]7ei chargen more J>e ordynal of salnsbnry j7an j^e hestis of god; for pf a pr^st faile a poynt of his ordynal, ]iai is no poynt of cristene mennws feij>, he schal be reproned scharply & openly anon & of manye. But ]7ou^ a pr^st faile opynly a^enst goddis hestis bi veyn swerynge, bi pride, hi coueitise & vanyte & ydelnesse nomaw almost chargi]? pat, but lie^e]? & iapij? & helpij? hym J^^r-to. ful vnable ben j^es foolis to mynystre sacrdimentis & to be mediatours bitwixe god & synful man.^ Q2ipitulum Q”"* ^ Also many pr^stis vnwisly taken a wow of chastite & defoulen wyues, widewis & maydens ; Por ]7ei taken pr<9sthod for to lyuen esely & fare wel, & take no reward to here help hoot complexon, but norischen it in welfare of mete & drynk of pQ beste & riche cloj^is & softe beddis, & traueilen not, & ben ^onge & idel & li^t chered & wordid & han® daliaunce wi|> nyce wommen; & alle j^is brynge]? many brondis of lecherie; & sij? seynt poul chastised his flesch wij? so gret traueile & peyne & abstynence, & pt vnnej^is my^te he ouercome lustis of lecherie, hou may j^es jonge foolis dene be kept fro f is synne wi]? J^is ^ lusty lif & idel & daliauwce of wommen. ' men AA. 2 In AA the numbering of this chapter is omitted, so that all which follow it are numbered one less than they should be. ^ omitted X. ^ omitted X. Chap. XII.] THE ORDER OF PRIESTHOOD. 171 Cdipitulum lO”*' Also ]7ei doren not repr{)ue men of here opyn synnes hi forme of gospel for displeisynge of here maistris & P^'trons. leesynge of here salarie; for many of hem seyn ])us “I wole not displeise him of whom I hane my lyuynge.” a, je blynde foolis, drede ]e more to lese a morsel of mete j^an o poynt of charite ? drede je more to offende an erj^ely wrecche ]?an god almy^tty ? lone ^e more wombe ioie & worldly myr]7e j^an ]7ank of god & ioye of heuene ? sette je more prise hi pure stynkynge bely ]>an bi pure lord ? p reueren god & worschipen false goddis many weies & ben hugely cursed, of ^e holy trinyte & alle his auwgelis. hou doren p, cursed wrecchis, seie pure masse \n j^is lif to pure dampnacion, i Cor. xi. 29. as god sei]? bi seynt poul, & ofte p reden it. Qdipitulum 11”** Also for gostly li]t of good ensaumple & trewe techynge ] 7 ei hilden out foul derkenesse of many synnys; for si]? god sei]? bi his prophete ]?at a pmt is au?^gel of god, ]?at is ajiai. u. 7 . messager to telle goddis wille to ]?e peple, & ]?ei leuen ]?i 8 & Priests give ex- tellen lesyngis & wrecchidnessis of synnys, bei ben angeles instead of being TOT patterns of holi- of sathanas tr(?nsngwrid into ^ angelis of li^t; for j^ei han name ness. of holynesse & of goddis trewe s^niauntis & ben not so in dede. & si]? crist sei]? in ]?e gospel ]?«t pr(?stis owen to be Matt. v. 13 , 14 . salt of ]?e er]?e & li^t of ]?e world, ]?at is myrrour & ensaumple to make men bareyne fro synne & bi li]t of trewe techynge brywge he]?ene men to cristene fei]?, hou ben ]?ei not traitours to god procuratouris of sathanas wha^^ne ]?ei leuen ]?us *[p. 140MS.] gostly lif & trewe pr^chynge of the gospel & puen ensaumple of synne & boldnesse ]?er-iwne ? Q^ipitulum 12 “^’ Also worldly pr^stis ben an^e'cnstis disciplis, sekynge here seek earthly gain 1 .0 °. morethantowin owene worldly honour & wynnynge more pan goddis, & souls. 1 & to X. 2 hous X. [Chap. XII. 172 THE ORDER OF PRIESTHOOD. 1 John ii. 22. Isidore and Jerome. Priests are traders, etc., horse dealers, maltsters, cattle dealers, helj^e of mennys soulis; for tr^ueilen faste aboute here owene worldly honour and lucre & ben wode jif ony man speke ajenst hem, but of goddis worschipe & hel]?e of cristene soulis chargen ]7ei ful litel; & seme]? wel bi here lif, studye & spekynge, for it is aboute worldly goodis & not aboute studie & techynge of holy writt; & ion ]?e eu^wngelist sei]? & seyn austyn declari]? ]?at ]?o men ]?at ]?U8 denyen ihu ben an^^'cristis, & setti]? ensaumple of forsworen men, of lechouris & coueitouse men & vsureris ^ & many moo; & seynt ysedore & ierom accorden ]?er-to. Gdipitulum 13' Prestis also ben machauwtis,^ as comu?^ly as ^ worldly men & more sotil & falsere, & leuen here gostly office ; for ]?ei ben corseris & makers of malt, & bien schep & neet & sellen hem for wynny?ige, & beten marketis, & ent^rmeten hem of meddlers at love louedaies, holdynge wij? fors of armes, ]?at ]7ei ben myrrour of coueitise & worldly lif & pride & of discencion amonge Bad priests the cHstene peple, for of alle wicked men weiward prestis ben chiff whame ]7ei twrne to cursednesse, for ]?ei ben sotil & ban reste & ]?e fend is more maistir in hem for brekynge of ]?e holy ordre. men. Qs^pitulum 14”*' Also ]?ei ben foule ypocritis, clensynge ]7e gnatte & Priests^ca^emore g^olwynge ]?e g[r]ete camaile alhool; for jif ]7ei fallen in preacMn'g and song & o\ere newe sygnes fouwden of synful good life. chargen ]?at as a greuous synne for to be dampnyd in belle 'pe'rfore, but ]?ouj ]?ei fallen foule in pr^chynge of cristis gospel & holdynge of goddis hestis ]?ei chargen not a straw, but rayere letten, dispisen & pursuen falsly J?o prestis ]7at bisien hem to do ]?is grete poynt of charite; & jit ^ Jes Pretend devout- ypocHtis feyuen hem ful holy in sijte of ]?e peple, & knelynge ness. ^ usuris X. 2 marchauntis A A . ^ jit added in X by a later hand. 3 omitted X. Chap. XVI.] THE ORDER OF PRIESTHOOD. 173 & knockynge on here brest & oj>ere signes, as jif j^ei wolen flee to god al bool, & jit ben his stronge enemys & disceyueris of his peple. CapiYulum 15”*’ ^it jjes worldly pr^stis ben lik to belle, neuijre ful of Frov, xxvii. 20 . coueitise in no degree; for J^ei connen not be a-paied wij? a resonable liflode ne resonable cloMnge, but euere redy to take Take all they can ■' ■ ^ ^ and pay only in of alle men Jouj Jei ban no nede, & euele dispenden it & i^ad prayers. qwiten not ajen but stynkynge pr^iere bifore god, & lyuen forj? in ydelnesse & pride & opere vanytes; for here berte is idleness. oU(9rmoche on worldly goodis & ^ veyn statis, what eu^re j^e tonge scb[e]wi]7 wi]7-outen for]?. & this is a venymous rote fat makij? here seruyce & preieris not acceptable to god & belpeful to cristene peple as fei scbulden be. "^'J^erfore fis *[p. 141 ms.] coueitise scbulde be fleed of alle pr(?stis, as ground of alle synnes as poul sei]?. 1 Tim. vi. 10 . Gdipitulum 16 "”* Also Jei ben f eues, robbynge pore men of here sustenauwce bi colour of holynesse; for Jei bijen faste to be pr^stis mo Men take orders fan ben nedful for J^e peple, for to baue esy lif & welfare & easy'i^e,^ ban ^ ]>e almes pat god ordeyned to pore nedy men pat ban and eat up the not of here owene & may not labore for sikenesse or^ elde; keep the poor. & al is demyd holynesse for belpe of here preieris, & jit J>e beste of hem wot not what bis preiere is worjje & where it turne to bis owene dampnacion or saluacion. & c^rtis j^at man pat louel? best god preieb best, not for 0 man only 'Tbe best prayer but for alle men bat ben able to baue part b^r-of, be be “^^n who loves ^ r / J Godbest. scbepbe[r]de or ploughman.^ f^rfore pr^stis owen to lyuen wel & wasten not pore mennws liflode in pride, glotonye & aperQ vanytes. ^ omitted AA. ^ omitted X. ^ of x. . 4 plowbman X. 174 The excuses priests make for sin. They fail to wan their patrons o their sins. Many of them poison their masters’ minds against good priests, THE ORDER OF PRIESTHOOD. [Chap. XVII. Q^ipitulum IT”"’ Prestis weiward of lif turnen vpsodouw cristis tecliynge bi lesyngis & ypocrisie; for j^ei colouren pride wi]? honeste & clennesse, wra]?]ie & vengauwce bi manlynesse & rijtwisnesse, enuye bi prudence & wisdom, coueitise bi ri^t traueile & wis kepynge of goodis to do almes in nede & pursuynge of ri^t, sleuj^e bi sauynge of mawnes body & worjiinesse, glotonye bi largenesse & fedynge of pore men & belpynge of viteleris & o)>ere men of craftis, dronkenesse bi good felawescbipe & gendrynge of charite & solasynge of mennws wittis, lecherie bi belpynge for]? of ]?e world & kyndely dede; & ]?is ]?ei don to excuse here owene synne, & norischen oj^ere men ]?er-iwne for ]?ank & worldly wynnynge; but certis ]?es ben an^mristis & perilous heretikis. Q2Lpitulum. 18“‘ Also ]?ei ben foule ypocritis & setten more prise be an oxe, hors or asse hi soule of here maistir ]?at costi]? mychil on hem; for ^if ]?ei seen vnresonable bestis of here maistris or o]?ere m^nnus fallen in a perilous lake ]?ei wolen trd^ueile & helpe & crien to men aboute til ]?e vnresonable beste be out of perils; but ]70u^ here maistris ^ soule be in ]?e foule lake of old custumable synne, & body & soule in poynt to be dampned wi]?-oute ende, ]?ei schullen not helpe to brynge hem out of ]?is peril, nei]?er bi- trewe conseilynge ne trewe prechynge ne stirynge of gostly frewdis to ]?is helpe; & her-by ]>ei schewen ]?at here herte is seeit to loue his muk & not is soule. but where ben falsere trmtouris ]>an ]jes prestis ]?at wole not helpe here maistris^ out of ]?is moste peril, but ra]?ere norische hem & conseile hem ]?er-i;tne for to haue here owene lustis & welfare. Q^pitulum 19”*- Hany of hem poisonen^ gostily here maistris for ]?e benefices ]?at ]7ei receyuen of hem; for ]?ei conseilen here maistris faste ^ maistir X. ^ his maistre X. ^ poisen X. Chap. XXI.] THE ORDER OF PRIESTHOOD. 175 r fat fei tristen not to pore pr(9stis & witty clerkis trewely techynge fe gospel & comauwdemewtis of god & where men owe to do here almes, but lyuen forf aft^r '^'olde errouris & , lesyngis & an^«cristis pr(?chouris fat pr^chen for here wynnynge & fablis & newe soteltes for veyn name of clergie, & bidde hem do as here fadris diden, fat many tyme lyuede \n falsnesse to gete goodis of f is world and myspendeden ^ hem in pride & glotonye, & f ei witen neu^re where f ei dieden out of charite & ben dampned \n belle; & fus f ei conseilen here maistris to lyue forf \n here cwrsede synne & not to amende hem. Cdipitulum 20’”' Also f ei diseeyuen f e peple in feif of cristendom; for f ei ^re- maken fe peple ween fat fei schullew not haue part of here th™*^braefir^o^ preieris, fou^ fei ben in charite, but ^if fei paien moche money to a pr(9st fat is ydel & vicious, for pf men wisten fat fei schulden haue part of alle goode preieris bi mercy of god as moche as is rijtful, fei wolden do here almes to here pore neijeboris as crist biddif, & not fynde so many worldly prestis fat kuwnen no goode & non woien lerne, ne teche of ere men to lyue wel ^ ne lyue wel ^ hem self, but fus fei makew hem maistris & lordis of goode preieris & sillen hem to men fat hem likif for money, & taken not reward to partynge of god, hou he is chief lord &’grauntif part of good preieris God gives to to euery goode man fat is in grace as moche as is rijtful. Q2Lpitulum 21^- Wykede pr^stis also diseeyuen cristene men in hope; for Teach men to . inn give alms to friars fei techen fat men schulle^ haue more fank of god to do here and pardoners , ^ instead of to the almes to riche freris & false pardoneris & to make grete waste poor; housynge, fa;^ne helpe here pore neijeboris in clofinge & housynge & out of dette & prison, & parische chirchis ^ myspenden X. 2-2 omitted X. 176 THE ORDER OF PRIESTHOOD. [Chap. XXI. vplond; & C(9rtis fis is an^icristis techynge, for men emen & geten moche wraj^le of god \n doynge syche nouelries for worldly name & ignorau^^ce, ]>e whiche nouelries god biddi]? not, & in leuynge werkis of m^rcy where god comauwdi]? hem to be don, for bi j^is techynge j^ei wenen ]?at it is almes that is, to mis- to mvspenden^ here goodis & leuen goddis comau?^dement vndo. spend their goods Capttulum 22 ”*' They encOTrage discevueu cristene men in charite; for bei conforten pardons, etc., j^g^ -j^g fijtte ajenst cristene men in false werris for pride & coueitise bi sikernesse of here veyn preieris ]7at ben cwrsed of and by crying god; & hereto bei wolen crie ora pro nobis abouten be grete Ora pro nobis about the street, stretis j^at god distroie here cristene bre]7gren & ^eue hem schort lif, euyl sped & wicked ende; & here-bi j^ei axen here owen dampwacion, as god sei]? in pator noster & oj^ore itwouidhebetter placis of be gospel. it Were betre to crie faste Wt be peple to pray for recon- , . * ciliation. amendid here lif, & jjat god helpe vs & oure enemys ajenst ]>e fend & make us frewdis in crist. Capitulum 23 ”'* They encourage 5it bes worldly prostis disceyuen riche men in here almes; rich men to sup- . _ port mass priests for bei wolen not stire riche men to fynde pore children able instead of sup- ■* j x. Kchooi^^^^^^^^ ^ to scole for to lerne, but to fynde proude *[p. 143 MS.] prostis at horn to crie faste in j^e chirche in si^tte of ^']7e world, & helpe to serue hem at j^e mete & opere worldly ofiS.ces; & aiso^ ^for'^^^aw stiren hem to fynde summe pr^stis to lawe, jjat maken m^scMef’^*^” dyuorsis & holden false causes & dispisen oj^^re symple pr^stis J?at lyuen in mekenesse & deuocion & medlen not of but do not lead syche pledynge, but bei stiren not riche men to fynde a good men to support ^ • • good preachers, deuout pr^st able 01 witt & wille to lerne holy writt & pr^che it freely to ]7e peple to saue here soulis; & j^is makij? moche fat holy writt is not knowen ne kept, ne tau^t trewely & frely as it schulde be. ^ myspendynge X. 2 hope X. Chap. XXVL] THE ORDER OF PRIESTHOOD. 177 Q^pitulum 24 ’”' Also lei maken riche men & tirauwtis to holde werre They make rich men found chan- ajenst god aft^r here de]? day; for whanne j^es riche tries, marchau?^tis & tiranwtis dien & mowen no lengere meyntene sywne in j^is world hi here owen persone, ]?an j^ei fynden many worldly & synful pr^stis, hi goodis falsly geten \at schulden he restorid to pore men, not to lerne & teche holy writt as crist comauwdil hut dwelle at o place & crie on hey wil newe ^^here they keep -* ■'up useless chant- song ]7«t lettij? deuocion & }»e sentence to be vnd^^rstonden; & ]7es worldly pr^stis letten most oj^^re prestis \at lyuen wel & techen wel, last here synne be aspied & here wynnynge & bodily ayse ceese. Q?ipitulum 25 ”*' Also j^ei disceyuen ye peple to holde for]? here olde cursed lif & synne: for lei seyn lat lei wolen preie for hem, & lei They lead men to schullen ben excused to-fore god for ]?e almes pat ]jei don in leadin^^a^^goo^d fyndynge hem to seie masse & matynes & euensong & placebo & dirige; & herbi ]?e peple is bolder to dwelle in synne. but les pr^stis schulden witnesse opynly lat alle le seyntis in the saints J I J cannot bring a heuene may not brynge a man to heuene wi]?-outen his owen ^eave^^*^ goode lif, kepynge pe hestis of God, & endynge in charite. Capitulum 26 ”*' Also ]?es euele pr^stis pursuen crist in his membris & nailen hym on pe croos of lesynges & vnkyndenesse ; for ]?ei sclau??-dren cristis s^ruauwtis wil lesynges & haten hem, & They persecute ^ ^ Christ’s servants helpe to lette hem fro trewe pr(?cbynge hi suspendynge, and ^y^to stop symonynge ^ & cursynge & mannws iurdicciouw, & seyn pat it was god world be for ]?at pr^stis pr^cheden & si]? ha]? ben discencion & werris & pestilencis ; & alle ]?is is to lette goddis word pat it be not knowen & kept & opynly tau^t. & ]?ei sclau?^d^e?^ goddis lawe wi]? many errouris & make?^ it God^sfaw^^^ ynsawory to worldly men, for as moche as }?ei wolden pat it t somenynge AA. 12 178 THE ORDER OF PRIESTHOOD. [Chap. XXVI. *[p. 144 MS.] Obey the bishops rather than God for fear of the courts. They leare God’s work undone, because the bishop suspends them. were not knowe[n] lesse ^ pei were lettid of here ^ coueitise & bodily welfaire & aise, & it is al on to pursue p'us cristis s^ruau?^tis & to pursue crist, as he sei]? in pe gospel, & to lie pus on his lawe^& to lien on him self as ion cnsostom & austyn & ambrose witnessen. Cdipitulum 27"”' Also lei dreden more synful men & in cas fendis of belle Ian almy^tty god in tn’nyte ; for j^ouj god comauwdid hem to prische^ goddis lawe in word & ensaumple, & fauoure trewe men & helpe hew & prdche ^e gospel, j^is doren j^ei not done ne^ helpe op ere J^i^r-to for drede of a wrongful mauwdement ^of a bischop or his officeris; for panne^ j^ei schulden be somoned & traueiled & dispised & suspendid of here masse as pei dreden, and alle j^is were medful pf j^ei wolden take it paciently. but lei dreden ou^re litel le grete peyne of helle to whiche god schal sende hem for defaute of charite doynge his wille bifore alle ol^re lingis; & lus lei dreden more le bischopis lettre Ian le gospel of crist, & so le bischop more Ian oure lord god almy^tty, & 1 is is foule blasphemye. Capitulum 28'”- ^it lei leuen Si^ruyce of god vndon for a cwrsed sathanas & an^fcrist biddil hem ceesse; for wha^ne le bischop or his mynystris somonen hem & lei comen not but ben betre occupied to serue god in deuocion & clennesse of lif & to helpe cnstene soulis to heuene, a noon lei schullen be suspendid fro seynge of masse & pr<9chy?^ge of le gospel; & lus lei leuen goddis s^ruyce & comauwdemewtis vndon for le comau7^dement of an^ecrist & sathanas; & lus bischopis officeris & curatis & prestis fallen oute of bileue & renne in¬ to blasphemye & heresie & drawen le comyn peple aft^r hem i;^-to errour. ^ last A A. 2 here not in X. through the margin being cut away. 3 teche AA. ^ omitted X. ^ omitted X. ® in AA. Chap. XXIX.] THE ORDER OF PRIESTHOOD. 179 G2ipitulum. 29 ”"* But goode pr^stis, '^at lyuen wel in clennesse in j^ou^t & ^ speche & ^ dede & good ensaumple to j^e peple, & techen goddis lawe vp here kuwnynge, & tr^ueile fast ny^t & day to lerne hetre & teche opynly & lastyngly, ben verrey prophetis of god & holy au7^gelis of god & gostly li^t of ^e world, as god sey]? hi his prophetis & ihu crist in j^e gospel, & seyntis declaren it wel hi auctorite & reson. je pr^stis j^enke on Jjis noble ofS.ce & wor]?!, & do|> it wilfully vpon ^oure kuwnynge & power, j^enke,^ je lordis & my^tty men j^at fynden pr^stis, hou dredeful it is to meyntene worldly prigstis in here lustis, J7at neij^er kuwnen goode ne wolen lerne ne lyuen holiliche in lis noble ordre. for ]e may li]tly amende hem wij^-outew coste or tr<3!ueile, tellynge hem ^at je wolen not fynde hem but pf ]7ei don here besynesse to lyue wel & lerne & preche gospel, & Curtis j^an j^ei wolden don it in dede. A, j^enke ^e, grete men, j^at J^is were a j^ousand fold betre ]7an to conquere al J^e world, & her-by schulde be no more cost to ^ou ne tmueile ne deisese, but worschipe to god & endeles good to ^ouwre ^ self, to pr^stis & to alle cristendom. god for his endeles m^rcy & charite brynge jjis holy eude. Amen. Nobleness of priest’s office. Exhortation to priests and lords, who can amend evil. ^ in AA. 2 jenke X. 3 }o\v A A. 180 IX. THEEE THINGS DESTEOY THIS WOELD. Theee is nothing in this tract which can give ns any certainty as to authorship or date. It should be noticed that the false confessors are friars; and that the lawyers, who are charged with gross hypocrisy, are priests. The complaints of packing and bribing juries are worth notice. Copied from the Corpus MS. X. and collated with the Dublin MS. AA. Stjmmaet. False confessors are tke chief cause of sin, since they excuse sins on condition of gifts to religious houses. They waste money in luxurious living, and get dis¬ pensation from their rule .p. 181 "Wicked lawyers encourage quarrels, suborn perjury, pack juries, oppress the poor, , They pretend to he religious . 182 Ecclesiastical lawyers worst of all. They uphold the Civil Law above God’s Law. They make divorces, and raise quarrels between man and wife . 184 False merchants cheat, and teach their apprentices and servants to cheat. They are usurers . 185 False confessors worst of all, since they encourage the rest . 186 THREE THINGS DESTROY THIS WORLD. 181 _pre jjingis distroien ]?is world, false confessoures, false men of la we, & false marcKauwtis. * False confessoTiris ben cause of alle f e synne Jat regne]? Ja^^e^confLsors among clerkis, among lordis, amonge comunes; for |>ei taken l^e charge to hele alle men of synne, & don not here power ]?er-to, but meyntenen & conforten hem jjer-iwne for worldly wynnynge, frendishipe & worschipe. for ]7ei schuldew teche hem here grete synnes & peynes for hem, & but pf men wolden leue here synnes & take?^ goddis word in reu^rence, pei schulden leue here companye, & go to opere to whom J^ei my^ten profile more, as crist taujte his apostlis. & j^at is worse, bei seyn ^ bat bei wolen answere for men at domes day They win excuse ■* ^ _ any sins, if men for to excuse hem fif bei wolen ^efe hem or here hous to make ^ni make gifts < J ^ to their houses. gaye wyndowis or veyn housynge & nedles moche gold or siluer; & so pat fat schulde be delid among most nedy men should go’to bi comauwdement of god fei wasten in veyn & nedles houses, the poor, & fat fing pat schulde be restorid men, for it was taken of hem bi extorsion & wronge menys, fei taken to hemself to maken festis to riche men. ^lordis fei resceyuen to here housynge, & letten osteleris of here offices & wynnynge, & maken iubilees fat we reden not^ of, offi kyngisne empi^rouris, to be f anne excused of risynge at mydny^t & opere deuocions Seek excuses to _ ^ o j j i j escape their rule. in whiche as fei seyn stondif perfeccion of here ordre. & fus wha^ne fei schulden be most p^rfit fei leuen here p(9rfeccion & maken veyn cost & gret,® not to '^'fede pore men *[p. leiMS.] but lordis pat han no nede, to forsake pat pat sumtyme was p^rfeccion. & nf fe potestatis of here ordre dispiwsen wif Dispensations ■* _ ■* from rule are hem lawefully, fan fei maken hem more p^rfit in lif fan fei profitable. weren bifore, for ellis fei don hem harm in soule & peieren hem to godward, pat no creature may lesefully ® do; pm it were more p^rfeccion to leue here singuler obedience & Then it would he . . . . better to leave obseruauwcis, as fei don now in most p^rfeccion, & ellis fei the rule. ^ AA inserts for ]?ei sei. ^ X inserts as, ^ omitted X. * omitted X. ® omitted X. ® leffully AA. 182 THREE THINGS DESTROY THIS WORLD. The only cause for alterin g a rule is that a man may serve God better. False confessors the devil’s nurses. Wicked lawyers encourage quarrels, sutiorn perjury, pack and intimi¬ date juries. get the land into their hands and ruin the real heirs. ben cursed alle pat approuen siche iubilees & dispensacious. And si]? J?is dispensacion is wel don as j^ei seyn, fan god approuef it for certeyn cause, but opere cause is per noone • but pat fis man schal bet^re serue god wif-outen fes obseruauwces fan to holden hem forf; fanne what man frere or munk schal bet^re serue god wif-oute?^ siche obseruauwcis of freris or muwkis fan wif hem, god approuef fd^t pat frere or monk leue here obseruauncis & twrne to fredom of cristis gospel. But it semef whai^ne lordis heren^ a false confessour fei hiren an an^fcHst to leden hem to helle. And fus false confessouris ben fe fendis norisses^ to norisse mennws soulis in synne & to brywge hem to sathanas; & fus in a maner fei sillen soulis to sathanas for a litel stynkynge drit or wombe ioie or pride & worldly worschipe, & fus fei ben tr^itouris to god almyjtty, to clerkis, lordis &comeneris, & dawpnen hem self. Also false men of lawe disceyuen moche fis world, for fei tellen not sadly & trewely hou fe lawe stondif. But norischen pledynge & debate among men for to haue a veyn name & wynnen hem a iitil worldly stynkynge muk wif goddis curs, & wittyngly meyntenen^ fe fals p«rtie bi cauelacions, & forbarien^ pore men of rijt, pat f ouj a pore man ban nenere so muche® ri^t pt fei wole make many doseyns to forsweren hem on fe book to getehem self fank or wynnynge. but f es ben false procuratouris of sathanas to dryue mennws soulis to helle; for jif f er be a trewe man in a centre he schal not come on ^ his queste pf he may deuoyde hym, & jif he seie fe sofe he schal haue his’’’ hate, sclauwdrynge, loos of his catel or of his lif in fis ® world; & fes laweieris fanken & flateryn & meyntenen false men & helpen hem ® what fei may; & fus fei ben special procurators & false knyjttis or champions of fe deuyl to meyntenen falsenesse, & distroien treufe & kny^ttis of treufe, equyte & charite; & herby fei geten ^°hem gold^° & purchasen rentis & londis of lordis & ^ hiren AA. ^ norisses, a later hand in X. ^ in mayntenens AA. ^ forharren AA. ® opyn AA. ® to AA. " is X. ® AA inserts wrecchid. ^ omitted X. omitted X. THREE THINGS DESTROY THIS WORLD. 183 distroien verrey heieris, & ] 7 is distroie]? moclie^ oure lond. for hoii schulde rijt be among sucbe men, ] 7 at ^is day ban but Theirriehescome here penye & anoon purchasen rentis & londis to be peris wij? honest. knyttis or barons. Certis falsnesse avauwse]? hem, & jj^rfore ] 7 ei maken sacrifice to ]>e fend, lord, hou schal god here hem \n here moste nede, si]? j^ei wolen not here a pore man, haue '^^he *[p. 162 ms.] neu(?re so grete rijt. certis si]? men schullen be dampnyd for hear the poor. deiaute oi werkis oi m^rcy^ mocne more pei pat woien not for their oppres¬ sions opene here mou]? to speke o word for treu]?e & goddis lone; but moche more schullen ]?ei be da^?^pnyd for extorcions & false plees ]?«t ]?ei meyntenen wittyngly, or wha?^ne ]?ei owe to witte it, a^enst trewe partie; but most ]?ei schullen be depe da??^pnyd for here grete ypocrisie, for ]?ei maken it so holy Their pretences bo]?e in word & signes, as knockynge on here brest, knelynge & seiynge of matynes & euensong, & herynge of massis, & many o]?(?re deuocions to coloure here falsnesse, ]?at symple men supposen no more rijtwisnesse in ony man ]?at leueth in herhe. but ^it iurrouris in questis wolen forsweren hem Jurors often for- . , swear themselves Wittyngly for here dyner & a noble, & \at so custumablice hat for a dinner and a noble, ]?ou] a man haue neuere so opyn ri]t to a lordischipe anemptis mannys la we & also goddis, ]?at many questis wolen wittyngly swere ]?at it is not his for a litel money ; & so ]?ei sillen crist hat is treuhe, as iudas dide, for a litel money, & hei ben so the more that ^ y they get absolu- esely assoiled, but falsly of false confessouris for a litel part tion so easily, here wicked catel, ]?at ]?ei maken no conscience for ]?is cursed pmurie but ben endurid or hardid ]?er-inne as fendis of belle. & has lordis & oWe men ben nedid for his falsnesse to holden Lords are obliged ^ ^ . to keep them in hem at fees & o^ere grete costis, for ellis wi]? here wiles & P^y- falnesse ]?ei wolen dryue lordis & gentil men out of here housis, heritage & alle here goodis; & bi ]?is falsnesse a fewe pore wrecchis myjten^ conqueren in-to here owene hondis^ in schort tyme almost al ]?e lordischipe ]?at may be sold on ony * resonable manure. & hou? it be bou?t opynly atenst he lawe. They make it as ^ \ J ? r } defend lit bi cauellacions hes lawieris holden it forh, hat he riitful one’s own pro- j ^ perty as to buy heir may as wel bien a straunge ® lordischipe as geten his a new one. t AA inserts of. ^ omitted X. ^ housis AA. * only X. ^ stronge X. 184 THREE THIJ^GS DESTROY THIS WORLD. Ecclsiastical lawyers the worst of any. They keep causes so long that it is always cheapest to pay a fine, right or wrong. *[p. 163 MS.] Sin-rents. Even if a bishop would do his duty, the lawyers stop him. They set up the civil law against the gospel. owene. ^ Also falsse laweieris maken lordis & opere men to meyntenen false causis & do wrongis to here neijeboris, whawne ^e lordis wenen ]7at it is so]?, & so priuely maken lordis^ dampnable for here wrong meyntenywge. But of laweiris of pe consistorie or chapitris is more synne & ypocrisie to schewe. for jiei tarien men in here courtis lou^ pe rijt neuere so pleyn, pat men ben ful [weary] of here peyneful lif so Jei ben hurlid abouten ; for pf a trewe man be falsly sclaundride & come among hem it is lijttere to make a fyn for moche money pan to purge hym, be it nonere so opyn knowen; for ellis he schal be hurlid fro contre to contre, fro day to day, pat he schal be cotumax & cursed, & panne stonde at here wille, or ellis for trat crist was a fool. & so J^ei putten gospel bihynde & dispisen it & magnyfien paynymes lawes & o]>erQ synful menays lawes for j^e beste, & seyn in dede \at paynymes & o^erQ synful men, j^at in caas be dampnyd deuelis, weren wisere & betre ]7an ihu crist, sij? ]>%{ jeuen betre lawes & more nedfui for holy chirche ]7an euere dide ihu crist ; & herefore j^ei reulyn clerkis bi j^es worldly wronge lawis, & maken oure clerkis worldly & to forsake holy writt, for it dampne]? pride & coueitise clerkis & teche]? mekenesse & to flee coueitise & oj^ere synnes. Eut paynymes la we & worldly clerkis lawe meyntene pride, coueitise, extorcions & oj^i^re synnes, & j^er-fore ]>ei ben studied of worldly clerkis, & goddis owene wordis ben dispised. ^ Also }>ei makew men to forsweren hem & norischen hem j^erinne, & maken men to charge more ]>e peny |>an J^e trewe conscience & mau^^dementis of god, & b^r-to maken dyuors bi false witnesse & ob^re Make divorces by ° i ^ ^ J false witness. cautelis, & so reisen debatis & enemytes bitwene weddid men Cause quarrels between men and & here wiwes hi many priue menys of an^mrist. & pt \e their wives, fend teche]? hem to make orible peynes of here owene wille for smale synnys, to make men for fere to paye moche money to hem ; & riche men & myjtti ben not ponyschid bi here lawis, be here synne neu^re so opyn, but pore men ben ponyschid, p ]70uj jjei ben trewe & dene, but pf ^ei paien to an^mrist aftir his wille. & ji^s ^‘j^es courtis ben courtis of *Cp-^ s.] wrong & falsnesse & not eristic but fendis, to exile treu|>e & charite & holy writt & to meyntene falsnesse & synne & magnifien synful mennys lawis more j^an ]>e gospel. ^ Also false marchauwtis bryngen vp & susteynen moche False merchants synne to distroie \>e world ; for bei lyuen comynly bi falsnesse and teach as bi false swerynge, false mesure & false weitis, & techen J^is cheat^STi? falsnesse to pnge prentis, & preisen hjm most \at foulest raymej alle \e membris of crist falsly, & most sotilly can bigilen fe peple, & pf ony s^ruau^t of here wole do treuje & drede synne he is holden but a fool & ynfrifty & schal neuere be man ; & pt j^es false marchau;^tis bien gret chep & sillen out of cours dere & briwgen fro hejene men, & o\ere 186 THREE THINGS DESTROY THIS WORLD. encourage luxury, are usurers, lead evil lives. Tlie false con¬ fessors are the worst of all; for they let these men live in their sins if they veill endow religious houses. cursed men ]7at ban name of cristene men, many newe gises of pride & worldly vanyte, & magnyfien hem aboue ])e cloudis; where-fore j^e lordis & oj^^re men ben drawen fro jjinkynge of god & heuenely j^ingis, & setten here wittis & likyngis in ]7es newe vanytees & fantom of worldly glorie. & moste of here wynnynge stow-di]? in fals vsure, so moche \at ]>ei han enuenymed almost alle clerkis, alle lordis, & alle opere men wi]? j^is cursed vsure; summe bi doynge of vsure, summe bi consentynge per-to & for meyntenynge j^er-of, & so ]7ei briwgen cursyngis to alle men comynly of oure lond. & ^it ]7ei lyuen in glotonye, dronkenesse & lecherie as hoggis, & in coueitise, ydelnesse, pride, enuye & wra]i|>e as fendis; & ]7is cursed lif j^ei techen in word & dede to oj^^re pore men as sathanas procuratouris & cursed heretikis. but pt false con- fessouris pat leden hem & reulen hem in j^is cursed lif, & wolen not tellen hem pe soj7e for drede of lesynge of here frendischipe & worldly wywnynge but conforten hem in ]7is synful lif & vndertaken for here synnes at domes day, don most cursed synne of alle. for ]7ei techen j^es foolis to make gret cost of wast houses of freris or of oiperQ veyn religion, or to holde proude & worldly pr^stis, or to fou^>^de a college of worldly clerkis or religious a^enst goddis lawe, & p6r-\)i to be sauyd j^ouj j^ei dwellen stille in here synne & maken no restitucion to men pat pai han disceyued, •& j^ouj j^ei don not here almes to pore men & nedy j^at ben bedered & mo we not helpe hem self, but suffren hem to p^rische for myschief. & Jjus lordis & riche men hiren false confessouris wi]? grete spensis pat leden hem faste to helle; & pe comune peple is constreyned bi an^fcnstis lawis to meyntene wi]? tij^is & offryngis false curatis & confessouris, J^at disceyuen hem in techynge of goddis lawe & norischen hem in synne & so leden hem to helle. And ]7us bi j^es men ^ falsnesse regne]?, & treu|>e & virtuous lif ben distroied, & so ]7es pve fals men distroien fis world boj^e in soule & in ^ worldly goodis. ^ many X. 2 omitted X. 187 X. OF FEIGNED CONTEMPLATIYE LIFE. I THINE this is an early work of Wyclif’s. It is certainly higher in tone and better in style than many in this volume. Especially to be noticed is the passage on p. 193, where the author, after inveighing against the heavy burden of ritual ordinances laid upon priests, returns upon himself with the warning that men must not abuse the freedom to which he exhorts them by making it an excuse for sloth, for that is the devil’s snare. So, too, the complaint (p. 194) that priests lead a lower life than their conscience dictates, for fear of hurting the sick conscience of their brethren, is a touch finer than is common in these polemical papers. How often may Wyclif’s impetuous exhortations to revolt have been parried by such considerations as these ? The scribe who wrote the Corpus MS. (X.) made a curious blunder with this tract, as has been pointed out by Mr. Arnold, S. E. W. III. 507. Owing most likely to the displacement of some leaves in the MS. from which he copied, he transferred the last part of this tract to the end of “ A Petition to the King and Parliament,” while bringing the last part of the Petition to the end of this. As is often the ease with him, he passed over the junction in happy unconsciousness that he was writing nonsense. Copied from the Corpus MS. X. and collated with the Dublin MS. AA. Shmmaet. Contemplation (so called) is made an excuse for not preaching .p. 188 Contemplation to come in heaven after good life here . 189 The devil prevents men from preaching by diverting their attention to singing in a tricky and artificial way. 191 In a large choir a few sing and the rest stand dumb . 192 The Ordinal of Salisbury interferes with preaching, for it burdens men with so many rites that they have no time for good works . t. 192 Men who know better waste their time on services for fear of giving offence . 194 Worldly business hinders preaching. 194 Christ and his Apostles preached and did not administer alms . 195 188 OF FEIGNED CONTEMPLATIVE LIFE. *[p, 165 MS.] Contemplative life made a plea for not preaching. Christ hid his disciples preach. Luc ix. & X. Mark xvi. [15.] Isaiah IviiL [1.] E;cekieliii. 17 and xxxiii, 7. Gregory. Mai. ii. [7]. Examples of Christ and John Baptist. Mat. iii.&iv. &v. Jer. i. [5.] Of feyned contemplatif lif, of song, of Jie ordynal of Salisbury, & of bodely almes & worldly bysynesse of pr(9stis ; bou bi Jies foure fend letti]? bem fro precbynge of ]?e gospel. ^ First wbanne trewe men tecben bi goddis la we wit & reson j^at eche pr^st owi]? to do his my^t, bis ^ wit & bis wille to pr^cbe cnstis gospel, ]7e fend*^ blyndi]? ypocritis to excuse hem by feyned contemplatif lif, & to seie \at si]? it is j^e beste & ]7ei may not do bojie to-gidre, ]iei ben nedid for charite of god to leue j^e precbynge of j^e gospel & lyuen in contempla- cion. See nowe j^e ypocrisie of j^is false seiynge; crist taujt & dide beste lif for prestis, as oure fei]? tecbi]?, si]? he was god & my^te not erre; but cnst preched j^e gospel & charged alle his apostlis & disciplis to goo & pr^che gospel to alle men: j^an it is ]>e beste lif for prijstis in |>is world to pr^che ^ & teche ^ j^e gospel. ^ Also god in ]ie olde lawe techi]? ]7at ]>e office of a prophete is to schewe to 'pe peple here foule synnys; but eche pr^st is a prophete bi his ordre, as gregory seyj? vpon pe gospellis, j^anne it is j^e office of eche pr pleynly pat eche pat come]? the^prLst^is to pr(?sthod taki]? pe ofS.ce of a bedele or criere to goo bifore ^ domesday "^to crie to pe peple here synnes & vengau?^ce of god, •[?. 166 ms.] whi ben not po prestis heretikis pat leuen to preche cristis gospel, & compelle op ere treue men to leue pr^chynge oi pe gospel, si]> ]?is lawe is seynt gregoryes lawe, grou?^did opynly in Gregory. goddis lawe & reson & charite, & opere lawes of J»e peple ben contrarie to holy writt & reson & charite for to meyntene pride & coueitise of an^^cristis worldly clerkis. but ypocritis allegen be gospel, \>at magdaleyne chees to hereself be beste Mary Magdalen ^ I ^ ^ ^ j ^ ^ / not to be taken Xiart whanne she saat bisiden cristis feet & herde his word; as a model, since ^ ^ she was a woman so]> ^ it is pat ]’is meke sittynge & deuout herynge of cristis and not a priest. wordis was best to magdeleyne, for sche hadde not ofS.ce of pr^chynge as pr^stis han, si]? sche was a womman pat hadde not auctorite of goddis lawe to teche & preche opynly. but what is ]?is dede to prdstis pat han expr^sse pe comau?^dement of god & men to preche ]?e gospel ? where ]?ei wolen alle be wo?wmen in ydelnesse, & suen not ihu crist in lif & prdchynge , pe gospel pat he comauwdi]? hym self bo]>e in po olde lawe and newe. ^Also ]?is peisible® herynge of cristis word & brennynge loue pat magdeleyne hadde was pe beste -part, for it schal be ende in heuene of good lif in fis world; but in Contemplative ]?is world ® pe beste lif for prestis is holy lif in kepynge heaven. goddis hestis & trewe pr^chynge of fe gospel, as crist dide & ^ solarie X. ^ omitted X. 3-^ omitted X. * seij? AA. 3 posible X, ' ® lif X. 190 OF FEIGNED CONTEMPLATIVE LIFE. These hypocrites takedreamingfor contemplation. Luke xxi. 36. 1 Thess. V. 17. “ Pray without ceasing,” is not said of spoken prayer. Austyn. Prov. xxviii. 9. Possessioners *[p. 167 MS.] ought to learn what contempla¬ tive life is. chargid alle his pr^stis to do same^; & jtes ypocritis wenen j^at here dremys & fantasies of hem-self ben contem- placion, & j^at preehjnge of ]?e gospel be actif lif, & so ]7ei menen yat crist tok j^e worse lif for j^is world, & nedid alle pr^stis to leue ]>e betre & take the worse lif; & ]7ns ^es fonnyd ypocritis pntten ervour in ihu crist. But who ben more heretikis? ^ Also ]?es blywde ypocritis alleggen \at crist biddi]? vs preie euermore, & poul biddi]? '^at we preie wij^-oute lettynge, & j^an we pr^stis may not pr^che as J^ei feynen falsly. but here ]7es ypocritis schullen wite ]iat crist & poul vnd^rstonden of preiere of holy lif, \at eche man do]? as lorige as he dwell!]? in charite ; & not of babelynge of lippis ]?d!t no ma7^ may eu^re do wi]7-outen cessynge, for ellis no man in ]?is world my^te fulfille ]?e comau7^dement of crist; & ]?is techi]? austyn & o\iero seyntis. & si]? men ]?at fulfillen not goddis lawe & ben out of charite ben not acceptid in here preiynge of lippis, for here preiere in lippis is abhomynable, as holy writt sei]? bi Salomon, ]?es pr^stis ]?at pr(9chen not J?e gospel as crist biddi]? ben not able to preie god^ for mercy, but disceyuen hemself & ]?e peple & dispisen god & stireT^ hym- to wra]?]?e & vengauwce, as austyn & gregory & o]?ere seyntis techen; & principaly ]?es ypocritis ]?at han rentes & worldly lordischipes & parische chirchis approprid to hem, a^enst holy writt bo]?e old & newe by symonye & lesyngis on^ . crist & his apostelis for stynkynge gronyngys & a-bite of holynesse & for * distroiynge of goddis ordynaimce & for singuler profession maade to foolis & in cas to fendis of helle. ]?es foolis schullen lerue what is actif lif & cowtemplatif bi goddis lawe, & ]?awne ]?ei my^tten wite ]?at ]?ei han nei]?er he ton ne he toi]?er, si]? ]?ei chargen more veyn statutis of^ synful men, & in cas of® deuelys, ]?an ]?ei chargen ]?e heste of god & werkis of mercy & poyntis of charite. & ]?e fende blywdi]? iiem so moche J>ei seyn m-dede ]?at ]?ei moten omitted X. ^ fro X. 2 omitted X, 5 &X. 3 &X. ® omitted X. OF FEIGNED CONTEMPLATIVE LIFE. 191 neu^re preie to plesynge ^ of god, si]? ]?ei vnablen hem. self to do ])e office of pr(9stis hi goddis lawe & pwrposen to ende in here feyned deuocion ^at is blasphemye to god. ^ Also bi song ]?e fend letti]? men to studie & pri^che ]>e gospel; for si}? mannys wittis ben of c^rteyn mesure & myjt, ^e more }>at ]?ei ben occupied aboute siche mannws song ]?e lesse moten ]?ei be sette aboute goddis lawe; for }>is stiri]? men to pride & iolite & lecherie & ol’^re synnys, & so vnable}> hem many gatis to vnd(?rstonde & kepe holy writt ]^at teche]? mekenesse, mornynge for oure synnys & oj>6re mennus, & stable lif & charite. & ^it god in all }>e lawe of grace chargi}> not siche song but deuocion in herte, trewe techynge & holy spekynge in tonge, & goode werkis & holy lastynge in charite & mekenesse; but mannus foly & pride stie]> vp euere more & more in ]?is veyn nouelrie. Pirst men ordeyned songe of mornynge whawne ^ei weren in prison, for techynge of }?e gospel, as ambrose men seyn, to putte awey ydelnesse & to be not vnoccupied in goode manure for }»e tyme; & }at songe & oure ^ acordi]> not, for oure stiri]? to iolite & pride, & here stiri}; to mornynge & to dwelle longer in wordis of goddis lawe. _pan were matynys & masse & euen song, placebo & dirige & comendacion & matynes of oure lady ordeyned of synful men, to be songen wi}? heije criynge to lette men fro ]?e sentence & vndi^rstondynge of pat pat was pus songen, & to maken men wery & vndisposid to studie goddis lawe for akyng of hedis: & of^ schort tyme }?anne weren ® more veyn iapis fouwden; deschaunt, countre note & orgon & smale brekywge, pat stiri]? veyn men to daunsynge more pan to^ mornynge, & here-fore ben many proude & lecherous lorelis fouwden & dowid wi}? temporal & worldly lordischipis & gret cost, but }?es foolis schulden drede pe scharpe wordis of austyn, pat sei]?: as oft as pe song liki}? me more pan do]? pe sentence pat is songen, so oft I confesse pat I synne greuously. ^And pf }?es knackms excusen hem bi song in pe olde lawe; seie pat crist, pat best kepte }?e olde lawe as it schulde '^'be aftirward, taujt not ne chargid vs wi}? ^ preisynge X. 2 AA. ^ oj,ere X. ^ omitted AA. » omitted X. Singing hinders men from attending to God’s law. God orders not such song. Ambrose. Gradual growth of formal services. Singing hinders understanding of the words, and gives head-aches. Austyn. *[p. 168 MS.] ® omitted X. 192 OF FEIGNED CONTEMPLATIVE LIFE. sich bodely song ne ony of his apostlis, but wi]? deuocion in herte & holy lif & trewe pr(?cbynge, & \ai is ynow]?^ & beste. but who schulde j^awne charge vs wi]? more ouere ])e fredom and li^tnesse of cristis lawe ? & pf j^ei seyn ]?at The angels sing angelis heryen god bi song in heuene; seie bat we kuwnew not in heaven. ]?at song, but ]?ei ben in ful victorie of here enemys & we be^ in perilous bataile,^ & in j?e valeye of wepynge & mornynge; & oure song letti]? vs fro betre occupacion & stiri]? vs to many grete synnes & to for^ete vs self, but oure fleschly peple ha]? more lykynge in here bodely eris in sich knackywge & taterynge ]?an in herynge of goddis lawe, & spekynge People hire of be blisse of heuene, for bei wolen hire proude pr(9stis & priests for their tricky singing ; o]pere lecherous lorelis ]?us to knacke notis for many markis & but will not give poundis; but bei wolen not ^eue here alraes to prestis & true alms. children to lerne & to^ teche goddis lawe ; & ]?us bi ]?is nouelrie of song is goddis lawe vnstudied & not kepte, & pride & o]?^re grete synnys meyntenyd. & ]?es fonnyd lordis & peple gessen to haue more J?ank of god & to^ worschipe hym more in haldynge vp of here owen nouelries wij? grete cost ]?an in lernynge & techynge & meyntenynge of his lawe & his s^ruauwtis & his ordynau?^ce. but where is more In a large choir (Jigeeit in feib, hope & charite? for wha^>^ne ber ben fourty or and the rest look fyfty in a queer j^re or foure proude & lecherous lorellis schullen knacke ]?e most deuout Si^ruyce pat noman schal here pe sentence, & alle opere schullen be doumbe & loken on he??» as foolis. & pQ.nnQ strumpatis & ]7euys preisen sire iacke or hobbe & williem pQ proude clerk, hou smale ]?ei knacken here notis; & seyn pat pei semen wel god & holy chirche, wha^ne ^ei dispisen god in his face, & letten opere cristene men of here deuocion & co?7^puwccion, & stiren hem to worldly vanyte; ' & ]?us trewe semyce of god is lettid & ]?is veyn knackynge for oure iolite & pride is preised abouen pe mone. Ordmai of Sails ^ Also j^e ordynalle of Salisbury letti]? moche prechynge of j?e gospel; for foils chargen pat more pan pe maundemewtis of god & to studie & teche cristis gospel; for pf a man faile in ^ baitale X. * omitted X. OF FEIGNED CONTEMPLATIVE LIFE. 193 his ordynale men holden fat grete synne & reprouen hym fer- of faste, but jif a preste breke be hestis of god men cbargen made more of fat litel or noujt; & so pmtis seyn here matynes, masse mands. & euensong aftir Salisbury vsse, fei hem self & oj^^re men demen it is ynowj, J^ouj fei nelfer pr^che ne teche J>e hestis of god & fe gospel. & |>us ]7ei wenen pat it is ynowj to fulfille synful mennws ordynauwce & to leue pe rijtfulleste ordynauwce of god pat he chargid pr^stis to pijrforme. but, lord, what was pr^stis office ordeyned bi god bifore pat Salisbury vss was maad of proude pr^stis, coueitous, lecherous dronkelewe? *[p. 169MS.] where god pat dawpne]? alle ydelnesse chargid^ hem not at pe full wi]? pe beste occupacion for hem self & opere men ? hou doren synful folis chargen cristis pri^stis wib so moche Burden of so many rules, nouelrie, & eu(9rmore cloute more to, pat ]7ei may not frely do goddis ordynauwce? for be iewis m be olde lawe haden not so more than under ° ^ ^ ^ ^ the Old Law. manye seremonyes of sacrifices ordeyned bi god as pr(9stis ban now rijttis & reulis maade of synful men. And jit pe olde lawe in j^es charious customes mosten nedes cesse for fredom of cristis gospel; but ]?is fredom is more don awei bi j^is nouelrie j^an bi customes of j^e olde lawe; & J'us many grete axen where a pr^st may wi]7-outen dedly synne seie his masse wi]?~outen matynys; & ]7ei demen it dedly synne, a pr(3st to fulfille j^e ordynauwce of god in his fredom wi]7-oute nouelrie of synful men, pat letti]? pr^stis fro pe betre occupacion, as jif j^ei demen it dedly synne to leue j^e worse J’ing ^ & take pe betre whawne ]7ei may not do bo]?e to-gidre. & pus, lord, ]7in owen ordynau:>^ce paUpou madist for pi pr(9stis is holden evTour & distroied for pe fonnyd nouelrie of synful foolis, & in cas of fendis in helle. ^ But here men moste be war b^^t Men must not abuse Christ’s vnder colour of J^is fredom ]7ei ben betre occupied in pe lawe of god to studie & teche it, & not slouj ne ydel in ouermoche sleep & vanyte & eper synnes, for pat is pe fendis pant^r. ^ See now j^e blyndnesse of J^es foolis; ]7ei seyn pat a pr^st may Matins held be excused fro seiynge of masse pat god comauwdid him self than^the^mass^ chargen X. 2 teching A A. 13 194 OF FEIGNED CONTEMPLATIVE LIFE. to J^e substance fer-of, so ]>at he here on. But he schal not he excused but jif he seie matynes & euensong him self ^at synful men han ordeyned, & ]?us )>ei chargen more here owene "^Vorlc wsstod on AT T •i* T 1 . service books lyndynge ]7aii cnstis comaui^aement. A lord, ^ir alle pe given to bibies. studie & trei hadden resceyued ]7e plenteuous pftis of ]?e holy gost. Lord! where jjes worldly pr^stis ben wisere j^an ben alle apostlis of crist ? it semeth 'pat ]7ei ben or ellis ^ j^ei ben^ fooles. also crist wolde not take j^e kyngdom whan |>e puple wolde haue maad him kyng, as iones gospel telle]?; but if it haade be a pr(?stis^ office to dele aboute ]?us bodily® almes, Crist pat coude best haue do ]?is office wolde haue take j^es temporal goodis to dele hem among poeU(9re men; but he wolde not do ]?us, but fley and took no man of pe aposteles wij? him, so faste he hiede. lord, where worldly pr^stis ku^^nen bett^re don ]7is partinge of worldly goodis pan^ ihu crist? And pf j^ei seyn pat crist fedde pe puple in desert w^’t^ bodily almes manye ]?ousand, as j^e gospel saij?; pat dide crist by miracle to shewe his godhede and to teche pr^stes houj ]?ei schulden fede gostly cristene men by goddis word; for so dide cristis aposteles and hadde not where-of to do Christ’s example and his apostles’, who would not serve tables. Acts vi. [2], John vi. [15]. Christ fled when the people would have made him king. The apostles had not wherewith to bodily almes, whan ]?ei mijten haue had tresour and iuelis give aims. y-nowe of kynggis & lordis. Also peW sai]? in dedis of Acts iu. 6. apostlis to a pore man pat to him neiper was gold ne siluer, and pt he performede wel pe office of a trewe pr^st; but oure pr^stis ben so bysye aboute worldly occupacioun pat pei semen bettere bailyues or reues ban gostly pr(?stis of ihu crist. Bor Priests now are f r o J r ^ more like bailiffs. what man is so bysy aboute marchau;^dise and opere worldly doyngis as ben preostes, pat shulden hen ly^t of heuenly lif to alle men aboutew hem? but certes ]?ei shulde be as bysy aboute study in ge of goddys lawe and holy prayer, not of iamvlomm but of holy desires and dene meditacioun of god, and trewe techinge of pe gospel, as ben laboreris aboute worldly labour for here sustenaunce; and muche more bysie ' omitted X. 2 apostlis AA. 3 bodi X. ^ of X. OF FEIGNED CONTEMPLATIVE LIFE. ]7ei mijten, for fey ben more holden for to lyue wel, and ^eue ^ ensaumple of holi lif to f e puple & trewe tecbinge of holy writ fanne fe people is holder to ^yue hew dymes or offring^s or ony bodily almes; and f^rfore prestis shnlde not leue ensaumple of good lif & studyinge of holi writ & trewe techinge \er-oi ^ for no * bodily almes, ne for worldly goodis, ne for sauynge of here bodily lif. and as crist sauede f e world by writynge & techiwge of foure Euaungelistis, so f e plots, fend castef to dampne fe world and prijstis for lettynge to pr^che f e gospel by f es foure; by feyned contewplaciouw, by song, by Salisbury vse, & by worldly bysynes of prestis. God for his mercy styre f es pri^sUs to i^reche f e gospel in word, in lif, and bewar of sathanas disceitis. Amen. 1 omitted X. 2-2 ne X. 197 XI. THE PATERNOSTER. This tract should be compared with that printed by Mr. Arnold (S. E. W. III. 98), to which it has many points of likeness. It is not improbable that Wyclif should have written more than one tract in explanation and praise of the Lord’s Prayer, since he was never tired of opposing its excellence to the vanity of the church prayers of his day. There is nothing here which enables us to fix either date or author¬ ship with certainty, but I take the tract to be genuine from its close connexion with that which follows, as to which I have scarcely any doubt. The tract is found only in X. from which it has been copied. Summary. The prayer is taken by petitions, each of which is explained, and to each is assigned some special virtue. Finally comes a praise of the prayer and of Christ’s goodness in giving it to us. 1 198 THE PATERNOSTER. _pis his ])e pater noster. *[p. 172 MS.] Oure fadir J^at art \n heuenes, halwid be fi name. Jji reume or kyngdom come to fe. be Ji wille don \n herfe as it is douw \n heuene. ^eue to vs to-day oure eche dayes bred. & forjeue to vs oure dettis, ]7at is oure synnys, as we forjeuen to oure dettouris, '^a\j is to men ban synned \n vs. & lede vs not iw-to temptacion, but delyuere vs from We are to love euyl. amen, so be it. Wbawne we seyn, oure fadir \a\, art each other as ^ ^ children of one '^n heueues, we ben taujt to loue eche o^ero, as brej?ren of o fadir & o modir bodily, & moche more, si]? god is oure fadir made vs of noujt; & we ben tau^t to lyuen in mekenesse eche to o^er, & to desire heuenly I’ingis, as virtues & holy lif, & don alle oure dedis preuyly & apert for ]?e honowr of god & ]?e blisse of heuene; & so oure lif owij? to be in heuenys be holy desir & lastynge. & J?us at ]?e bigynny7^ge we moten be meke & in charite to alle men, bojje cristene & he]?ene, & frendis & enemyes, ■& ellis we ben not wor}?i to preie fis 1 st petition. -^atev nost^r. wha^^^ne we seyn, halwid be ]?i name, we weprayforhoii- preien \at we ben maad holy & stable in virtues bi ]?e holy name of god & his grace & his virtue; \at we ben holy bi grace as oure fadir god is holy of hym self, in ]?is word we axen deuoutly sadnesse of fei]?, wif-oute whiche feij? we may not plese god; & we preien ]?at alle man(?re of pride, bofe in , foujt & spekynge & dede & alle manure berynge & counte- naunce, be putt awey fro vs, for suche pride maki]? men and meekness, luciferis children; & fat alle manure verrey mekenessis be grounded iw vs ajenst fis pride, for verrey mekenesse makif 2 nd petition. VS goddis children. ^ whawne we seyn f i kyngdom or reume come to f e, we preien fat alle men & wommm lyuywge in fis *[p 173 MS ] world fat schullew be sauyd, & alle fat ben departed come ^Ho f e Blisse of Heuene as soone as god wole, to see f ^re oure blissed spouse ihu crist, & haue endeles ioie wif him & his (thfchurch^con- augelis & seyutis. for alle angelis & men & wommen fat shall be saveA schullen be sauyd ben goddis kyngdom & holy chirche ; & THE PATERNOSTER. 199 cure lord ihu is kyng of j^is reume & heed of ]7is holy chirche; & alle ]70 \at schullen be dampnyd in helle ben deuelis chirche or synagoge, & j^e deuel is here false prince & kyng, but her tiraunt. & here "we axen trewe hope we pray for hope & lastynge to haue ]7e blisse of heuene, be mercy of oure god & bi oure goode lif & endynge in perfit charite. in J’is word and charity, we preien alle cursed enuye & hate be putt awey from vs, & \at alle brennynge charite to god & oure euene cristene be so sadly rotyd in vs ]iat it faile neuere in J^is lif for no ]7ing \at may be. ^ Wha?^ne we seyn, fei wille be don in erfe 3 rd petition. rijt as it is in heuene, we preien ]iat we don ]iq wille of god wij7-outen any errour & wij^-outen any cessynge, as blissed au^>^gelis don euere in heuene, & fat we don fis wille of god wif rijt fulle vnd^rstondynge, & wif grete desir & ioie & likynge, & not wif heuynesse & grucchynge. ^ In fis word we axen pat in alle f ingis oure wille be confermed to goddis wille, pat no f ing may dept^rte oure wille & oure loue fro god, pat is endeles good & rijtful. ^And here we preien algatis to geten be heje virtue of charite, w«tA-outen whiche We pray for . '* . charity, alle of^re fingis ben not worfi to vs to brynge vs to heuene. & here we preien pat god kepe vs fro wickid coueitise of worldly goodis, pat we offenden not goddis comaui^^dementis and to be kept from breaking ne good conscience, neif(?r for wynnynge ne holdynge forf of God’s command- en ts. worldly goodis; for he pat bi brekynge of goddis hestis, as bi false sweryngis, false mesures or weijtis, or ony sleijtte, getif or holdif his neijeboris goodis, dof not goddis wille, but is fef & tmtour of god & his neijeboris bi goddis lawe. ^ Whawne we seyn, jeue vs to-day oure eche dayes breed, we 4th petition, preien for nedeful sustenaunce of oure body, & for to haue we pray for bodi- vnderstondynge & kepynge of goddis word, & namely of his hestis pat ben gostly sustenaunce of oure soule, & fat we ban f is sustenaunce trewely geten, not by raueyne ne extorsion ne honestly got, falsnesse, but fat it be spendid in S(9ruyce of god & his drede; & fat we fanken mekely oure god for alle his grace & jiftis fat he ^euef vs of his grete goodnesse. ^In fis word we preien to haue fe virtue of prndence to knowe whiche and for prudence. 200 THE PATERNOSTER. *[p. 174 MS.] Phil. iii. 19. 5th petition. We pray for mercy. Doesnot forbid us to ask for debts. We pray for righteousness. 6th petition. We pray not he overcome temptation, and to have spiritual strength. susteIlau7^ce is nedeful & resonable to vs, & what we owen to do ]7er; & oure lord ibu made it in schorte wordis & mocbe witt, for men schulden not be heuy ne excusen hem fro kuwnynge & seiynge \er-ei. it is of most profit, for jif a man seie it wel he ne scbal faile no ]7ing ^ai is nedful & profitable for bodily lif & vortuous, to brynge men to beuene & haue blisse in body & soule wi]?-outen ende. lord, bou mocbe ben j7ei to blame ]?at bisien hem aboute preieris maade of synful men & leuen ]?is paW VLOsteT J^at is best & most besy of alle, & comprohendi]? alle goodis for body & soule. blissed be )»is endeles goode lord, j^at of bis endeles wisdom & charite taujte ]7is scborte preiere. Amen. 203 XII. THE AYE MAMA. I HAYE no doubt of the genuineness of this tract. The tone and manner are Wyclif’s, and the invective against the frivolity of the gentry suits better a man who had lived at court than one of the obscure poor preachers. Besides the general style there is one passage which bears a special mark of Wyclif. On page 208 we are told, “ God the Trinity is with each creature . . . 'to keep it; for else it should turn to naught.” The belief of the immanence of God in all created things is one which Wyclif held firmly. (Of. Cum ergo in qualibet creatura est Trinitas increata.— Trial, iv. 27.) The doctrine was brought into popular use in his latest controversies on the Eucharist, but used as it is here, in a different connexion and in¬ cidentally, it is a sign of the hand of the master rather than one of his pupils. Copied from the Corpus MS. X. and collated with the MS. A. 4. 12., at Sidney Sussex College, Cambridge, which I have distinguished in the notes as SS. SUMMAET. How this invocation is made up, and the lesson from it.^ . p. 204 The evil of women who are given to vanity. 204 Prevalence of frivolity among gentlefolk. 205 Gross amusements at Christmas. . 206 The bad spirit prevalent in courts. 207 How God was with Mary and is in men. 208 204 THE AVE MARIA. How this invoca¬ tion is made up. Luke i. 28. Luke i. 42. *[p. 176 MS.] Indulgences, Y Evil life blas¬ phemes Jesus and Mary. J^is is ])e aue maria. Heil fou/ marie, ful of grace, ]>e lord is wi]? fe. blissed be Jou among wywmen, & blissed be }e fruyt of j^i wombe, ihu crist.'^ amen, so be it. pe arcangel gabriel sent of god grette oure ladie seynte marie wi]? j^es wordis, beil. be j^on fnl of grace. }e lord is wi]? ye. blissed be foil among wymme7^. & he seide no moo wordis, as fe firste^ gospel of seynt Ink techif,^ but elizebeth, fe modir of seynt ion baptist, seide fes wordes to oure lady whawne sche hadde conseyued crist; blissed be f on among wymmen & blissed be f e fruyt of f i wombe. as f e same gospel techif ^; but cristene men for deuocion adden to f es tweie wordis, marie & ihu crisf; men seyn fat popis graunte moche pardon f^r- fore, but hou euf^re it be of pardon, f is addynge to is trewe, for fe gospel techif * vs fes names & fei stiren men to deuo¬ cion. ^Here men & workmen, & namely gewtil wommen, schulden lerne® mekenesse, chastite, charite, sobirnesse & schamefastenesse, to be aschamyd of eche euyl speche, & namely of lecherie & euyl contenaunce of synne & ribaudrie & vilonye® and'^ lerne holy deuocion, & fanne fei worschipen wel ihu here gostly spouse & seynt marie his modir; & jif fei lyuen in pride of herte for nobeleie of blood or ® kyn & rentis & richessis of f e world, & han iwdignacion and ® dispit of of ^re pore men or wymmen; and delyten hem in lecherie in ony degree; or in hate & enuye or glotonye & dronkenesse & boldnesse in synne, & colouren & meyntenen it and lyuen in riot, daunsynge & lepynge in ny^ttis & slepen out of reson on fe morwe, & forjeten god & his drede & deuocion of preieris ; what eu^re here tonge blabre, here euyl lif blasphemef & dispisif bof e ihu here noble spouse & his modir marie, tresour of clewnesse & deuocion. ^ And ^if fei ^ omitted SS. ^ omitted SS. ® omitted SS, ^ tellij? SS. ® lyuen al in SS. ® vilenjje X. ’ omitted X. ^ & X. ^ omitted X. omitted X. THE AVE MARIA. 205 maken hem more bisi in herte & dede to be ^ gale and costelewe women who care more for fine of array ^ of clobis & keuercbers and perils & ribanys, or clothes than ^ virtues are the siche yanytes, to maken here body fresch and ^ likynge to devil’s snare. j mennws ei^en to coueiten hem, j^an to gete virtues m here soule to make it fair to fe holy trinyte & to ihu here wor]?ieste spouse, j7ei ben out of charite, & j>e deuelis panter, to kacche men in-to synne of lecherie & many moo synnes^ & holde hem ]7(?r-mne, til sathanas drawe hem bo]?e in®-to helle; & what eu^re nobleie or dignyte ]?at^ j^ei han in j^is world, be j^ei gentil men or wymmen, for jiis cursed lif ]>ei ben cherlis or bonde wymmew of synne, & fendis of helle, & gostly spouse brekeris or avoutreris, & lemmans of foule sathanas pat is foulere Jan ony mesel or leprous in Jis world. & but pf Jei atnenden hem in Jis world ^ Jei schullen be of hem pat god spekij of in iobis bok.® ^pei leden, seij god, here dales in Jobxxi. is. lustful goodis & myrjis of Jis world & i^>^ a poynt of tyme falle;^ douw in-to helle. sumtyme curtesie & genterie was Courtesy and gentility are vertuouse ® lif & honest in word & dede & alle m^nere of now degraded, good"^ berynge, & suster of holynesse; but now it is turned in-to yanyte & nysete & knackis & iapis & is jate of synne, of pride, of rebandrie, sleuje, coueitise, glotonye, dronkenesse & lecherie & meyntenynge of synne & hordam,® of wrajje & enuye & host & cursed swerynge & wast of goodis & robbynge of pore men distroiynge of londis & good cristendom.^ ^ 0 ^e gentil wommen, JenkiJ hon noble wommen & dene & on stedefast han be bifore ^ou, as oure lady seynt marie, niarie magdaleyne, sussanne, katmne, margare, anneys,^® cicile *[p. 177 ms.] many moo, & take what goode ensaumple ^e may of here mekenesse & holynesse; for whawne wymmew ben twrnyd when women are ^ ^ good it is hard for fully to goodnesse ful“ hard it is bat ony man passe hem in men to bebeuer, goodnesse. And as*^ hard it^^ is^® ]>at ony man passe hem in ° J J r them in wicked- synne whawne Jei ben twrnyd to pride & lecherie & dronke- gaie in costelewe array X. ^ in x. 3 omitted X. ^ lyfe SS. ® Jie bok of iob SS. ® vertues X. omitted X. 3 herd X. omitted SS. margarete, agnes SS. omitted X. omitted X. THE AVE MARTA. ^^306 t /Young women I may sometimes / dance. Gross amuse¬ ments at Christ¬ mas. I Too much care given to the body and its adorn¬ ment. Noblemen should repress swearing and loose talk in their presence. nesse. I gesse wel ]iat pnge wymmen may sumtyme daunsen ^ in mesure to haue recreacion and lijtnesse, so j^at haue j^e more j^oujt on myrj^e in heuene & drede more & lone more god ]7er-by, & synge honeste songis of cnstis incarnacion, passion, resnrexion & ascencion, & of j^e ioies of oure ladi, & to dispise synne & preise YeriuQ in alle here doynge*^; but nowe he J^at kan best pleie a pagyn ^ of ]>q deuyl, syngynge songis of lecherie, of batailis and^ of lesyngis, & crie as a wood man & dispise goddis maieste & swere bi herte, bonys & alle membris of crist, is holden most merie mon^ & schal haue most J^ank of pore & riche; & fis is clepid worschipe of ]ie grete solempnyte of cristismasse; & \us for ]>q grete kyndenesse & goodnesse \at crist dide to men 'in his incar¬ nacion ® we dispisen hym more in outrage of pride, of glotonye, lecherie & alle manure harlotrie. & bi j7is doynge J>e fend brynge]? in iolite of body & myrjje & likynge & newe fyndynge vp of synne, iw-stede of holynesse & gostly ioie & herynge of god for his endeles charite, mercy, mekenesse & kyndenesse. lord, where is ^ai man or wommaw makiji hym so bisi to make his soule fair in vertues ^ to goddis sijtte as he maki]? hym bisi aboute atir of body for ]7e sijtte of men? Alas, ]iai so gret cost & bisynesse is sette abouten j^e roten body, ]iat is wormes mete & a sak of drit & dust & aschis; but aboute ]7e soule made to ymageof j^e trinyte, & jie whiche soule crist bou^te so dere wi]? his precious herte blood, is no bisinesse to dense it ouf^ of synne but to brynge it iw-to more synne bo]? nyjt & day. litel j^enk ]7es woode men & wommew. on cristis pouert & cold & pouert of his modir & what lif he lyuede in ]7is world in so gret penauwce & dispit & wepynge for oure synnys & what schameful dej? he suffrid at ]?e laste. ]7es lordis & ladies schulden suffre in here presence & courtis no dispisynge of god bi wood® swerynge, bi wordis of lecherie, ny® o]?ere rebaudrie and vnresonable ^ playen hem SS. ^ omitted X. ’ ones SS. 2 cuwnyng SS. ^ carnacion X. ® oJ?es SS. 3 pagent SS. ® vertuose X. 9 beX. THE AVE MARIA. 207 speche ; for ^if J^ei suffreden ony of here s^ruauwtis to dispise oure erj^ely kyng moche ponyschynge schulde come Ho hem^ & ]7ei ben holden false & traitour ^ to j^e kyng. o bon moche more traitours & false ben ]7es worldly lordis ^ to crist kyng of alle beuene & alle erj^e & belle, wbawne j^ei beren sicb dispit don to bis maieste & refreynen not here seruauwtis \er-oi. Curtis ensaumple of clennesse, honeste & bolynesse cam sum- tyme "^Hro lordis courtis to ]7e comyns, & }>an was holy lif \n *[p, 178 ms.] worscbipe among pore & riche. But now come]? ensaumple of Courts set a bad pride, glotonye, lecberie & bal harlotrie fro lordis courtis to ]?e commons, comyns. And bere-fore regne]? synne m alle man(?re peple wiJ?-outen scbame. ]?us ]?e fend blyndi]? men to clepe ]7is cursed bauntynge of arlotrie & synne gret worscbipe of god, & to clepe deuocion of preieris & sade mynde of cristis poU(?rt, penau72ce & de]? & of ])e day of dome ypocrisie & folie; & sucbe men ben not worbi to dwelle in lordis courtis, laste bei Good men not ■’ * allowed to live m dryuen awey ]?e deuyl & bis scole of synne & vanyte to courts. displesynge^ of jonge, nyce folis, & bryngen in crist in-to cristen® mennws soulis & bis® scole of virtues & honeste in ]70ujt, worde & dede, to'’' plesynge of god & sauynge of mennws soulis. ^ Heil marie, j^at is wel be to ]?e, marie; or ioie be to be. for bi ® bat womman® eue cam sorowe, peyne & Eve brought sor- row to men, WOO to mawkynde for scbe tristed not sadly to goddis word but tristed to ]?e fendis gabbynge & coueited ou^rmoche kuT^nynge & di7^gnyte; but bi sad bileue & mekenesse & cbarite of marie cam ioie &'saluacion to mankynde, for her Mary brought bi scbe conseyuede crist as j^e gospel sei]?. ]?^rfore flee lesyngis & pride & holde sadly bileue of goddis word w«tA mekenesse & cbarite & ]?on scbalt bane part of maries ®ioie blisse of beuene eueremore. marie cristis modir was ful of grace, seynt steuene was ful of grace, as holy writt sei]?. Acts vi. 8 . but lasse ]?an oure lady, & oure swete lord ibu was ful of grace aboue steuene & oure ladi & so \er ben ]?re omitted X. ^ as false traitours SS. 3 omitted X. ^ dispisyng SS. ® omitted X. s gg_ 7 in X. omitted X. 9-9 blessyng & be SS. 208 THE AVE MARIA. God is in all creatures, but in good men by grace, and in angels by showing himself clearly. degrees of plente of grace. \e leste of J^is plente was in steuene, fe mydil in oure lady, but j>e most in oure lord ihu crist. God tnnyte is wi]? eche creature bi myjt, wisdom & goodnesse to kepe it, for ellis it schulde turne to no^t; but god is wif goode men of virtuous lif bi grd!ce to approue & accepte here doyngis & helpe hem ]7er-iwne, to rewarde hem in blisse ]7(?rfore, & dwellij in here soulis as his owen temple, & maki]? hem ioifully dwelle in his s^ruyce & suffre ^ gladly alle dispitis & p^rsecucion for his name ; but god is in angelis & seyntis in heuene bi clier schewynge of his godhed to hem & makynge hem to knowe alle ]?ingis & haue alle euere \ei desiren wij?-outen ony anoye or peyne. ^Blissed be ]jou among wymmen; 'pat is more pan ony oper wommaw, for noon oper was so sad in bileue ne so meke ne so chast ne so goode in alle manure holynesse & namely in brennynge charite. ^if Jou wilt haue part of maries blisse & goddis blissynge sue marie in j^is holy lif & ^ namely in j^es seuene, feip, hope, & charite, & mekenesse, chastite, sobirnesse, & brynnynge desir of ri^twisnesse. And blissed be pe fruyt of pi womb: pat is ihu, for bi his mercj & grace come]? alle goodnesse, & namely bi his trewe techynge & wilful de]? & endeles my^t, be whiche he schal reise alle men at domes day & jif blisse of heuene in bodi & soule to po pat ende in p(9rfit charite. god ^eue vs grace to ]?enke on cristis m^rcy & rijtwisnesse & maries sadnesse in bileue, & mekenesse to make ende in p^rfit charite. Amen. 1 suffrij? X. 2 inX. 209 XIIL HOW SATAN AND HIS CHILDREN, etc. The tiresome series of antitheses between Christ and the fiend with which this tract begins are in Wyclif’s worst manner, if indeed they are his. The characteristic point of this tract is its insistence on the hardships of imprisonment for debt, on the cruelty of those who infiict it unjustly, (pp. 211 and 214), and on the folly of those who fall into it through drunkenness (p. 217). I do not remember any other tract in which this point is pressed so much. Whoever the author was, he knew the poor and felt for them; notice, among other things, his description of the bed-rid poor as couching on muck or dust (p. 211), and his complaint that the aged poor had to drink water and fell into fevers. (Did he look upon wine as a febrifuge ?) Copied from the Corpus MS. X. and collated with the Dublin MS. AA., where the first chapter and part of the second are wanting. SUMMAEY. Chap. I. The works of bodily mercy are enumerated, and the perversions of them prevalent among bad priests, etc. .p. 210 II. Contains a similar list of contrasts as to the works of spiritual mercy 212 III. The temptations offered us by the five senses are enumerated and contrasted with the right use of the senses. . 216 14 210 HOW SATAN AND HIS CHILDREN, ETC. [Chap. I. *[179 MS.] Christ orders us to feed the poor; the devil teaches us to make feasts for the rich, and to give them wine and spiced ale, and to let the sick poor drink water. Christ teaches us to clothe the naked; the devil teaches to waste rich clothes on vagabonds. Men of religion spend the money of the poor on adorning horses and vestments. They waste money in decorating images. Christ teaches to give shelter to the poor; Hou sathanas & his children t^^men werkis of mercy vpsodom & disceyuen men ])er-mne & in here fyne wittis. Q^ipitulum pMmm. ^'Eirst crist comanwdi]? men of power to fede hungry pore men; .fend & his techen to make costy festis & waste many goodis on lordis & riche men & to suifre pore men sterue & perische for hunger & o\erQ myschenys; ^e, men ]iat feynen hem ful of charite & religion gadren propre goodis to hem seluen & festen delicatly lordis & ladies & riche men & sutfre here pore brej^ren begge for meschef & fare ful harde. crist comauwdi]? to ^eue drynk to j^rusty men & wymmen; J^e fend & his techen to purueye heij wyn & spised ale & strong for riche men & lordis to make hem dronken & chide & fijtte & forjete god & his lawe, & to sutfre pore \at ban noujt of here owene & may not labore for febilnesse or sikenesse & blyndenesse drynke wat(?r & falle in feueris or ellis pmsche. crist comauwdi]? to cloj^e nakyd men & wymmen wha^me ]7ei ban nojt of here owene; '^er-io \q fend & his techen to jeue costly cloj^is & manye to riche men & mynstr«lis or shaualdours for worldly name, & sutfre pore men haue nakid sidis & schakynge lippis & hondis for cold ]>at woo is hem wi]? ]7e lif. ^e, prelatis & men of singuler religion, ])at taken j^e charge to ben procuratouris & dis- penderis of pore mennws liflode, cloj^en fatte horsis & gaie sadlis & bridlis & mytris & croceris wi]? gold & siluer & precious stonys & 8uffre7^ pore men & children perische for cold; & pt ]7es prelatis & newe religious comen in staat of cristis pouert & his apostlis, & techen & crien ]iat what euere ]7ei han is pore mennws goode. pt riche men cloj^en^ dede stockis & stonys wi]? precious cloj^is, wi]? gold & siluer & perils & gaynesse to pe world, & sutfren pore men goo sore a cold & at moche meschefe. Crist techij? to herbwre pore men pat han non houses ne peny to peye for here innys; pQ ^ closen MS. Chap. I.] HOW SATAN AND HIS CHILDREN, ETC. 211 fend & liis techen to herberwe riche men & lordis wil sret the devil teaches -* to entertain rich cost & deyitte for worldly worschipe, & sutfre pore men i»en grandly, wander \n stormys & slepe wi]? j^e swyn, & many tymes suffre not hem come wi)>-iwne here ^atis, & to fynde many „ , • 1 -i.- n • , The religious excusacions & coloure pis doynge. ^e, ypomtis oi priuat build great ,. . , . - . houses. religion maken grete houses & costy & gaely peyntid "^'more *[p. isoms.] Ian kyngis & lordis bi sotil beggynge & confessions & trentalis & meyntenynge of synne, [and] herberewe lordis & riche men & namely ladies, & suffre pore men lie wil-outen or geten houslewth at pore men or ellis pmsche for wedris & cold. ^ Crist techil to visite sike men & couwforte hem & helpe hem Christ teaches to . .... visit the sick; ot sustenauwce; be fend & his techen to visiten riche men, the devil teaches . . , ^ to pay visits of lordis & ladies in here prospmte & lykynge to be holden ceremony to the prosperous. kynde & curteis, & to couwforte eche oj^er in synne & to haue lustis of glotonye, lecherie & opere schrewidnessis, but of pore men pat ben beddrede & couchen in muk or dust is litel poujt on or no^t. ^ ]it ypocritis of feyned religion visiten Friars as bad as not fadirles children & modirles & widewis in here tribu- lacion & kepe not hem self vnbleckid fro j^is world, as seywt iame techi]? ; but visete oft riche men & wymmen, & namely James i. 27. riche widewis, for to gete worldly muk by false disceitis & carien it home to caymes castelis & an^^cnstis couent & sathanas children & marteris of glotonye. ^ Crist techeb to Christ teaches to . . ■* visit men in visite men in prison & helpe to delyuere hem hi good manure prison; & couwforte hem bi almes muynge : be fend & his presonen the devil and his , , ■* , imprison for debt pore men for dette whawne bei ben not at power to paie, & men who do their ^ ^ ^ best to pay. tr«ueile nyjt & day & lyuen ful harde, & to lyue wi]? trew^e & susteynen^ wif & children, & on hem is no mercy, ht feyned religious *' ' j ^ j persecute poor religious men pursuen pore prestis to prison & to brennynge priests, bi many cursed lesyngis & sclauwdrynge priue & apert, for as mochel as j^ei prechen trewly & frely cristis gospel & goddis hestis & reprouen here ypocrisie, symonye, coueitise & oj^ere disceitis; & pt Jes ypomtis blenden lordis & prelatis to enprisone siche pore prestis techynge ^e trenj^e bi comauwde- ment & ensaumple of crist & his apostlis, not-wijstondynge ^ susteynem MS. HOW SATAN AND HIS CHILDREN, ETC. [Chap. I. ]^at lordis & prislatis ben charged vp peyne of dawpnacion to helpe hem & meyntene j^is trenj^e & pr^chonris of it. ^ It is holden a work of mercy to birie dede men after ]>Q techynge of goddis lawe; j^e fend techi]? worldly riche men, clerkis & religious, to make solewpnyte whawne riche men ben dede wi]? dirige & messis & wax & rengynge & grete festis, but wha?^ne pore men ben dede vunej^e wole ony man Sfthe^^Lrrfon” derige or masse. ]it feyned religious wii^^iake’ ^no ''^^leu come to riche mennws dirige in grete multitude & room for the poor. biried in here chirche, & stryuen & flatten for j^e dede careyne for loue of offrynge & worldly honour, but pore men schullen not lie among hem j^ouj J>ei axen it neuere so faste for charite. & jjus in stede of werkis of bodely m^rcy & charite is comen in ypocrisie of worldly *[p. 181 MS] name & coueitise & norischywge "^'of synne & sotil excusynge jjer-of, & enyl is clepid good & good euyl. 212 Burial of the dead. Q^pitulum 2 "”- Christ says we should teach God’s command¬ ments ; the devil teaches tricks of money¬ getting, Werkis of mi^rcy ben worse turned vpsodouw. crist sei]? it is a souereyn werk of mi^rcy & charite to teche vnlernyd men ]>e rijtte weie to heuene, ]?at is j^e gospel & goddis comawndementis; ]>q fend & his seyn it is grete charite to teche ^onge men & o]!erQ sotil craftis & nedeles & qneynte slei^tis to disceyue schepische men of worldly goodis & make and stirs up hem Self riche & bostful & pronde. & j^e fend bi sotil menys cures to men of Ypocrisie & symonve stireb lordis & myitty men to make ■who are foolish J J ^ and worldly. an ydiot & fool curatour of cristene sonlis, pat neiper may ne kan ne wole, for his opyn synne & worldly lif & ignorauwce of holy . writt & necligence & worldly yanyte & drede of worldly shame & loos, teche hem goddis lawe, ne snffre opere to teche hem frely & trewely wij^-onten flaterynge for drede last his owene falsnesse be knowen ; & ^it ]7es cursed auaunsynge is clepid charite to helpe |>us a pore man. But A poor wretch of an ydiot & a lecherous wrecche schal be sett to kepe pe soulis after^the parish,* foi" litel pris, & pQ more lorel goo on haukynge & huwtywg, Chap. II,] HOW SATAN AND HIS CHILDREN, ETC. 213 & s^rue in lordis courtis, in worldly offices, & fe deuyl drawij? wi]7 his helpis alle ])at he may to helle & J7is is clepid mercy ininting. & charite; but Jjis deuelis charite puttij? oute charite & loue of god & bryngi]? in loue of money & synne & hate of virtues & cristene soulis. crist sei]? it is werk of meraj to conseile at p^rti hou a man schal best lyue in ]7is or J^is special poynt. he fend & his seyn it is merorv & charite to conseile men to instead of giving •* •' ^ true advice, the holde forh craftis \)at hei vsen a^enst here conscience & devil’s children I s i i let a man make excusen hem hi almes, as masse syngynge & makynge of \ nedles houses & costy. & whawne clerkis schullen conseile lordis & Qi\erQ men hou J^ei may best s^rue god & saue here soulis in here a-staat, j^is conseil is turned iw-to worldly wisdom as bildynge of castellis & arraiynge of housholde in lond of pees & of werre. & whawne it [is] reserued to j^e holy gbst to ^eue vtterly conseil in special poyntis \a\> ben not expr^sly comaundid ne forboden in holy writt, worldly clerkis ful of pride, symonye, coueitise & ojiere synnys jeuen fulbut conseil ajenst ]?e holy gost & ajenst ]>e heljie of J^e soule for here owene pride & coueitise; & J^us conseil of ]>e holy gost & profit of soulis^ is putt bihynde & conseil of j^e world & jje fleisch & of sathanas is putt for]?, god biddi]? lordis & souereyns schulden in resonable manere chastise here sugetis, s^ruauntis & childre?^ whawne ]?ei trespassen opynly in word or dede ajenst goddis comau?^dementis; \q fend & his techen The devil teaches pat suggettis & seruaums ben cruely beten, pyned, prisoned subjects and ser- & suwtyme hangid & drawen for worldly trespas & defaute of here "^'s^ruyce doynge, & vnreuerence a^enst worldly * [p. i82 ms.] souereyns, but of trespas & dispit of god & his lawe no charge but mirhe^ & liynge & iapynge. worldly prolatis of Worldly prelates ‘ . , forbid rulers to an^mrist seyn \at lordis schullen chastise here sugetis of punish lechery and perjury. worldly causes, but not of lecherie ne pride ne forswerynge, be it neu^re so opyn, for ]?at longe]? to iurdiccion of prelatis ; ne]?eles ^if ]7ei han money of ]?es lecherous ]?eues ]?ei schullen lie in here cursed synne fro ^eer to ^eer, je be al here lif pf sin-rents. 1 AA begins here, the first part of the tract being lost. ^ myjpe X. 214 HOW SATAN AND HIS CHILDREN, ETC. [Chap. II. Ill-treatment of the poor. The clergy curse those who cannot pay tithes, and the friars beg from those who have nothing for themselves. God teaches to forgive wrongs and ill will; the devil teaches revenge. ]7ei paien moche & redily. clerkis seyn jjat lordis ben cwrsed pf J^ei chastisen hem, ]iouj ^ei ben neuf^re so foule lecherous & neuere so cursed heretikis, for symonye & coueitise & meyntenynge of synne & robbynge^ pore tenauwtis bi extor- cions for an^^'cnstis correccions & veyn halwynge of chirchis & auteris & opere iapis. ^lord, soone & esely schulde synne be hurlid oute of lond pf lordis wolden in al here wille, al here witt & power dispise sywne & synful wrecchis, & preise & meyntene virtue & v^f’tuous men; & C(?rtis j^ei ben holden her-to vp peyne of dampnacion, for ellis j^ei fallen in mercy & charite. god techi]? it is mercy to couw-forten men fallen in myschif & disese. pe^ fend & his techen pat it is almes to pursuen men^ to prisonynge & exilynge whawne j^ei ben brou^t dou7^ bi sodeyne loos, as bre^ny«ge & robbynge, for riche men beren hem on honde pat it is for here synne & mysreulynge of hem self, & ellis opere bro^elis wolden renne awey wi]? riche mennws good, & l(9r-fore ]7ei schulden be seet in strong prison til pei perische for hunger & myschef & dispeiren & grucchen ajenst god; & pus for lone of rotyn dritt J;ei don pat is in hem to dampne many soulis. pt worldly clerkis cursen for dymes & offryngis, ]70U^ men ben ful pore & lei don no ping here offis, & veyn religious cessen not to begge & craue of pore men, j^ouj here rente be bihynde & here werk^ bestis in distresse & wif & childe hungry & nakyd, & so lei bryngen hem in-to more myschif & couwforten hem not but bi lesyngis & ® fals gr^untynge of gostly helpe, pat is not in here power but only in goddis ® delynge. ^ God techil pat it is mercy to forpue trespasis & wrongis don ajenst men hem self & algatis rancor & ewil wille of herte; pe fend & his seyn l^t it is manlynesse & rijtwisnesse & almes to betyn gadlyngis & be vengid on hem pat don hem wrong, for ellis leues & lorellis wolden ou^rrenne hem & here sugetis wolden not drede hem; but comynly lis chastysynge is don bi pride, coueitise & out of charite. & lou^ lordis & grete men wynnen 3 omitted X. ® goode X. 1 robben AA. ^ wrek X. 2 omitted X. 5 of X. Chap. II.] HOW SATAN AND HIS CHILDREN, ETC. 215 herby worldly name & temp( 9 ral goodis, fei lesen cbarite & here soule pat ben worj^i a ]?ousand ^fold betre ]?an alle erj^ely •[p. 183 MS.j tr(9sour. ^ God sei]? it is mercy & charite to suffre men mekely & wisly wha/^ne ]7ei ben out of reson as wro]? & malencolious; J^e fend & his seyn pat fis is^ couwardise & leesynge of worldly name & boldynge of euyl doeris ; & J^erfore for o schrewed word a man mot quyte anoj^er or moo, & so of euyl dedis come]? hate & strif, & fi^ttynge & pledynge be reised & witt & reson & charite exilid, & many men perischid in bodi & soule. god comauwdi]? vs to loue oure enemys of oure herte & doo good to men ]?at hati]?^ vs & preie for men pat pursuen vs wrongfully & falsly; pe deuyl & his seyn pat te^ihouid it is ri]tful to hate oure enemys & don heuyl & harm to hem pat haten vs & falsly pursuen vs, & axe vengauwce of oure enemys & false pursueris, for ellis we schulle^ norische oure enemys in here sywne & ouerrenne vs & distroie vs, oure wifis & children & goodis, & ]7(9rfore we willen defende vs pe while pat we may. trewe men seyn to pe fend & his disciplis pat pf we kepen goddis hestis oure god wole fi]ten for vs & maken oure enemys afferd, & bi oure goode pacience figiitforus. & charite & herty pmynge for oure enemys® ]?ei schulden be goddis grace cesse of here wrong & turne to pees & charite ; & ]?is is li^ttere & betere ]?an to conquere al ]?e eipe bi dynt of swerid. & pf oure enemys ben endurid in synne, as was pharaoo, oure godde wolde ordeyne pe beste for vs bo]7e for body & soule pf we kepen mekenesse, paciewce & charite; & si]? werris comen to men for synnys let mew leue here cwrsed sywne & god of mercy & pees wole ^eue vs reste & pees of alle er]?ely enemyes. bi ]?es cautelis & many moo the fend & his disciplis distroien werkis of mercy & fallen in-to loos of ]?ingis pat pei coueiten mochel & in-to endelis myschefes pat ]?ei wolen to askape, for ]?ei wolen not be reulid bi goddis lawe & reson but bi hire wille, & per-fore alle ]?ingis schal turne ajenst hem at pe laste. ^ omitted X. 2 haten AA. ® synnys AA. 216 HOW SATAN AND HIS CHILDREN, ETC. [Chap. III. The devil makes our five senses means of sin. Sight is used by the devil to stir up lust, covetousness. *[p. 184 MS.] Hearing leads them to lust, slander, hate and vain swear¬ ing. Smelling leads to luxurious eating and drink¬ ing. C^ipitulum 3 '”- ^it fe fend disceynej? men bi here fyue wittis & make]? hem menys to synne where ]?ei schulden be menys to Y^rtne good gouernale of men : first he^ stiri]? men to seen vanyte of ]?is world & setten here herte \er~omiQ & forjeten god & his werkis; also he stiri]? men to see faire wymmen, & brywgi]? mynde of hem & greet likynge of lecherie i?^-to mennw5 hertis til ]?ei consenten to synne & fulfillen it in dede. ^ Also whawne men seen lordischipis of ]>is world & precious iuelis & gold & siluer, faire hors & scheep & o]?dre goodis, ]?e fend stire]? hem to desire hem vnskilfnlly & sette more here herte on hem ]?an on virtues & blisse of heuene; & 'panne ]?ei fallen m-to pride & coueitise & opere synnys. but men schulden see ^goddis werkis, as heuene & er]?e,_ & goddis creaturis & herbi knowen pe myjt, pe wytt & good- nesse of pe lord pat made alle ]?ingis of not, & drede hym oner alle ]’ing«s & loue hm ouer alle creaturis. ^Wha?^ne men schulden here goddis comauwdemewtis & poyntis of charite & ri^twisnesse & treu]?e, pe fend stiri]? hem to heren foul speche of leccherie, of bacbytynge of neijeboris & lesyngis for to haue mynde & likynge of synne & to stire men to hate & enuye & pledynge & fijttynge, so pat meke- nesse & pacience & charite schullen be lost & cursednesse of synne regne]?, pat vnnefe can ony man kepe his tonge fro fals & veyn swerynge & schrewid spekynge bo]?e of lecherie & false spekyngis. ^ Whawne men schullen in spirit smelle pe swettenesse & ]?e holynesse of ihu crist & his lif, & smelle bi bodily witt pe swettenesse & good odour of herbis & spicis & trees^ & opere creaturis, to loue god & s^rue god & herie hym for his goodnesse, pe fend stiri]? men to sette here lust in smelly?^ge of lekerous metis & drynkis to take ouer- mochil of hem, til ]?ei lesen here wittis & for^eten god & his scruyce & fallen in lecherie & slepen as hooggis, & chiden & fijttew as woode houwdis, & sweren herte & bonys, & cursen ^ in X. 2 j,ei X. ^ omitted X. Chap. HI.] HOW SATAN AND HIS CHILDREN, ETC. 217 & warien & pr^chew opynly cursed lesyngis, & jeuen en- saumple of synne as cruel fendis of helle. for bi fis doynge lei blasphemen god & styrew men to synne more spedly ^an don many Jousand fendis bi hem self, whawne men schulden taste & take mete & drynk in resonable mesure to sustene Taste here lif & labore, & ^i^r-fore j^ank god & serue hym mekely & wilfully & loue hym hertly, Je fend stirij? men to sewe here owene lustis of flesch, to walwe in glotonye & drouwke- leads to drunken nesse as swyn in ^e feen, ]ia[> J^er is nei^^r witt ne reson in hem, ne my^t to goo on j^e erj^e sumtyme; & to fulfille j^is stynkynge glotonye & dronkenes J^ei seken many stretis & tauernes to seke lekerous morselis & swete drynkis, & SrowS borowen o]?er mennws catel & payen not a^en many tymes; for hereby J^ei wasten here owene goodis & oper mennus & comen to pou^rt & ben caster in prison til j^ei steruen. & bi lis glotonye & dronkenesse poi wastes here owen bodi & wittis & fallen in-to sikenesse^ on many maneris & lesen worldly catel & myjttis of ^e soule, as vndi^rstondynge, mynde & reson, & geten peynes of belle i^ bodi & soule, but pf lei amende hem trewely in lis world. le fend techil glotonys & dronkelewe men to excuse lis wast on lis manure: “God made alle goode mete & drynke couenable for men schulden spende it & lyue ler-by;” but lei taken non hede of le mesure ne hou falsly lei lyuen apnst goddis lawe, & hou crist & his seyntis tau^ten & vseden abstynence & penauwce, & hou cnstene men schulden conquere heuene bi brekywge '^'of fleschly lustis, as crist techil in le gospel, & *[p. 185MS.] hou crist & poul & petir comauwden vs pat we schullen not iTeterii. ii. fille le desiris of oure flesch, but as gestis or comelyngis & pilgrimes absteynen hem^ fro fleschly desires pat flatten apnst drynk & dole & alle ol^re necessaries, so pat he be strong to s^rue god & do his labowr aftir le staat l^t god settil him 1 drynkenssis A A. 2 In AA. ‘ hem ’ has been cancelled by underdotting. It should have been corrected to ‘ us.’ 218 HOW SATAN AND HIS CHILDREN, ETC. [Chap. III. Touch leads to lust. Eccles. xiii, 1. Prevalence of uncleanness. Jeremiah ix. 21. i«ne, so moche ]>e betre boj^e for body & soule & alle opere men. but hou euere we excusen vs we wasten nedeles moche goode bo]?e in mete & drynk & clojjis, werbi pore men schulden be holpen & we betre seme god & lesse bisi aboute ]7e body & more bisy aboute god & hel|>e of oure soulis bi lesse cost & spendywge pf we holden goode mesure. fend disceyue]? men & wymmen bi touchynge of membris ordeyned for genderure of mankynde, & bi kissyng & clippyng is ]>e fier of lecherie kyndlid & norischid in herte til \e dede sue, & many tymes long custome in^ J^is cursed synne. j^erfore seij? j^e wise man, he ]>at handli]? pich schal be foulid \er-oi : \at is men handlynge wymmen & kyssywge hem schullen be blickid wi]7 lust of lecherie, o]>er in herte e\er in body or ellis in bo|>e. j^erfore ierom & seyntis seyn fleynge fro suche companye & abstynence & saad traueile is best medecyne apnst lecherie ; but ]7is weiward dalliaunce wi]? wymmen is so comyn J>«t vnne]7e can ony man kepe hjm dene, or sengle or weddid or men of ordre of^ religion. And ]7us it is verrifyed \at god sei]? by Jeromye; de]? ha]? entrid by ^oure wyndowis, '^at ben fyue wittes. bi ]7es queyntises & many moo ]?e fend disceyue]? men & of iwstmmewtis or® menys & armu[r]e of virtue he maki]? instrwmentis or menys & armowr of synne. God grau?zte vs grace to haue mynde on ]>e peynes \ai crist suffrede in his^ herte, in his hondis & feet, in his heed, in his si^tte, & herynge, spekynge, smellynge, & tastynge, & in eche place of his bodi fro j^e heued to ]?e sole of ]?e foot, & to spende alle \e myjttis of soule & bodi & oure fyue wittis trewely in his s^myce, to seke his worschipe in® alle ]7ingis & distroie synne & falsnesse bo]7e in oure self & o\ere men, & to holde & meyntene virtuous lif & rijtwis- nesse & pees & charite. Amen. 1 &X. 2 and AA. 3 ofX. * omitted X. 5 &X. 219 XIY. HOW EELIGIOUS MEN SHOULD KEEP CERTAIN ARTICLES. I SEE nothing in this tract to give us any certainty as to its authorship. It is simply an enumeration of the faults charged against the religious orders, thrown into the form of a wish that they may be avoided. The special points for notice are the mention of astronomy among the subjects taught in the religious schools (No. 39), and the complaint that the friars were “ too homely with gentlewomen by colour of physic ” (No. 38), (cf. Prof. Brewer’s preface to Monumenta Franciscana, pp. xliii-xlvi). The same charge is^ made in the tract Of the Leaven of Pharisees. The abuse of bishoprics in partilus injidelium conferred on men who only desire episcopal orders for the profit to be made of them at home (No, 40) is, I think, mentioned nowhere else in this volume. It is attacked in the Great Sentence of Curse (S.E.W. Ill, 300). We may see from No. 42 the kind of retort made by the friars on the poor preachers. The only indication of date is in No. 26, where we learn that one of the points of the poor preachers was the application of the prophecies of Antichrist to the Pope. The preachers are not likely to have begun with arguments of this kind. Still we cannot lay much stress on this argument; such use of prophecy had long been familiar to the Fraticelli. Copied from the Corpus MS. X. and collated with the Dublin MS. AA. I have omitted the usual summary as useless with a mere list like this. 220 HOW RELIGIOUS MEN SHOULD, ETC. How religious men shoulde kepe certayne Articles.^ I * II. *[p. 186 MS.] III. IV. 1 Cor. xiii. 4. V. Religious men should love poverty. Phil. iii. 8. Col. iii. 5. VI. Temperance. vn. VIII. IX. Keeping God’s laws more than man’s. X. Cristene men preien mekely & deuoutly to almyjtty god ]?at he graunte his grace for his hendeles mercy to oure religious, ho]7e possessioneris & mendynauntis, j^at J^ei assenten to ]iis fewe treuj^is. ^ First, pat J^ei louen more heuenly }>ingis J^an worldly pat soone schullen passe, pe secunde, pat j^ei setten more pris & deynte hi goddis comauwde- mentis ]7an hi tradicions maad ^'of here owene synful hedis.® ^ pe jiridde, pat J^ei holden in herte, in word, & dede pat pe noble religion maad of ihw ^ crist for prestis in here clennesse & fredom is more perfit pan ony newe® religion maad of synful men pat ofte erreden in pou^t, word & dede. ^pe tirpe, pat |>ei chargen more sixtene condicions of charite j^an here bodely abite. ^ J^e fifte, pat ]iei loue more pouert of pe gospel, to whiche |>ei ben bouMen bi here owene reule & profession, pan richesse of pe world, pat ben clepid drit bi seynt J^oul in holy writt, for which richessis J^ei make ofte sacrifice to fendis & honouren false goddis as seynt poul sei]?. ^ pe sixte, pat jiei loue more resonable abstynence J^an glotonye, wombe ioie & ydelnesse. ^ pe seuen]7e, pat ]?ei loue more pe treu]?e of holy writt pan ypocrisie & lesyngis of pe fend. ^ j^e ejte, pat ]7ei loue more j^e honowr of god & saluacion of mennws soulis pan here owen worldly pride & veyn glorie & singuler profit. ^ j^e neyen]7e, pat pei setten more prise bi jie most rijtful & most profitable ordynaunce ® of god,® bojie for clerkis, lordis & comunys, j^an bi pe wrongful & vnwitty ordynaunce of synful men pat barmen alle ]ies j^re. ^j^e ten]7e, pat jiei louen more &-kepen betre j^e most witti reulis of ihu crist pan pe ^ The title in AA. is “ Hou men of priuat religiouw schulden loue more j^e gospel, goddis heste and his ordynaurce pan ony newe lawis, newe reulis and custumes and ordynauncis of synful men,” The title given above is inserted in X by a later hand; having been omitted by the scribe. I have left the shorter title for its greater convenience. 2 The numbers at the side are only in AA. ^ dedis X. * omitted X. ® rewe X. omitted X. HOW RELIGIOUS MEN SHOULD, ETC. 221 ynwitti constitucions of synful& worldly men. ^]7e elleuen]7e, xi. \at ]7ei magnyfien more obedience maad to god in cristendom takynge biforme of jie gospel j^an newe obedience maad singularly to a synful man, fat is not comauwdid of god neif ensaumplid of ihu crist & his apostlis but don of here owene synguler ordynauwce. ^ pe twelfe, j>at noman be dispised ne ponyschid for good lyuynge in suynge ihu cristis steppis bi forme of fe gospel. ^ pe frittenfe, fat fei studie xiii. & kepe more fe fredom & priuylegies grauntid of ihu crist in fe gospel fan wrongful priuelegies gr^^untid of synful men, bi whiche bofe pride & coueitise & fefte & wrongis ben meyntened many tymes. fourtenfe, ]^at fei ben verreyly dede to pompe & pride & coueitise of fe world & to glotonye & to fleschly synnes, & not ded fro nedful tr«!ueile & profitenge to oj^ere men vp fe ^iftis f^^t god^ haf puen hym. ^ pe fiftenfe, fat fei ben not goddis maistris, to dwelle eu^rmore in o place & o manure of lif at here owene lust, but frely & wilfully aftir goddis ^iftis tr^ueilen & dwelle j>er fat it ^ is most worschipful to god & most nedful & profitable to cristene soulis. ^fe sextenfe, fat fei ben verrey bokis & myrrowrs of mekenesse, wilful pouort & of besi traueile in goddis cause & holynesse to alle men in f e world, & not bok or myrrowr of ^ pride, of coueitise, of ydelnesse & worldly lif *[p. 187MS.] to drawe worldly men ® i7^-to coueitise & of ore synnys & at here laste to helle. fe seuentenfe, fat fei drawe7^ not noble xvii. bokis of holy writt & holy doctouris & of ore nedeful sciencis fro curatis & clerkis i^^-to here owene cloistris, fat ben as castellis or paleicis of kyngis & emporouris, & sutfre hem be Not to monopo- , • lise books that closed fore & waxe rotyn, & neifor ^eue hem ne lene hem they do not use. ne selle hem to curatis & clerkis, fat myjtten, couden & wolden lerne holy writt & teche it frely for loue of mennws soulis. fe eijtenfe, fat fei louen more comyn profit of cristene xviii. men, bofe gostly & bodily, fan here synguler worldly profit & here owene bodily ayse & welfare, fe neyntenfe, fat fei xix. ^ omitted X. 2 omitted X. 3 omitted X. 222 HOW RELIGIOUS MEN SHOULD, ETC. Not to promote dissension by multiplying sects. XX. Not to waste the money of the poor on building great houses. Jerome, XXI. Not to stop resti¬ tution by leading men to rely on prayers which may be worth not a farthing. XXII. Not to be greedy in begging. XXIII. XXIV. Not to bribe great men to uphold them in wrong. XXV. * [p. 188 MS.] XXVI. Not to persecute true preachers. make not discencion ne gendre strif ne enuye among cristene men bi multipliynge of newe sectis, newe abitis & newe bi- lawis, But drawe to vnyte & cbarite, as ]?er is o god, o bileue, & o cristendom. ]>e twenti]7e, jiat ]?ei suffre not pore men to be oppr^ssid bi taxis & opere chargis more ]7an Jiei may wel here, j^e while pat ]?ei ban plente of richesses & wast iuelis to purchase londis & lordiscbipis & bilde grete waste houses, si]? alle here goodis ben pore mennws goodis, & pQi ben but spenderis or keperis of j^e goodis & procura- towris of pore men, as seynt ierom & pe lawe of pe chirche witnessen. j^e on and twenti]>e, pat j^ei cowforten not riche men in here false lif, & stoppe not restitucion to be maad to pore men bi sikyrnesse of here perpetual preiere, whawne ]’ei witten not where here preiere be wor]? o fer]’ing. pQ two & twenti]?e, pat pQi make not comyns so pore bi sotil ypocrisie of gredy beggynge & trentalis, to make grete festis & waste housynge, pat pe comyns may not forjie to paie here tribut to pe kyng & rentis to lordis & dymes & offrynges to curatis. j^e ]?re & twen]7e, pat in alle jiingis ]?ei ben bisi to seke goddis worschipe & loue hym & his lawe & holde no custome ne tradicion pat hyndri]? hem^ to serue god, but take goode customes in as moche as ]?ei helpen hem to kepe goddis hestis & no more, for lif ne for de]?. god brynge hem to ]?is charite. pe foure & twenti]?e, pat pei hiren not grete men bi gold fees & robees & false gostly helpe to be goddis traitouri^, holdynge ajenst his lawe & his ordynauwce to magnifye an^mristis clerkis & synful mennws ordynauwce. pe fyue & twenti]>e, pat pei quenche not pe pftis of god & so pe holy gost as moche as is in hem, lettynge trewe pr^chyhge of pe gospel, laste here pride, coueitise & ypocrisie be knowen. pe sixe^ & twentife, "^'pat pei pursuen not crist in his membris for trewe pr^chynge of holy writt & trewe schewynge of synne to pe peple, & of an^mrist & his clerkis, bi prophecie of ihu crist & his apostlis, pleynly taujt & ^ hym X. 2 si]?e X. HOW RELIGIOUS MEN SHOULD, ETC. 223 comaundid of god to be tau^t trewely & opynly to his peple. ]7e seuene & twentij^e, ]?at ]7ei blywdyn not ]>Q kyng & lordis xxvii. bi ypocrisie & false lesyngis to meyntene wrong ordynaunce of synful men for pride & coneitise, ajenst goddis lawe & here owene profit & helpe of j^e comyns. ]?e ei^te & twenti];e, xxviii. \iai bei approprien not parische chirchis to oner riche houses Not to appropriate -L 1 . i , X parish churches hi false sugestions & symonye, & putten here an ydiot, & andputinincom- ° J J ^ i j 1 petent curates. ^euen hyw to litel liflode & taken alle j^e profite to hem self, & letten goode curatis of here lifiode & trewe techynge of cristene peple & helpe of pore men in^ parischis & goddis seruyce & holdywge vp of 'pe chirchis in hilynge & bokis & opere ornamentis. pe nyne and twenti|»e, pat pei procuren not xxix. children to here religion bi sikyrnesse of worldly lordischipe Not to seduce & wombe ioie & ydelnesse, & )>awne make hem bi profession their order by ill means. bynde hem to grett poiiort & to be dede to worldly myr]7e & likynge; sij? po j^at comen more to j^es religious for pride, coueitise, sikyrnesse of bodily welfare j^an for loue of meke- nesse to lyue in pouort & discret abstynence & penaur^ce, ben cursed & symonyentis hi pQ entre. pe ]7ritti)>e, pat ]?es xxx. mewdynauntis disceyuen not children bi lesyngis & ypocrisie & biheste of worldly honour & welfare as wel as gret prolatis & bischopis to come & lyue herby in here priuat secte, preisynge it more Jan Je noble & free religion maad & kept of ihu crist & his apostlis. pe on & brittibe, pat bei stolen xxxi. . , ' ^ Not to kidnap not riche mennws children & pore, & leden hem to ferre children, contres fro here frendis & holde hem cloos til Jei ben prafessid a^enst here wille, & Jan suffre hem not to goo out Jouj Jei ben vnable to kepe Jis religion; sij Jei sillen in a manure Jes children to Jis priuat ordre for worschipe & worldly wynnyng & cow-streyne hem to here dampnacion. Je two xxxii & JrittiJe, pat Jei sende not gold out of Je rewme in-to Notto send money aliens hondis for to gete priuylegies & dispensacions a^enst dom'^tVhuy'difi Je=^ poyntis of here reule ?if it be resonable & profitable, & the??uie! jif it be vnresonable & ynprofitable late no man bynde hym 1 &X. * omitted AA. 224 HOW RELIGIOUS MEN SHOULD, ETC. XXXITI. That they should be subject to the bishops and the law. XXXIV. Nor buy exemp¬ tions from the pope. » [p. 189 MS.] Grosted. XXXV. That they should he made to keep their founder’s will. XXXVI, Not to make quarrels between curates and their parishioners. XXXVII. XXXVHI. Not to get into ladies’ company under pretence of doctoring. per-to; But lyue frely vnder dene religion fat crist maade in whiche may noon errour be. ]ie fve & J^rittij^e, fat, si]i ]?ei preisen so mochil obedience maad to man, fat jiei ben not exempt fro obedience to bischopis & to fe comyn lawe bo]ie of fe chircbe & of fe lond. fe foure & Jirittij^e, fat fei puen not a pencion of moche gold to j^e pope for to be exempt fro visitacions of bischopis & iust correccion, si]? fei holden '^mannws obedience so medful, last herby ]?ei waxen rotyn in synne & fe ordynaries doren not amende hem hi forme of fe gospel for ]?es weiward exempcions, si]? robert grosted clepi]? siche exempcion fe deuelis nettis. ^]?e fyue & ]?ritti]>e, si]' it is a grete sentence oi fe chirche fat who euere do]» a^enst fe rijtful wille of a dede man is cursed, late it be enquired where J'es religious, myspendynge here goodis in pompe & worldly plees & newe pwrchasynge, & leuynge fe noumbre of pr^stis & helpynge of pore men, a^enst here foundouris wille, & getynge priuylegies & dispensynge ajenst here reulis maad of holy men as J’ei seyn, where ]?ei ben cwrsed or not; & pf ]?ei ben late alle men helpe & make hem kepe fe friste ri^tful wille of here^ foundowr & patron. fe sixe & ]?ritti]?e, ]?at J^ei make-not enuye, strif & plee bitwixe curatis & hem and’^ bitwixe curatis & here sugetis for here priueleygies of confession & sepulture & mortuaries & false lesyngis makynge. fe seuene & ]?ritti]?e, fat }»ei norischen not men & wommen in lecherie, in wrowg disceit of fals chaffarynge & extorcion doynge, lettynge verrey resti- tucion of euyl goten goodis & fe schame of grete sywneris pf ]?ei were schryue at here owene curatis, for to haue fart of ]?is^ robberie, & make worldly festis & wast houses apnst here pouert & profession, bi colour of trentalis & longe preieris in si^tte of men. fe eijte & ]'ritti]?e, fat fei ben not in lordis courtis reuleris of here householdis & worldly ofS-cis, & to homly wij» gentil wymmen bi colour of fisik, for drede of sclauwdrywge & mysdoynge, si]? fei lyuen in reste & ^ omitted X. 2 omitted X. 3 his X. HOW RELIGIOUS MEN SHOULD, ETC. 225 welfare of body & ben ^onge & stronge of complexion, & satbanas is redi to tempte hem. ^j^e nyne & ]7ritti]?e, xxxix. bei studien bisily holy writt & techen it more ban veyn To study holy . . . writ rather than sophistrie & astronomye & more j^an ]>e popis decretalis & astronomy, fablis & cronyclis; si]? pat it his best & most nedeful & ]?ei han grete wittes of kynde & grete leiser to studien ]?us. pe forti]?]?e, pat ]7ei ben not maad bischopis of hej^ene men & XL. sweren to goo bider & cowuerte hem, & bawne meyntened Bishops m to be suffragans & sellen sacrd^mentis & robben pe peple & maken hem haue goddis curs for here money, pe on & xli. fourtife, pat pes newe religious blasphemen not god in Nottoexcommu- bnl^yjlff^ of here ordre apostata & cursed ^if he lyue withdraw" from long cristeh® peple where he hap resonable euydence to profit most pi good ensaumple of holy lif & trewe & free prechywge flaterynge & beggywge & lesyngis sewynge. ^ ^ fourti]?e, pat pei blasphemen not god, xlii. takynge vp-e^ knowynge approprid to god, pat ]?is prost coueiti'f fredom of pe ^gospel for his eise & lustis mhimsdh^^^ sywne of bo'^^ > child schal betre some god in ]’is newe ordre j tfian in dene ordre pat crist maade; pat it is betre to be^pS® ^ ® foolis styrynge pan do morcy tol cristene soulis aftir stirynge of god. pe j^re & xliii. fourti]?e, pa!^ preise not more obedience to synful men bi synguler profession, not ensaumplid 2 of crist & his apostlis, J^der^ ah pan medful- obedience of children to fadir & modir & of soruauntis lordis & maistris; si]? god techi]? & com- aunde ]?is obedience & pe merit per-ot, last mannws folie be helped monj goddis ordynauwce. pe laste, pat alle clerkis xliv of religion/^ opere examynen wel whiche is pe beste ordre for prostis, where it be possessioneris ordre or mendynauntis or ellis pt Baene pat crist made & kepte & his apostlis alle; pat is fredom & clewnesse of cristis reule in pe gospel. pr^stis kepe pe beste & leae pe lesse profit, god for Ips^ endeles m^rcy brynge alle pr^stis her-to & make lordis & komyns to constreyne hem to ]?is. Amen. above omitt^ d AA. 2 ensaumplis in both MSS. 3 omitted X. 15 226 XY. OF SERVANTS AND LORDS. I HAVE little doubt of the authenticity of this tract, or of the date to which we ought to assign it. It was written soon after the Wat Tyler riots, when Wyclif and his followers were discredited by a supposed complicity with John Ball (cf. Wals. II. 33). The indignant disclaiming of Socialist doctrine is fearlessly combined with denunciation of the oppressions committed by the rich. The complaint that “lords^rive with their tenants to bring them into thraldom more than they should by reason and charity” (p. 234), is a proof, if one were needed, of the kind of in¬ justice which led to the revolt. The author had lived am ,mg the poor and been an eye-witness of oppression, or he would not .jave insisted with such force on the need of the lord’s presence to control tile extortions of his steward (p. 240), nor should we have had the touch of the white (tally) sticks, which the poor were made to accept for their goods (p. 233). The distinction between refusing tithes to wicked priests and withhold¬ ing dues from wicked lords or creditors, is clearly stated on pp, 229-230. Copied from the Corpus MS. X. and collated with the Dublin MS. AA. Summary. The duty of servants. The devil moves some men to teach that no Christian should serve Such teachings unjustly imputed to poor priests . To refuse rent is not the same thing as to withhold tithes. The duty of lords .I God may take away lordship from those who abuse it . l Wrongs done to poor men by prelates . » purveyors . » „ lawyers ... Strifes from attempting to bring men into serfdom. „ hypocrisy in religion . ] Falseness in prelates, confessors, lawyers, merchants, servants, and especial! the clergy. Duties of lords. Faults of gentlemen who encourage evil living in the clergy . in p. 227 227 229 229 230 232 233 233 234 234 235 237 238 241 OF SERVANTS AND LORDS. 227 Of seruau?^tis & lordis hou eclie sctial kepe his degree. First, S(3ruauntis schullen trewely & gladly S($rue to here Duty of servants. lordis or maistris & not be fals ne idel ne grucchynge ne heuey \n here s^ruyce doynge, but holde hem paied of j^e staat of s^ruauntis, in whiche god ha]? ordeyned he»^ for here beste to holde hem in mekenesse ajenst pride, & besi traueile a^enst ydelnesse & slouj^e. for seynt poul biddi]? \at pf ]?ou i Cor. vU. [ 21 .] be clepid a s^ruauwt, recke ]?ou not j^er-of; ]?«t is to seie be not g''ucchynge ne heuy J^rfore. ^ Also poul techi]? \us : ^e Ephes. vi. [ 5 . seruauntis obeische to fleschly lordis wi]? drede & ''’kynge or tremelynge, in sympilnesse of joure herte, as to crist; not s^ruynge at j^e eije, as plesynge to men, but as S(?ruauwtis of crist, doynge ]?e wille of god of herte, wij? goode wille s^ruynge as to ]?e lord of alle lordis & not to men ; wittynge ]>at eche man what eu^re good J’ing he do schal resceyue \at of \q lord, be he s^ruauwt or bonde or free man;” \ai is to seie reward of god for ]?at good doynge. ^ Also poul techi]? Coi. m. [ 22 .] ]ius seruauwtis; ‘ ‘ obeche, ^e seruauwtis, bi alle ]?ingis to fleschly lordis. what ]?ing eu(9re ^e don worche je of herte, }?at is wisdom & wille, as to }?e lord & not to men, witynge \at of ])& lord ^e^ schulle take^ retribucion, J^at is mede or reward, of heritage in heuene. s^rue je to j^e lord crist; for who j^at do]? wrong or iniiirye schal resceyue ]?at ]?ing pat he ha]? wickydly don, & anemptis 'god is not accepcion or takynge of pmonys.” pat is o man schal not be sparid in goddis dom for his richessis or lordschipis or heij blood, & a pore man be ponyschid for a litel trespas, as men don in ]?is wickid world, but eche man schal be ponyschid after his owene gilte, & "^'eche man rewardid aft^r his owene goode lif. but here pe *[p, 191 ms.] fend rnoue]? suwme men to seie pat cristene men schullen not False Socialist be si?ruauwtis or ]?rallis to he]?ene lordis, si]? pei ben false to god & lasse wor]?y pan cristene men; n^iper to cristene lordis, for J?ei ben bref^ren in kynde, & ihu crist bou^te cristene 1 he X. 2 omitted X. OF SERVANTS AND LORDS. men on fe crois & made hem fre; but ajenst fis heresie poul writi]? \us in^ goddis la we: “ what kywne seruau?^tis hen vnder ^ook of s^ruage dome ]7ei here lordis wor]?i alle manure honowr or worschipe, \at name & techynge of lord he not blasphemyd,” \at is, kolden wrongful & dispised; & ]7is word is vndirstonden of hej^ene lordis. “ but J’o s^ruauwtis \at ban trewe or cristene lordis, dispise j^ei not to se^rue hem for ]iat |>ei ben brej^^ren boj^e in kynde & in fei]?, but more serue }>ei for j^e lordis ben cristene & louyd, j^e whiche ben partyneris of good dede. teche j^ou ]7es ]?ingis,” sei]? poul to bischop thymothe, “ bo]?e to men \at ben vnlerned, And stire men ]>at ben lerned & necligent in doywge. pf ony man techi]? oj7^r wise, & accordij? not to j^e hoole wordis of oure lord ihu crist & to ]iai lore ]iat is after pitee, he is proude, no ]7ing kuwnynge, but weilynge or languyschynge aboute questiouws & fijttynge of wordis, of whiche ben gendred enuyes^ st[r]yues & blasphemes, \ai ben dispisyngis of god, euyl suspescions & fijttyngis to-gedre of men ]>at ben corupt Titus ii. [8 10.] in herte or soule, \at ben priued fro treuj^e.” ^Also poul techij? \ai generaly cristene men & wymmen schullen be so holy of lif, ]iat men out of bileue be aschamed & haue noon euyl to seie of cristene men, & chargi]? seruauwtis to be suget, or vnderlout,^ to here lordis, & plesynge in alle ]?ingis, & not ajen seiynge, not doynge fraude, but in alle ]7ingis schewynge good fei]? or fidelite or treuj^e, to worschipe, or to make fair in alle j^ingis j^e techynge of god oure saueour. 1 Peter iii. [ 16 .] And j^^rfore techi]? petir \ai cnstene men schullen haue so good conscience & so good lif \at enemys of oure fei]? 'hat bakbiten or myspeken of vs ben confounded, & also ]7ei '^at falsly chalengen oure goode lif in crist be stoppid; & petir 1 Peter ii. [12,] speki]? more pleynly of ]7is matir, & comaundi]? cristene men to haue goode lyuynge amonge hej^ene men, ]7«t in j^at J'ing ]7at fei myspeken of vs, as of mysdoeris, '[at fei beholden & see vs of oure goode werkis, & glorifie god in [e tyme of 228 1 Tim. vi. [1.] 1 &x. * enemyes X. 3 under lout X. OF SERVANTS AND LORDS. 229 visitacion. ^But ^it suwme men pat ben out of charite sclaundre?^ pore prestis wi]? J^is errowr, pat S6ruau?^tis or tenau;^tis may lawefully wij^holde rentis & s^ruyce^ fro here lordis whawne lordis ben opynly wickid in here lyuynge. & jjei maken ]?is false "^lesyngis vpon pore pr^stis to make lordis to hate hem, & not to meyntene treu]7e of goddis lawe pat ]7ei techen opynly for worschipe of god & profit of pe reume and sto'hl.ynge of pe kyngis pouer distroynge of synne. for ]7es pore '"ostis distroien most hi goddis lawe rebelte of soruauwtis ajcwi]? lordis, & charge soruauwtis to be suget ]>ouj lordis bi tiraL& ^s, for seynt petir techi]? pus “Be ye sor- uauwtis suget ‘‘u; lordis in alle manore of ^ drede, not only to goode lordis & ^Donere,® but also to tirauwtis, or siche pat drawen fro goddis scole.’’ for, as seynt poul seij?, eche man owi]? to be cuget to heijere potestatis, pat is to men of hei^e power, for ]7er is no power but of god; & so he pat a^enstondi]? power, stondi]? a^enst pe ordynauwce of god ; but ]?ei pat a^er.stonden geten to hem self dampnacion. & perfore poul biddi]? pat we be suget to princes bi nede, & not only for wrappe but also for conscience; & jj^rfore , we paien tributis to princis, for j^ei ben mynystris of god; & poul biddi]? vs paie c ettis to alle men, tribut to hym pat we owen tribut, & so of taliage for j^ingis boren aboute in lond, & so drede & also worschipe or honour. & pu^ S(9ruauwtis schulden trewely & wilfully s^ruen’lordis & here maistris, & lyue in reste, pees & charite, & stire lordis, |»ou^ j^ei weren hej^ene lordis, to good cristene ieip & holy lif bi here pacience & opyn trewe lif & meke. & ]?is is a feyned word of ani^^'cristis clerkis j^at, pf sugetis may letfully wij^drawe ti}>es & offryngis fro curatis pat openly lyuen in lecherie or grete ojj^re synnes & don not heif’e office, pan seruauwtis & tenauwtis may wi|>- drawe here s^ruyce & rentis fro here lordis pat lyuen opynly a cursed lif. for to j^e first sugetis han pe auctorite of goddis lawe & mannws lawe also, but not to wij^drawe Some men impute iEese Socialist ieachings to poor jriests. ^[p. 192 MS.] i 1 Peter ii. [18.] Romans xiii. [L] To withdraw rents is not the same as to with- cli'aw tithes. 1 servyces AA. ^ on X. ^ x. ^ omitted AA. ® honoiire X. I 230 OF SERVANTS AND LORDS. Si^ruyce & rentis fro wickid lordis; but ben cbargid of god bi petir &. poul to be j7U8 suget to wickid lordis; & J^^rfore Matt. xvii. [27.] crist paiede for bym & bis apostlis tribut to J^e bej^ene emperowr. & we reden not pat be or ony apostle paide tifes to pe wickid beije pr^stis aft^r tyme fat be began to preche. Rom. xiii. [1-7.] ^Also lordis ban power of mennws bodies & catel in resonable maner, & temperale swerd & worldly power bi goddis lawe to compelle men to do bere seruyce & paie rentis. bi fe gospel & cristis lif & bis apostlis, pr^stis ban n'^^'sicbe power to constreyne men to paie bem dymes, & 'w■ba7^ne f ei don not bere gostly office, but barmen bc^^^^^^g^tis in fals tecbynge & euyl ensauTwple of lif. but foi^’j^si deden wele bere office & men wolden not paie dymes, suffren Luke ix. [55.] mekely & not curse, as ihu crist dide. The duty of lords. See we now bou lordis scbulden lyue in b'^® astaat. first, *[p. 193 MS.] fei ^scbulden knowe goddis lawe & studie ^ meyntene it, & distroie wrong & meyntene pore men in 1®^® I'ijt to lyue in reste, pees & cbarite, & suffre no ^ men vn(^'^^ colour of bem to do extorcions, bete men, & bolde pore m-^ but of ri^t bi strengfe of lordiscbipis. ^For pus spekif 'l^bly writt in fe Deut. xvii. [16.] fifte^ bok of goddis lawe; ‘‘wbawne fe kynj is ordeyned bi f e cbesynge of god & of his peple, he scbal 'bt multiplie to bym self many hors, he scbal not baue many^Jbes to drawe bis berte to lustis, & he scbal not baue outebf mesure grete weijttis of siluer & gold, but aiter pat be sc^^i sitte in sege of his regne, be scbal writte to him fe bok ^ goddis lawe in a volym, takynge ensaumplerie of pr^stis o kynrede of leuy, & baue it wif him, & he scbal rede ft alle fe daies of his lif, pat he kuwne drede fe lord his od & kepe his wordis, fe wbicbe ben comauwdid in fe lav®) & his berte scbal not be lift vp i7^-to pride vpon his'brefei-b, & be scbal not croke in-to fe rijtte side ne iw-to fe left i^o, pat be & his cbildreT^ regne long tyme vpon Israel.” ^A.lso kyngis & To seek wisdom, lordis schulde axe of god, bi gret desir & holjlifj wisdom of 1 not X, 2 first AA. OF SERVANTS AND LORDS. 231 heuenely j^ingis & kuwnywge of er]7ely ]7ingis to reule goddis peple bi, & not richessis, ne worldly substaunces/ ne worldly glorie, ne vnresonable vengauwces of here enemys, ne long lif \n I'is world, as kyng samon^ dede, & l^rfore god jaf him wisdom of heuenely j^ingis & of erj^ely j^ingis & richessis & substaunce & glorie, \a\, neu^re kyng bi-fore hadde so moche ne aftir. ^Also so^ kyngis & lordis schulden be clo]7id wi]? Jobxxix. [14, etc.] rijtwisnesse & ri^tful dom as wi}? a diademe, & be eije to a blynd man & foot to ]>g crokid or haltynge, & be fadir of pore men, & wi]? most diligence sike j^e cause \at knowe not, & defoule & distroie ]>e power of a wickid man, & take a-wey j^e prey out of his tee]?; & wha?^ne pei sitten as kyngis* & compaynes stonden aboute ]?ei schulden [be] confortours of mornynge men & men ful of myscheyf, & delyuere pore men criynge, & fadirles children & moderles pat han noon helpe, & so haue blyssynge of him pat was in poynt to perische, & conforte pe widwis herte. ]»es goodnessis & many moo vsed pe holy kyng iob, & ben in holy writt for ensaumple of kyngis & lordis. Also god him self sei]> bi ieromye pat jerem. xxii. 3 . 5 . he schal take vengaunce on hem pat demeden not ri^thfully pe cause® of widwe, pe cause of fadirles & modirles, & pe cause of pore men. Also god hym self sei]> ® by ysaie, pat princes isaiah i. [I 6 .] schullen cesse to don euele & lerne to do wel, & seke dom, & helpe men oppr^ssid wrongly, & ^eue dom to fadirles & modirles, & meyntene pe widwe, & come & reproue him; pat is to seie, but pf he pan helpe hem. & ]>(9rfore sei)> holy writt prov. xx. [ 28 .] pat mercy & trew]?e kept of kyngis, & his trone is maade strong bi mekenesse & mercy, & pe kyng pat sitti]? in sete of *[p. 194 ms.] Prov XX» 8 dom distroie]? alle euyl in his lokynge, & so it plesi]? more to god to do mercy & dom pan to do sacrifices; & ]?us salamon prov. xxv. 5 . sei]?, pat ]?ei pat don wickedly ben abhominable to pe kyng, for his sete is maade stable bi rijtwisnesse ; & ]?us seif dauid, psaim xcLx. 4 . pat pe hononr of fe kyng louef dom; & for fe ri^tful & witti dom pat salamon dide bitwixen tweie comyn wymmen, alle ^ sustenaunces X. ^ salamon A A. ^ omitted X. * lyngis X. ® omitted X. ® omitted X. 232 OF SERVANTS AND LORDS, Rom. xiii. [3.] 1 Peter ii. [13,] Col. iv. [1.] Ephesians vi. [9,] Ecclus X. [8.] j>e lend of Israel drede hym. & j)erfove teclii]? poul '^at princes ben not to drede of good w'erk but of euyl, & a man sette in grete power beri]? not wi]7-oute grete cause ]>e swerd, \at is worldly power, for he is a mynystre of god to do vengau?^ce to him fat dof euyle. & seynt petir techif gen^raly cristene men to be suget to eche man for god, & to fe kyng as to souereyn bifore of^re, & to dukis as seynt of fe kyng^ to vengauwee of mysdedis or mysdoeris & to preisynge^ of goode dedis or goode doeris. ^Also poul techif lordis fws: “^e lordis, jeue to seruauwtis ]iat fing \at isri^tful & equite & euene, witynge fat ^e also ban a lord in heuene.” also poul seif in a-pistel of ephesyns : “ & ^e lordis, do to seruauritis fe same fingis, \at is goode rijtwisnesse & equyte of herte, & wif goode wille, forjeuynge manasse; witynge fat bofe ^oure lord & hern is in heuenes, accepciou?^^ of persones is not anemptis god; ” \at is, god sparet not for richesse ne lordischipe ne worldly frendischipe to ponysche synnes, & sparet not for pou^rte to rewarde good lyuynge of pore S(9ruauwtis. ^ Sif fis is f e office of kyngis & lordis, to venge f us synnys & to preise & rewarde goode dedis, pf lordis leuen fis office, & meyn- tenen synful men & wrong doeris, & helpen not pore men in here ri^t, f ei may drede f ^?t here kyngdom & lordischipis schulle^ be translated i;^-to anoffolk, as fe wyse man seif: “a kyngdom is^ translated from o peple in-to anof^r for vnrijtwisnesse, & iniuries or wrongis, & contekis or debatis, & for dyu^rse giles or disceitis.” for men dreden ® fat vnri^twisnesse a^enst god regnef in oure lond; for men dreden more to displese an erfely dedly wrecche for lesynge.of worldly frendischipe fan to displese god almy^tty & to lese his moste blissed frendischipe ; & loue more to performe a wrong comauwdeme^t of proude luciferis children fan to pigrforme fe moste rijtful comauwde- mewt of god, fat is esy & sikirere; & louen more a litel stynkynge drit of worldly goodis fan fei louen fe blisse of ^ lyng X. ^ excepcion X. 2 preiynge X. ® omitted AA. 3 in X. ® dredem X. OF SERVANTS AND LORDS. 233 heuene ; for many men maken hem more bisy to geten worldly muk j^an to geten virtues & holy lif, & maken more Borowe wha^ne j^ei fallen fro worldly catel in-to pou^rte j’an whawne ]>ei fallyn fro grace & charite & oj^^re virtues i?^-to many orble^ syunys. Also men '^louen more to venge wrongis *[p- jVXbh 3.r6 3.pt to & dispites don to here owene p^rsonys or lordischipis ]?m to revenge, venge wronggis or dispitis don ajenst j^e mageste of god almyjtty ; as jif a man speke a word of litel reprof or vilonye of a lord or a grete man of j^is world he schal be pwrsued & peyned per-fore pat alle pe world or many men schullen wond^re vpon hym, but jif men speken falsnesse bi oure god, seiynge pat cn’st beggede^ as men don now nedles, or dispisen Friars, his name bi cursid swerynge, or speken vilonye of lecherie Swearing, or of QperQ foule synnys to foule cristene soulis perhi, j^ei ben not pursued ne hurlid out, but chirischid & holde goode felawis, & summe ^it ben holden holy men, for goddis lawe is not knowen & here ypocrisie is jit hid, & |>us vnrijtwis- nesse regne]? vpon many sidis. muries or wrongis ben dow to pore men many weies; wrongs of poor for prdatis techen hem not treuely goddis lawe, iiQiper \7i word ne ewsauwple of holy lif, & jit j^ei cursen faste for here dymes & offrywgis of pore men, whawne ]7ei schulden xo^pere jeue hem worldly goodis j^au take of hem; for prdatis wasten in pride, glotonye,® worldly pleas wickedness of prsldtcs* & grete festis of lordis and riche men ]7e tresor of pore men, pe while J^ei ben in moche peyne & wrecchidnesse in bodi & soule; & jit prelatis wolen not do sacramentis & here gostly office to here sugetis, as halwynge of chirchis and auteris & chirchejerdis & opere ornementis, but^ jif men bien hem for moche money; & jjawne comynly j^e biere & pe sellere ben cursed of god. also lordis many tymes don Lords do wrong . . , to the poor. wrongis to pore men bi extorscions & vnresonable mercy- mentis & vnresonable taxis, & taken pore mennas goodis Take their goods and pay them & paien not perfore but white stickis, & dispisen hem & with taiiy-sticks. ^ orrible AA. 2 begge X. ® gloterie AA. and so generally through the tract. ^ omitted X. 234 OF SERVANTS AND LORDS. manassew hem & sumtyme beten hem whanne |>ei axen here peye. & ]}us lordis deuouren pore mennws goodis in glotonye & wast & pride, & j^ei pmschew for myschief, hungwr & Jurist & colde, & pere children also; & jif here rente be not redily paied here bestis ben stressid & j^ei Jjwrsned wi]70uten mercy, poa^ pei be neuere so pore & nedi & ouerchargid wi]? age, febilnesse & loos of catel & wi]? many children. & ^it lordis wolen not mekely here a pore mannws cause & helpe hym in his rijte, but suffre sisouris of contre to distroie hem, but ra|»ere wyj^holde^ pore men here hire, for whiche ]?ei han spendid here fleisch & here blood. & so iw a manere fei eten & drynken pore mennw5 fleisch & blood & ben man(}^uelleris, as god pleyne]? bi his prophetis. where-fore Isaiah i. [15.23.] god sei]? hi pQ prophetc ysaie, pat siche lordis ben felawis of J^euys & here hondis ben ful of blood, & perioxe whawne ]7ei *[p. 196MS.] preieu many preieris bi mou]? & holden vp ^here hondis, god wole not here hem ne resceyue here offryngis pat ben wrong¬ fully geten of pore mennw5 goodis bi extorcions & raueyne & robberie. & ^it men of lawe, pat schulden distroie siche Wrongs done by falsnesse bi here offices & don eche man riit & reson,^ meyn- lawyers. ‘ tenen wrong for money & fees & robis, & forbaren pore men fro ^ here ri^t, pat it is betre to hem to pursue not for here rijt, be it neu^re so opyn, j^an to pursue & lese more catel for disceitis of delaies and cauellacions & euele wills ^ pat j^ei vsen; & J^us wrong is meyntened & trew]7e & rijt outlawid in many statis. ^Also stryues, contekis & debatis ben vsed in oure lond, for lordis stryuen wi]7 here tenauwtis to brynge® hem in Serfdom. jjraldom more ]7an j^ei schulden bi reson & charite; & j^ei grucchen a^en, & cursen & warien ny^t & day, & grete men Wrongs done at of J^is world® debatcn, & meyntenen debatis at louedaies ; lo've-days. & who so may be strengere wil haue his wille don, be it wrong be it rijt, & ellis make debate among many hundrid & Jjousand men & sumtyme many courtres, & by’^ sich debatynge many men holden grete houses & grete araies & * as X. ^ ^ inserts &. ^ for X. * willes X. ® brynke X. ® worldly AA. ’ omitted X. OF SERVANTS AND LORDS. 235 grete costis. & summe lordis, seme tei neui^re so holy & Some lords main- ^ ' i •' tain wrong by deuout \n here preieres, wolen to meyntene name of here foi'ce. lordischipe beten men of contre, & meyntenen oj^iere mysdoeris \er-io, ]70uj men pursuen ri^t & reson in good manure, & j^is is for falsnesse of a Here & coueitise & worldly pride. & clerkis striuen for holy writt & seyn 'bai it is most trewe True clerks strive ^ \ Holy Writ. & best to reule cristene mennws soulis bi, but ypocritis seyn ]iat holy writt is fals, & newe lawis maad of worldly clerkis ben betre for cristene men j^an holy writt, & 'perfoie ]>ei studien mannws lawis & techen hem to coloure bi here pride Hypocrites study & coueitise; & leuen jje gospel & goddis la we, for it dampnej? pride & coueitise of clerkis, & techi]? mekenesse & wilful pou^rte & bisynesse in preiere & gostly occupacion. trewe True clerks main- clerkis seyn ]7at \a\j religion & ordre \a\j crist, god & man, maade is most perfit, most lijt & most siker for my^t, wisdom & charite of ]?e lord ; but ypocritis seyn newe religion, ^^^.eiigion^s fouwden of synful men & gadrid of many errouris, of foolis & worldly, proude & coueitise wrecchis, is best; & \eriom j^ei leuen cristis religion in his owene fredom, & bynden^ hem bi singuler profession to synful foolis. & pt crist & his apostlis tauten neuore ne vseden siche profession. & herfore many children ben broujt to siche newe religion for lone of worldly pride & welfare of body more j^an for holy lif to some god in penauwce & clennesse of soule, & su??^ ben stolen I’efly fro here frendis, & summe bi false lesyngis & false bihestis broujt jjor-to, & for-j^inke it aftor, & be not suffred to turne to cristis dene religion, jjou^ ]jei ben ynable to j^is newe religions maade of synful mennws "^'ordynauwce ; & so m *[p. 197 ms.] summe manore ]?ei ben nedid to be dampnyd for ypoorisie & grucchynge of conscience, & leuynge of betre )»ing & holdynge forj of fe worse wyttyngly. ^ Trewe clerkis seyn True clerks set also ]^at cristis lyuynge & his apostlis in wilful pouert, wi]?- a'^^pLtem^^for f prissts* outen fals & nedeles beggyng & whi]7-outew worldly lordischipis, is most porfit in itself & best for alle clerkis, si]? crist god & man chees ]?is^ lif for fe beste; & he my^tte not erre neif^r in 1 byndem X. * omitted X. 236 OF SERVANTS AND LORDS. Possessioners have lands, bnt do not rule as lords, or teach as priests. Lords misled by these hypocrites. ]70U^t ne in word ne dede, but suwme ypocritis seyn ajenst ]7is in worde or dede or boj^e, pat it his best to feyne holy pouert aftir crist & his apostlis, & per-wip lyuen in lustis of worldly gaynesse, of costy^ housynge & grete more }7an lordis don, & in costy clo]?ing for ony lord, & in cost of mete or drynke & makywge of grete festis of riche men. & j^is lif J^ei holden vp hi fals beggynge of pore men, pat may not wel paie here rentis to lordis & here dymes & offryngis to curatis & meyntene here wif & children & lene out of dette, trd^ueile ]iei n^u^re so besily ny^t & day. & be J^ei neu(9re so pore & in grete dette j^es ypocritis ceessen not to robbe hem bi fals beggywge, dampned of goddis lawe. oj^^re ypocritis seyn in dede pat it is betre for clerkis to haue worldly rentis & lordischipis dowid to hem & parische chirchis approprid to hem^ bi symonye & lesyngis pan to lyue in wilful & honest pouert as crist & his apostlis diden. & ^it ]7ei reulen not wele pe peple, as lordis schulden, but seyn pat ]7ei ben dede to j^e world; techen not pe peple goddis lawe in word & ensaumple as pr^stis schulden, but seyn it falle]? not to hem to pr^che ; & j^ei tr^^ueile not for here liflode, as god enyoyned adam for his penaunce, & poul triaiueiled wi]? his hondis in nede for his sustenaunce, but j^ei lyuen cornynly in ydelnesse & glotonye & enuye & many oji^r synnys, & feynen holy- nesse in syngynge, in preynge of mou]? & customes maad of mannw5 errowr, more pan in lyuynge after cristis gospel. & whawne trewe clerkis meyntenen here trewe part bi holy writt & reson & ensaumple of cristis lif & his apostlis, & newe ypocritis meyntenen here fals part bi ground of synful men & bi ypocrisie & worldly power & ^iftis of money & censures, as suspendynge, cursynge & prisonynge, & panne is debat & strif reised at pe fulle. for many lordis & grete men ben disceyued bi j^e multitude of ypocritis, & many blente bi ^iftis of money & worldly profitis j^at J^ei geten of ]7es ypomtis, & summe bi fleschly loue & worldly frendi- schipe, & for pat fewe stonden wi]? pe trewl’e & but fewe 1 gostly X. 2 omitted X. 3 omitted X. OF SERVANTS AND LORDS. 237 lordis or riche cristene men stonden hi goddis lawe & profit of cristene mennus soulis for to Wynne ]>e hlisse of heuene; & torfore pore clerkis ben sclauwdrid for heretikis, for tei Poor priests are seyn ]>e treujje of holy writt, & hurlid & cursid & prisonyd & lettid to proche j^e gospel, for drede laste j^ei warne j^e peple aftor cristis techynge of j>e false disceitis of an^^'crist & his worldly & proude & coueitouse clerkis. & ]7us str[i]ues & dehatis ben reised & meyntened in cure lond. ^ Also diuorse gilis or disceitis & falsnesses rengnen moche in oure lond; for prolatis hiden fe gile of here symonye & simony in pre- ypocrisie, pat ynnej^is come]? ony to ony grete benefice wi]?onten symonye, priuy or apert ; & pus alle pr^stis & lordis & comyns also ben enuenymed wij? heresie of cwrsid symonye, & pr^latis pat schnlden distroie synne & chasse it^ out of londe wolen meyntene men in sywne of leccherie & opere fro ^eer to ^eer for a pencion hi ^ere, & clepen ]7is holy sin-rents. correction ; & pei ben wode pf ony lord or operQ myjtty man lette hem of ]?is correction, pe whiche is roherie & extor¬ sion. \n cowfessouris regnel? moche gile for bei cowforten & Confessors flatter for selflshreasons norischen grete men of ]?is world in here synnys for to gete a benefice, .worldly wynnywge or frendischipe or lustis of^ here stynkynge bely, & vnd^r colour of holynesse leden men to ]?e jatis of helle & sellen soulis to sathanas for drit of worldly goodis & wombe ioie for a while; for ]?ei doren not ' telle hem pQ so]?e & gretnesse of here foule synnys & horiblite of peynes of helle, & forsake here companye whawne ]?ei wolen dwelle stille in here synne, leste pei lese worldly^ worschipe & lustis pat j^ei seken more I’an to saue cristene soulis. In men of lawe regnep moche gile, for ]?ei meyntenen Deceitfulness of ^falsnes for wynnynge & maken lordis to ^ meyntene wrongis & don wrongis whawne lordis hopen to do ri^t & plese god, & bi here coueitise & falsenesse pei pwrchasen londis & rentis ynowe and don many extorsions & beren don j^e ri^t bo]?e of pore & riche, & pt ]?ei maken it so ® holy in signes outward, 2 omitted X. lawyers. ^ omitted X. omitted X. ^ omitted X. ® omitted X 238 OF SERVANTS AND LORDS. Merchants cheat, so do servants; hut most of all the clergy, who sell vain prayers and pardons. »[p. 199 MS.] Duties of lords. They should set good example. as ^if ]7ei weren angelis of heuene, to colour here falsenesse & blywde j^e peple '^erhj. ^In marchauwtis regne]? gile in ful grete plente, for j7ei sweren falsly he alle grete membris of crist & bi alle myjtty god in trinyte \at here chaffere cost so moche & is so trewe & profitable, to bigile peple & to teche jonge prmtis j^is cwrsed craft, & proisen hyw most \at most bigile]? ]?e peple, & hiden here vsure & colouren it bi sotil cautelis of ]?e fend ]?«t fewe men may proue )?is vsure & amende hem ]?or-of bi-fore ]?e day of dom. s^ruau?itis regnej? gile, for ]7ei tro^ueilen faste awhile in presence of here maister, & in absence ben ydel & iapen & don litel good, & sweren faste \at ]?ei may not labore treweliere & bisiliere ]?an ]7ei don. & pt genoraly in clerkis regne]> most gile, for ]?ei disceyuen men bi here veyn preieris & pardons & indulgencis, for ]?ei knowen not ]?e goodnesse of here preieris ne abilnesse of men ]?at ]7ei preien fore, but ]?ei owen to drede sore ]?at ]?ei stiren god to vengauwce for here owene wickid lif; & ]?er come]? no pardon but of god for good lyuynge & endynge in charite, & ]?is schal not be boujt ne solde as pr(?latis chafferen ]?e8 dayes; for who is in most charite is beste herde of god, be he schepeherde or lewid man, or in ]?e chirche or in ]?e feld; & who kepi]? wel ]?e hestis of god schal haue pardon ]?e blisse of heuene, & noon oj^ere for creatwre vnder god. & ]?ws gile regne]? in many statis & personys \at oure lond may drede sore a conquest. But pf synne & gile be chasid out & treu]>e & charite meyntened soone. but nowe be lordis wel war ]?at ]?ei don mi^rcy & charite & good conscience to her seruauntis, for ellis ]?ei schuUe gete no m^rcy ne loue of god, for wrong oppr(9Ssynge of pore men axi]? vengaunce of god, as do]? wrong mansleynge; & loke lordis ]?at ]?ei reule wel s^ruauntis & tenauntis, ]?at ]?ei drede god & his wra]?]?e ]?e more, & flee synnys & lyue virtuously & in treu]?e anemtis god & man; for lordis owen to pue holy ensau?nple of lif to siruauntis & sugetis, & ponysche hem for here wickid lif anemtis god more fan for falsnesse of dispit OF SERVANTS AND LORDS. 239 don a^enst here owene p^rsone or worldly profit ; & to preise, cherische^ & lone & rewarde hem for here holy lif & treuje more J^an for pleisynge of here owene porsone or for doynge of here worldly auauwtage or profit. & \us schullew lordis ]>at ben vortuous in hem self norische vortuous soruauwtis & trewe to god & man, & reproue & ponysche wickid trecchouris® & cwrsed of lif; & \us schulde synne among hem & oj^ore be hurlid out & troube & vortuous lif meyntened & cherischid. Not to use bad laws for the op- ^ Also lordis schullen don non extorsions to here pore soruauwtis pression of their servants, bi ne worldly lawe ne customes, for alle )>es lawes & customes bew noj^ing wor]? but pf j^ei ben reulid bi charite & good conscience ; & lordis owen to procure good & reste & pees to oriettheirofficers here soruau;^tis as goode fadris & helperis, & suffre not here stiwardis or ony officeris to don hem wrong, for si]? j^ei may distroie ]7is wrong® & don not, ]7ei ben fautoris & meyntenors of fis wrong, & schulle be ponyschid as ]?e doeris, as seynt Rom. i. [ 32 .] poul sei]?, & in many cas more scharply, for here meyntenynge do]? more harm & wrong wickid stiwardis bi hem-self; 1 Timothyv. [8.] for seynt poul sei]? pleynly \at he ha]? not cure or kepy^ge of his owene, & most of his owene homly meyne,* ha]? for¬ saken ]?e fei]’ & is worse ]?an an he]?ene man. of ]>is it seme]> opynly \ai ]iat lord ]?at chargi]’ ® not what wrong or extorsions his ofidceris don vnder hym forsaki]> ]?e ri^e fei]? & is worse ]?an an he]’ene man; for he do]? more harm to a cristene man, & distroie]? more cristene religion, & maki]? hate & grucchynge & discencion bitwixe pore & riche, & anemtis god; for ]?ei my^ten soone enquere of trewe men of ]iq contre ]?e falsnesse of here officeris & amer-de hem, pf ]>ei loueden treu]?e of god rijtful helpe of pore men as moche as ]?ei *[p. 200 MS.] louen hel]?e of here body & holsumnesse of here bodily mete; & but pf ]>ei don ]>us ]?ei fallen out of charite as it seme]?, for ]jei louen more ellis here bely & hem self ]?an ]?e honowr of crist & rijtful gou^rnaile of goddis peple. & lordis schulden warne here officeris \at jif ]>ei don wrong to here pore ^ cMrch X. 2 treccberous X. ^ omitted X. * omitted AA. ^ chargid X. 240 OF SERVANTS AND LORDS. tenau^tis ]7ei scTiulden be put out of here offices & lese here Lords are de- freudischipe & lordiscbipe, & banne ■wolde?^ officeris of lordis ceived who gro to l / j matins and do ben war of extorsious & wrong meyntenauwce. & lordis ben not look after their officers. foule discejued to dwelle att home \n lustis of glotonye '& lecherie & ydelnesse, & to seie here matynes & oj?ere deuocions in mouj? & not in herte ne dede, & to suffre pore Prov, xxi. 3. men distroied hi euyl officeris; for god sei]? bi salamon it is betre to do m^rcy & rijtful dom jfan to offre sacrifies. for ]ie No use writing presence of jjo rijtful lord schulde more distroie wrowgis & to ©vil officers, who euyl meyntenauwce ban many lettms sent to euyl officeris, know they may ^ i j j ^ gard^hem*^^' charge not to do ri^t aft^r lett^ris, for \er is no more pwrsuet don after jie deed lettre. ^ What is it wor]? a lord to crie bi word to god, whame many pore men axen rijtfully yewgauwce ajenst hi^?^ for extorsions & wrongis ])at he & his officeris don or suffren ^ to be don in his name, whawne he may letten hem; for ]>m he is consentowr or autor of siche wrongis. for god wole sonere here many pore rijtfully criynge vewgauwce ]7an a lord & many ypocritis axynge vnri^tfully helpe & wynnywge of worldly goodis; for god sei]7 ]7fift he wole not here synful men criynge to him in tyrae of here nede whawne ]7ei wolen not here pore men & helpe Lords ought to hem in here wrongis & myscheues \>ai bei ben mne. ^ Also a keep the clergy in ^ ^ ^ ^ order, . grete vnrijtwisnesse regne]? among lordis whawne j^ei wolen not distroie pride, coueitise & worldly lif of clerkis Ipat barmen so moche. cristene peple. for pf lordis wolden dispise ]7e pride of coueitouse clerkis & not conferme hem ne* meyntene here worldly lordiscbipe & symonye, \ai is opynly dampnyd bi holy writt & cristis lyuynge, j^es proude worldly clerkis ful of coueitise & lecherie & o^ere synnes schulden sone ben abatid, & holy lif & trewe techynge schulde be brou^t a^en. but here renne]? moche gile & ypocrisie of an^mrist & his cbrkis, for pei seyn pat seculer lordis han no power ypon clerkis, but jif pr^latis clepen hem to chastise clerkis whawne pei ben rebel & wolen not ben amendid bi here pr(?latis. for ‘ suffre]? X. 2 no X. OF SERVANTS AND LORDS. 241 salamon putte adoun on hei? pri^stis & ordeyned anol^r in his i Kings ii. [27.] ^ ^ ^ ^ ^ ^ Example of place, & owtlawid j^e firste wij^-outen axynge helpe of clerMs Solomon. for traiterie don to salamon & his peple; & treson ajenst crist & his lawe & his peple is more J^an treson ajenst an erj^ely kyng & more schulde be ponyschid. & as petir & poul techen, lordis hen ordeyned of god to venge mysdedis and mysdoeris & to preise goode dedis & goode doeris; j^a^zne ]>e more ]iai ^a *[p. 201 ms.] synne is, le more howen lordis to ponysche it; hut le synne sin of the clergy ^ ^ ^ is worse than sin of clerkis is more J^an ]7e synne of o\erQ lewid men, |>awne of laymen. lordis owen more to ponysche synne of clerkis ]7a7^ne J^e synne of o]!er men. & it is more synne & perilous to goddis peple wha7^ne lowere clerkis meyntenen here synne & grete pr^latis sulfren hem \er-m\ie, & consenten ])er-to for necligence or coueitise, pan whawne pr^latis don here bisynesse to distroie synne & pursue wickid clerkis. per-fore lordis owen to ponysche more wickid clerkis wha7^ne pri^latis slepen & fauouren hem in synne for moneye,^ for ellis my^tten kyng- domes ben conquerid for ^ necligence of coueitouse prelat^5, as it was in J^e lond of israel. & herefore whame crist was preised of pe peple, he wente in-io pe temple & wi]? his hondis droof out symonyewtis, to ^eue ensaumple to lordis to do pe same; & j^erfore petir & poul outaken not clerkis fro ponyschynge of lordis. j^anne si]? goddis lawe ^eue]? general power to seculer lordis for to ponysche mysdoeris, whi schulden pei not ponysche euyl clerkis, bat most drawen clergy ought not ' . to be ^exempt op^re men to synne & so to disturblynge of rewmes ? si]’ from law. crist suffred paciently wrongful de]? of pilat, J7at was a seculer iustise, moche more schulden clerkis suffren ri^tful ponyschmge of here synnys bi seculer lordis; for poul forsok Acts xxv. 11 . not to take de]? of seculer domes men jif he hadde deserued it, & also appelid to j^e he]’ene emp^rowr of rome; & j^us it seme]? pat po clerkis J’^^t wolen not be amended bi seculer lordis dom ben out of mekenesse & pacience & charite, & hi^en hemself aboue crist & his apostlis a^enst goddis ordy- nau77ce bi luciferis pride, & ben cwrsed an^^cristis. & pt ^ meney X. 2 to X. 16 242 OF SERVANTS AND LORDS. lordis don gret wrong & gile, for pei auaunsen lewid men of fermenf^ to b^ad ^ Ij^ynge to benefices wij? care of many ^ soulis, priests, ^ taken to hem self pe profit of j^e grete benefices for many ^eris, & holden many benefy[c]ed men m here chapelis for ' nouelrie of newe song, & make7^ summe prostis stiwardis of and employ here housholde, & summe prostis clerkis of here kechene,^ & priests in all sorts of secular work, summe prostis here anditours, & surzme prostis tresoreris, & summe anmeneris, & suwme stiwardis of here courtis, & summe conseileris & reuleris of here worldly plees, arraies & worldly dedes, as fonj no man conde worldly ofS.ce but ]?ei; & wolen not sufife hem goo teche pe soulis for whiche j^e schullen answere at domes day, & for whiche crist schedde his procious herte blood, but suffren & meyntenen pe wolues of helle to slee cristeoe mennws soulis bi^ synne, & letten almes dede bo]7e gostly & bodily, & so ]7ei ben cursed traitoe^rs to god & to his prestis & his pore peple. & more traitorie of •[p.^ 202 MS.] god & his peple is in pes pr^stis ]? at ^'wilfully & costly procure the priests who to haue his worldly ofiS.ces & dwellen per-inne & leuen here take such ofittce. ■' * gostly ofSce vndon.^ but most traiterie of god & his peple is Worst of all are in. fals confessouris hat schulden telle lordis he grete peril of false confessors. ^ '' jiis synne & oj^ere, & wolden not for drede of loos of worldly frendschipe & lordischipe & worldly worschipe & wynnywge; for j^ei sette more ® hi a litel stynkynge dritt of ]?is world J^an bi helpe of cristene soulis & frendischipe of god & J^e blisse of heuene. Also many ietteris of contre pat wolen make hem self gen tel men & han litel or noujt to lyue onne, & Gentlemen stand ohere lordis also wolen preise a worldly prelat or curat & here by a curate that t feasts them, what- him vp, hou? he be neuere so vicious in lecherie, pride & ever his character. coueitise & oj^ere synnes, so j^at |>is worldly curat maki]? hem grete festis & wasti]? pore mewnws almes in pftis of wyn & vanytes; ^e, fouj he be a market betere, a marchaunt, a meyntenour of wrongis at louedaies, a fals suerere, a man- quellere & inreguler. but pf per be a gostly curat or pr^st pat lyue]? a good lif in mekenesse & doynge almes to pore 1 memiys AA. * lecherie X. ^ omitted X. ^ undir AA. ^ omitted X. OF SERVANTS AND LORDS. 243 men, & not wastynge pore mennws almes \n veyn feste or tut a priest who ^ ... . pooi‘iy> suche getteris, but bolde hym \.n his preieris deuoutly & \n techynge of goddis lawe trewely & \n his trewe stondy?^ge of annoyed, holy writt, he schal be holde a nyggard, an hound, or an hoog, an ypocrite & an heretik ; namely pf he reproue hem of here wickid lif & teche hem j^e beste weie to heuene bo]?e in word & dede, & so be hurlid & pursued priuely or ap(?rtly, & so hatid amonge hem \at he schal be fayn to sette his chirche to ferme to suche a gettere nerehonde for noujt, or ellis for fals sclaundre putt on him lese his chirche, or for schame or anoy flee \q centre, & bi j^is wrowg ben many men lettid fro goddis s^ruyce & trewe techynge. And pt lordis don many wrongis & giles in here offices, for J^ei wasten here tyme in slou];e & ydelnesse, & wasten here goodis in best & pride & glotonye; & he '^at best can do J^is is holden of worldly men best lord & most worschipful, principaly pf he meyntene his men to bete pore men & do wrongis bi lone daies, holdywge & meyntenynge of causes \at rift & lawe may not haue his cours. & ]7us whawne J^ei schulden haue hous- Lords keep up hold 01 rijtwise men & virtuous oi lit, pei meyntenen proude ducted ruffians, luciferis children, extorsioneris, robberies, & reuers, to distroie here pore nei^ebores & maken here hous a den of Irenes, & ben procuratours of fend to holde vp falsnesse & o]ierQ synnes, & to putte dou^ goddis lawe ^ & his s^ruauwtis. for lordis schulden tre wise man wisdom yi. 6. sei]? fat fe most hard dom schal ben to hem fat ben aboue o]7ere, & ihu sei]? fat to whom is moche bitokene, of hym schal Luke xii. 48. moche ben axid. god stire]7 2 lordis to distroie synne & norische Ttues & holy lif of clerkis & alle oferQ ® sugetis. Amen. ^ omitted X. ^ gti^e AA. 3 a A . 244 XVI. « WRY POOR PRIESTS HAVE NO BENEFICE. This tract, whoever may be its author, is vigorously written. It has a special interest as a full statement and defence of the motives which led Wyclif to institute his order or company of poor priests. As evidence in favour of Wyclif’s authorship, we may notice the phrase “ moo sacraments than Christ used and his apostles.” In the Trialogus we find complaints that sacraments are multiplied so as to be a burden to the Church, and Confirmation and Extreme Pnction are said not to have enough ground in Scripture to be necessary to salvation {Trials hook iv. chapters xi., xiv., xxv.). His doctrine of dominion is brought in on p. 247. Perhaps we may see a touch of personal feeling in the statement that a curate cannot get leave of absence to study God’s law without payment. Had Wyclif found it necessary to buy leave to absent him¬ self from Fillingham in 1368 ? On the other hand, the tone of several passages would lead us to attri¬ bute them to one of the poor priests rather than to Wyclif. It seems unlikely that the rector of Lutterworth would speak of a man who accepted a cure as binding himself to o synguler place as a tey dogge,” p. 252. Copied from the Corpus,MS. X. and collated with the Dublin MS. AA. SUMMAET. Chap. I. Prevalence of simony. Corruption at Pome. p. 245 Lords keep curates in their private service . 246 Curates get office to be exempt from the ordinary. 247 II. Poor priests dare not take office, fearing to waste the goods of the poor 248 They may not exercise their duties freely . . 249 They are scouted if they do not waste money on feasts . 249 Evils of prelates’ courts. 251 III. Poor priests refuse benefices because they can do more good without them . 251 Good results which would follow the adoption of their way of life . 252 / Chap. I.] WHY POOR PRIESTS HAVE NO BENEFICE. 245 Whi pore prestis ban none benefice. Capitulum primum. Summe causes meuen summe pore pr^stis to resceyue not causes 'why poor priests do not benefices; J^e friste for drede of symonye, pe secu^^de tor take benefices, drede of myspendywge pore mennw5 goodis, ]?e ]?ridde for drede of lettynge of bettre occupacion ]?at is more lijt or eisy, more certeyn, & more profitable on euere side, for pf men scbulde come to benefices be fift of prelatis ber is drede of Prevalence of _ ^ simony, symonye; for comynly ]?ei taken the friste fruytis or o];ore pensions, or holden curatis \n office in here courtis or chapelis or o]7ore veyn offices, fer fro prostis lif taujt & ensaumplid of crist & his apostlis; so j^at comuwly siche benefices comen not frely, as crist comau^dij?, but raj^ore for worldly wy^nywge or flaterynge or preisy^ge & j^ank of my^tty men & lordis, & not for abilnesse of kuwny^^ge of goddis lawe ^ & trewe techynge of gospel & ensaumple of holy lif. & here-fore comynly j^es prelatis & resceyueris ben foulid wi]? symonye, ]iai is cursed heresie as goddis lawe & mannws lawe techen opynly & many seyntis. & grete merueile it is now ]?at, si]? seynt gregory seyj? in pleyn lawe of ]?e chirche & o]?ere bokis Gregory. ]?at siche men as desiren benefices schulden not haue hem, but men \at fleen hem for drede of vnabilnesse of hemself & grete charge, as dide moyses, ieromye, austyn, gregory & holy seyntis; & now who can faste renne to rome & here gold out Benefices bought at Rome. of be lend & paie it for deed leed & a litil writynge, & stryue & plede & curse for ti]?e8 & o\erQ tempf^ral profitis, \at ben clepid wi]? an^mristis clerkis rijttis of holy chirche, schal haue grete benefices of cure of many ]?ousand soulis; ]?OR? ^ he be vnable of kuwnywge of holy writt, not in wille to teche & preche his sugetis, but of cursed lif & wickid ensaumple of pride, of coueitise, glotonye, lecherie & oj^re grete synnys. but ]?ere be ony symple man ]?at desire]? to lyue wel & teche 1 omitted X. 2 ]?ei X. 246 WHY POOR PRIESTS HAVE NO BENEFICE, [Chap. I. treuely goddis lawe & dispise pride & oj^^re synnys, boj^e of True priests pr^atis & ob^re men, he ^ schal ben holden an ypocrite, a persecuted. •' *[p- 204 MS.] newe techere, an heretik, & not snffred to come '^'to ony benefice, but pf ’^he have"'^ ony litel pore place to lyuen a pore lif onne, he schal be so pursued & sclauwdrid \ai he schal be putt oute bi wiles, cautelis, fraudis & worldly violence, & enprisoned, disgratid or bre?^t, pf an^mristis clerkis may for Lords keep ony gold & cursed lesyngis. ^ And pf lordis schullen pr^sente own service. clerkis to benefices J^ei wolen haue comynly gold in grett qudjwtite, & holden J^es curatis in here worldly ofiS.ce, & suffren ]^e wolues of helle to stranglen mennws soulis, so j^ei haue moche gold & here ofiSce don for nou^t, & here chapelis holden vp for veyn glorie or ypocrisie; & pt J^ei wolen not pr^sente a clerk able of kumywge & of ^ good lif & holy ensaumple to ]>e peple, but a kechen clerk or a penne clerk or wis of^ bildynge of castelis or worldly doynge, j^ouj he kuwne not rede wel his sauter & knowe]? not comauwdementis of god ne sacramentis of holy chirche. & pt summe lordis to Indirect bribery, colouren here symonye wole not take for hem self, but keuer- chiefs for j^e lady, or a palfray, or a tonne of wyn; & whawne summe lordis wolden presente a goode man & able for loue of Bad influence of god & cristene soulis, summe ladies ben menys to haue a some ladies. . . dauwsere, a trippere on tapitis, or hu^tere or haukere, or a wilde pleiere of someres gamenes for flaterynge & pftis goynge bitwixe, & pf it be for dauwsynge i^ bedde so moche j}e worse. & ]?us it seme]? pat boj^e prelatis •& lordis comynly maken a cwrsed an^«crist & a quyk fend to be maister of cristis peple, for to leden hem ® to helle, to sathanas here maistir, & suffre not cristis disciplis to teche cristis gospel to his children for to saue here soulis; & so ]7ei tr^ueilen to exile crist & his lawe out of his heritage, pat is cristene soulis, pat he boujte not wij? roten gold ne siluer but wi]? his precious herte blood pat he schedde on pe crois bi most brennynge charite. but in ]7is pr^sentynge of euyl curatis and holdynge 1 omitted AA. ^ omitted X. 2-2 omitted X. ® omitted X. 2 omitted A A. Chap. I.] WHY POOR PRIESTS HAVE NO BENEFICE. • 247 of curatis in worldly office, lettynge hem fro here gostly cure, hen fre degrees of'tr^iterie ajenst god & his peple. ^ pe friste is in pr^latis & lordis }at J7us holden curatis in here worldly office; for ]7ei han here hei^e statis in ]>e chirche & lordischipis “ secular office. for to purueie treue curatis to ]>e peple, & to meyntene hem in goddis la we & ponyschen hem pf j^ei fallen in here gostly cure, & hi ]7is ]7ei holden here lordischipis of god. pan pf ]7ei maken euyl curatis & holden hem in here worldly office, ,& letten hem to lede goddis peple ]>e rijtful weie to heuene, but helpen hew & constreynen hem to lede ]>e peple to helle ward hi wij^-drawynge of goddis word & hi euyl ensauwple puynge, pei ben weiward traitowrs to god & his peple, & vikeris & procuratowrs of sathanas. ^it more traiterie is in false curatis pat puen mede ^or hire to comen in-to siche *[p-205 ms.] * ‘ ... 2 . Curates who worldly offices, for to spare here muk & leie it in tresor, & to office, gete lordischipe & mauwtenauwce apnst ordynaries, pat pei doren not clepen hem to residence & saue here soulis, but ordinary, couchen in lordis courtis, in ^ lustis & aise of here flech for to gete moo fatte benefices, & purposen not spedly to do here gostly office, woo is to po lordis pat ben leed wip suche cursed heretikis & ^ an^^'cnstis, traitowrs of god & his peple, & namely traitowrs to lordis hem self, where lordis my^tten Lords might find ‘ secular men to not fynde in alle here lordischipe trewe worldly men to reule here houshold & worldly offices, but pf pei taken \er-to curatis pat ben opynly falsp traitowrs to god & his peple ? where lordis ben so blyndid ® pat pei pf^rceyuen not pat siche traitowrs, pat opynly ben false to god, pat pei wolen moche more ben false to hem ? but pe most traiterie is in fals 3. False confes- confessouris, pat schulden bi here office warne prdlatis & lordis of pis grete peril, & clerkis also, pat pei holden none siche curatis in here worldly offices; for pei don not pis last pei losen lordischipe & frendischipe & pftis & welfare of here stynkynge bely; & so pei sillen cristene soulis to sathanas for to haue lykyngis of here stynkynge bely, & makew prelatis & 1 &X. 2 omitted X. 3 byndid AA. 248 WHY POOS, PRIESTS HAVE NO BENEFICE. [Chap. I. lordis & curatis to lyue \.n synne & tr^^iterie ajenst god & his peple. & so ajenst j^e hire \a\i lordis jeuen here confessouris deceive lords, j^ei disceyuen hem in here soulis hel]?e, & meyntenen hem in cursed traiterie of god & his peple, & j^us almost al \e world go]? ^ to helle for ]?is cursed symonye & false confes- Prevaience of sours. for comynly prelatis, lordis & curatis hen enuenymed simony, j j r i j wij? ]?is heresie of symonye, & neu^re don verey repentaunce & satisfaccion \er-iom ; for wha?^ne ]?ei han a fat benefice pd persistence geten by symonye ]?ei forsaken it not, as ]>ei ben bouwden bi here owene lawe, but wittyngly vsen for]? ]>at symonye, & lyuen in riot, coueitise, pride, & don not here office nei]?^r in good ensaumple ne trewe techynge. & ]?ws ani^mristis clerkis, enemyes of crist & his peple, bi money & flaterynge & fleschly loue gedrynge to hem ledynge of ]?e peple, & forbarre trewe pr(9stis to teche hem goddis lawe; & j>eriore ]?e blynde ledi]? ]?e blynde & bo]?e p^^rtis rennen in-lo synne, & ful many to helle. & it is huge wonder ]7at god of his rijtwisnesse dis- troie]? not ]>e housis of prelatis & lordis & curatis, as sodom & gomor, for ]?is heresie, extorsions & o]iere cursednesses ]?ei hauwten, & for drede of ]?is synne & many moo snwme pore wrecchis resceyue no benefices in ]?is world. C^pitulum 2”*' Poor priests fear ^it ]?ouj pore pr^stis my^tten frely geten pr^sentacion of to tSikc l)©xi©fic©s lest they should lordis to haue benefices wil? cure of soulis, ]?ei dreden for ^ waste the goods of the poor. *[p. 206 MS.] myspendynge of poore mennws goodis; & ]?is is more drede ]?an '^*]?e first as^ anemtis here owene p(9rsonys. for pr^stis owen to holde hem paied wi]? fode & hilynge, as seynt poul techi]?; & pf ]?ei han more it is pore mennws goode, as here owene lawe & ierom & goddis lawe seyn, & ]?ei ben kepers \er-oi & procuratours of pore men. But for institucion & Induction fees, i/^duccion he schal jeue moche of ]?is god ]?at is pore mennws to bischopis officers, archdekenes & officialis ]>at ben to riche, 1 Tim. vi. [8], Jerome. ^ aboute has been inserted in X. but crossed out. 2 of X. ‘ ^ omitted X. Chap. II.] WHY POOR PRIESTS HAVE NO BENEFICE. 249 & not frely comeu \er-io} And wha?«ne bischopis & here officeris comen & feynen to visite, ] 70 uj j^ei norischen men in visitation fees. open synne for awnuel rente, & don not here office but sillen soulis to sathanas for money, wrecchid curatis ben nedid to fasten hem richely & jeue procuracie & synage; ^e, a^enst goddis lawe & mannws & reson & a^enst here conscience. & also bei schulle^^ not be suffrid to teche treuly goddis lawe They are not allowed to speak to here owene sugetis warne hew of false prophetis, & out. disceyuen^ hem boj^e in bileue & techynge & good lif & er]7ely goodis, as crist do]7e in j^e gospel, & comauwdij? curatis to do Jje same yp peyne of here dampnacion; for ]7a«ne J^ei mosten crie to ]>q peple I’e grete synnys of prdatis & newe feyned religious, as god biddi]?; but J^ei demen ]>at siche sadde reprouyngis of sywne is enuye, sclaundrywge of pr<9lat^5, & distroiynge of holy chirche. & bei schullen not be suffrid Nor use church ^ ^ censures freely. to do scharp execucion of goddis lawe a^enst here sugetis, ben ]7ei neu^re so opynly cursed of god & sclauMris of cristene religion, jif heije clerkis of an^mrist ban pftis & pensions hi ^ere to sufre cursed men in opyn avoutrie & obere synnys. Adultererspro- ^ , .... tected by the for whame bei ben falsly amendid bi officialis & denes no man officials and ■* _ deans to whom be hardy to waken hem out of here lustis of synne, for tiiey pay rent. schulde distroie iwrdicciouw & wy^nywge of^ prelatis, & j^is cursed extorsion is clepid bi ypocrisie ])e grete almes of anti- cristis clerkis ^; but here-by I’ei maken large kechenes, holden fatte hors & houwdis & haukis & strompetis gaiely arraied, & suffren pore men to sterue for myschief, & ^it suffren & constreinen hem to goo ]>e brode, weie to belle. ^ Also many tymes here patrons & olfiere getteris of couwtre & ydel schaueldouris willew loke to be festid of siche curatis, & Curates have to ' feast their pat- ellis maken hem lese b<^t litel binff bat bei & pore men J / o / j r vagabonus. schulden lyue bi; so bat bei schullen not spende be dymes & offryngis aft^r good conscience & goddis lawe but waste 1 of X. 2 disseyuen AA. Perhaps it should he disseruen. If not we must read “ that ” for “ and ” just before. 3 for X. ^ omitted X. 250 WHY POOR PRIESTS HAVE NO BENEFICE. [Chap. II. *[p. 207 MS.] Obliged to pro¬ nounce unjust curses, or themselves are summoned and harassed. A devout priest who does not give feasts is hated. Not allowed leave of absence for study. Pay for ordina¬ tions or appoint¬ ments. hem on suche my^tty & riche men & ydel, & ellis, for tr^ueile, cost & enemyte & dispisynge ]?at ]7ei schullen suffre & on to]7er side for drede of conscience, hem is betre to forsake al j^an to holde it for]?. ^Also echo good day comynly ]?es smale curatis schullen haue lettms fro here ordynaries to summone^& to curse pore men for noujt but for coueitise of an^^'cristis clerkis; & but jif ]?ei somonen & cursen hew, j^ouj ]7ei knowe no cause whi anemtis god & his lawe, ]?ei ben hurlid & somnyd fro day to day, fro fer place to ferl’ere, or cursed ^or lese here benefices or profitis ^ j;er-of; for elles as pr^latis feynen ]?ei^ bi here rebelte schulden soone distroie prelatis iurisdiction, power & wyT^nyT^ge. ^ Also whame pore prt^stis first holy of lif & deuout in here preieris ben benefised, but ]if ]?ei ben worldly & bisy aboute ]?e world to make grete festis to riche p(9rsony8 & vikeris & riche men & costy & gaily arraied, as ^ here staat axij? bi fals dom of ]?e world, ]?ei schullen be hatid & hayned doune as houndis, & eche man redi to peiere hew in name & worldly goodis. & so many cursed disceitis ha]? an^f- crist broujt vp bi his worldly clerkis to make curatis to^ myspende pore mennw5 goodis & not don ® trewely here office, or ellis to forsaken al & late an^^cristis clerkis, as lordis of ]?is world, ^e more cruely ]?an oj>ere tirauwtis, robbe ]?e pore peple bi feyned sensures & teche ]?e fendis lore bo]?e bi open pr^chynge & ensauwple of here cwrsid lif. ^Also jif siche curatis ben stired to gone lerne goddis lawe & teche here parischenys J’e gospel, comynly ]?ei schullen gete no leue of bischopis but for gold ; & wha^zne ]?ei schulle7^ most profite in here lernynge ]?an schulle ]?ei be clepid horn at ]?e pr^latis wille, & ^if ]?ei schullen haue ony heije sacr^^me7^tis or poyntis of ]?e hei^e pr(?latis, comynly ]?ei schulle bie hem wi]? pore mennws goodis wi]? hook or wi]’ crok; & so ]?ere is ful gret pml of euyl spendynge of ]?os goodis, bo]?e ajenst heije prelatis, anemtis riche men of contre, as patrones, p^rsones & opere gettouris of contre, & here owene kyn for fame of pe omitted AA. ^ omitted X. 2 jjer AA. ^ omitted X. 3 &X. Chap. III.] WHY POOR PRIESTS HAVE NO BENEFICE. 251 world & for scTiame & euyl demynge of men. & certis it is gret wond(9r fat god sutfrif so longe fis synne vnponyschid opynly, namely of pr^latis conrtis fat ben dennys of feues & arl^^ilrders^'^of larderis of lielle; & so of here ofidceris fat ben sotil in malice & coueitise; & of lordis & my^tty men, fat schulden distroie f is wrong & opere & meyntenen treufe & goddis s^rnau^tis, & now meyntenen anf^cristis falsenesse & his clerkis for part of fe wywnywge. & hou symple prestis durren take siche benefices, but pf f ei weren myjtty of kuwnyi^^ge & goode lif & herty to a^enstonde fes wrongis & moo fan ^ we may now touche for f e multitude of hem & sotil coloury^ge bi ypocrisie. but Curtis god suffrif siche ypocritis & tirauntis to haue name of prelatis for grete synnys of f e peple & vnworfinesse fi^r-of, fat eche part lede ofer ^ to helle bi blyndnes of fe fend; & fis is a fousand fold more vengauwce fan pf god distroie bodely bofe partis & alle here goodis erfe f^r-wif, as he *[p. 208 MS.] dide bi sodom & gomor; for fe lengere fat fei lyuen fus in synne, fe grettere peynes schullen fei haue in helle but pf fei amenden hem. & fis drede & many moo maken suwme pore pr^stis to resceyuen non bewefices. Q2ipUulum 3 ”*- But pt fouj pore prestis myjtten haue frely pr^sentacion of lordis, & ben holpen bi meyntenynge of kyngis & helpe of goode comyns fro extorsions of pr^latis & of ^re myspendynge of fes goodes, fat is ful hard in fis grete regnynge of oMi- cristis clerkis j pt fei dreden sore fat bi fis singuler cure Poor priests fear ordeyned of synful men fei schulden be lettid fro betre hinder them from . , . . better service, occupacion & fro more profit of holy chirche, & fis is fe moste drede of alle as anemtis here porsonys. for fei han cure & charge at fe fulle of god to helpe here breforen to heuene ward, bofe bi techynge, preiynge & ensaumple jeuynge; & it semef fat fei schullen most esily fulfille fis bi general cure of charite, as dide crist & his apostlis, fouj fei byr^den hem They can do l^at X. 2 open X. 252 WHY POOR PRIESTS HAVE NO BENEFICE. [Chap. III. more good wlien not chained to one place. Matthew x. 23. ■ Can escape per¬ secution. They live by alms, which is more Christlike than taking tithes. Thus men would give alms more freely, there would be fewer lawsuits. Benefices lead priests into worldly busi¬ ness. *[p. 209 MS ] not to 0 synguler place as a tey dogge, & bi ]?is jiei may most sikirly sane hem self & helpe here brejj^ren ; for now j^ei ben free to flee fro o cite to a no]7er whawne ]7ei ben pursued of an^mristis clerkis, as biddi]? crist in ]?e gospel. Also no we ]?ei may best wi]i-oute chalyngynge of men goo & dwelle among j^e peple where jiei schullen most proflte, & \n couen- able tyme come & goo aftir stirynge of j^e holy gost, & not be bouwden bi synful mennws iurdiccion fro j^e betre doynge. ^Also now ]?ei suen crist & his apostlis neer, \n ]?us takynge almes wilfully & frely of J^e peple 'pat J^ei techen, jiawne in takynge dymes & offryngis bi customes ]?at synful men ordeynen & vsen now in pe tyme of grdtce. ^ Also |>is is more medeful in boj^e sidis as ]?ei vnderstonden bi cristis lif & his apostlis; for jjus pQ peple ^eue]? hem almes more wilfully & deuoutly, & j^ei taken it more mekely & ben more besy to lerne, kepe & teche goddis la we, & so it is j^e betre for boj^e sidis. ^ Also bi ]7is manure myjtte & schulde pe peple ^eue frely here almes to trewe pr(9stis pat trewely kepten here ordre & frely & opynly taujten pe gospel, & wi]7-drawen it fro wickede pr^stis, & not be constreyned to paie here ti]7es & ofifingis to open cursed men & ^ meyntene hem in here opyn cursednesse; & ]7us schulde symonye, coueitise & ydelnesse of worldly clerkis be leid doun, & holynesse & trewe techynge & knowynge of goddis lawe be brou^t in, bo]ie in clerkis & lewid men. ^Also ]7us schulde stryuynge, pledynge & curcynge for dymes & offryngis & hate & discord among prestis & lewid men be endid, & vnyte, pees & charite meyntened & kept. ^Also j^es beneflces bi ])is cours j^at men vsen no we bryngi]? in worldlynesse & nedeles bisynesse aboute worldly officis, pat crist & his apostlis wolden neiu^re "^'take vpon hem ; & ^it pei weren more my^tty, more witti, & more brennynge in charite to god & to pQ peple, boj^e to lyue pQ best manure in hem self & ^ to teche op ere men. Also coueitise & worldly bisynesse ® of clerkis & occasion of coueitise & worldlynesse of pe peple ^ X inserts not. 2 omitted AA. 3 sikirnesse X. Chap. III.] WHY POOR PRIESTS HAVE NO BENEFICE. 253 schulden be don awey, & cristis pou^rt & bis apostlis bi ensaumple of pore lif of clerkis & tr^’ste in god & desirynge of heuenely blisse schulde regne in cristene peple. ^Also |>an Bcbulde pr^stis studie boly writt & be deuout \n bere pmeris, & not be taried wi|> newe offices, as newe songis & moo sacrrtmentis j^an ^ crist vsede & bis apostlis, I’at taujten vs New sacraments. alle treu]7e & spedly sauynge of cristene peple. ^Also mocbil blaspbemye of pr^latis & oj^^re men of feyned obedience & nedles sweryngis maad to worldly prdatis scbulden ]?an Needless oaths. cessen, & souereyn obedience to god & bis lawe &; escbewynge of nedles oj^es & forswerynge scbulde regne among cristene men. ^Also ]7an scbulde men escbewe comynly alle ]>e p^rilis Summary of the seid bifore in ]?e first cbapitre & |>e secuwde & many j^ousand mo, & lyue \n elennesse & sikernesse of cowscie?^ce. ^Also j^an scbulde pr^stis be bisy to syke ^ goddis worscbipe & sauynge of mennws soulis, & not bere owene worldly glorie & wywny?^ge of worldly drit. ^Also 'pan scbulden pr^stis lyue licb to angels,® as ]?ei ben angelis of offices, where |>ei lyuen now as swyn \n flescbly lustis, & twrnen ajen to bere formere synnes as bouwdis to bere sp[e]wy?^ge, for babuwdauwce of worldly goodis & ydelnesse in bere gostly office & on^re mocbe bisynesse aboute j^is wreccbid lif. for ]7es dredes & many ]?ousand mo, & for to be more licb to cristis lif & bis apostlis, & for to profite m.ore to bere owene soules & opere mennws, summe pore pri^stis ]7enken wi]? goddis belpe^ to trdsneile aboute where }>ei scbulden most profiten by enydence pat god ^ene]? hem, pQ while J^ei ban tyme & litel bodily strengje & joujje. nej^eles J^ei dampnen not curatis pat don wel here Do not condemn office, so pat fei kepen liberte of pe gospel, & dwellen where f ei scbnllen most profite, & J?at Jei techen trewly & stabely goddis lawe a^enst false propbetis & cursed fendis lymes. Crist for his endeles mercy belpe his prestis & comyn peple to be war of an^^cristis disceitis, & goo euene pe rijtte weie to benene. Amen, ibu for jjin endeles cbarite. ^ pat X. 2 se]j-e aA. ^ angel X. ^ omitted X. 254 XYII. HOW ANTICHRIST AND HIS CLERKS TRAYAIL TO DESTROY HOLY WRIT. This tract should be compared with a short fly-leaf printed by Mr. Arnold, S. E. W. III. 186. I cannot pretend to any sure judgment as to the authorship, but there is nothing in it at variance with Wyclif’s teaching. It seems to have been written when the controversy with the poor priests had been carried on some time, and when they found it necessary to justify their constant appeals to God’s law (Talem enim habebant terminum in omnibus suis dictis, semper prsetendendo legem Dei; Goddis lawe, Knighton 2664.) It is possible that the need of such a justification would be soon felt even among the popular preachers, as it must certainly have been discovered very early in the schools. We need not, therefore, assign a very late date to this composition. Copied from the Corpus MS. X. and collated with the Dublin MS. AA. Stjmmaby. Chap. I. As Christ ordained four Gospels, so Satan has four devices to set , men’s authority above that of the Gospel. These devices are specially used by friars for the glory of their orders .p. 255 II. The first false pretence is that the Church is of more authority than the Gospel, since it decreed which gospels should be received 256 III. The second, that Austin says he would not believe the Gospel, unless the Church told him. 258 Austin’s meaning is misrepresented . 258 Duty of maintaining the truth . . 259 IV. The third, that men only know the Gospel by the Church . 259 The true ground of faith is Christ himself . 260 V. The fourth, that men believe the Gospel without knowing why . 260 Eaith is given by God; its power . 261 Chap. I.] HOW ANTICHRIST AND HIS CLERKS. 255 Hou an^^crist & liis clerkis tri?ueileii to distroie toly writt & to make cristene men vnstable i?^ ]?e fei]? & to sette here ground in deuelis of helle. C^pitulum As houre lord ihu crist ordeynede to make his gospel sadly Christ ordained . his four evange- knowen & mevntened a^enst heretikis & men out of bileue bi lists to teach the “ ^ ^ _ faith. writtynge of his foure euawngelistis, so he deuel sathanas so Satan has four ^ ^ ^ false reasons to casti]? bi an^^cnst & his worldly false clerkis to distroie holy upset it. * writt & cristene mennns bileue bi foure cursed weies or fals *[p* 210 ms.] resons. Upe first, \at chirche is of more auctorite & more credence fan is ony gospel. ^ pe secunde, fat austyn seif fd^t he wolde not bileue to f e gospel but pf fe chirche taujte hym so. ^ J7e fride, fat no man now on lyue wote whiche is fe gospel but pf it be bi approuynge of f e chirche. ^ pe fourf e, pf men seyn fat fei bileuen fat fis is fe gospel of matheu or ion, fei axen, whi bileuest fon fat fis is fe gospel; as who seif, fer is no cause but for fe chirche confermef it & techef so. pes foure euydences & many moo makif fe fend to blynde men in bileue, fat fei schulden not knowe whiche is synne, which is y(?rtu, which is treufe, which is falsnesse, which is good, which is euyl, & which is goddis heste, & 1 . The Church is of more author!ty than any gospel. 2. Saying of St. Austin. 3. That we know which are the gospels hy the approval of the Church. 4. A sceptical question. Why men should be¬ lieve any gospel to be such. Thesereasons are invented by the devil to blind men as to good and evil. which is lesynge of f e fend for to brynge alle men blyndly to helle. & f es newe religious & principaly freris pr^chen fes They are . preached hy the euydences & sowen hem among lewid men ‘ in centres to religious orders, . , . and mostly by stoppe pore pr^stis & lewid men,^ fat fei ben not hardy to friars, speke of f e gospel & holy writt & goddis comaundementis & ioies of heuene & of^ synnes & peynes of purgatorie & of helle, lest fei stiren men to rise out of synnys for drede of peynes, & to lyfe in V(?rtuous lif for to haue fe blisse of heuene. & fis disceit in bileue is maad & coniected of fes cursed pharisees for to magnyfie here newe feyned ordres, for the glory of p , p p , , , -i • i- 1 T • 1 . , the new orders, lounden 01 syniul men, not only wif cnstis dene religion but i-t omitted X. 2 omitted X. 256 HOW ANTICHRIST AND HIS CLERKS. [Chap. I. for which they care more than for saving their own or other men’s souls. First ground. They point to the gospels of Nico- demus and others which the Church set aside. The . Church might have made another choice. *[p. 211 MS.] These heretics understand hy the Church the Pope and his supporters. The Holy Ghost moved the holy clergy of the first times to take these gospels and not the others; more l^an it or ony part of holy writt; & for ^ J^ei willen not be conuyct of here pride & ypocrisie & forsake here coueitise & lu'stis of here hely & here propre wille. p^rfore ])ei wilen raj^ere renne to belle fullire,^ & drawe alle men aft^r hem heedly hi distroiynge of cristene fei|>, j^an to come to cristis dene religion wi]? fredam of ]7e gospel ]7at is ordeyned of god of endeles wisdom wi]?-outen errowr of ony synful man; for j^ei mosten jian knoweleche here falsenesse & ypocrisie, hi ]?e whiche j^ei disceyueden-cristene men fro j^e bigyngne of here nouelries til jiis tyme. hut luciferis pride & coueitise of worldly muk & of heij astatis and ^ worldly worschipe may not sutfre ]iis mekenes, as men dreden ful sore, for old enuye of sathanas & hard rotynge in synne. Capifulum 2”^- See we now hou f ei hryngen in J^e first cwrsed ground, \a\j ]>e chirche is of more autorite & credence j^an is j^e gospel, pei seyn pat nychodeme & many moo writen pe gospellis of cristis lif & his techynge, & pe chirche putte hem awey & approued J^es foure gospellis of matheu, mark, luk & ion. pan pe chirche myjte as wel haue putt out j^es foure & approued ]7e to]7ere gospelleris; si]? it was in free wille & power of pe chirche to reproue & dampne whiche pei wolden & approue & accepte whiche hem lykede; & perioxe men schulden hileue more to pe chirche pan to* ony® gospel. ^ First ]?es fercasty?^ge heretikis vndorstonden hi pe chirche pe pope of rome & his cardynalis, & pe multitude of worldly clerkis assentynge to his symonye & worldly lordischipe aboue alle kyngis & emp^rowrs of ]?is world ^ for ellis it were not to here purpos to magnyfye pe chirche as ]?ei now don. panne trewe men seyn pat pe clergie pat first was kuwnywge & holy of lif was stirid hi pe holy gost to take ]7es gospellis & charge not cristene peple wi]? mo; si]? ]?es hen ynowe & ^ herfore X. 2 fulbere AA. ^ of X. * omitted A A. ® our X. Chap. II.] HOW ANTICHRIST AND HIS CLERKS. 257 profitable^ at j^e fulle, & ben figured in many prophecies of goddis lawe; & j^es foure witnessis weren acceptid of ]7e holy gost to j^is writynge for many skillis ])at we may not telle now; but cortes be chirche my^tte not haue putt awey bes buttheChurcii ^ , could not do gospellis & acceptid j^e oj^ere. tor j^an it hadde don ajenst ]ie otherwise. dom of god & ajenst ]^e treu]7e of ihu crist & a^enst charite of Ipe holy gost, for to putte awey ]7es witnesses ]^at knewen more of goddis pr^uyte & weren holiere of lif, & to take witnessis not so kur-nywge of goddis dom ne so holy of lif ne so meke ne so stable in fei]? & in lone of ihu crist. but ]7es sotil heretikis trd^ueilen ny^t'& day to ensaumple ]ie multitude These heretics try to set the of worldly clerkis, 'bat ben ful of symonye, pride, coueitise, authority of a worldly clergy glotonye, lecherie & o]76re synnes, aboue ihu crist & his above that df gospel, for to haue here worldly lif, pride & lustis meyntened, '\>at no man schulde lette he»^ in here worldly glorie ne dis- trurble hem of here lustis, j^ouj j^ei neuere so foule lien of^ god & sclau;^dren his peple. for ]iei wolen make here cursed lif & heresies to be gospel & bileue of cristene men; but where ben more cursed traitouris to god & his lawe & more perilous & false prophetis to cristene peple ? for god com- Rev. xxii. is. auwdi]? vp peyne of his grete curs & deep dampnynge in helle j^at no man schal wi]7-drawe fro his lawe ony poynt of treu]7e, ne adde j^er-to ony nouelrie j^at is not appraued of j/e trinyte, & ihu crist sei]? '^at his gospel is euerlastynge testament. But ]7ei wolen for-don it wi]? a stynkynge blast of an^«cristis cwrsed moub. lord, hou doren cristene men meyntene siche Christians should ■' _ ^ not maintain such heretikis, a^enst goddis techynge & pees of cristene peple ? iieretics. siche weiward heretikis ben ful vnable to reule pralatis & lordis & comyns in schrifte, in prachynge & praynge & oj^are poyntis of here soule heljie, for ]?ei disceyuen hem in fei]? & good lif, for to haue here owene pride & coueitise & lustis born vp, & so drawen alle men to helle ]7at ben reulid bi suche false cowfessours, false prachours & false conseilours. t p^rfyt AA. 2 qjj 17 258 HOW ANTICHRIST AND HIS CLERKS. [Chap. III. Cdipitulum 3 "”' The second wheel in the devil’s Avain. ♦[p. 212a MS.] By the Church Austin means Christ, and the apostles and saints; hut these heretics understand the worldly clergy. St. Austin is slandered. Christians should uphold Christ’s See now ]?e secuwde wheel in J>is deuelis wayn; ]?ei here vpon austyn j^at he sei]? ]7us, he wolde not bileue to j^e gospel hut jif ]7e chirche seide it. so trewe men answeren ]7us : suppose ^ ]?at austyn sei]? |»is word, he seide to )>is entente, \ai but jif crist, heuyd of holy chirche, & seyntis in heuene & ]7e apostlis of crist, j^at ben holy chirche, seiden & approueden ]iis gospel, ellis he wolde not bileue \er-io ; & ]7is vnderstondynge is ful trewe & resonahle & accordynge to J^e lett^re of austyn. hut ]?ei vnd(?rstonden ]7us, hut ^if multitude of cwrsed worldly clerkis approue j^is for jie gospel, ellis austyn wolde not bileue to J^e gospel of ihu crist; & si]? austyn was & is so gret a doctour of holy chirche, no ma?^ schulde bileue to jie gospel but pf ]?e chirche of ]?es prdlatis confermen J?at ]?is is ]?e gospel of crist. pannepf ]?e multitude of an^^’cristis clerkis approuen not ]?e gospel ne treu]?e of holy writt, no man schulde holde ^ ]?e gospel ne ony comau?^dement of god, ne meyntene ony treu]?e ajenst an^^- crist & his worldely prdatis. but what heresie myjtte soonere distroie cristene mennws bileue ? & god forbede pat austyn were in ]?is^ pmlous heresie, or ony cristene man. p^r-fore it is cwrsed lesynge to sclaund[r]e seynt austin wi]? ]?is cursed errour, to ® coloure here owene false vnderstondynge & heresie hi ]?is holy doctour. for hi ]?is cursed wheel, pf an^/cristis clerkis darapne cristene mennws fei]? & ]?e comau?^deme^^^tis of god & poyntis of charite, & hrywgen in here owen weiward lawis to holden vp here pride & coueitise, & to curse men for ]?ei don werkis of charite, men moten vp peyne of dampn'acion receyue here cursed dedis as bileue, & forsake ]?e gospel of ihu crist, & take fendis lesyngis in stede of goddis lore; & moo cursednesse to distroie cristene fei]? ]?an wole sue of ]?is cwrsed vndf^rstondynge may no man ne fend ymagyne til ]?e day of dom. perfore cristen men® schulden stonde to ]?e de]? ^ suppo X. ^ omitted X. 2 jan X. ® omitted X. 3 olde X. ® omitted X. Chap. IV.] HOW ANTICHRIST AND HIS CLERKS. 259 for meyntenyiige of cristis gospel, & trewe yiid(3rstondynge \er-of geten bi holy lif & gret studie, & not sette here fei]? ne triste in synful prelatis & here cursed clerkis, ne in here Ynd( 0 rstondynge of holy writt, for j^ei ben vnable wi]? j^is worldly lif ful of pride, coueitise, glotonye & ydelnesse, as ^ haukynge & hui^ty;?ge, & pleiynge at J^e chees & tablis, & riot & daunsynge, & festis makynge, dronkenesse & lecherie, to perceyue ]7e treuj^e of holy writt & heije pr^uytees of god. for crist sei]? in ]7e gospel ]7at ]7e fadir of heuene hidi]? ]?es treu]7es fro worldly wise men & queynte, & schewi]? hem to meke men as weren cristis disciplis. & ]?e wise man sei]? ]?at ]7e wisdom schal not entre iw-to an euyl willid man, for ])Q drede of god is bigynnynge & plente of wisdom, & ]?ei han not ]?is drede ; j^an ]7ei han not jjis wisdom, ])eriove it is luciferis pride, & passe]? it, to constreyne men to take vnder- stondynge of holy writt aft^r ]?e witt & dom of siche worldly "^'clerkis, ]?at ben enemys of crist & his lawe & his s^ruau^tis, for ]?ei ben bly;^^de in goddis lawe & good lif, & leden blynde men to belle, as crist sei]? in j^e gospel ,* for in steed of keies of heuene, ]?«t ben kuwny;^ge of holy writt & power to distroie sy?^ne & saue cristene soulis bi trewe techynge & good ensaumple, ]?ei han ignorauwce of goddis lawe, & no wiP to studie & lyue ]?6r-aftir, but kumynge & practisynge in here owene wickede lawis for pride & coueitise, & feynen hem power of tirau^^^trie to stoppe treue men fro pr^chynge of ]?e gospel, & jif ]?ei pr(9chen a^enst here wille to curse hem & prisone hem & brenne he?w^; & c^rtis fes ben keies of helle. gospel to the death, and not put their trust in prelates, whose spiritual eyes are blinded by luxury. Matt. xi. 25, Prov. ix. 10. *[p. 2126 MS.] They lead blind men to hell, of which they have the keys. Capitiilum 4”** See now j^e ]>ridde wheel of sathanas chaar. pes cautelous Third wheel in ... o ^ • o 1 Satan’s car. clerkis & religious oi luciier seyn vat no man wot whiche is That men know I the gospel onlv the gospel but bi approuynge & cowfermynge of be chirche. Church’s ^ approval, but trewe men seyn fat to here vnd^rstondynge fis is ful of &X. 2 wel X. 2 omitted AA. 260 HOW ANTICHRIST AND HIS CLERKS. [Chap. IV. but Christians have this cer¬ tainty given by Christ, 1 Cor. iii. 11. who is the only and unfailing ground of faith. The fourth wheel of Belial’s cart. Christians believe in the gospel, as they do in God. *[p. 212c MS.] falsed; for cristene men ben c^rteyn of bileue, bi gracious ^ifte of ihu crist, ]?at ]?is treuj^e tau^t bi crist & his apostlis is ]iQ gospel, ]70U^ alle an^^cristis clerkis crien neu^re so faste ])& contrarie vp peyne of curs & prisonynge & brennywge. & j^is bileue is not groundid on ]>e pope & his cardinalis, for j^mne it moste faile & ben vndon, as j^ei failen & ben sumtyme distroied, but on ihu crist, god & man, & on ]7e holy trinyte; & so it may neudre faile but in defaute of him j^at schulde loue god & S(?rue him & faile]? in ]7es two poyntis, for almy^tty god & his treu]?es ben foundement of cristene mewnws fei]?. And as poul sei]?, fou?^dement may no man sette biside ]?at ]?at is sette, ]?at is ihu crist. pdrfore pou^ anifecrist & alle ]7es ^ worldly clerkis ben biried depe in belle for here cursed symonye, pride, & coueitise & opere synnys, ^it cristene fei]? faile]? not; for ]?ei ben not ground per-of but ihu crist is ground per-of. for he is oure god & oure beste maistre, euere redy to teche trewe men alle J^inge pat is profitable & nedful to here soulis; & he may not faile in ]?is techywge but for vnablete of him pat schulde resceyue ]?is techynge. C^ipitulum. 5”'* pe four]?e whel of belialis carte is ]?is: pf cristene men seyn poi knowen bi bileue pat ]?is is cristis gospel, ]?es malicious heretikis axen whi ]?ei bileuen ]?at ]?is is gospel, but trewe men axen of hem a^enward whi ]?ei bileuen ]?at god is god; & pf ]?ei tellen a good sufficient cause, telle we pe same cause whi we bileuen ]?at ]?is is cristis gospel, but ]?es heretikis wolden haue ]?is cause : for ]?es prolatis techen pat ]?is is cristis gospel; & ]?anne ^ poi wolden haue of ]?is cause alle here false purpos, pat what euore ]?es prolatis techen opynly & meyntenen stedfastly, were of as gret autorite or more ]?an is cristis gospel; so ]?ei wolden distroie holy writt & cristene fei]?, & meyntenen pat what-euere poi don were no synne. but cristene men taken here fei]? of god bi his 1 his X. 2 omitted X. Chap. V.J HOW ANTICHRIST AND HIS CLERKS. 261 gracious whawne he ^eiie]? to hem knowynge & vnd^r- stondynge of treujjes nedful for to saue mennws soulis hi, & grace to assente in here herte to suche treu]7es; & J^is men clepen fei]?. & of j^is fei]? cristene men hew more certeyn J^an What faith is. ony man is of ony^ worldly J?ing hi ony bodily witt; & \er- fore crist reprouej? most defaute of bileue, bo]7e in ]7e iewis & in his disciplis, & J^^rfore cristis apostlis preieden ^ most to haue stabilnesse in feih; for it is unpossible hat ony man plese Man’s need of ^ _ faith and its god wi|»-outen fei]?, & so crist ^rei&Q principaly ]7at j^e fei]? of power. petir & o]7ere disciplis schulden not faile endeles; & goddis lawe telli]? hou bi fei]? seyntis wrou^ten alle here grete wondris & meruailis ])at J^ei diden. & pf an^ecrist seie here ecke man may® feyne ]>at he ha]? rijt fei]? & goode vnd^rstondynge of holy writt ^ouyn of god whanne he is in errowr, late a man seke in alle ]?ingis trewely ]?e honour of god & lyue iustly to god & man, & ]>a?^ne god wole not faile to him in ony ]?ing lat is nedful to hym, nei]’er in fei]? ne ynderstondynge ne in answere apnst his enemyes. & for feij? is scheld of cristene men apnst alle temptacions of ^e fend & ground of alle yertues, jj^rfore sathanas ordeyned jjes newe sectis to be so Satan, to weaken till li&s rSiiscd manye & haue name of ku^ny;^ge & holynesse bifore alle up these new sects, o]?ere, & ground!]? in hem pride, enuye, coueitise, glotonye, lecherie & ypocrisie to walwe among ]?e peple & stire hem bi word & ensaumple to be vnstable in ]?e fei]?; & stire]? heip worldly prelatis to be fauour^ble to hem & meyntenen hem in ]?is ypocrisie to coloure here owene synne ]?er-bi, & to lette treue men to pr^che pleynly & frely cristis gospel & pe hestis of god for sauynge of mannus soule. & here-bi & [bi] many moo disceitis schulden cristene men knowe how ]?es newe religious ben false prophetis & cursed sectis, of whiche crist of which Christ and his apostles & liis apostlis prophecieden bifore, & taujten men to knowe prophesied, hem bi here werkis,^ pat ben ypocrisie, coueitise & meyn- tenynge of synne bi fals pr^chynge, flaterynge, fals conseilynge & sclau?^derynge of trewe men,® & makynge ® men siker of 1 only X. 2 preiseden X. 3 omitted X. ^ clerkis AA. ^ omitted X. s maken X. 262 HOW ANTICHRIST AND HIS CLERKS. [Chap. V. Letters of fratei"' nity. 2 John 10. 2 Thess. iii. 14. *[p. 213 MS.] gostly helpe bi fals letteris of fraternyte & many o\erQ nouel- ries broujt vp bi ypocrisie & coueitise. & as ion j^e euawngelist comauwdi]?, cristene men schulden not resceyue hem in-to here houses ne seie to hem, heil. & poul biddi]? \at men schulden not comune wi]? hem, ]7ei ben confoundid & schamed of here false heresie & twrne to cristis dene religion wi]7-outen errour of synful mmnus tradicions. God almy^tty strengjje his litil flok^ ajenst J^es foure whelis of sathanas chaar, a^enst ^'an^^cnstis clerkis & helperis, & make hem stronge in ri^tful fei]7, hope & charite, to seke trewely j^e worschipe of ihu crist & sauynge of mennws soulis; to dispise an^mnstis host & feyned power; & wdlfully & ioiefully suffre peyne & reproue^ in world for 'pe name^ of ihu & his gospel, to ^eue sade ensaumple to opere for to folowe & conquere pe hei^e blisse of heuene bi glorious martirdom as oj^^re seyntis diden bifore. Ihu for j^in endeles myjt, endeles wisdom, endeles goodnesse & charite, grauwte to ys synful wrecchis J^is bone. Amen. ^ folk X. 2 reprof AA. ^ p^nne AA. 263 XVIII. HOW SAT AX AND HIS PEIESTS, etc. I SEE no reason to deny the authenticity of this tract. In complaining of the manner in which Scripture was wrested to all ends by setting aside its literal sense, Wyclif was insisting on a favourite topic. It is curious, however, to find him maintaining the right of preaching against wicked men by name, since, so far as I know, there is no personal attack in any of his works; the nearest approach to it being his allusions to Spencer’s action in heading the Flanders Crusade. It is possible, having regard to the context, to suppose that he means only class names (such as ‘ prelates,’ ‘friars,’ etc.). He may have been taxed with want of charity in attacking special classes, instead of confining himself to a general denunciation of sin. It seems that in any case his attacks were returned. Copied from the Corpus MS. X. and collated with the Dublin MS. AA. Summary. Chap. I. Three heresies prevalent. 1. That holy writ is false. 2. That it is lawful to lie. 3. That it is uncharitable to denounce sins of great men .. p. 264 The first two are upheld in schools of divinity; the third by pre¬ lates and great men . 265 II. They say that holy writ is false, since against both testaments they maintain that the clergy may hold secular lordship . 265 They advocate a false mode of interpretation, refusing the literal sense . . . . . . . . 266 Reasons for such advocacy . 267 III. Lies are brought in, because prelates and new religious are false, having forsaken the way in which they are hound to live . 268 Abuses of the orders; child-stealing, etc. 269 Lying in act has led to lying in word . . . .... 270 IV. Prelates and false religious say that it is against charity to expose their sins . 271 It is a priest’s duty to warn men of their sins . . . 271 Prelates and religious attack other men in their sermons .... . 273 But they wish to shut the mouths of reprovers, lest they should lose influence and wealth . 273 264 HOW SATAN AND HIS PRIESTS. [Chap. I. Three ways to bliss ordained by God. Three heresies: 1. That holy writ is false. 2. That it is law¬ ful to lie. 3. That it is against charity to denounce sins oi great men. Conclusions from these opinions. Hou sathanas & his pr^^stis & his feyned religious casten hi ]?re cursed heresies to distroie alle good lyuynge & mayntene^ alle manere of synne. Capitulum 'primum. As almy^tty god in trinyte ordeynejt men to come to ])e blisse of heuene bi |>re gronndis, bi knowynge of trinyte bi sad fei]7, bi treue kepynge of goddis hestis, & bi p^rfit charite & endeles, so sathanas & his worldly clerkis & his feyned religious ful of sotil ypocrisie casten to distroie alle vertuous lif & iustise, & meyntene alle manure of synne bi j^es ]>Ye cursed groundes. pe first is \at holy writt is fals; j^e secuwde ]iat it^ is lefiful & medful to lie; j^ridde ]>at it is ajenst charite to crie opynly ajens pr^latis synnes & o]?&r my^tty mennys. for as ]?ei seyn j7is is bacbitynge or detraction & sclauwdrywge, to brywge men out of deuocion to god & holy chirche, & make men of religion of euyl name where I’ei weren bifore holden goode & holy; & J^is prechynge stire]? lordis & opere men to wi]?drawe worldly goodis fro men of holy chirche, & so hyndri]? goddis s^ruyce & pmeris for }7e pees & maken® discencion & enuye. for pf holy writt be fals men may haue noon autorite j^er-bi to reproue sywne & praise virtues & virtuous lif. & pf it be leffel & meritorie to leie, ]7an no man ha]? ground to stire men fro synne bi grete peynes bihijte bi cristis word, ne stire men to virtues bi grete ioies of heuene. for si]? it is medful to lie, as ]?ei seyn, crist vsed ]?is medful craft at j^e fulle, & no man may Jeanne wite in whiche autorite he seide so]> & in whiche he leijede. & pf it be ajenst charite to preche & crie openly a^enst synne of pr^latis & men of J?e chirche & o\erQ myjtty men, ]ian cristis lif & his techynge & his apostlis & prophetes in ]?e olde lawe & his comauwdementis to his praphetis weren ajenst charite, ^ meyntenynge X. 2 omitted X. 3 sic in both MSS. Chap. II ] HOW SATAN AND HIS PRIESTS. 265 ful of detraccion & sclaundrywge. but what heresies myjtte more blaspheme god, more distroie holy writt & virtuous lif, & more norische synne & cursed men in here lustis ? & c^rtis wi]?-iwne j^is seuene jeer worldly coueitouse clerkis & feyned religious ^ meyntened \n scolis of dyuynite two he firste Two of these '' ■* heresies openly heresies, & nt holden it a noble dede to susteyne h.Qm ; he *[p- 214 ms ] ‘ ■ ./ j mamtamed m Jiridde heresie regnyd^ ]?an & jit do]? more & more among ^reld^tis, feyned religious & lordis & comyns for more part, y^ien^t^with pre hou stiren suche here tikis & blasphemes god of treujie to mercy bi here preieris, si]? god curse]> to here blyssyngis, as he sei]? bi prophete malechie, & here preiere is abhowziwable & Maiachi ii. 2 . cursed, for ]7ei twrnen awey & heren not goddis lawe & fulfillen it in dede. hou^ meyntenen lordis ]>e treu]?e of ]?e gospel & holy writt, si]? ]?ei meyntenen siche blaspheme heretikis to be dowid in seculer lordischipe ajenst goddis comauwdement & ensaumple of cristis lif & his apostlis ? hou douw prestis here office ]>at schulde witnesse ]?e treu]?e of goddis lawe to suffre peyne & de]? ]>erfore ? hou don comunes here trewe seruyce to god, ]?at meyntenen siche heretikis & worschipen hem in word & dede wha?^ne ]>ei owen to knowen here opyn falsnesse ? it is grett m^ruaile ]>at god of his endles rijtwisnesse ^ distroie]? not alle ]?is cwrsed peple to helle for ]>es cwrsed blasphemyes & erresies® & wickid meyntenynge; but certis ]?e lengere \at he spare]? bi m^rcy, ]?e sorere schal ]?e vengauwce be but jif men amenden hem. Qdipitulum 2 ”"* See now hou ]>es cwrsed heretikis bryngen in ]?e firste These heretics blasphemye. first hei seyn & meyntenen hat clerkis may i^^faise, by^sup- ... . porting things leitully bane seculer lordischipis & lyue in pompe & worldly forbidden in welfare as lordis. & holy writt old & newe & cristis ® lif & his apostlis dampnen }>is pride & wrecchednesse in clerkis. & neden hem to mekenesse & wilful traueile & pou^rt. & ^ omitted X. 4 mercy X. 2 regnep X. ® heretikis X. 3 and AA. ® crist X. 266 HOW SATAN AND HIS PRIESTS. [Chap. II. They invent a logic that is con¬ trary to holy writ. They say that holy writ is not to be taken liter¬ ally, but as explained by prelates. *[p. 215 MS.] Matt. XV. 14. But these pre¬ lates have not the Holy Spirit to teach them the truth. many men aleggen faste holy writt ajenst. worldly lif of clerkis; \eriorQ j^ei seyn j^at holy writt is fals, for trewe men schulden haue noon auctorite a^enst here cursed lif. pe secuwde tyme j^ei fy^den vp a newe manure of speche or logik, ]>at is aoniraiiQ to j^e speche of holy writt; & for j^ei wolen meyntenen here owen fyndynge as good & trewe, ]75rfore ];ei seyn ]iat ]>& speche of holy writt is fals ]iat reuersi]? ^ here owene fonnydnesse. & here j^ei maken god a fool & fals, in as moche as in hem is, & schewen hem self wise men & trewe; & algatis feynen hem self wisere & treuere ]7an god almy^tty. ^ pe ]7ridde tyme jiei coueten name of wisdom & worschipe of j^is world & here owene excellence more ]7anne goddis honour, & j^^rfore |>ei disdeynen to sue mekely ]?e speche of goddis lawe & |»e lif of crist & his apostlis, but maken newe lawis & logik ]>at maken holy writt derk & fals to comyn vnderstondynge of hem & here folweris. & ^it ]?ei schame sumdel to seie to cristene lordis ]iat holy writt is fals, but ]7ei don worse hi sotel ypocnsie j^at holy writt is fals to ]7e wordis but j^e vnderstondynge ]ier-oi is trewe; & j^is vnderstondynge hangij? in det^rminacmn of worldly prelatis, yai kunnen not holy writt & ben not able to "^'haue inspiracion of y holy gost hi here holy lif, for ]?ei ben comynly ful of symonye, pride, coueitise, glotonye, lecherie, manquellynge & opere synnys, & open heretikis & enemys of crist & his lawe & his trewe s^ruauntis. & ihu crist sei]? pat siche ben blynde & leden blynde men in-to pe lake of synne & at j^e laste to helle; for pf ]?ei han money & gold at here lykynge bi extorsion & robberie, J^ei reckon not of cristene soulis hou foul deuelis deuouren hem. & pe holy gost dwelli]? not in siche proude & coueitouse clerkis, for j^ei ben templis of pe fend & j^ei worschipen fals goddis & dwellen in ^ ydolatrie, hou schulde god teche hem J>e precius treu]?es of his lawe? but Curtis bi j^is ypocrisie j^ei wolen brynge in what heresie pat hem liki]? & meyntene it for good treu]7e & profitable. ^ resceyueth X. 2 omitted X. Chap. II.] HOW SATAN AND HIS PRIESTS. 267 for ]?ei seyn ]?at here sentence & dom is vndf^rstondynge of holy writt; & tes worldly prelatis wolen make a congregacion How they get adherents. of hem self & clerkis assentynge to hem, summe for worldly drede & worldly fauour, summe for gold & hope of heneficis, & summe for drede of curs, priuynge of heneficis & sclanwdre & prisonywge & brennynge. but se now ]?e wodnesse of J^is hlasphemye. first pf holy writt be fals, certis god autor ^ its ji^r-of is fals, & si]? ]?ei graunten ] 7 e friste errour, ]?ei moten author, is false. graunte al ]iat sue]? \er-of. also ]?ei feyne^ ]7at a fool & a cursed deuyl is wisere & trewere ]?an ihu crist god & man, si]? here speche is wittiere & trewere ]?an ]>q speche of god in holi writt, & ]?is reson is pleyn. suppose ]iat ]7is clerk writy^^^ge or techynge contrdsrie speche to holy writt schal be dampnyd, for ]?an he is a deuyl as crist sei]? of iudas, & as ]?ei feynen his writynge & techynge is wittiere & trewere ]?an techynge & writynge of god almy^tty; ]?an it sue]? opynly \at di fool & a cwrsed deuyl is wittiere & trewere ]?an ihu crist, kyng of wisdom & treu]>e. Lord, si]? ]?e holy gost is autour & Welle of witt & treu]?e, whe]?er he taujtte not goddis prophetis & cristis apostlis to write & speke treu]?e; whe]’er ]?e fend sathanas techi]? proude & coueitouse clerkis, ful of symonye & o^ere synnys, more witt & treu]?e ]’an ]?e holy gost techere of alle treu]?e tau^te cristis apostlis & eud^wnge- listis, ]?at weren sad in bileue & charite & holy & trewe in lif & techynge. & whawne al ]?e ground is sou^t of ]?is heresie it stondi]? in ]?is poynt, holy writt, goddis owene word, is fals for ]?is cursed heretik mysvnderstondi]? it, or for it dis- plese]? ]?is heretik & reproue]? ]?is synne. but certis hi ]?is skille he]?ene men & fendis maken god most false of alle ]?ingis, for ]?ei ynderstonden ]?at god is most fals & wrongful & dampne]? XI16SG liGrGtics hem most for here synnys. but it fari]? hi holy writt & cursed see amiss like drunken men. clerkis & foolis as it fari]? hi drouTzken men & ]?e mone '^'And *[p. 216 MS.] candel; ]?ei demen of o mone or candel to be two, for ]?ei ben yndisposid to deme & knowe ]?e treu]?e bicause of here ^ autorite AA. 268 HOW SATAN AND HIS PRIESTS. [Chap. II. drowkenesse, so ]7es foolis, bi here pride, coueitise & o]?erG sjnnjs, ben vnable to conseyue^ j^e heije trewj^is of goddis word; & perfore j^ei seyn pat it is fals, for ]7ei ban not witt ne grace to tr^^ueile aboute trewe vnderstondynge j^^r-of for worldly occupacion & ydelnesse. . Q^pitulum S”"’ Worldly priests maintain lying. New religious brought in to imitate Christ, are turned to hypocrisy, and become a mere lie. Psalm V. 6. John viii. 39. !N’ow see whi meyntenywge of lesyngis is brou^t in. god sei]? pat no jiing plesi]? to a fool bnt folie; so no J^ing plesi]? comynly to a false man but falsnesse; & for j^es worldly prdlatis & newe pharisees be?^ grouMid in lesyngis, perfore jiei comenden lesyngis & meyntenen hem. for pr^latis comen in ]7e staat of cristis apostlis to lyue in pou^rt, mekenesse & trtjueyle of Jie gospel as J^ei deden, but J^ei ben twrned to coueitise, worldly lordischipis, pride, ydelnesse & vanyte, & twrnen cristis lif and'^ techynge vpsodom. Also newe religious ben broujt in-te pe chirche to reise up cristis mekenesse, poudrt & penauwce, & to ben a bok of ]?is poufgrt & dispisynge of pe world to alle men to loken on, & pei ben turned to ypocrisie, pride, coueitise, glotonye & sloujie & bisynes ® of pe world more j^an opere worldly men, & ben fals bokis ful of synne & heresie; pat, as ierome & anseml ^ witnessen, here croune, here tonsure, here abitis ben ful of lesyngis & pei ben but feyned & peyntid men of religion, & not only lesyngmongeris but pure lesyngis. & sij? god sey]? in pe sauter jiat alle pat speken lesyngis schullen ben lost, hou moche more schullen pei ben lost pat ben pure lesyngis. p)e secuwde tyme, crist sei]? to pe iewis, pf ^e weren abrahamws childre;^ ^e schulden do werkis of abrahdtm; & per-iove sei]? austyn wi]? oj^ere seyntis pat j^ou art his soone whoos werkis pou dost, pan si]? pe fend is fadir of lesyngis, as crist sei]?, ]?es worldly clerkis, & namely feyned religious, comenden lesyngis, for to witnesse in word & dede pat ]?ei ben ^ conceyue A A. 2 lesyngis AA. 2 “in” in both MS. ^ sic in both MS. Chap. III.] HOW SATAN AND HIS PRIESTS. 269 j^e fendis children, for ^if J^ei weren cnstis children J^ei schulden holde treuj^e in word & wille & dede & meyntenen pat, and dispisen alle manure of lesyngis & falsnesse & synne vp here kimnywge & power; & as ion j^e eu^^wgelist sei|>, jjei schulden wilfully putte hem to de]? for to distroie lesyngis, si]? lesyngis stondi]? more in false dedis ]?an in wordis, as ^ holy writt, amhrose & opere seyntis witnessen pleynly. ^ J:^e bridde tyme, ]?es newe ordris & flaterynge myitte not be These new orders ■’ J T I j a j I could not be sus- susteyned wi]?-oute lesyngis, bo]?e in word & dede, in J’is without mdoaere as pQi now ben; & for to schewe '^'pat ]?is veyn religious «[p. 217 ms.] louen more here owene muencions & here owene lustis ]7an pe^ dene religion of cristis ordynau7^ce & gret poU(3rt & peynful lif aft^r crist & his apostlis, pei preisen lesyngis for to beren vp ]7es veyn nouelries & haunte here lustis. for ^if cristis owene ordre & ensaumple of his lif & his apostlis hen betere & profitere ]?an ony newe maad of synful men, it is a foul lesynge to chese wityngly & meyntene pQ lesse p^rfit/ & forsake ]?e li^ttere, sikerere & perfitere. ^ Also it is a cwrsed lesyng to drawe children, bat ban hut litil discrecion, to bes Children in- . . , , ' veigled into newe feyned religious hi ^eftis & hi hehestis ® of worldly the orders, lordischipe, honour & sikernesse of bodily welfare, more ]?an to holde wilful pouert & penaunce & dispit & forsakynge of alle worldly ]?ing, for al ]?is is symonye & heresie pf it be wel sou^t; but it is a cwrsedere lesyng to stele ^onge children fro here frendis & hi false disceitis make hem to be professed, sumtyme a^enst here wille, & suffre hem not to gon out of ]?is veyn ordre, ]?ouj pei knowen hem self vnahle per-to. ^Eor su?wtyme ]?es childre7^ frendis fallen in mornynge to dej?; & sumtyme hi myschef ben dede where here children ]?us stolen so that their schulden ellis helpe hem; & sumtyme J?es children schulde 7 ^ without support! be goode techeris & reuleris of pe peple, & now ben cursed jpocritis, ful of coueitise, lecherie, enuye & grucchynge a^enst god ; & now J?ei ben nedid to rob pe pore peple hi fals beggynge, & sclauwdren crist wij? ]?is clamose beggywge 1 ofX. 3 omitted X. 2 both MSS. repeat “ more ” here. * profit X. 5 bestis AA. 270 HOW SATAN AND HTS PRIESTS. [Chap. III. Ambrose. 1 Jobnii. 21 (?). ■Wisdom i. 11. Ecclus. XX. 27. Zech. V. 4. '«[p. 218 MS.] Austin. Lies are always bad, but truth should be spoken in season. dawpned of goddis lawe, & pt j^es open ]?efte is stlfly meyn- tened ajenst goddis laiMe, reson & charite bi sotil ypocrisie, & no cbasti^ynge don \er-onnQ. for men -wenen j^at j^es stronge ]7eues ben vndi^r no kyngis la-we ne pr^latis la-vi^e m oure lond. for men vnd^rstonden \at fewe men of discrecion comen to ]7es nouelries but siche ^onge bi stelynge or disceyuynge, or ellis bi coueitise of ■worldly honour & sikernesse of wombe ioie. & herefore J^es veyn religious preisen lesyngis, dampnyd bi holy -writt old & ne-we, for cnstis treu]7e. & j^e deuel is lesyngis fadir & disceyued mankynde bi lesynge & broujt it iw-to sorowe & peyne, as ]?e gospel ]?e first part of holy ■writt schewi]?; & j^^rfore sei]? ambrose j^at alle men \at louen lesynges ben j^e deuelis children, ion eu<7Mngelist sei]? jjat ^ no lesyng is of god; j^awne it is of j>e deuyl sij? he is fadir of lesyngis. perfoie j^e wise man sei]? jiat mou]? j?at lei]? slee]? ]?e soule; & a ]?ef is more wor]?i to be su'ifrid pan pe lastynge of a lesyngmongere; & dauid sei]? pat god^ schal dampne alle men pat speken lesyngis, & ]?e prophete zacharie sei]? pat_ goddis curs come]? "^to ]?e hous of lieris, & seynt austyn declare]? in many bokis pat of ^ ei^te manure lesyngis pe leste is synne, & who eu^re techi]? pe contrarie disceyue]? pe peple. but for ]?es veyn religious forsaken ® pe techynge & lif of crist, mene persone in trinyte, per^ore ]?ei ku77nen no mene bitwixe seiynge so]?e in eche tyme & bitwixe lesynge. suTwtyme it harme]? men to seie pe ® so]?e out of couenable tyme & eu^re it harme]? to lie, but sumtyme it p?*ofiti]? to be stille & abide a couenable tyme to speke, as dide crist & his apostlis, & ^if ]?es veyn religious knowen ]?is pei schulde haue no colour to make lesyngis. but per is o gret cause whi pei comenden so lesyngis. ]?ei maken profession to lyue bi labour of here hondis, bi benetis reulis & frauwseis & austynes, & to be deed to pe world, & to be ensaumple & bok of wilful pou^^rt, mekenesse & grete penau7^ce & ’ abstynence; & now ]?ei ben twrned to alle manure of schrewdnesse, harlotrie & synne ; & * of X. 2 omitted X. ^ omitted X. ^ omitted X. ® forsakynge X. ® omitted AA. ’ omitted X, Chap. IV.] HOW SATAN AND HIS PRIESTS. 271 jj^rfore J^ei forsaken cristis scole of^ treu]7e & magnyfien j^e denelis scole of lesyngis; as j^ei first token lesyng of lif, so lei meyntenen now lesyng m word to coloure j^er-bi bere olde cwrsed lif, ]7at no man may bryngen hem out l^r-of. Qdipitulum 4""' See nowe j^e ^ridde heresie \at may hoold of olde sy^nys.^ pes worldly prelatis & peyntid religions, beried in here olde sy?^ne,^ symonye, coueitise & pride & robberie, seyn l^t it is is^a^sfu ajenst charite to crie opynly here cursed disceitis to lordis & to'^^’^denounce comyn peple, & namely in here absence, but see 'pe waiward- nesse & cursednesse of j^es deuelis ypocrisie & sheld of synne. Almy^tty god, ful of charite, comau^>^dil to ]7e prophete ysaie Isaiah iviii. i. to crie & cesse not, & to schew^ to his peple here grete synnes. synne of comyns is grete, sy^ne of lordis & my^tty men & wise is more, but synne of pr(?latis is most, & most blyndej? j^e peple. pan treue men ben holden bi goddis heste to crie most ajenst j^e synne of prelatis, si]? it is most & harmej? most j^e peple. Also crist sei]? who ^ to hym ^at Luke xvii. i. sclau^dril a litel child of hem j^at ben cristene. but pr^latis of le world & peyntid foolis of religion, bi here opyn pride, coueitise, glotonye, lecherie, extorsions & meyntenynge of synne, sclauwdren most be peple; for her-bi bei ben bolde to But the sin of , / ir r ; j ^ prelates should walwe in sywne preue & apert; banne a?enst bis synne denounced ^ r, 7 i j j more than any schulden trewe men crie most. ^ Also god sei]? bi j^e prophete other, ezechiel j^at ^if a synful man lie in synne & j^e prophete Ezekiel m. is. schewe hym not j^e poril of his synne ne vengau^>^ce of god, lor-fore synful man schal die in his synne & prophete schal answere for hym, & so boj^e schullen be dampnyd. & sij eche prost is an angel & prophete bi his prosthod, '^'as *|-p 219 ms.] seynt gregory sei];, eche prest is in dette to telle synful men Gregory, here synnes ^at J>ei may ameMe hem. ^ Also god seif bi f e 1 & AA. 2 AA reads Ipat maj? hoord of olde synnes. I suspect both readings are corrupt. 2 omitted AA. ^ wo AA. 272 HOW SATAN AND HIS PRIESTS. [Chap. IV. Ezekiel iii. 17. Opinions of the fathers. Gregory. Isidore. Austin. Gregory. Matt. xxiv. 24. Matt, vii, 16. 1 John iii. 17. Luke xiv. 5. prophete ezechiel ]>at god ha]? jouen a pr^st to be a spie to aspie ]?e sotil disceitis of ]>e fend & warne ]?e peple of hem ; hut among alle ]7e helpis of ]7e fend a wickid pr^lat or a fals religious is ]>q moste. panne a trewe pr^st owi]? most to warne j^e peple of hem. & ]>erioT& gregory sei]?^ & lawe of ]?e chirche ])at no man harme]? more cristene peple ]?awne he \at ha]? name of ordre or holynesse & ]?^r-wi]? lyue]? wickidly ; for his synne is taken to e7^saumple of o]>ere. & ]?erfore sei]? gregory in^ his pastoralis ]?at prdatis hen wor]?i to haue as ^ # many de]?es as ]?ei senden ensaumples of synne to here sugetis & to men ]?at comen after hem. and ysidre & ]?e lawe sei]? ]?at he ]?at consenti]? & fauoure]? a man in synne schal be reproued hi most greuous reprofe. & austyn sei]? in ]?e lawe, \at a hischop ]?(^t consent!]? to o]?er menn^^s sywnes schulde ra]?^re he clepid an vnchastised hound ]?an a hischop, & in token of ]?is crist purged ]?e temple & noon o]?ere place hi vengauwce bodily take in his owene p(9rsone. & gregory & o]?ere seyntis seyn ]?at euele pr^stis ben cause of synne of ]?e peple. perfore men schulden most ponysche ]?is most synne of pr^latis & religious ]7at is cause of o]?ere & of distraction of rewmes. Also must sei]? in pe gospel pat false prophetis & false cristis schullen ryse & disceyue manye, & biddi]? vs be war of hem & flee hem & knowe hem hi here werkis, & telli]? what condi- cions & werkis pat pei schullen haue. panne pf pri^stis knowen ]?es false an^/cristis & false prophetis hi tokenes of goddis lawe & warne not pe peple of hem, pei hen giltif of loos of cristene soulis. Also ion pe eu^wngelist sei]?: pf ony man see his ’bxoper haue nede & schitte his purs & m^rcy fro hym, charite dwell!]? not in hym; moche more pf pr(?stis knowen- pat mennws soulis ben in myschief of fals bileue broujt in hi an^^cristis clerkis, ]?ei ben out of charite hut pf ]?ei helpen hem out of ]’is myschief^ sip pis ^ is most myschief in pis world. & pi^rfore crist seip ^ in pe gospel jif it he m^rcy to helpe a beste falle in pe lake, moche more raerej is 1 omitted X. 2 & X. 2 omitted X. ^ omitted AA. Chap. IV.] HOW SATAN AND HIS PRIESTS. 273 it to drawe mennws soulis out of errour & peril of soule; .}at is disceit in bileue brou^t in bi coueitouse clerkis & luciferis children, but an^«.’cristis prelatis & veyn religious seyn hat wicked prelates .7 0 .// ga^y ^g ’^vrj.ong to it is aienst charite to nemne hem bi name in open sermon & against ‘ -L them by name. in here absence, trewe men seyn here hat ihu crist reproued Example of Ctirist. scribis & pharisees bi name & in here absence, as he gospel Matt. xxiu. witnessi]? in many placis, & ei]te tymes bi name cursed hem & cleped hem ypocritis, & telde^ to Jte comune peple here ^'false coueitise, ypocrisie & pride. & ihu clepid herode a fox ♦[p. 220 ms.] in his absence & in his presence spak no word to him, as Luke xxiu. 8, 9 . diuerse gospellis seyn. & ut an^mristis clerkis tellen false Antichrist’s priests slander lesyngis in open sermons vpon certeyn personys & in here certain persons absence, so jtei don opewly ajenst here owene techywge; but an^mrist wolde haue ]?is ende, 'pat in absence of his cursed worldly prelatis & heretikis men schulden not reproue here cursed sywnes for drede of lesyngis of charite & for bacbitynge. & an^/crist make]? hem so my^tty pat in here presence no man dar speke ajenst here opyn synnes but pf he wole be dede anoon. And so an^mrist wolde hat no man schulde speke Antichrist would fain shut his re- a^enst here synne in no manere, but suffre hem^ to robbe pe provers’mouths. peple & brynge in heresies & distroie cristen-dom. But 0 principal cause is whi jtei sey ]?us; pf it be charite to crie ]?us ajenst synnys of worldly prelatis & veyn religious, si]? many of hem ben kuwnywge & reulen lordis & prelatis & my^tty men in confession, hei mostew warne hem pat clerkis They fear lest ■* 1 / men’s eyes should schulde;^ lyue in pouert & mekenesse, & hot in worldly be opened to , , , ^ ^ their sins. lordischipis ne in por^pe & vanyte as pei now don; & warne lordis pat pei amende wickid clerkis of here opyn symonye & robbynge of here tenauntis; & warne lordis & comyns hou god curse]? to blissyngis & preieris of men of cursed lif, & J’at here preiere turne in-to sywne, as god hym self & gregory & pe lawe witnessen, & hou pr^stis & religious pat ben out of charite & lyuen apnst goddis comau^^dementis, as in glotonye, dronkenesse & enemyte & pride, stiren god bi here veyn ^ telle X. 2 omitted X. 18 274 HOW SATAN AND HIS PRIESTS. [Chap. IV. Austin. Who liveth best praye^th best. AntiQbrist’s clerks fear to lose their riches. * [p. 221 MS.] preiynge to vengauwce m]>ere ]iaii m^rcy. & as austyn sei]?, whateu^re heryyngis of god here touwge blabere here lif blaspheme]? god; & as god seij? him self here preynge is cursed & abhomynable. & c^rtis J?aiine schulde lordis knowe ypocHsie, heresie & disceit of worldly priglatis & feyned religious; & jiawne schulden cristene men wite who Qnere lyue]? best preie]? best; & a symple paW noster of a ploujman j>3it his in charite is betre ]?an a jiousand massis of coueitouse pr( 0 latis & veyn religious fuP of coueitise & pride & fals flaterynge & norischywge of synne. And for ]?es an^Aristis clerkis louen more here owene heynesse & pride & worldly ioie & welfare ]?an cristis honour & virtuous lif of cristene peple, J?er-fore ]?ei ratellen ]?at it is a^enst charite to tellen opynly here cursed disceitis & synnes I last lordis & comyns taken fro hem here wast worldly goodis, & constreynen hem to kepe mekenesse & pou^rt & pe?^naunce, as god techij? & here owene profession. ])us almy^tty god in trinyte distroiej? J?es ]7re nestis of an^Arist & his clerkis, & stire]? alle manere of men to meyntene ]?e treuj^e of holy writt & distroie lesyngis & openly preche ajenst ypocrisie, heresie & coueitise, bo]?e in word & dede, of alle euyl prolatis & prostis & peyntid reli¬ gious ; for ]7an schal goode lif & treuj^e & pees & charite regne among cristene men. Ihosu crist for ]?in endeles morcy graunte vs J?is ende. Amen. ^ omitted AA. 275 XIX. OF POOR PREACHIXa PRIESTS. I GIVE this title for want of a better, but the tract has no heading in the MS. It is a summary of the wishes of the writer as to reform in Church and State; the first thirteen points of the poor priests relating to the clergy, and the eighteen which follow (and which might almost he taken as a separate tract), having reference to the duties of secular rulers. I am inclined to date it 1377. The first year of a new reign would be a suitable time for the issue of a programme such as this; and there is a stronger ground for the supposition in the correspondence of several ‘points’ with petitions of the Commons in Richard’s first Parliament. The tract certainly belongs to the fourteenth century. The desire that no priest or religious should be prisoned without open doom (p. 279) marks a time when no Act of Parliament had sanctioned the burning of heretics, but when the bishops, alarmed at the spread of heresy, were taking the law into their own hands. I can give no decided opinion as authorship, but all the points are within the scope of Wyclif’s teaching. The tract is to be found only in the Corpus MS. X. I 276 OF POOR PREACHING PRIESTS. Of poor preacliing Priests. *[p. 234 MS.] ^'pe first general poynt of pore pr^stis hat pr^clien in engelond Three general ^ ^ points^of poor is ]?is; ]pat ])e lawe of god be wel knowen, taujt, meyntened, priests. magnyfied. ^ pe secu?^de ]?at pe grete opyn synne pat regne]? in diu^rse statis be distroied, & also beresie & ypocrisie of an^«cnstis & his folweris. ^ pe ]7ridde pat verrey pees, pros- p(?rite & brennywge charite be encresed in cristendom, & namely in pe rewme of engelond, for to bry^ge [men] redily Special points, to be blisse of heuene. % pe first special poynt is Ms, bat 1. ThatChristians / ‘'f ^ / •' and the clergy cnstene men, & namely clerkis of scole & curatis, studie, kepe, should set holy writahovealihu- teche, & meyntene holy writt more ban newe statutis, cus- man authorities. ^ j j 2. That all classes tomes & srerlymonyes maad of synful men. Pe secuwde, pat live m their own l. j.^ j ii j- ■/ *=[p. 235 MS.] he ordynauwce of ihu crist be stedfastly ^'kept in alle degres, 01 lii0 diS Christ ordained. gQ clerkis lyue clenly on spiritualte, as crist & his apostlis deden, & ^euynge ensaumple of mekenesse, pacience & heuenly lif & charite; & pat alle seculer lordischipis twrne dene to seculer lordis, as god biddi]? in pe olde testament & newe, & pat J^ei don ri^twisnesse, mercy & pite, & rijtly gouerne pe comouws in reste, pees & charite, iuste customes, [&] resonable rentis to here lordis & maistris; & pat pe comyns 3. Thatthe order wilfully, mekely & trewely do here seruyce. ^pe ]7ridde, pdX of priesthood be set above all be ordre of presthod wib clennest reulis of cristis gospel be holden [&] meyntened boj^e perfiter & esier & sikerer ]7an ony newe [ordre] ^ or secte wij? bilawis, customes, obseruau^cis founden of synful men, pat ofte erreden in jjou^t, worde & bedesteVe™^^^ dede. ^po filpe, pat cursed heresie of symonye in j^e clergie be distroied boj^e in benefices, ordris, sacr^mentis & pardons. t4ns^of^pre^ates ^ fifte, pd,t pe raueyne & extorcion of prdatis & here he stopped. officeris, j^at i'ei don vnder colour of iuridiccon & alraes in meyntenynge of synne for annuel rente, wisly & trewely be stoppid, & J7at J?ei be wel chastised for robbynge of pe kyngis hold ^no sec^ar men. ^ pe sixte, pat curatis ben not occupied in worldly offices. 1 Not in MS., but some sucb word is evidently wanted. OF POOR PREACHING PRIESTS. 277 office in lordis courtis, leuynge cnstene soules vngouerned & vntaujt, for bo]?e J^e lord & clerk don gret traiterie to god & his peple; & \at fals cowfessonres \at norischen men in synne for worldly worschipe, worldly wynny?^ge, welfare & ese, be hurled out of office & courtis for drede of schedywge of worldly venyme. ^ pe seuenj^e, \at clerkis be ^g'^ubjecnoThe meke & obeschauwt to worldly lordis, as cnst & his apostlis rulers. weren, & be not norischid in grete synne by an^mristis exempcion, leste cnstene rewmes be distroied for suffrauwce & meynteny^ge of cwrsed synnes. ^pe eijtebe, \>ai cnstene 8 . Thatmencare men drede more be riatful cwrsYna:e of god for brekynge of curse than for ex- . _ / / j o D communication, his hestis j^en wrongful cursynge of synful men, ]>at cursen men for trewe prechynge of ]?e gospel & fulfillynge of ]>& werkis of mercy; for god blisseb where bei cursen. ^pe g.Thatfirstfmits . and wrongful nyn|»e, pat pore men of pe rewme be not robbid for symonye fees be no more of pe firste fruytis bi pe bischop of rome, ne bi pe bischepis at horn for halowynge of chirchis & auteris, & prouyng of testa- mentis & aqw^tauwcis. ^ pe tenjie, pat cristene men jeue more lo. That Christ’s credence to cristis gospel & his lif J^an to ony bullis of synful abovf biuis. bischopis of ]iis world, or ellis pei forsaken crist and taken an^^cnst & sathanas for here chief gouernour. Pe elleuenbe, ii. That usury be stopped. pat ]?e sotil vsure of riche clerkis & marchauwdes be hurled out of lond, & borwyng & lynynge be frely don to pore men for goddis sake, ^pe twelffe, pat no lege man of oure kyng 12. That men be ^ X* 1 i? 1 i- 1 T •'1 I • not iinprisoncd prisoned lor wrongrui cursynge oi pr^iat, pe wniie ne is ^[p. 236 ms.] redy to be iustified bi holy writt & trewely don his office, ^co^mmunicatef ^pe brittenbe, bd;t who euere dob most symonye & meynteneb is. That simony be held as heresy. most synne be demed, knowen & tretid most heretik, most aduersarie of ihu crist & principal an^^crist. ^^if ony mm kan proue bi holy writt or resow pat J^es poyntis ben false, pore pr^stis wolen mekely ben amendid, & hertely preien alle goode men to helpe hem in here trewe cause for worschipe of god, hel|»e of here soulis, & saluacion of cristene rewmes. ^ pes ben eijtene poyntis to distroie grete wrongis & synnes by^^wMch^'^^the & strengjie pe pees & charite in oure lond, pf J^e kyng, lordis strengEed. & comyns wolen prdtctise hem wel. 278 OF POOR PREACHING PRIESTS. 1, Swearing to be repressed. 2. False witnesses, and those who suborn them, to he punished. 3. Maintaining of false causes to be repressed. 4. Kidnapping of children by friars to be punished. 5. Friars not to be allowed to beg. *[p. 237 MS.] 6 , Disguised amortisement of land to be in¬ quired into. jbe grete blasphemye of goddis name in veyn & fals swerynge & vnlefully creaturis, as bi cristis woundes, nayles & o\ere membris, be refreyned bi drede of peynes sett bi kyng, lordis & comouwte of cristene peple, lest god take grete vengau77ce on onre peple, boj^e in ]7is wor[l]d & in J^e to\er. ^pat falsse witnesse in assises & o\erQi causes, ]7at forsweren liew for coueitise, loue or drede or hate, & alle fat procuren hem f^r-to, ben opynly ponyschid in ensaumple of of^re; for ellis schal no man meyntene his heritage, goodis or lif for multitude of false questis. ^pat meyntenowrs of false causes bi strengfe or lordischipe or bi sotel cauillacions feyned on f e lawe be wisly refreyned & scharply ponyschid in cure lond; for ellis no pore man schal ben hardy to chalenge his owene goodis, neif^r riche man but ^if he wole make opyn debate or werre; or ellis treufe, pees & charite schullen be exilid, & wrong & mansleyng, fefte & werre be hauntid, til oure lond be con- querid bi enemys or hef ene men, as it haf ofte ben bi-fore fis tyme. 1[pat fe open fefte of mennws children fat feyned religious vsen vnder colour of holynesse be scharply ponyschid & forbeden, for bi fis many children ben deppere dampned fan fei schulden ellis; & fei may not worschipe here eldris as god biddif ne vsen f e fredom of cristis gospel; for whawne f ei bef stolen awey fro here eldris, ^e wif-mne age of discrecion, f ei schul not forsake f e habit of freris for drede of prisonynge & def, f ou^ it be agens here wille & conscience ; & f ou^ here frendis seke neu^re so faste f ei schullen not fynde hem, so f ei schul be led fro place to place. ^ pat pore tenauntis of oure lond be not robbid bi fe gredy & nedles beggeris of sotel ypocritis hauynge f e name of religiouse men, & f «jt ihu crist be not sclauMred her by a^Fermy7^ge ’^'fat he beggede nedely fro hous to hous, as feyned religiouse vsen nowe; sif holy writt forbedif siche beggynge, f ou^ summe beggen myjte be suffrid in tyme of grete node. ^ pat f e sotil amortasywge of seculer lordischipis fat is don bi menene hondis in fraude of OF POOR PREACHING PRIESTS. 279 fe kyngis statute be visely ^ enquyred, & fe goodis twrned \n belpe of ]>e rewme \n sparynge of ]>e pore comons of taxes. ^ _pat be almes of lordis ?ouen to ^reloHs & religious, vp c^rteyn r.Misuseofchari- . table foundations condicions to fede Cdrteyn pore men & o\er bospitalite & to be amended, cdrteyn noumber of good prdstis, be wisly amendid bi ]?e kyng & lordis wbawne J^es goodis be]? twrned in-to pompe, glotonye & lecherie & meyntenynge false purchases; for fe kyng & lordis ben patrons & meyntenours of many sy?^nes to dis¬ traction of be lond. Pat be Pore comons be' not chargid wib 8 . The super- ^ 11 r / Jr ^ ^ X fluoug -vvrealth of taxis, be while clerkis, & namely religiouse, han sup^rfluyte of riches of gold & siluer & riche vesselis & ob^re iewelis; i^eiief of taxation. sib alle bes goodis ben pore mennws goodis, & clerkis ben not lordis of hem but proctours, to spende hem trewely in pore mennws nedis, as goddis lawe & mannys witnessen. 5f wast tresour hanged on stockis & stones be wisly spendid in 9. The treasure of shrines and defence of be rewme, & releuynge of be pore comou?^s; b^t images to be be peple of oure lond be not brou^t to maumetrie, ne befte, ne purposes. lecherie meyntened vnddr siche pilgrimage, ne almes drawen fro pore nedy men bou3t wib cristis precious blood. 5[pat be lo. The clergy to ^ ll.r/|^g kept to their clergie of oure londe be refreyned fro pride, glorious array & ’«^ork. worldly occupacion, & namely oure pr^latis & curatis; arn ^ chargid hi fe kyng & lordis to teche wel here sugetis hi ensaumple of good lif & opyn & trewe pr^chynge of be gospel, as bisily & redily as bei asken here tibes. 51 The clergy to clergie be lettid to kepe trewely & frely be gospel of ihu crist keep and teach in good lyuywge & trewe techynge, for no feyned priuelegie or tradicions founden vp of synful wrecchis. 51 Pat no pr(9st or 12 . No priest to be imprisoned religious in oure lond be prisoned wib-oten opyn dom & trewe without open ^ / Jrj ^ judgment. cause, fully knowen to oure kyng or his trewe conseil; for ellis worldly pr^stis & feyned religious may stoppe trewe men from pr^chynge of holy writt & magnyfyhg of 'pe kyngis regalie, & murbere pe, kyngis lege men wib-outew answere. 51 pat pe obedience of children to fader & to modir & of ^3. obedience of S(?ruau?^tis & tenauwtis to here lordis & maistris, be whiche servants to be ' •* preached. ^ ? bisily; or, perhaps, for avisely = carefully. 2 Fand 280 OF POOR PREACHING PRIESTS. »[p. 238 MS.] 14. Market? and fairs not to be held on Sunday nor in church. 15. Adultery not t o be compounded for. 16. Sanctuary not to be abused. 17. The clergy not to usurp the king’s rights. 18. The king and his lords to follow God’s law. obedience crist vsed & tanjtte & comauwdid it ^ be magnyfied & pr(9chid more }an ony newe feyned obedience fon7^den of synful men, ]7e whiche obedience neiji^r crist ne bis "^apostlis deden ne taujten ne comauwden ne conseileden opynly j?er-to, ^ ]?at chepynge, & namely feiris, be not vsed on balidaies, & algatis on ]7e Sunday & in holy chirche, for j^at is expr^sly a^enst goddis comau7^dement & comon^ lawe of holy chirche. ^ pat open lecherie & avoutrie be not sulfrid in grete placis in oure rewme, ne meyntened for annual rente, for fat is vterly a^enst goddis biddynge. ^ pat fefte & raueynen & mansleyng & robberie be not meyntened in seyntiwarye vnd^r colour of priuylegie; sif kyng & cristene men ben sworen to meynten eche man in his rijt & distroie wrong & falsenesse. ^pat worldly clerkis & feyned religious vsurpen not fe kyngis regalie, ne stelle fro hym his holy power grauwted of god for no criynge or ypocrisie; sif fei ben sworn to be trewe to fe kyng & furfere his worschipe & profit of his lond. ^ pat fe kyng & lordis gou^rne hem self in here astaat as god ordeyned it, in gret wisdom, my^t of men & sufficient riches to ajen- stonde wrong & mysdoeris, & helpe pore men, fadirles & modirles & widewes & aliens in here lordischipe & worschipe, & rewarde trewe men, to reule clerkis in mekenesse, wilful pou^rt & bisynesse of gostly trt?ueile for helpe ofimawnys soule, as crist & his apostlis diden, and suffre hem not to haunten an^^cristis ypocrisie & tirauntrie of fe comoni^s bi feyned censures, iurisdiction & power of prisonynge. & fat fei reule here s^ruauwtis & tenauwtis in rijt mercy, pees & charite, & suffre no man hardy to broke goddis hestis in here* presence, ne ony man don wrong or dispit to ofere, but in alle in worschipe of eche ofere in vnyte, pees & charite. ^ MS. inserts to. Perhaps the sentence should be corrected by repeat¬ ing “ be magnyfied & prechid.” 2 lierte MS. AUGUSTINUS. 281 XX. [This fly-sheet is merely a piece of translation, and is only printed for the sake of completeness. Copied from the Corpus MS. X.] Augustim^s. Arguam te nescis. pe holy doctour seynt austyn spekyng in ]?e persone of crist vnto synful men sei]? \n ^is wise: I schal reproue ^e, & \n what manure & whanne ]7on wenest not I schal reproue ^e. I holde me stille whawne J^ou dost amys; hut I wole not holde me stille wij? my iugement, I schal reproue j^e. what schal I don vnto J^e whawne j^at I reproue ]7e ? I schal sette lin self hifore J^in owene face. ^Xow so^ly whawne Jjou dost amys ]70u wenest \at ^ou art good, for ]70u wilte not seen j?! self, pou reprouest o\er folk, J 70 U ne lookest not on ]?i self; J 70 U acusest o]>er folk, but ]70U ne j^enkest not on J^i self; ]70u puttest o]7or folk biforn J^in eien, Jjou puttest ]7i self bihinde ])i bake, but whawne I reproue j^e I do ])e contrarie. I take J?e fro ]>i bak, & putte ]7e bi-for ]7in owene eien. pou schalt loke vpon self & j^ou schalt bewayle j^i self, & ^an schal lore '^ben no manere hou J^ou schalt amende ^i self, pou *[p. 239 ms.] dispisest now ^e tyme of morcy, j^e tyme of iugement come]?; for lou hast songen to me in holy chircbe j^es wordes: M^sor^oor^?iam et iudicmm cantabo tibi domine etc. ^ Lord I schal synge to ]>e Jji morcy, & ^i iugement out of oure mouj? cornel, & cristis chirchis proclay men euore where cristis morcy & eke his iugement &c. I^ow is le tyme of morcy to amende vs. ^it is not come le tyme of iugement. we ban space, we ban place, we don synne, eke amende we oure giltis. 282 XXI. OF DOMINION. Dk. Shielet retains Bale’s title of this tract, De Dominio Divino,” while saying “it is certainly erroneous.” I have preferred to keep near to the old name, which after all is not very wrong. It is true that the chief subject of the tract is the wrongfulness of Church endowments, and of the clergy’s exemption from secular jurisdiction, but the ground of the argument is that dominion (whether possession or jurisdiction) is set by God in the hand of lay rulers, who may not alienate it without his leave. We see here how the doctrine of dominion bore on that of the unlawful¬ ness of endowments. I fancy that I see here signs of translation from the Latin. However this may be, I do not doubt that the tract is substantially Wyclif’s. I can find no evidence as to date. Copied from.the Dublin MS. AA., where only it is found. Summary. Chap. I. It was ordained in the old law that priests should live of tithes and offerings. It is said that this law has passed away, and that lords would not he free if they might not give away their property in endowment.p. 284 God is chief lord of all property, which therefore cannot he alienated without his leave, and he has forbidden in both testaments the endowment of the clergy . 284 This prohibition is moral, and has not been repealed, having as much sanction as the command to give tithes to the priesthood, which the clergy enforce . 285 Evils which follow the reversal of God’s law. Lay lords are bound to amend these evils, and their confessors should urge them to do so 286 II. The commands of Scripture clear. Examples set by Christ and his Apostles .. 286 The advocates of endowments appeal to charters, which can have no weight against God’s law . 287 The Pope’s cursing not to he regarded. This thunder curseth the well that it comes from . 288 283 Miracles and the example of saints are insufficient sanctions. Miracles may be the devil’s work, and all are not saints that are called so .p. 288 God’s law is the only safe guide, and this forbids possession to the clergy, who should be near to Christ in poverty. 289 [II. Antichrist’s clerks say that the clergy should be judged only by ecclesiastical judges; hut every man must judge his neighbour, and the only judgment that God forbids is foolish judgment . 289 Judgment may be foolish, as ignorant, hasty, or founded on wrong principles . 290 God has given men their senses and their conscience to judge with, and if they do not use these they are no better than beasts ; but the devil would like to make them judge blindfold, as the Jews did with Christ . 291 IV. The devil says that God forbids men to judge their brethren . 291 Christ bade the Jews judge him, which he would not have done if laymen might not judge clerks . 291 Prelates should be thankful to those that reprove them . 292 Duty of bearing God’s chastisements . 293 1 284 OF DOMINION. [Chap. I. [Of Dominion.] Capitulum primum, ■^Si]? many falce gloseris maken goddis lawe derk & letten seculere men to snsteyne it & kepew it; of siche falce gloseris schulde ech man be war. it is seid ofte tyme, in oolde lawe, ]7at pr^stis & clerkis scbulde lyue on goddis part; I’at is to seie, on dymes & offeryngis, & haue noon o^er heritage among her^ bri]76ren. but adu^rsarie of goddis lawe seij? her^ bi his glose, ]?at j^is schulde be kept in ]>e oolde testament, & is no An adversary says nedo to be kept in be tyme of grace, for partys of be oolde this law is done . ~ . away. lawe beu nowpassid; & but jif lordis my^te ^eue her^ heritage to clerkis, as bischoppis & abbotis & oj^^r holy housis, jjei were ynfree to helpe her^ soulis & her*? fadris, & so j^ei wereJ^ no^t ful lordis of here owne goodis. But heie we schal sup- God is chief lord pose as Cristeu me?^nes bileue, bat god is cheef lord of eche of everything in _ ^ ^ ^ the world. fiug of ]?is world. And so, al ^if kyngis & oj^^re han free lordschipe, nej^eles god is more free lord of j^at same J'iwg, ne Owners may not nou3t leeful to seculere lordis, to alyene^ his lordschipe alienate their ' j j xr possessions with- leeue of god : as in mawnes lordschipe a litil lord out his leave, -< o 7 jr ha]? no leeue to aliene?^ his heritage but bi leue of ]?e cheif lord, & ]7is lawe ha]? mor^ resouw in ]?e lordschipe of god. Heri? therefore endow- niay we se, sib lordis of bis world hadde nott leeue of god bus ments made ^ . . without his leave dowe his clerkis, her^ fool ^ifte schulde nott stonde bi skile: should not stand. ’ ‘ ‘ sib god may nojt be contrarie to him silf. But god ofte tyme ^me^ts^^forbids testamentis forbedib his clerkis'to be bus dowid ; toe clergy.^ ^ cautel of b© fend, schulde be now broken for defaute of ground, ne grucche nojt herfore ]>at god is cheif lord, for it fallib to his godhed to be lord of eche God a courteous bing, & mor(9 curteys lord may no man haue, ne more profitable lawis to lede a man by resou?^. for bis lord suffrib noujt *[p. I 88 &MS.] to leese good but bi resouw, "^ne he axib ]>&& uo rente but for bi^ owne profile; & bus b® strewgbe of goddis lawe axeb ajen bis lordschipe, & fillynge of goddis lawe b^t sueb grace *[p. 188 MS.] In the old law priests were to live on tithes and offerings. Chap. I.] OF DOMINION. 285 & pees, and se lewidnesse of ]7is resouw, j^at ]?es lawis han no strengj^e for ]>ei hm of J^e oolde lawe, }?at myche is Falsity of the 1 , , 1 j- j? 1 plea that these went awey. certis so ben pe ten comauwdementis oi pe laws are no TT longer in force. oolde lawe, j^at ecn man mote kepe pf ne wole be saued; and so sermonyalis of ]>e oolde lawe & snmme iudycialis bynde^ nou^t now, but moralis bynden euere, sib bei stondew in The moral com- ^ ^ . mandments of V( 9 rtues. An d so forsakynge of worldly richessis scholde bi the old law are ^ still binding. mor(3 skile be kept now ]7a^ne in j^e oolde lawe. And herfore crist & his apostlis kepte^ ]iis ful streytly, & ]7ei telden beste how ]7e lawe schulde be kept, more-ouer mew may se j^at si]7]7e ]7es same lawis ben scharply holden in jiing j^at touchi]? The laws are wywnynge, as iw dymes & offryngis, by ]ie same skile }?ei as to exacting t/lthlGSj schulden be kept iw lordschipe; or ellis we weren to myche they ought ^ equally to be chargid & mut leeue seruese of crist, bat he hab ordeyned vs kept in refusing ® i J ownership. to do. Also crist & his apostlis techew vs to lyue beter jiawne bes patrouws of bes newe ordris; & bei lyuedew pore liif, & Christ and Ms ^ ^ ■* . apostles the best fledde lordschipe as venym. lord, whi schulde not we do so teachers, and _ they lived in aftir ]7ese holy patrouws ? and whawne j^ou seist b^t goddis poverty. lawe makij? b®® lordis vnfree to helpe hem wib her^ owne goodis, bobe in body & soule, it is knowen binge bat contrwrie fallib, bi bat lordis reuersen ordeynauwce of crist, & bus Lords reverse for lordis fooly fallen many harmes bobe to lordis, clerkis & Christ,^and^Srm comunes. lordis hew maked pore & eke fewe in noumbre, & ofte tymes b^i tiew nedid to spoyle her^ tenauwtis, & bi They are im- gruccning ajey^ pei aisturbiyn pe pees; and pis nedid nojt to spoil their ' teirSfidts falle pf lordis of bis world hadden al bis lordschipe of bis world iw her^ hond ordeyned wel ]>erfore. more riche clerkis passen lordis iw hous'^'holde & meyne, iw glorie of bis *[p. 189 ms.] world, iw power & richessis. And so it may falle bat b^i taken fro lordis werris & powers a-proprid unto lordis, for one The clergy take 4 • T "T* T* ii ^poi^ them the narme m goddis iawe bryngip m opir. Also clerkis bi work of lords. symonye envenemyn hem silf, & pf bei stode iw pouert bei fel nojt iw bis perel. Also goodis of bis rewme hew yuel dispendid Goods of the in hondis of bes clerkis & ^euew vnto false men, bobe vnto aiiens.^^^^^ alienes & men of bis lond; & so goodis of bis rewme ben yuel distryed. Also bes clerkis bew herbi ynabled to pme & 286 OF DOMINION. [Chap. I. The clergy hin¬ dered from God’s service. Jod ix. 9. Disquiet is brought upon the country. Negligence of lords in correc¬ tion is a kind of consent. to seme god as he comau;^de]7 hem; and j^is is ]?e moste harme a^ens god & man, for J^is nedi]? rewmes to lyuew in werres. for job seij? in his book, & resou7^ approue]?, j^at no man reuersi]? god but pf he haue vwpees; and so Jjis dowynge a^ens goddis lawe doi]? harme to lordis & clerkis & comunys, bofe bodily harme & harme to here soulis, & negligent of lordis in amendemewt here-of is a manere of consence & greggi]? here sywne; & it harme]? here elderis fat bigan fis errour, ne good dof it noon; but mouef lordis to pride fat here kyn haf fus fouwdid housis of religiou?^. and sif god in his lawe cursif men fat brekew it, it semef fat bofe ben cursid, lordis & Confessors and clerkis, and herfore confessouris & alle fat hm on goddis half others should •* law oTood schulde moue & maynteyne fis lawe of oure god. & siffe fe moste vnfredom is vwfredom of sywne, for fat makif a ma?^ seruauwt to noujt & seruau?^t to f e fend, & dampnef him in helle, coueytise of fredom schulde moue men her-to, and so sywne bi his manere bryngif his doere into fe same myre fat he eschewif. Qapitulum 2^' Laws of New Testament so clear that it is needless to answer false in¬ terpreters, *[p. 189& MS.] who break the law, 1 Cor. xvi. 22. and are cursed of God. Matthew X. 10. The seuene lawis of f e newe testament ben so open, & pere- to confermed wif fe liif of crist & of his apostlis, fat it is no nede to reuerse fes gloses fat feyne?^ to fes lawis a falce vnd^rstondinge, & teche;^ clerkis to lyue on worldly manure, but fes religious seculere pr^stis, & so many clerkis, bi brekynge of f is lawe, hen cursid of god & venemyn cristendome. for crist him silf techef bi word of seynt poul fat he is cursid of god fat louef no^t crist; but sif he onely louef crist fat kepif his wordis, who euere brekif cristis lawe is cursid of god, and he fat fauorif fis part or assentif her^-wif; & his cursynge is more fan cursynge of fe pope, or ony of^re sensuris fat he kan feyne; & so clerkis of fis lond semen ^ irreguler^, for fei ha?^ so longe leyen in so gret cursinge. Also in fe tyme of grace crist for-bede his apostlis fat fei ^ senen MS. Chap. II.] OF DOMINION. 287 schulde noujt ber^ in J^e weye pat wolde lette hem to precbe; myche more clerkis schulde nojt take on hem such lordschipe, I'at wolde lette more to preche & to seme god; si]? clerkis ben now more pore of pftis of god & more bisi aboute pe world, ]?awne to here staues or kotis or hoosis or gretynge of folke pat crist forbeed his apostlis. Also we schulden haue mynde on pe passion?^ of crist, hou dere he bou^te his lawe whawne he was deed herfore, for al pat he suffride & kyndenesse pat he dide was to comende his lawe to men pat comen aftir him. 0, how vnkynde hen fei j^at dispisen fis lawe, or for to brekew it or to pntte opere byfore it. certis j?ei hen cursid, as pe salme sei]?, and suche bew vnable to pme or to ^eue ony sacramentis. and pf pat heresie were wel knowen, ]?es clerkis were heretikis more panne ony opere ; for pei defenden here part a^eiies goddis lawe hi falce lawis & cautels to her(3 lyues ende. But ^it antecristis clerkis prouen hi her(9 resouws pat pe kyng & pe rewme mote nede maynteynen hem, si]7]7e ]?ei ben swore^ to pe grete charite.^ But here we schal snpposen as cristen mewnes bileue, pat no mewnes lawis ne chartirs maad of men ban streng]?e but in as myche as goddis lawe conferme]? hem ; for what is ony chartre or ony lawe wor]?, But jif god conferme it by his ^'lawe ? & so j^is grete chartre wolde mone hi goddis wytt, pat kyngis & here rewmes schulde maynteyne pe chirche by pe ordeynannce of god, & distroie pe contrarie. and pf we taken hede bo]?e kyngis & rewmes bi here opyn o]?is schulden take awey ]7es rentis pat pe fend hap dowid wij? clerkis a^ens cristis ordeynannce. tfor no wise man wolde seie pat lordis by here o]?is schulde maynteyne lawe of pe fend a^ens ihesu crist; and so to chalenge of pe kyng to maynteyne alle here chartres & alle here newe lawis pat ]7ei han founden were to chalenge pe kyng as.]7e fendis seruannt; and pere were onere myche dispit to here lyge lord, and ^if fon seie pat cursyngis purchased of pe pope and opere felle sensuris fondured ouere til englond schulde fere onere rewme to do siche fingis; Here we schal suppose as Christ forbade his apostles to take anything that could hin¬ der them from preaching. Luke X. 4. Psalm cxix. 21. Despisers of Christ’s law accursed, and unable to give sacraments. They are the worst heretics. Magna Carta. Charters void if against God’s law. *[p. 190 MS.] Kings should maintain the Church after God’s ordi¬ nance. If England is threatened with cursing and cen¬ sures. ^ Sic in MS. for chartir. 288 OF DOMINION. [Chap. II. cure bileue ]?at no mannes cursynge ba]? ony strengj^e but in as mycbe as god hiwsilf cursi]? ; and so ofte tyme cursi]? ]^e we answer that fendis mynystris, & god "him silf blissib and be fend cursib; God blesses when . . ^ the devil curses, & jjou seie j^at moo men stonden wi]? sicbe cursynge |>awne wi]? blissynge of god, & hem schulde we trowe; here oure tnfst ^^od™af techi]? VS J^at goddis lawe is trewe & mote stonde, al ^if though a ma- hgj .0 [jg mo fendis ba?^ trewe men, and triste to no man in bis • mater but to goddis lawe; for j^at sei]? god himsilf, J^at may neu(9re be false.^ 0 how hardy be we maad to werren on oure briji^ren, & how foule cowardis to stonde in goddis cause, & C(?rtis all fis is maad bi Je fendis craft, drede we noujt J?is Curses settle at j7ondir, for it turne]? a^en & cursi]? ]>e welle 'pat it come fro. ffor men stable in bileue ben a I’ick walle to turne?^ a^en jiis fondir pat it ^ p^rsif nojt. But pt ]?ou seist J^at oure rewme stood in myche ioye wha;^ne pe chirche was putt & mayntened *[p. 190JMS.] in jiis staat, & so it were ful dredeful ^to distrie jiis staat. But certis jiis is a fendis skile to makew vs drede in fei]?; but we schal vndirstonde, as goddis lawe techi]? us, j^at ofte Earthly prosper- tymes fendis childre?^ passen her(9 in welbe be children of god ity not a proof of ^ ^ righteousness. j,at aftir schal haue blisse. & so it is a feble skile : pf oure rewme hadde suche welj^e whawne b^i di<3e & maynteyned suche staat to pe chirche, panne bei diden wel & plesauwly to god. make goddis lawe bi iuge? for pat mote nedis be, & bis iuge may nojt folde ne faile in ri^twisnesse ; and as be gospel seib bis i^ge is adu(5rsarie to ech man in erbe b^-t holdib nojt goddis lawe. But bou seist bat myraclis & lyues of holy men approuew bi® dowynge of be chirche, and god wib his seyntis; who schulde be so hardy to breke siche an ordeynauwce ? But her^ schulde we wyte bat many suche sygnes comew ofte of be fend* for mewnes firste sywne ; so, as seynt poul seib, p& fend hab power for to figuren him in-til an auwgel of lijt; & so he is vntrewe man bat trowib to siche signes as myche as he trowib to be feib of goddis lawe. & so it is no bileue b<^t alle All are not saints hgg men ben seyntis bat ben hirid of be pope to ben holden that are canon- ^ j j x a siche; and fewe men woot how bes wondris comen bat we 1 faile MS. 2 is MS. Testimony of miracles and saints for en¬ dowment. 2 Cor. xi. 14. The devil may work wonders. ized. Chap. III.] or DOMINION. 289 clepyn myraclis, w}ie]7^r of good or yiiel; ffor well we wyten j?at ]>e fend doij? ofte myche good, stonde we stable in oure bileue, for J^at may neii^re faile. But j^e fend replyej? apnst ]7is trujje, and seij?, j^e king’s gram^t bi his owne chartre & bullis of jje pope confermed ]7is dowynge, how schulde men denye ))is or distroie it, But jif J^ei reu^rsen al j^e ordynauwce of j^is rewme ? Here I woot ]7at men of lawe ber^ moued bi siche resouws. But professouris of goddis lawe schulde stonde by her^ bileue, and putte abac mawnes lawe, but jif goddis lawe ap’^proue it; & so ^if chartris of men bew contrarie to goddis lawe, ]7es chartres schulde be wayschen and goddis lawe schulde stonde; and so ^if j^es poscessioneris toke fre j^is in her^ lond and allegede here chartris, and trewe men goddis lawe, J^awne schulde men se whiche were goddis children & whiche ]?e fendis children by maynteyn[yn]ge of ]?es lawis. and so j>e fend can noujt do but ^if he ouere do, wha?^ne he argue]? ]7us, ]?at ^if a rewme were purgid of errouris in goddis lawe, fanne were jjis rewme distryed. wele I woot ]?at goddis lawe ^eue]? seculer lordschipis to seculer lordis & forbedi]? hem to clerkis. j^e laboureris of cristis chirche ban leffully rentis & worldly possessiou^s oj>ere ]?an clerkis han, ffor ]7ei ben hijere in degree and neer to crist in pou^rte; & bofe J’es Jingis to- gidre may Jei nou^t haue. God’s law is the only safe guide. The devil pleads bulls and char¬ ters, and says the laws of the realm will be over¬ thrown. #[p. 191 MS.] No laws or charters should weigh against God’s law. God’s law forbids possessions to clergy, whose distinction should be that they are near Christinpoverty. Qapitulum 3 “* But a^ens ]?is blaberen antecristis clerkis, and aleggen goddis lawe, but to false sentense, Jat seculer mm schulde no^t iuge Antichrist’s • clerks say that or clerkis, how euere ]?ei don; tor pei han prapre luges, as the clergy should popis & bischopis & iugis vndir hem; & her-to ]?ei by tUS^ proper leggen but lewydly goddis lawe. Here schal we wite ]?at \erQ ben many iugementis, as iugeme^^t bi goddis lawe and iugement by ma?^nes lawe, & in bo]>e ]?es lawis be^ many manure iugementis; and schal we trowe fat ech man of dis- Different kinds crecioun schal iuge of his neijbore, be he more or lesse, be he prest or clerk, lord or ellis pore man, and so to al f e speche fat is in goddis lawe aloonely fool iugement is f^re-inne for- Foolish judg¬ ment the only one forbidden, 19 290 OF DOMINION. [Chap. III. i.e. judging ignorantly, *LP- 191& MS.] Eom. xiv. 4. or hastily, on too little evidence, or on too great reliance on au¬ thority, (thus men are de¬ ceived by popes), or in laying down false principles. Rings should have the jus¬ tice of bulls examined. ►[p. 192 MS.] fendid; & man may iuge folily upon many maneris; as pf a man iuge of J’ing ]7at lie knowi]? no^t, as many men presumen to iuge a man to heuene, or ellis iuge him to helle bi her(3 feyned cursynge, & so prelatis ^'ofte tymes blasfemew in god, & takew on bem iugement & knowynge of god; and j^is iuge- ment dampned poul, for prelatis scbulde nojt iuge seruauwtis of god in j^at J^ei knowe noujt. ]>e secouwde foly of iugement stondi]? in J^is, J^at mew iugen to li^tly & bi litil euydence to good or to yuel, ]iat sue]? nojt \er-oi ; as pf a man iuge for fame of bis \)xo\er or for autorite of name, \at what eu^re be seye [is] so]?e, and seki]? no^t ]?e resouw of ]7ing ]7at be sei]?; & ]7us hew men disceyued iw iugement of popis and of o\er prelatis & of o'pere comyntes, & ofte tymes on ]?is wise bew mew disceyued of iugement of myraclis, & many o'per signes, and jius mewnes iugementis bew ofte ful of errouris wbawne ]?ei iugen by mawnes entent bi ouere ^ lijt euydence. mew schal I eu^re suppose ]?e good, but pf open euydence tecbe ]?e con- trarie, of ]?iwgis ]?at men ]?enken on. the ]7ridde manere of errour ]?at falli]? iw mawnes iugement is falceheed of her(? prynciple ]?at ]?ei grouwdem hem on; as falce wytnesse ]?at gone on a quest gabben in ber^ witnessis, ]?ei maken j>e iuge erre and pupplische a sentence contrarie to trew]?e. & ri]t ]7us multitud of antecristis disciplis may moue mew to leue cristis lore; but blessed be god, \at in eu^ry cbirche baj? ordeyned masse bookis to witnesse bis gospel. And ]?us scbulde kyngis bi worscbipe of ber^ staat, constreyne here lyge freris & here o]?ere clerkis, vp peyne of here leggeauwce, to telle trew]7e of ]7es bullis & of ]?es o\ere nouelries, wbe]7er ]7ei bew of bileue, & grouwde bem iw resouw or iw goddis lawe, & examyne here proues whe]?er j^ei ben trewe men. and ]?us scbulde ]?e rewme be reuled bi rijt, and falce men distroyed ]?at venemen rewme; & ]?us scbulde men iuge ]?at bew goddis seruauwtis, al pf ]?ei stirte nojt vp in pilatis cbaier. and so ecb iugement ]?at is "^'nojt grouwdid in god scbulde be deed of men as disceyt of fe fend, ffor god him silf is treweJ?e, as fe 1 evere MS. Chap. IV.] OF DOMINION. 291 gospel sei]?, and ]?e fend is fadir of lesyngis. and so sum good iugement is of memes out-wittis, as "bei iugen whiche mete is Some judgment _ . . is by the senses, good & whiche mete is yuel, & sum men iugement is of mennes witt wi]7mue, as men iugen how j^ei schal do, by lawe of consieuce: as cristeu men schal iu 2 :e to whom hei don herd almes, and ]7at j^ei feden nou^t fendis children among herd owne heed.^ & it were al on to reue fro worldly me?^ j^is iugement, & to seie bat bei be;^ bestis dampnable for herd without such ° ' J J ^ judgment men folye. And ] 7 us j^e fend may hide mennes wittis & bobbe hem wouidhebeasts. \n herd resouw, as j^e iewis diden wi]? crist, & leden hem to helle as blynd avocatis of fend. ]?is blynde boffetynge schulde worldly men eschewe, ffor it helpi]? noujt to j^is world ne to ])Q toper world. And wite wel ]7es lordis j^at god hap ^euen hem resoui^ for to Seruen him, and loken herd owne profijt; ffor j^is lord of his curtesye axe]? no seruyse of man, but pf it turne to his profyt & no^t to po profyte of god. and lus it were al on autecrist to teche j^at men schulde nojt iuge of dedis of his clerkis, & to seie \at he is lorde aboue ihdsu crist. Qapitulum 4 “- A^eyns ]?is pe fend grucchi]? bi many blynde resouns, and seij* lat god forbeedi]? his men to iuge of here hviperon. Eut we schulde trowe to wordis pat god puttij? in his lawe. ffor god biddij? pat a man schulde assaye him silf, and so ete of j^e breed pat is ]7e sacrid oost. ffor he pat eti]? unworj^ily etij? his owne jugement, ffor he iugi]?’ nojt wisely j^e worlinesse of goddis body. & j^e holy salme sei]?: “vnderstond, ^e kyngis; and schaak of jou rudenesse, ^e ^at jugen londis.” Sum tyme iugement god grauwtid to kyngis, as davi]? & salamon & many oj^ere kyngis. & pf jiou seie pat popis lawe speki]? oper wise of "^'jugement, haue po popis lawe more suspette; sij? goddis lawe spekej? ]7us, and }>us crist biddi]? pe iewis to iuge of him ri^t iugement. Lord, wheper ^es clerkis ben mor^ hi^e ouere seculeris |>an was our lord ihesu crist o\\.ere Jjes falce iewis ? ffor trewe men be;^ eertejn pat crist bad hem The devil says God forbids men to judge their brethren. 1 Cor. xi. 28. God’s law teaches otherwise. Psalm ii. 10. The pope’s law not to he trusted. *[p. 1926 MS.] John vii. 24. Christ hade the Jews to judge him. 1 Pherd. 292 OF DOMINION. [Chap. IV. The king’s rights attacked. Crimes of priests punishable by the law of England. Gal. ii. [11.] Matt, xviii. [15.] Reproof is a duty of charity. *[p. 193 MS.] We should he glad to be re¬ proved. Ecclus. [xxi. 7?] Prov. XV. [10,] Titus i. [13.] no^t jiige of him but ^if it were leeful to lewid men to iuge of clerkis; and so it wer« al on to denye siche iugeme7^t and denye regalye j^at falli]? to ]7e kyng. Lord, whej^er ]>e lawe of ynglond schal be now distried bi fablis of heretikis con- t _ trarie to goddis lawe? Wei I woot ])at men were wont bi iugement of ynglond to dampne pr^stis and clerkis for robberie & ]?efte, and also for trayterie and oj^er smale trespas; and ^if J^ei now denye ]7is ]7ei denye ]>e regalye. And j^us seie to antecrist ])at crist bad men iuge of him boj7e bi his godhede and eke by his manheed. Lord, whej^er antecristis clerkis ben more ]ian\ie was crist? Also seynt poul iugi]? of petris sy77ne, and a^en-stoode him for he was reprouable. Lord, whe]7(?r prelatis now be7^ mor*? conformed in grace fawne was seynt petir Jeanne aftir sonde of j^e holy goost? Also ech mm schulde bi ]>e lawe of ]>e gospel vndirnyme ech 'bro'per ]7at synne]? a^ens him. Eut comunly ]ies prelatis sywnen ajens lewid me?^; j^awne lewid men by her(9 fei]? schulde vndirnyme ]?es prelatis. And so it is al on to oute-take j^es prelatis fro suche snybbinge of ]>e peple & make hem more ]ian crist; ffor ^if crist my^te haue sywned he wolde ]7us haue be blamed. Also by |>e lawe of charite ech man schulde loue ech oj^ere; and si]? god ha]? ^euen men witt to se ]?at prelatis don yuel, bi ]?e lawe of charite ]?ei schulde moue hem to good. & so it were al on to take prelatis fro ]?is iugement and seie ]?at ]7ei hen fendis ]7at may nou^t be amendid. • also bi goddis lawe a man schulde for charite drawe '^his enemyes beste oute of ]?e lake; but god ha]? more reward of men ]?a7^ne of beestis, panne myche more schulde a man helpe men oute of sywne. also si]? ech of vs schuld knowe him silf sy77ful and be glaad of seuene goostly werkis of mercy, he schulde haue ioye pat men reproued him of his sywne; and certis so wele ech man but ]?e quyk deuel; ffor he for his pride wele not be blamyd of god. And herfore seith pe wise man pat he pat hati]? blamynge is sutere of pe fend, rebelle a^ens god. And salamon sei]?: “ he pat dispisi]? his blamere schal be sodenly distried & nojt helid of his sywne.” And herfore teche]? seynt poul to Chap, IV.] OF DOMINION. 293 reprove siche ful harde. fFor fus dide crist onre alfere majstir reprouynge ]7es pharisees, and so he dide to peple Matt. xxiu. clepynge him sathanas, and so charite chacchi]? men to j^is iust jugement. ffor goddis lawe techi]? vs to don to oj^^re Matt, vU. [ 12 .] men as we schulden willen J^at j^ei didew to vs. But who led hi resonw putt iw greet perel wolde no^t be glaad to haue helpe j?ere of? But sijje ech man by sywne is in an huge perel, he schulde be glaad of eche ]7ing pat warne]? him of his perelle, pf it be neuere so lowe & werse j^an man in kynde. Por ellis men’ iw obedient as pe firste apostata. "Wei I rede iw goddis lawe poi god was obedient unto voys of man as to his owne Josh x. [ 12 ,] instrument. And so sij^e ech creature )>at telli]? a man a treuj^e is instrument of god to schewe him j^is tru]7e, it wer^ oon to dispise j^is instrument in J^is and to dispise pe iiupo of pe lord pat he schewif. But he were oute of resoun pat were smyten in feueris or ellis in a frenesye or ony oj^^r siknesse j^at wolde nojt take his medicine or reule of anoper man, al ^if it were displesynge to him for a tyme. Thus meke men & trewe men blamen no^t pe creature pat tellij? hem a truj^e in name of god, si]7e j^e lord moeue]? hem for profyt *of men to *[p. 1936 MS.] tellen hem goddis wille, in him schulde J^ei heren. and so nf we can se clerkis schulde wib ioye suffre temporal lord- The clergy ought ■' *' .to with their schipis be taken awey from hem. For wel we wyten hat his temporal lord- ^ ^ ^ ^ ships joyfully. were no]t a^ens goddis lawe ne hyndrid hem no^t to gete hi]e setis in heuene; but raper^ disposide hem to come to myche blisse and fus schulde ech man willen as god him silf biddi]? hem. And so take heede what god biddih hee do & do hat and 1 ^ 0 , God’s will noon oh^r, for al opere is synne. & loke to alle hiagis hat chastisement. CO men to h^e to suffre and suffre it mekely, sih god nedih pee perto & sendih it for he beste, al ^if hou kanst nojt se it; as a child is ofte betyn for his owne profyte and ^it he grucchih her-a^ens, for he seeh nojt pe resoun. and his moueh many men mekely to suffre whateu(gre comeh to hem, for so biddih charite. t weren probably omitted. 294 XXII. TRACTATUS DE PSEUDO-FRERIS. I EEGARD this tract as almost certainly Wyclif’s, and in this I am sup¬ ported by Mr. Arnold’s opinion, who omitted it only because he had printed so much invective against the Eriars. It has an interest as showing that Wyclif felt it necessary to justify his attacks upon the Mendicants, though it must be owned that the apology takes the form of a renewal of the offence. But we must not disregard the ‘ pseudo ’ which forms part of the title, and is not forgotten in the text. What Wyclif inveighed against is the evil which followed from admitting and binding to an order men who did not live in the spirit of its founder. With a true follower of St. Francis Wyclif would have had much in common. Even as it was, he admits there were good men among them: as Paul and Nicodemus were among the Pharisees, to whom he delighted to liken them. This higher temper may be noticed in his dealing with the practice of midnight prayers (p. 317). Such rising to pray he says may be good, or it may be a hindrance to a man whom God calls to some better occupation, and it is presumptuous to make a binding rule on the subject. So in his Latin sermons he says, Hon observant omnia que Christiana religio precipit et observat, cum non observant mensuram ” (MS. Trin. Coll. Camb. fo. 195). Of his rougher humour there is a good specimen on p. 319, where he likens friars between whom there is ill-feeling to dogs in a sack. Among the marks of authenticity we may note the incidental use of the doctrine of Dominion (p.'316) and of Wyclif’s favourite point that it is impossible to tell of any man whether he will be saved or damned (p. 317). Another characteristic passage is that onp. 312: ‘‘We graunten mekeliche that ... we faylen in the heyghnesse of charite.” Wyclif knew that his besetting fault was intemperance in attack. In a passage quoted by Dr. Shirley (F. Z. xlv. note) he tells us that he was accused of vindictive¬ ness and spite; and in the tract De Sex Jugis (Lechler ii. 603) he says: “ Omnes enim cogitamus superflue, quomodo vindicta caperetur de hostibus Christi atque ecclesise, et potius cogitamus imprecando istam vindictam quam alia media misericordise, quae sic injuriantibus cederent ad salutem.” I must not omit to notice that this sharp attack on the Friars contains no mention of the Eucharist, but I cannot on that account disregard the weighty reasons in favour of its genuineness. Copied from the only MS., Dublin, C. v. 6. [CC.]. 295 SUMMAET. Chap. I. 11 . III. IV. V. yi. YII. Till. Many people cannot bear to bear friars spoken of as false, but we must do as God’s law bids. We are bid to reprove sin ; and as Christ reproved Pharisees we must reprove these new orders, which are Pharisees from Christians .p. 296 We must not blame untruly, hastily, or on false principles; nor from envy, but from love... 297 Wrongfulness of trying to stop such language, since it is used by Paul 298 There is good and evil in the orders. Some friars leave the convent and get better employment; yet they encourage the others who remain 298 Their observances are superfluous. Christ’s rebuke to Pharisees. 299 The New Testament forbids sects, but these orders make sects . 299 Covetousness of prelates and friars, who ought to take little and return much. 300 A sect is a new order, with a new patron and rule. . . 301 Christ’s sect does not insist on clothes . 301 St. Peter’s prophecies of the new sects and their evils . 302 How St. Paul speaks of them . 303 See whether St. James spoke of these friars. He speaks of two religions : one pure, the other vain. The pure religion is that of Christ. Not kept by friars. Their various faults . 304 St. Jude prophesies of apostates and his warnings in their details correspond to the ways of friars . 306 St. John’s warnings against the friars . 309 His writings, like all other authors of the New Testament, teach us to reprove friars. They attribute ill-will to their reprovers, but God is the judge of intent . 311 The fiend’s clergy say that in reproving them we make ourselves equal with , God, whereas we are sinful. We acknowledge our sins, hut believe that we are Christ’s servants, and that we speak as he bids us . 312 Christ’s example. Need of reproof. 313 The fiend gives six reasons to love these orders— I. Their dress. But it is wasteful . 31-5 II. Abstinence. Not true of all of them, and, if true, not necessarily good . 316 III. The excellence of their prayers. They do not know that they will be saved. Their selling prayers shows a bad conscience . 317 Their rules are presumptuous. 318 IV. The holiness of the society. They are not all holy, nor is their united prayer necessarily powerful . 318 Good life the best prayer, and the cloister is often not the best life . 319 V. Their special prayers. Their prayers are not so good as the Paternoster, or Christ would have taught them . 320 VI. Their handsome churches and appointments. These they ought to grieve for, since they are got by robbery, spoiling the poor, and injuring parish churches . 321 Christ warns us against these sects. We are bound to withstand them. 323 If we are shown to err, we will turn to the truth . 324 296 TRACTATUS DE PSEUDO-FRERIS. [Chap. I. Tractatus de Pseudo-freris. Capitulum primum. •[p. 81 MS.] INIany people dis¬ like to hear friars called hypocrites. It is a duty to reprove sin. Matt, sviii. [15.] One of Christ’s apostles was Iscariot. Why should these new orders be above reproof t Christ reproved Pharisees. Matt, xxiii. [13- 33.] '^For many bere;« heuy ]iai freris bew clepid pseudo or ypocrit/s, an^ecnst«s or fend^'j, or ony siche name, it wer^ to telle wbt^t godd^s lawe sey]; her^, & bi lore of godd«s lawe me^ sllulde^^^ stonde stilly, ffirst mew takew of bileeue ]?ei shuldew reproue sywne; si]? crist techij? j^dtt jif ]?yw hmo^er sywne]? iw ]?ee, \ou shalt juries reproue hy?w; & fro ]?e bigywnywg of world til ]?is tyme was it vsid \ai mew / shuldew reproue sywne for loue & worship of god. for it wer^ al oon to lette ]?is & to lette mew to be goddis childrew, and to forsake crist god & take mew fulliche to ]?e fend, & so forsake cristis mauwdemewtw, & bi-come j^e fendu seruauwt. But for siche an heresye so?wme mew shuldew suffri? martirdom, & sowme mew make resouws, & somme mew vsen heri? worldliche strewg]?e; si]? crist, heued of martrfs, deyede to destrie }?is heresye, & alle hise martr^s aftir deyedew in ]?e same cause ; and heyj pr(?stis of ]?e temple wi]? pharisees fat crist reprouede werew more and bet^re grouwdid ]?ew bew ]?e sectis of ]?ise freris. Aftirwa[r]d mew supposew fat ]?ise freris may lytlyche err^; & bi dedis fat fame telli]?, ]?ei sywnew & harmew meche fe peple. Si]? crist welle of religiow \iore chees to hym tuelue apos^lis, & jit oon of hem was Sharioth, whom it was leueful to reproue — wh(j5t v^rtu hauew ]?ise newe ordris, fat bew cropew in wi]?-oute grouwd, fat mew shal not reproue hem, harmew ]7ey neu(?re so myche fo chirche ? hit wer(3 al oon to grauwte ]?is, & jiue it vp to ]?e fend, & fyjte no mor^ iw goddis cause, but assewt to ]?e fend what eu£!re he do; & it is al oon to reproue sywne, & to reproue p($rsones fat sywnew. lord, si]? freris sywnew ofte, why shuldew not mew reprouew hem, & jif al fe secte assewte]?, speke we sharpliche a jew ]?e secte ; ]?us spak crist sharpliche ajew fe secte of pharisees, as matheu telli]? iw eyhte woes fat Chap. I.] TRACTATUS DE PSEUDO-FRERIS. 297 crist spak h.Qm, & pt crist louede p^rsones of hew, as were^ poul and nychodeme. lorde, sij? ]7ise newe ordris ben ^hege^ are pharisees fro cristen men, whi shulden not men by ensauwple c^^^stfa^ns of mst speke sharpliche ajen her*? synne ? but in ilche werk There must be order in reproof. god aski]? ordre, & so in blamyng of freris. ^*Two |»ingis *[p. 8i6 ms.] ben in J^is ordrd ]iat cristen men shulden holde; ffirst \at men Wt blamen hew shulden holde treube & not gabbe on hew: Order requires . . . . . that blame be for al pf ]7ise ordris vsen ]?is craft, pt j^ei don herd amys, for true, crnft of lyyng is not leueful, si]? it is openliche apn treu]7e, & so it is apn crist, ]?e whiche is j^e first treu]?e. & ]?ns men may leuefulliche, but of hard, fyjte, plete & scorne, but ]?e crdtft of lyyng is dawpned gendralliche, & hus cristen men for all lying is damnable. shulden be war to putte falsliche blame on freris ; & herford many men speken gfelndralliche of herd synne, & leuen to Some men try to avoid being per- descende to pdrsones lest ]?ei medlen fals wij? so]?. & ]?ns ]?ei sonai; speken hi dondicioun, or supposyng, or gessyng, ]iai pf freris don ]?us cristen men schulden be war wi]? hew. neudr]?elees we witen bi ]?e cours of godd«s lawe \at ]?ise men j^at ben disposid & knowen defaute in certeyn pdrsones shulden but personal re¬ proof may be a reproue hdw in herd beerd, but eudre by mekenesse & loue. duty. ]?us baptist reprouede heroude of his open synne. & officials John Baptist, and freris haunten ofte ]?is craft amys, when ]?ei louen mord monee or ordris ]?en ]?ei don heel]?e of herd soulis, & ofte ]?ei punysshen men bi peyne pat god approue]? not. pe oper condicioun of blamyng pat cristen men shulden holde is pat l?ei shulden blame no men ’bi enuye or coueytyse, but That blame be , , . . not due to envy algaUs bi charite pat ]?ei hauen to god & to his chirche; jhe, or covetousness, to po pdrsones pat pci snybbe?^, al pf ]?ei shal be dawpned aftir, & pus noon man shulde cnrse an oper but for loue Reproof should pat he ha]? to hyw, as god dawpneth neudr his sdrvaunt but for mdrcy & for loue. & pus in speche apn freris men casten to holde ]?ise two, and pf pci faylen in ouper of hew pci cryen on god mdrcy & help; for wo is vs pf we ben stille, & speken not apn herd synnes, wenne we witen pat pci synnen open¬ liche apn bileue, & leden many soulis aftir hew by wrong weye as fendis don. & pus men supposen of freris pat sowme 298 TRACTATUS DE PSEUDO-FRERIS. [Chap. I. John vi. [70.] Some friars will be damned, and are devils, *[p. 82 MS,] but we must not say this of any one friar, but speak heartily against their errors. [2] Cor. xi. [26.] Faul speaks of false friars. Let them blame Holy Writ. of hew shal be dawpned, & j^ewne we witew hi ]>e gospel j’at ]>ei \>en quike fend^5. lord, who shulde lette men to speke here as crist doi]? ? si]? hi siche cowune sp.eche '^'his lawe shulde be hetere knowe7^, but as we wite7^ not of j^is freri? whe]7(?r he shal be dampned, so we kepew vs in our*? speche ]>at we clepew not ]?is frer^ a fend, but a^en errours ]7d^t J^ey sowen me7^ shulde7^ speke hertliche; & bi siche reprouywgis god may Uirne j^ise freris to goode, & kepe sugeUV in goddis weye, pat ellis woldeT^ go the weye to helle. & as anentts fals freris, resou7^ techi]? pat ]?ise be7^ fals, & poul speki]? pat perile is in fals freris. lord, whi shulde7^ mew be lettid to speke pus, si]? godd/s lawe sei]? so? dawpne ]?ou ]?is holi writ, & lette pou men to rede it, & releese her^ oblishywg bi cowune vse pat god approue]?, & penne per is som colour to blame mew pat vsen ]?is word, but freris bew oblishid of god & bi her*? rewele to seye ]7is word, & as ]?ei seyew freris werew penne & lowge bifori?, & sowme false, what shulde lette pe holi goost to speke of fals freris bi poul. Qapitulum 2 “- ^it cristew mew shuldew be war iw here speche a]en freris. Some friars are ^ fQj. sowme bew goode and sowme euele, mew shuldew good and some ° ' specifie ]?ise euele, & not rep7*oue good wij? euele lest pei erredew iw blamywg here hreperen, & herfor*? cristew mew han declarid hou mew shuldew knowe a pseudo-frer^ & what is good and there is good iw her^ ordr^ & what iw herg ordrg is euel, as so myche of here and evil in their . ... order. ordre IS good as IS seid iw goddis lawe, & as myche of here ordr^ is euele as discordij? fro goddis lawe; but many ]7ingis may be wel -don, & ^it j^ei ben euele knytted to-gedr(9; as tyme & oper cfrcuwstauwce pat limitew peyne for a dede bew a^ew pe fredow pat cHst wole haue iw hise lawe. & pus ]?ise goode Friars leave the mew of freris drawew hem fro here priuat rewelis & fro here convent, lyuywg iw comune, lest it neede hem to broke goddu lawe; and get work that as somme froris procwren to be bisshopis, somme to be lystris releases them from the rules ; and liue out of comunos, & somme to be wi]? lord^e or laydis, Chap. IT.] TRACTATUS DE PSEUDO-ERERIS. 299 & so?wme freris to bi wi]? bissbopis; but j^at ]?at J^ei seyn is best, as obedience to here souereyw & risywg at myd-nyjt whi]? kepywg of here priuat reulis & sewywg of here chapitr^s, j^ise be^ warliche put abac wi]? moost witty of freris. But ^it \er hen ouer-many '^'cowordis & foolis stondywg in fis yet’they^ncour- fredom, si]? ]?ey dar not repreue here comunes in kepy^g of rfmain^°to i^ep here obseruau?^c^5, but dwelle?^ in her naked habitus in tokene and^ '^themselves ei wole?^ twrne aJe?^. & cert^s in but errowr on many sydis; for siche kepywg of ]?ise habit^s techi]? ]?at ]?ei laste?^ in ]7is sy?^ne, & eo?^sente?^ to ]?e first errours, as ypocrit^s a^ens god. and ]?erfore many mew woldew eewsele hat bei castedew a-wey bise habitus & sich fool ’which they ^ ^ should cast oblysshywg, and tokew fredo»^ of cristas lawe; & ]?ws techi]? away. ilche word of crist, ]?at reproue]? ]?ise newe sectis, for here newe obseruauwc«s to whiche bey oblishew hew so myche Theirobservances _ _ are superfluous, smacchew sow weye ypocrisie, or ellis ]?ey bew superflue, and and oblishen mew wi]?-oute chesouw ajew ]?e fredow of crisUe lawe. Christ. & herfore crist clepi]? so ofte pharisees ypocrit^s, & sey]?: “flle Lukexii. [i.] jee fro sourdou of pharisees, ]>wt is ypocrisye, for ]7ei bew blauwchid wi]?-oute as sepulcris, and wi]?-iwne ful of fyl]?e. Wo be to ^ou, pharisees,” seyth crist, ‘^]?wt bew hud menu- Christ’s rebuke to Pll3iI*lS00S mewt^s; and mew wawdrywge on hew knowew not ]?e fil]?e Luke xi. [44.] wi]?iwne. oon of ]?e wyse mew of lawe onsuerede to crist, and seyde \us ; mayster, seywg ]?ise ]?ingis, ]?ow makest to ys greet strif. and crist seyde to ]?is niaw : & wo to ^ou, wise mew of and to lawyers. lawe, \at chargew mew wi]? bir]?ins \at ]?ei may not her*?, and ^ee wi]? ^our^ oon fynger touchew not ^our^ makid bir]?ins.” & her^ mew takew of crista wordis \at mew shuldew not lette to speke for god, al jif ]?ei suffrew harm for her(9 speche; for crist tolde mor(? sharpliche ]?is wo, whew ]?is lawer^ hadde tolde ]?is perile. & mew may see of ]?e same word \at at i me self dide. alle J^ise J^ing^s bane i sbewid to ^ou, for mew j^at tr^fuelen j^us motew take sike mew & belpe bem wij? sicbe goode^, & bane mywde of j^e word of lord ibesu, for be seyde \at it is mor(9 blissid These words have more to pue to take.” pise wordis of boli writt, si]? ]?ei more authority , « , „ . than the rules of bew feyp of cristou mew, bew mor^ to pr^yse pew alle propri? neededthePope’s rewel of Hse uewe ordfis ; for here autonrs werew lesse worb, confirmation. & bauew neede \ai fe pope cowferme bem. for poul was betere & mybtyer(9 ]?ew alle ]7e patrouws of ]?ise new ordris; & now pope dowferme]? boli writt, si]? it is first dowfermed of god. & noo drede poul telli]’ h.Qve a rewele ]?at cristew mew sbuldew bolde, & first mew may see her(3 hou poul Paul prophesies pwopbecyede so]; of comywg of ]?e newe secUs iw-to ]?e ebirebe, of the new sects. boJ»e oon & o\er, & hou J>ei sbal be wolues of raueyn & not spar(9 ]?e floe ]iat ]?ei bew iwne; for whd prdat or religiose Covetousness of spai’i]? to pile ]?e comune peple, but coueytif gold & silui^r and Mars, & clo]?, far^ ]?e peple neue first wdiciouw is beWe, & ’^erioxe that they live on cHst & poul usedew it. and pr^laU^ hat bauew cur^ of soulis as little as pos¬ sible, lokew hou scarsly ]?ei may liue, & wi]’ hou lytil of sicbe almes Chap. III.] TRACTATUS DE PSEUDO-FRERIS. 301 Jei neede/i to charge }e peple, & hou largeliche j?ei jeuew JberaU^teachiug ajen lore and ensaumple of holynesse. pis rewle si]? it is example. bileeue '^shulde be studied of alle J^ise sect^s, & not take an oper lesse good but pf pat j^is rewele faylede; & herfor*? poul heriede god pat he broujte not in siche sectu, but by dene lore pat crist tau 3 te poul liuede & tau^te ober. studie wyse Let wise men ■* . . . study these words mm on bis word of poul, & loke bei ri^tliche wheber bise of Paul, and see ^ ^ ^ ^ ^ ^ if these sects are sectis bew euele & wor]?! to be left bi godd^'s lawe, & to be evil, spoken a^ew sharpliche. & j^erfore sey]? poul to eo^forte mew, hou ]?ei shuldew haue mywde of cristis word, & hou crist shal pue to mew pat louew hym word & gretce to repreue hem, & ]7is word moue]? suw^me mew to speke ajew j^ise new ordris. Qdipitulum 3 “* It were to wite ouer j^is what goddis lawe mene]? bi j^ise sectis ; & it seme]? to many mew pat a secte is a newe ordre bi newe patrouw & newe lawe, as was pe secte of cwistew mew, and Cfist haue]? ful autorite to make siche a blessid secte for hym & hise pat comew aftir to ]?e ende of pe world, pf a cristen man haue a custom pat pwefiti]? to hym for a tyme, but he haue]? now patrouw ne rewele but crist & lore pat he ha]? puew, he maki]? not a newe secte o]?er pen secte of cristew mew. & pf benet or dominie or frauweiss or bernard or angel of heuene make a newe secte upon cnst«s secte, he is herfore wor]?i to be blamed; & ]?is secte shulde be despisid & cristes secte shulde be holde dene, as ]?e secte of macamethe taki]? meche of crist^5 secte, but it varie]? iw som rewele & iw clo]?is & iw patrouw, & so don sectis of our^ newe ordris, & of bo]?e ]?ise prophecie]? poul. Crist grouwdede not his secte iw sich changywg of clo]?is, 'but iw rewle of virtues pat hen vnsensible to men, & tolde nou^t bi siche abitis, but iw as meche as ]?ei helpedew to virtues, & ]?us mew shuldew not be weddid wi]? hem, but change hem lest her*? lone err^. & pus seyew summe pat these freris habitus to whiche freris bew pus oblishid, pat hen pus large & variauwt as werew habits of pharisees, ^s^ruew A sect is a new order, with anew patron and a new rule. Christ was the founder of a new sect, whichmen should not leave, but keep it free from change. Mahomet’s sect takes much of Christ’s, hut varies, and so do these new orders. Christ laid no stress on clothes, as the friars do. *[p. 84 MS.] 302 TRACTATUS DE PSEUDO-FRERIS. [Chap. III. Hiis religion takes now one habit, now another; as he did on Good Friday, Habits a pretence of holiness, [2] Peter ii. [1.] Let people judge if these sects do not love their patron better than Paul, and if their order does not make them love Christ’s rule less. Is he not a fool who changes a good order for one grievous and imperfect. [2 Peter ii. 2.] To love their orders more than Christ’s »[p. 846 MS.] is spiritual lechery. J>e fend to putte in lesyngws & to destrie por.? mewnws goodfs. Cristis religion telli]? lityl bi sicbe sensible babitfs, but now taki]? oon & now an o]76’r, as dide crist on good fryday. for j^ise habitis crien to ]iq folc holynesse & stablenesse, ]iai god wole bane bid to bym, & \us j^ei bew ofte false signes & garnemewtfs of ypocnt«5, as crist clepi]? ofte pharisees. And J7us seij? petre in bis book, j^at is aboue alle J^ise patrouns, Soj^elicbe per weren fals propb(9tis ^ in J^e peple, as sbal be in ^ou mastris of lesywg/s, pai sbal bry?^ge in sectfs of loss, boj^e of religiou?^ & soul, as men mai openlicbe see now, & j^ei denyen pa\j lord j?at ba]? bou^t bew, ibdsu crist. for when ]7ei leuew cristis secte, or louen it lasse for j^ise newe sectes, ]iei slaken in ]7is here loue to crist, & pus pei hen cwrsid of bym. & iuge pe peple wbej^^r ]7ise sectfs louen ber(9 patroun betere pen poul or epere seynUs, pat weren betere to-for^ god pen j^ise patrouns, & louen lesse j^e rewele of crist & cristfs ordynaunce for here ordris, & ber^ dedfs wolen openlicbe sbewe pat |>ei don pus wi]7-oute cause, wbi sbulden not ]7ise sect^s be reproued ? si]? ]?ei ben pus secU's of lesyng; not of leesyng of worldlicbe worship ne worldliche vauntage, as we may see, but of lesyng of virtues & of blisse for herd vnkyndenesse. And herfori? sei]? petre aftir, pat j^ise sect^’s leden vp-on hem hasty lesynge of virtues & blisse bi herd cbargyng wij? newe ordris. who wolde seie ]?at be ne were a fool pat bauede a good ordrd pat my^te not faile, & pt bryngij? in a newe ordrd pat is boj^e heuy & vnpdrfijt, & letti]? pe first parfyt ordrd bo]’e to be loued & bolden. Juge pe peple wheper ]?ise freris bi herd newenesse pat ]?ei ban founden breken ofte cristis ordre, bo]>e to hem & to pe peple. And pus sei]? petrd aftir, pat many sbal sewe her lecberyes, bi whom pe weye of treu]?e sbal be blasfemed. It is knowen ]?yng now pat many louen mord J?ise newe ordris pen pei louen pe ordre of crist, & don mord worship to hem, & ]?is is gostlicbe lecberie fro crist pe spouse of pe chircbe, J?is ^ propheris MS. I Chap. III.] TR.\CTATUS DE PSEUDO-FRERIS. 303 is opone blasfemye si]? roten ordinauwce of mew is more worshipid & mor*? told bi pen ]?e ordinauwce of crist. Petre tellij? aftir of ]?e frut pat come]? of siche newe ordris: In [2 Peter ii. 3 ] coueytise wi]? feyned wordis ]?ei sbal chaffar(3 of ^ou. It is knowew hou be pope wi]? bis court chaffari]? wib simple mew Sale of benefices ■* •' ^ ^ and absolution. iw henefieis & assoilywg, & cert^’s ]?is is a newe secte foundew ou^r pe secte of cnst; & pus chaffarew possessioners bi auarice wi]? seculer mew ; & ]?ise freris chaffarew now, & sillew cuwtrees to begge ; & iw alle ]?ise wordis bew feyned of gostliche suffrage wi}?-oute grouwde. pus regneth chaffarywg of pr^stis and lewid mew by auarice. But petre telli]? aftir to whtzt ende ]?ise sect«s brywgyn mew : To ]?ise sect«5 ceessi]? not pe iugemewt pat is now & bifore tymes, & here leesiwg nappi]? not.” Hoo maw dredi]? pat haue]> witt pat petre ne reprouede her^ ]?ise sect«5. wbwt cristew ma?^ shulde not speke ajew hem bi autorite of crist & petre ? ^if petre prophecyede not bise sect/ 5 , telle bei what be wordis of Peter’s prophecy ^ ^ ^ ^ is clearly of these petre menew. And of ]?ise sectes speki]? poul to his disciple ®®cts. tymothe : “ pe holi gost sei]? opewliche pat in pe last tymes [i] Tim. iv. [i.] summe shal depart fro bileeue, takywge hede to spiritis of errour & to loris of fendis, pe wiche fendw spekew lesywg in ypocrisie; hauywge her^ t;owsciewce brewt wi]? hoot yren of coueytise; & forfenden to wedde, & abstenew fro mete, pat god hap ordeyned to trewe mew to take wi]? ]?awkywgis of god, & to hem pa,t han knowe trew]?e.” Her^ ilche maw on goddfs half shulde trowe ]?ise word«s of poul, si]? god sey]? he?w openliche to hy?w. & pus it seme]? pat poul wolde mene pat Paul’s words • • • TGfcr to tllGSG in tymes of ]?ise ordris mew departew fro bileeue pat ]?ei orders, shuldew bane of cristis ordr^, & many takew ouer-meche hede to gostliche mew of ]?ise ordris, pat errew as ypocritw & magwifien here owen ordris. & now drede siche seniours ben fendis pat spekew lying iw ypocrisie, & pei hauew her*? t;owscience brent wi]? fier of coueytise, for al pat pei may gete to her^ ordr^, of mew or of worldliche good^5, pei ]?ewken pei getew newe to god, pat god is wel payed per^ftp, & pus ]?ise ypocritfs '^'letten to wedde bo]?e of pr^stis & of nuwnes, & bi *[p. 85 ms.j 304 TRACTATUS DE PSEUDO-FRERIS. [Chap. III. ]7is J’ei fallen in foul leccherie, leuywg J^at \at god ha]? grauwtid ; & ]7us j^ise freris forberew fleshe \ai crist vsede & grauwtede to ete. & \us j^es newe obs(?ruauwc«s don harm [2] Tim. iii. [5.] to chirche many weyes. & I’is applie]? poul to sect«s ]>at haue^ licnesse of pitee, but ]?ei denyew ]7e YeriM \er-oi] for ]7ei haue^ no^ coit^science to robbe pore mm to magwifie here new ordris, & to fordo cristfc® ordinau?^ce; but hou deneye;^ not j^ise mew ]?e vertu of pitee to god and man ? Qapitulum 4 “- Matt. xii. [30.] James i. [27.] The pure religion of which James speaks, is that which Christ or¬ dained. Friars visit, hut it is the rich; or, if the poor, it is to get from them what they can ill spare. James iii. 15. The wisdom of these orders is earthly, sensual, devilish. See we wh«t James sei]? \at wroot to tuelue kywredis, & so to alle cnstew mew, whej^igr he speke ouht of freris. but pf god spake her*? of freris, certu '|>ei bew not wi]? hym, & crist sei]?: “who ]!at is not wi]? me, he mot neede be a^ew me.” Jamws telli]? of two religions; first is clone wit-oute wem, & ]7is mot nede be crisU’^ religiouw, bojie for ]>q patrouw & rewele; secouwde is veyn religiouw, & ^at haue]? o^er patrouw and rewele. James sei]? ^at clene religioun & wijioute wem bifore god & ])g fader is j^is, to visite moderlees child re w & widewis iw her^ twibulacion, & kepe hy /w silf wi]?- oute wem fro foulywg of ]7is world. James speki]? not heer^ of ]>G ordwis j>at holdew here castels or liuew as ankeris, but of J^e religiouw ]iat crist ha^ ordeyned to fijte wij? 'pe world & profile to needi mew, as crist dide wi]? hise aposfiis. And pf ]7ou seie j^o^t freris visitew modirlees childrew & widewis ; soj^eliche pe fend visiti]? mew, but to deceyue hem & harme hem ; & pus j^ise frer^s visitew mew, but riche mew iw heere welfare. And cristfs ordre biddij? mew to kepe hem vnfoulid fro j^e world, but freris seldom or neuere but whew coueytise fouli]; hem; for whew ]7ei visitew pore mew or widewis, j^ei don to gete goodus of hem, as corn, monee, chese or som-whwt pat nedi]? more hem jien ];e freris; & pus pei helpew hem not iw tribulaciouw, but to deceyue here bodi & soule. & herfore sey]? iames aftir, j^at rewle or wisdom of ]?ise ordris is worldliche, beestliche, & fendliche, & Jiis is veyn religiouw. Chap. IV.] TRACTATUS DE PSEUDO-FRERIS. 805 pe rewele is first worldliche, ^'for j^ei ben ou^rcomew of world, & specbe of men plesij? hem not but ^if it twrne hem to world«s vy^nywg, & sich a rewele mot neede ouercome \e fiesh of siche freris, for ]7ei seke?^ lust as bestis, •& coueyte^^ likywgis of fiesh. & j^is rewele is \e deuelis ; as J^e deuel is here patrouw in j^is, “ & j^er^,” sei]? James, “is enuye & strif wher(9 sich a veyn religion regne]?.” But \e rewele of clene religious hauej? ey^t co;^diciou?^8 '^at iames telli]?. “ ffirst it is chast, pesible, temperat, tretable; ^ assewtyng to goode J^ing^’s, ]ier-wi\ ful of m^rcy, ful of goode fruyt^'s, & iugi]? wi]7-oute feynyng.” Juge wise me^ whe^er j^ise ey^te hen kept in ]>e ordris of freris. Bodiliche chastite is ofte broken, but ofter<3 chastite of soule; ffreris fi^tew in mowg hem silf, & helpe7^ to fijte 2 i-)en reeaumws; ffreres hauew a newe man^r in alle j^e ded/s ]7at I’ci dow heer^, but \e old maner was ful good j^at crist ^af to hise disciplis. pe aposfiis werew so tretable, j?at p’f men taujtew hem a bet^re ordr^ or pat ou^t of her^ bileeue wer^ fals, J^ei woldew sone assewte to treu]7e; but j^is J^iwg my^te not be, for stablenesse of her^ patrouw. ffreris mai be pleywliche conuict bo]?e of her^ ordri? & heere treu]7e, & pt heere pride letti]? hem to assente ^ to J^is treu]7e, boj^e of her^ ordr/s & heer^ opiniouws; but ]7ei seke^ mawnes help & fals dilayes to lette knowywg of treuj^e, & ]7us j^ei con^enten not to good, but bi heer^ power striuew a^en it. And whew j^ei spoylew pore mew, J^ei bew not ful of mercy, but louew betere stones of heere housis j^ew pore mew or oj^ere frems. Hem wawti]? good fruyt, whew j^ei pwrsewew trewe prestos bi gabbywgis & bi gylis for pei prechew freliche pe gospel, ffiaterywg pat j^ise mew vsen telli]? pat j^ei iugew not wi]7-outew feynywg. pis is j^e veyw religiouw pat James speki]) of; “ for who euere wene]? pat he be religiose, & refrenej? not his tuwge, but deceyue]? his herte, J^is mawnes religion is veyn.” pise freris bew dou?wbe iw many placfs when '^'j^ei shulde speke to heere bretheren of pe treu]?e of godd^s lawe & oj^ere weyes pat helpew to vertues; but whew J^ei comew out of fis prisouw *[p, 85& MS.] James iii. [17.] The eight condi¬ tions of the rule of pure religion not kept by the friars. Apostles were willing to learn. Friars strive to prevent the truth being known. This is the vain religion of which James speaks. [James i. 26.] *[p. 86 MS.] These friars are dumb when they should speak, ^ tretatable MS. 2 assento MS. 20 306 TRACTATUS DE PSEUDO-FRERTS. [Chap. IV, but ready to tell lies. [James ii. 9.] Friars are ac- ceuters of per¬ sons. They speak by God’s law, but db, the reverse; covet to be masters, James v. [1-3.] and to heap up riches. ]?ei bew dilauy in heoxe tuwg«s in gabbywgn's & otb^r iapis J’at souwew not to charite : Juge mm wbe]7^r ony freris ben siche \at bauew sich \ejn religion. James telli]? aftir bi cristis rewele \at mm shuldew not accepte persones ; but mew seyew '^at freris don, bo]7e of here bre]7^ren & oj^er men, for pf a frere be a moA'&ier or a riehe frer<9 iw mowg hise \>re\eren, be shal be loutid & worshipid mor(9 \en crisU's la we techi]?; & \us frens worshiped seculer lord^s, to gete worldlicbe help of hem. & \us freris spekew bi goddz’s lawe, but ]7ei don euew \e reuers, as crist seif of pharisees, \at pei seyen but fei don not. pus freris reden in goddis lawe, pat pei shal not be makid maystris, & fis fei coueytew wif fe synne, wherfor^ fis maystirship is forfendid. & pus iames forbedif cristew mew to be riche here, for rust & wormes destrien heer*? richesse, & pat doif harm to f e comunes; but pt f ise freris gederew monee & oper good^s to hem self, & bew propre iw heer^ hauywg apw fe rewle of charite, & but pf fise wordis of iames don for f ise ordris, I am certeyn pat now word of iames approuef fise newe religions. Capitulum S'”- Se we ouer f is whwt iude seif of apostataes of f ise ordris, hou f ei werew first punyshid of god in tyme of f e old lawe. for crises religiouw lastif eu^r, bof e to f e dai of dom & aftir, & alle fise Jude 12 . newe religiouws moten haue ende fewne or bifor(?. Jude seif fat fise apostataas bew iw heer^ mete's filfis, fat feedew mew wif-oute mear they*^have hem self; & fws freris, for heer^ metis fwt fei their °s^ouis 'Sth of lordis&bishopis, feedew heer^ soulis ajew bi fablis, & bew Their habits can- ^"^oute to hyde.heer(3 sywnes, but certis largenesse of heer^ abitis noj;h^ide sms from not sywnes fro god. pei mai blywde mew for a tyme bi her^ feyned absolucions, but whewne mew shal rekene biforecrist *[p. 866 MS.] \n day of his last iugemewt, f er^ fise habitis shal be a weye, awayatthejudg- '^'fise rewelis & fise religiouws, & religion of cristi’s lawe shal ment day. , / o > & shyne few-ne for kepywg per-ei\ for ypocritis shal be depperst dawipned of alle fe fendis fat shal be iw belle. Jude seyf Chap. V.] TRACTATUS DE PSEUDO-FRERIS. 307 aftir, ]>at Jise men ben cloudis wif-oute watir, ]iat ben boren ciauds without aboute wi]? wy^dis; & }>is a-cordi]? to fals prestis, for philosophris seyn bi resonw \ut it is eir of pestilence when it pestilential, seme]? to reyne & reynej? not, as it fallij? bi siche cloud^s, for ]?ei letten ]?e li^t of heuene & temperen not ]?e erj^e bi reyn. & ]ius it falli]? gostliche bi men \at shulden prdche godd^'s lawe, & letten to teche ]?is lawe, & occupien siche pr^latfs state bi gabbyng & fagyngis, & not bi reyn of goddis word; & ]7is is a pmlose tyme of pestilence of mannes soule. Jude sei]? aftir \at ]7ise ben heruest trees wi]?oute fruyt, twyes Trees without deed, & j^e rootis ben drawen up; & \us ]?ei ben hydous trees. J^is word shulde be dred of pr<9latfs, si]? ]?ei ben trees in ]?is world : & ]?ei shulden heie gostliche fruyt as don Q\er trees in s^^^h are prelates heruest, but ]?ei ben wi]?oute fruyt, as was ]?e fyge tree \at ] crist cnrsede, for ne^er in prdchyng ne good lyf ]?ei profiten to ]?e peplis soule. And ]?ns ]?ei ben twyes dede, deed body & soule, deed in ]?is world & in ]?e o]?(?r, deed in heere owen persone, deed in profityng to o]?er men. And heer(3 rootfs ben tnrned up; for her^ loue shulde be hid, & bi growyng of ]?is roote ]?ei shulden profile to mennes soulis; but pf heero loue be ficchid on worldliche ]?ingis moro ]?en on heuenliche ]?ingis, ]?e rote is tnrned up, & ]?ei ben drye, wi]?oute fruyt. Whe]?er ]jat freris or o]?ore men failen ]?ns in heero ofiS.ce, iiide prophecyde of hem, al pf ]?ey weren not in his tyme ; for as petre sei|>, “cristas aposfiis haueden clero spirit to prophecie.” [2 Peter i. i9(?)] And Mse men ben boren aboute bi wyndis of vnstablenesse, & BM-ne about by ■' '' ’ winds, heyhid to grete statfs, now hero & now ]’ero, for hem wanti]? ]?e rote of loue \ai shulde be picchid in goddis lawe, & Jns wyndns mouen not ]?ise trees to growe stableliche in ]?e chirche. Jude seih aftir, 'hat ]?ise ben flodis of be wood see, Floods of the . . . raging sea froth- bat froben heero owen confucions. '^'It is knowen bat holi *[p. 87 ms.] ^ ^ . . . . their own chirche is a ship in ]?e see, & ]?ing ]?at moost noye]? }?is ship confusion; ben felle flodis of ]?is world ; & pf freris hauen ]?ise two, noo drede, god vndirstood hem hero, & pf ]?ei fro}?en bi irose fisege apn men ]?at tellen hem treu]?e, noo drede ]?ei frozen heero tha? are^ a^gry _ 1* 1 OT.A witli tbosG wlio owen t?(?wiusion, & makew neer^ malice mor^ knowen. & but teii them truth. 308 TRACTATUS DE PSEUDO-FRERIS. [Chap. V. Men hope by re¬ proof to amend some friars and to open people’s eyes. Wandering stars. Nature of comets, they betoken pestilence; such are wicked priests. Enoch’s prophecy. The false friars come up to Jude’s description; murmurers, etc. * [p. 876 MS.] Their begging is a complaint of poverty. They wander after their own lusts. ' ^if iude spak her^ of freris he spak in noo place of j^ise sectfs. Lord, si]? crist & hise apos^lis spakew sharpliche ajews mewnes sywnes, & J?ei bidden we shlllde7^ sewe hem, whi shulde7^ we not so speke aftir ? ^if a maw be iw despeyer of malice of ]7is wood see or \at mew shal be helpid fro it, ]>emie is it noo boote hym to speke a^ew; but mew hopew bi goddfs grace wi}' sich sharp speche & trewe, \at somme freris shal be amewdid, & ]7e peple shal knowe hem be We. And ]ius seij? Jude aftir, \ai ]'ise mew ben erryng sterris, to whom \e tempest of derkenesse is kept wi]?outew ende. It is knowen bi philoso- phris \at ]>e sterre herid or beerdid erri]? fro heuene iw his mouywg, & bitokene]’ pestilewce, & so it is of wickid prestis ]>at erven fro kepywg of goddis lawe. & j>us pf frerts wolew excuse hem pat iude speki]? not of he^w, pei motew excuse hem first pat ]?ei liuew not wickidliche, for eu^re mew werew holdew bi godd«s lawe to speke ajew goddis adu^rsaries. And herfor^ sei]? iude aftir, pat “ enoc pe seuenj^e p^rsone fro ad^7m prophecied of siche wickid mew : lo, god come]> iw hise J>ousynd seyntis to make iugemewt ajew alle wickid, & to reproue alle wickid mew of al J^e werkis of heeri? wickidnesse iw whiche pei didew wickidliche; & of alle hard j^ywgis bi whiche wickid mew ban spokew a^ew god.’ ’ Mew motew o]?er denye god, or seye pat fro l^e bigywuyng of pe world it was leueful to reproue wickid mew. Whi shuldew not mew reproue siche frerfs ? si]? god ha]? ordeyned many ]?ousynd to mayw- tene his cause ajew pe fend. And herfore sey]> iude aftir, hou mew shal knowe siche pseudoes. ‘‘pise bew gruccheris, ful of pleynt, wandringe oftir heer*? desyris, & her^ mou]? speki]; pride, makiwge ^persones wondirful bi cause of her^ wywnyng.” ^if freris ben not spokew of her(9 ]?ei motew line ]?us iustliche, pat ]?ei grucche not ajew here pouerte bi pe criyng of here beggywgis. And pf alle heere do]? is tellew to mew pat ]?ei bew needi beggers, & pei wolew take of pore & riche al maner of god^s pat pei mai gete, J’ewne pei bew fals & ful of playnt of ]?e pouerte pat J’ei ban chosen. And pf freris after ]?is feyned pouerte wawdrew iw reumes aftir here Chap. VI.] TRACTATUS DE PSEUDO-ERERIS. 309 lustis, & chesen to ete wij? riche mew wher(9 J’ei may fare lustfulliche, & haue heer^ daliauwce wi]? wymmew for her^ leccherose lyues; who dredi]? j^at god ne spat her^ hi iude of fise freris ? And ^if fei spekew proudliche to mew of heer(3 They speak j - o j' 1 1 1 ‘ 1 T*oi proudly of them- ordris & oi here persones; hou pei passew op^re ordris & opi^r selves and their ordcfs* p^rsones bifor^ hem in holynesse & iw witt; & pus glosen persones wondirful, boj^e of heer^ ordris & wi]7-oute, bi cause of heer(9 wywnywg, who dredi]? pat god ne spak here of siche freris pat don pus ? And iude moue]? cristen mew aftir to be war & reproue siche mew: “But ^ee, ful der^ hreperen, haue mywde of pe wordis pat werew seyd byfor^ of pe aposdis of our(9 lord ih^^u crist, pat han seyd to pu, pat in j^e laste tymes shal come gilours wandring aftir heeri? desyris, not iw good religion, pise bew ]7ei |>at departew hem silf bestial, & hauew not pe holy goost.” Juge mew whej^^r freris bew siche; certis penne god spak here of hem, for god woot al j^ing pat is ^urc^of^angers to come, & warne]? his chirche of pmlis of it. ^if ])ise freris bew gylours bo]7e of mew & of childrew, bi pe holynesse j^wt )>ei biheetew to robbe mew of heere goodis, & wawdren iw cuwtrees aftir heer(^ desyris, to placis & p^rsones wherd J^ei hopen to far*? aftir lustis of heer^ flesh, jjewne god spak heer*? of freris. And pf freris departew heer*? duellywg fro op ere mew, boj^e lerid & lewid, & wawdrew not as crist or hise aposflis, mor^ to edifie J^e peple pen for lust or worldliche wywnywg, pewne god spak her^ of hem. Hue pe freris bi goddfs la we & teche ]?ei mew pat J^ei ben not siche. Capitulum G”*’ ^ Jon euwwngelist spak sharpliche of j^is mature, bo)>e iw epistel *[p. 88 ms.] Witness ot* St# of his wisdom & iw his book of priuetees; but for he spekib ber*? John in Ms ^ ^ Ar / / epistles. mystiliche, & fewe wolen j^er*? approue his sentence,^ per fore leue we j^is book, & speke we a word of hise epistlis. Ion sei]? iw his book hou alle mew shuldew kepe charite, & so mew shuldew ^ setence MS. 310 TRACTATUS DE PSEUDO-ERERIS. [Chap. TI. Men should love things according to their goodness, hut they love ac¬ cording to the order. [1] Johniii. [15.] When they preach they show love for worldly goods. They appeal not to God’s law, but to stories and bulls. [1] John ii. [18.] [1 John iv. 3.] * [p. 886 MS.] Various ways of leaving hold of Christ. loue j^ing^s aftir ]^at j^ei ben goode. But berd jienkew somme j^at freris fallen openliche, for bi grauwte of hem self oj^ere ordris ben bet^re }»ew beerew, & jit ]?ei louen morg ber*? owen fen fei don fe bet^re ordris. as jif men askedew of fise four*? sect^s whefer alle j^ise ordris hen euene goode, ]7ei wolew seye anon: “nay, but oon is heiere fen an ofer]^^ & fus bi berd owen specbe j^ey teller fat j^ey leue72 fe bet^re and louen pdrsones of ber^ ordr(3 not euene aftir fat fei hen goode, & so ]7is diuision of freris bi j^ise ordris fat ben not groundid maki]? a priuee enuye and putti]? out loue of god; but eeriis> fenne ]?ei ben mansleers & of fe fend«s religion, for ion seij? fat ilcbe man fat hati]? bis hxofer is mansleer. & ]7us it seme]? of beer(3 lyues, fat many of bem ben irreguler; & fus in tr^uel of ]7ise freris, When J7ei wandren aboute to pr^cbe, it seme]; fat ];ei louen mor^ woridlicbe goodis ];en beel];e of soulis fat ];ei visiten ; & wbo dredi]; fat sicbe ordris ne ben broujt in bi fe fend? ]7ei leuen to proue bi goddis lawebeyjnesse of ];ing/s fat fei preysen so; but bi tails bynej^e bileeue, & bi bull of fe pope ]7ei prouen beyjnesse of heere patroun & bolynesse of here ordr^. & fus sei]? ion so];elicbe fat ];er ben now many makid anticristis ; for alle j^ise men fat ben ajen crist in her^ loue, ];ei louen not moost crist of alle jjingis fat hen. but ];ise men louedon more crist, jif ];ei baueden oonlicbe crist bere patroun; for vnordynel love of bere patroun departi); bem fro bool loue of crist; & fus fei bauen not god bere fadir, but somme patroun byne];e god ; & fenne ];ei ben an^mristis and fendis children, as ion sey];. & fus seij; ion, fat ilcbe spirit fat lousij; ibesu is not of god ^'but an^ecrist, & fus fer ben pseudo-propbe^is now in ];is laste bour broujt in. Men may louse ibesu crist on many maneres ajens god, as be fat trowi); not of crist fat be is bo];e god & man, but trowi); fe oon not fe other, lousij; crist ajen bileue. and ];ise men lousen crist fat maken bise membris beere special patrouns, & leuen to haue crist oonlicbe beere patroun, werbi fei louen lasse crist. & j’ise men lousen crist fat, bi beere precbyng or beere lif, maken J;at crist is vnstablelicbe in mennes bertis Chap. VT.] TRACTATUS DE PSEUDO-FRERIS. 311 wher(3 he was bifor^. & boje freris and pr heyl to siche an^ecristis shal haue part of heere werkis for assent pat he pue]?. & meche more jif a maw norisshe hem wi]? hise goody’s, or defende hem iw worde & dede, for j^ewne he defendi]? crist/s ewmyes; & cert^s bi lawe pat men vsen j^ewne he is traitour to crist; & ]?is perile shuldew mew flee mor^ j^ew perele of mawnes lawe. & herfor*? biddi]? iow pat ‘ ‘ mew shuldew assaye siche prmee mew, ^heper ]7ei hew on godd^s side,” for mony siche hew an^ecrisU's. & bi certeyn rewele of iow, pf ony siche louse crist, he is pat ilke pat men shuldew fle, boj^e iw speche & iw lyf. & pus pf it wer^ wel studied oui^r, mony of ]?ise newe ordris shuldew be pus fled as an^^crist^s for diuision j^at j^ei makew; & j^us bi alle pe autours pat ben iw pe newe lawe mew shulden speke ]7us apw freris, whew J>ei don piis ajew crist. & it wer(? al oon to mew to lette j^is iw word or dede & to destrie bileeue pat god ha]? puew iw |?e newe lawe. but as it is seyd bifore mew shuldew kepe hem iw godd^s bouwdis & kepe treu]?e & good entewt; & pus for charite of pe chirche & of freris speke ]7ise word^s; cert^s ]?ise wordis hew soj^e, & ilche maw shulde grauwte hem. But oon errour is iw ]?is mature whew freris e whiche hauede^^ J'is meaner whe?^ ]?ei myJte7^ not denye cristas dedfs, \at \ei ne werew goode in hem self & ful of myraclis & grace of god, ^ei who spoke ill of deprauede/i le man^r of doyng, & hus crist in hise dedis. pei Christ’s works, ^ ^ * . . seydew som tyme \a\j crist was not on godd^'s syde, but wi]? ^e because he broke fend, for he kepte not his haliday in doy^g of siche myraclis. Oth^re seyde^ pat crist dide pise wondris in pe vertu of beelzebub. & pus pei castedew to depraue crist when pei myjtew not forsake pe treupe ; & pus pei shewen hem luciferis children pat wolen not amende hem self, but studien hou pei may depraue men pat tellen hem treupe to here good. The devil’s clergy say that we make ourselves even with God, while we are sin¬ ful. We acknowledge our sin. *[p. 896 MS.] hut believe our¬ selves Christ’s servants, and what we say profitable to the Church. Capitulum 7”*’ Bvt her(3 grucchen pe fendfs clerkis pat pus accusen men, & seyn pat pei ben dene of pis. But we ben coupable in pis synne; for we maken vs euene wip crist, & trowen our(9 wordis as we weren god, & forsaken pat we erren in entent as seyntfs in.heuene, but oure dedis & our^ lif shewen openliche pe con- trarie. Her^ we graunten mekeliche pat in pis & al our*? lif herer bew, & ]?e oon reproue]? sywne hardliche, & ]?is secte approue]? crist iw word & dede ; ]?e o]?^re secte hidi]? sywne as an?^oc7ist & hise The first, Christ’s, clerkis. & noo drede ]?e firste secte is cristis lore, & ]?e o\er ]?e leproveth sm, ^ firste secte deyede crist & hi hym alle hise apos^lis, & ]?is ]?ey tau^tew iw worde, as we han told ofte the second, that biforo. be secouwde secte bat hydi]? sywne was iw tyme of hides sin, is lately ^ _ T . renewed. bo]?e goddfs lawis, but now it is late renewelid iw ]?e tyme of ]?ise newe ordris; but noo maw shulde trowe hem heie, as noo maw shulde be frero but pf bi impossible god tolde maw \at Hiding sin is the he shulde make hym a frero; & Ms hidywa; is clepid pees peace that Christ . ^ ^ i j o 7 came not to send, 'pat crist com not to sende iw er]?e, but to depart worldliche frendfs for moro loue pat mew shuldew haue to god. & ]?us We need not wait Pf niew shuldew leue to reproue til bei werew dene wib-oute to be sinless be- ‘ •' fore reproving. 1 ha]? probably omitted. 2 biddetb MS. Chap. VIII.] TRACTATUS DE PSEUDO-FRERIS. 315 sywne, pay shuldew neu(?r reproue her^, si]? apos^lis ■were?^ not wi]7-oute^ sywne ; but godd^'s lawe dampnep j^is, pat men shuldew reproue a sywne & wi]? j’is sywne mor^ in J^e synne l^t lei reprouew. & pus kepe we vs fro greete sywnes; & speke we wyseliche ajen opera syrane; & who pat seyp ajera ^is, he is on pa fend«s syde. hou sharpliche pat mera shuldera God must teach , . .us how to re- speke a^era syrane, & hi what ordr^, god mo teche, for hid prove, syrane pat man is irane letti]? hym ofte to knrane J^is lore. Wei I woot l^^t crist & baptist reprouedera mera for here syrane & clepedera hem kyradlyragis of eddris; & god woot wheper mera bera now worse, lyue we wel, & triste we to god l^^t he wole jiue vs e cheef lord, & be jiueJ? hem to hise por^ mew }>at seruen hym treweliche. & so ilche j^reed of siche cloj^is ]?at ben tuo wast & too costliche beri]? wi]? hym a wrong boj^e to god & maw, & specialliche whew ]7ise cloj^is hew too riche & costliche. ^if j^ise cloj^is hew gurde & mor^ large iw widnesse, j^ei beren on hem mor(3 synne, for more ypocrisie iw hem. And knott^s J^at The clothes are a bitokenew peuaunce hongywge bifori? fro be bodi bew signes of cover for aypo- ^ o*/ o / o ypocrisie & noow o])er holynesse; & pus widnesse of siche clojjis is an hord to hyde synnes, as gabbywgis & ypocrisie, pf it be not superflue. & trowywg of holynesse of hem bryngi]? iw many heresies, pat ]7ise do]?is ben more hooly j;en werew pQ do]?is of crist. Si]? pilat my^te haue be dampned al pf he hadde dyed iw cristis cloj^is. & ]7us ]7ise habitus of =*[p. 91& MS.] pe newe ordris blerew pe eyen of pe peple & ^hyden heere priuey robberye, & oper good don ]?ei but lytel; but pf j^ei verifyen iudis wordis, pat siche bew trees twrned vpsodouw, for roote & inward of hem bew shewid wi]7-oute to pe world, and falsnesse of here entewt is hid fro mew hi ]?is twrnywg. it shulde be knowen to cristew mew pat alle siche sensible signes bew not signes of hoolynesse, but pf ]?ei makew hooly- second deceit of nesse iw mew. ^ pe secuwde deceyte of be fend bi whiche he the fiend; ... ... . - . , That such orders bigylib simple mew stowdib iw bis ; pat siche ordris lyuew meat. scars fro good mete, & so scarsnesse of heere foode telli)? to men pat ]7ei ben hooly. But here mew seyen to pe fend pat They do not all ]?ise signes bew ofte false, for many of ]7ise newe ordris liuew lustfulliche iw heere foode & pat mew mai see wel bi growywg & colour of here body, but ]?is may falle ofte tymes pat some have too summe brej^eren of bise ordris faylew ouer-meche iw mete & much and some i i . too uttie. drynk, & summe ben too wel fed bi vneuene partywg of here goody's; & so ]?is poynt of siche ordris stondij? iw ]?ise two trary ^ to^ °the where rewele of apostlis was to haue alle Jingo's Apostles’ ; comune & be partid to ilche as he hauede nede, ]?ise ordris don pe contraiie] & so si]? apoeflis rewele was good, spring- 316 and to waste God’s goods. Chap. Till.] TRACTATUS DE PSEUDO-ERERIS. 317 ynge of goodd^s wille, j^is rewele mot node be euel & come of lawe of lucifer. pe secuwde fruyt of I’is delyng sto?^dij7 \n ]?is poynt, ])at siche etyng is priuee & hid fro o^erQ bre]7^reii, & so it .askij? priuee bousis & priuee S(9ruice to performe it. & ]>us whew holynesse shulde be hid, & lustliche foode shulde be exilid, j^is delywg doi]? ]7e contraiiQ & come]? of ]?e fend heeif? patrouw. & \us j^ei don not oonliche iw ]7is partywg wrong to heer^ owen brej^eren, but to por^ mew wij^oute ]?ise ordris whom ]?ei spoylen of heer (0 goodes. & se, when crist biddit hise disciplis to ete & drywgke ]?e met«s \ai ben iw folc ]iat thei comew to, j^ise ordeynew ]?e contraxie, \ai ]?ei haue propre foode for heer(9 mou]? \at passi]? ofte ]?e "^'bouwdis of resouw. & \us when siche ordr«s han forsake propi^rtee & take al iw comune, ]?ei ajen heer^ owne ordroute sicbe couewtis; & so j^ise ordris holde7^ not cristis rewele JiQ\er in tyme ne in stide, for crist prfgyede wij^oute sicbe CT^iynge, lyk to j^e state of iwnocewce, bi bym self vndir cope of beuene. Sicbe risyng may som tyme do good & ofte it doi]? yuel; & j^us to pue rewele wij^oute god were pr^sumpcion of a fend, & to make a rewele j^us to crie on god were a signe of blasfeme folye ; as wbo seyde bi 'pe propb^^is word: “ crye ^ee fast, for pure god slepi]?, or ellis be is in som priuee place, or ellis ocupied wip opere men.” '^'We grau7^ten pat criyng profiti]? som tyme, but not to make pus rewele per-oi. bit is knowen to me7^ of resooT^ pat many signes ben nakid to moue mew j^at pr^yeris of jiise ordris bew bet(?re pen oper comune lyues; for fastywg comej? ofte in robberis, bo]7e iw watir & iw lond, mecbe mor^ pen ordris takew, but biddywg of god fayli]? hew bojie; & wakywg at mydny^t falli]? to leues pat robbew mew ; & pf )jise outlawis passew ]iis rewele, it is for ]7ei robbew men priueliche, & berfore j^ey feynew opere causis wberby beer*? pr^yere is so good. ^ pe fourjje cause iw ordr^ is bolynesse of her*? compaynye; & as many mew drawen a ship or don an oper dede of strewg^e wber*? fewer*? sbuldew not do J^is dede, so it is iw*^ craft of pr*?yng; many mew whew jiey bew gederid pr*?yen mor^ plesiwglicbe to god ]7en wen ^ei ben scaterid iw twywny, or fewe to preye god berfore. & j^is j^ei prouew bi mawnes custowi; whew a peple wole pr*?ye a lord, ]iei gederew hew bool to- gider*?, & preyen ^ mekelicbe & wi|> knelywg. & pus mew shapew for many massis to brywge a soule anoon to beuene ^; wbo wolde not procwre sicbe helperis to preye god & shende j^e fend. But^ here cristew mew penkew jiat jiise wordis smaccbew ofte falsbede & blasfemye apn god, but bou sulden pei eowferme preyere ? It is seyd ofte bou pat pQ couewt of cristes apos^lis passede alle opere couewt/s bojie iw 1 prigyem MS. ^ heuenene MS. ® Bub MS. Chap. VIII.] TRACTATUS DE PSEUDO-FRERIS. 319 patrouw & in rewele, & jit oon of hem was scarioth; hou many scariothis hew in ]7ise couewtfs ? & felowship of siche psendoes lettil o^er me^^^ to preye, for hou shulde ])at man pr^ye wel Jat ha]? enuye to his broker & stondij? \n queer wij? hym, next hym or a syde? si]? siche daliaunce wole gregge his ire, & vnable hym to haue oujt of god. & \us ]?ei fare?^ ofte as do?^ doggis in a poke; oon drawi]? for]? an-o]?^r ajen; but hou shulde sich drawy?^g helpe to drawe ]?e ship of holy chirche bi fisshis ]?at bew ]?us deepe in watir ? many of hem wolde;^ drawe before jif ]?ei stoodew hem self al one. & ]?is blasfeme lickenesse, comunes pr(?yen ]?us to lordis, telli]? openliche ]?is heresye ]?at ]?ise newe ordris hauew her^ ; for god for his gr^ttnesse is in ilehe place of ]?is world, & redy to helpe me^ sooner*? in what place \at ]?ei lyuew bet^re. & ]?us as freris lyues techen, it wer^ good to many men ]?at ben closid in ^ise ordris \at ]?ei disportede^ hem in ]?e world, for siche auentyng many times fordoi]? enuye, ire & lust, A man cannot pray well when he stands next to a brother whom he hates. They are like dogs in a sack. *[p. 93 MS.] God is every¬ where, and helps men soonest where they live best. Many men would live better in the world than as friars. & ]?ise ]?re synnes ofte tymes letten ]7ise men to pr(?ye deuoteliche ; & \us it is open heresie too trowe ^at ]7ristyng of ordris in oon cloystr^ or in oon hous helpi]? god heeri]? hem betere, al jif ]?ei liuen worse or ellis not betere to godd/s pay. for al ]?ing is present to god, & sich ]?ristyng helpi]? in the cloister . n 1 o man’s sin in* not to hym, but jif it make men worse, for the synne of oon jures others. p^rsone bi siche ]?ristyng fouli]? mor^ hise bro]?^re. Lord, si]? disciplis of crist aftir hat he was went to heuene weren The apostles ■* ’ were scattered scaterid in mony cuntres, & weren not ]?rungen in siche abroad. couentis, what wit shulde moue ]?ise ordris aftir to geder^ hem ]?us ajen skile? certfs a fool may wel see ]?at ]?is resoun faili]? fouliche, & crist gederede tuelue apos^lis, ^eriore an^^crist shal gedr^ moo; god reyne]? in ]?is ordr^, \eriore an^^crist shulde jette in wallis. god wole ]?at men quiken ]?is er]?e, & ben spred aboute in vertu of god, & ]7is taujten cristis apos^lis fro ]?at ]?ei weren quikid of crist heer^ maistre; [2 Tim. in. 7.] but ]?ise ordris wolen eu^re be disciplis & neu^re come to knowyng of treu]?e. & ]?us ]?ei moten neede be euer pun- yshid as disciplis of an^^crist, but jif ]?ei lernen som tyme 320 TRACTATUS DE PSEUEO-FRERIS. [Chap. Till. to go out of ]7ise newe ordris, si]? ]?ei letter cristis lawe to The fifth deceit is rownuG & double profvt of hoolv chirche. H pe fifbe deceyt of that they pretend ^ ^ . n r r j more^^ efflcfe^nt psGudoGS stoudi]? falslicbe ]?is fejujug, ]>at J?ei make?^ p^ayer^^ Lord’s ^ newG craft to pr^jG & to louG god, & SO )?is IlGWe ciaft is hetere ]?en al ]?e ordr*? j>at crist ba]? makyd ; & ]?us ]?ei haue?^ special pr^yeris makid of newe bi ]?e pope ]?at ben bet^re )?en ]?e pat^r nost(?r, for mor(9 pardou?^ falli]? to hem. ]?ise wordis *[p. 936 MS.] may mone me?^ J?at wolew '^'folyliche trowe to hem, but ion [1] Johniv. [1.] biddij? me?* to assaye spirits, whe]?6re ]?ei ben on godd?'s syde. & pus men hen not wi]? god, ]?at holde?e wij? man more pen wi]? crist. Oure bileue techi]? us pat crist is bo]?e god & man, & so he is al my^ty, al witty, & al ful of good No pope nor pre- wille. & Ws noo?^ pope ne oper prelat haue]? witt ne power ledge or power, but of crist, in as meche as he sewip cnst bifore opere of hise but of Christ. True knowledge, felowis : & SO it is a feyned power, a feyned wit, & feyned etc., is shown in ^ following Christ, good, al pat is not shewid in dede, in trewe sewyng of cnst. & ]?us wh«t man pat enere sei]? pat he maki]? betere preyere ]?en crist, & ordeyne]? per-to more pt^rdouw, blasfeme]? as an^ecrist; & pus pe old maner was betere to preye & to plese god ]?en ony newe preyer mai be, hou euere an^ecnst Letmenshowthe speke here. She we men bi godd^'s lawe or resouw pe good- goodness of these . . prayers by God’s nessG of siche ppeyeris, & pat }?ei plesen so meche to god as law or reason. pei hen feyned of ]?is nouelrie ; & ellis me?^ shuldew not trowe to hem, but have hem suspect bi maner of lif. Wei I wott pe fend may feyne sich goodnesse of hise preyern & heyjnesse of his power, for men mai not see it; & herfore he mai pursewe mew but pf pej grauwten ]?is excellewce, but noow maw shulde trowe ]?is but if God taw^te it as bileeue. And here is weye to antecrist, to pwrsewe cristew mew for ]?ei holdew hem in pe bouwdes pat crist hap puew to bileeue. If these prayers Cristew mew trowen Ms, pat 9 if Mse preyeris weren so goode, were so good, j ’ j i j r j o 7 prist youid wolde haue shewid hem bifore, when hise vikeris & his have taught them ’ sooner. peple werGw betere, & pus ]?ei ben foolis pat trowen ]?is Paternoster the goodnessG of Hse newG preyer^s; for be pater noster is be best of prayers. best preyere pat ony pope or man kon ordeyne. for who shulde autorise pat god shulde more be payed of ony preyere ? Chap. VIII.] TRACTATUS DE PSEUDO-FRERIS. 321 & it is al oon to seye ]^at a preyere is bet^re, & ]>at it plesi]? god morg; but who mai do J^is but god ? for god oonliche mai jiue grace & mori? accepte mew to mede; & j^us trowe we not in jjise pr(9yeri8, si]? hem wawti]? grouwd. & pus pf *[p. 94 ms.] lif *of ]7ise newe ordris be mor<3 medeful J^ew mawnes lif was woned, it mot neede be grauwtid of god, for newe ordinauwce is but fantym her^ ; & pus si]? good lif of mew pat ben wandrynge iw ]?is weye is bet^re prejere to god, pf it plese mor«? to god. Wh»t lif pat plesi]? mor^ to god is beWe Good life is the preiere to god; as lif of a trewe plow maw or ellis of a trewe heerde is betere preyere to god pen preyere of any ordr*? pat god loue]? lesse, blaber^ ]?ei neu^re so meche wi]? lippis. as it is likeliche pat baptist preyede bet^re bi hym silf iw desert pen ony p(3rsone of ]?ise newe ordris, for hise lippis ben lesse wor]?; & pus heiere lif helpi]? more to soulis pen massis or ]?ise newe pr^yeris. pe sixte deceyte of ypocrite’s, pat The^sixth deceit bigyli]? mew iw ]?is mature, is pat ]?ei liuew honestliche iw honourably in dmiTcliy lioiis09 chirche, iw hous, & iw gardyw, & in alle ornamewt«s pat fallew etc. to worship of god; who shulde not loue sich a sect, bo]?e bi kynde & bi resouw ? Her*? mew ]?enken pat pe fend vsi]? hise ypocrisie, & cow^rarieliche to crist moue]? mew bi sensible signes. it is good & resonable mew to haue chirchis iw Churches are good, mesur*?, & iw numbr*?, & iw weyhte, aftir pe hooly trmitee; but benne it is nedeful pat ]?ei be makyd bi iust dispensis, hut they should ^ he built with re- & to profit of be lend iw which bei hew makid iwne, & not do gard to justice, ^ s j tQ profit of wrowg to old chirchis bi weye of heero newe fyndywg ; & so tiie people. alle housis & places shuldew be shapew bi loro of crist. But somme mew ]?enkew pat freres bildywg faili]? iw alle ]?ise ]?re Friars] building 1 X1 tll0S6 poywtes. It is comuneliche makid bi slyh robbywgis of pe points, fend, so pat it is al oon to see bildywgis of ]?i8e newe ordris, & to see a fendes holde, makid of robberye of poro mew; & so when mew loken on heero castelis bei hauew matore to when men look . T • o 1 • T • IT 1 friars’ castles wepe, bo]?e ]?ise ordris & seculeris, but specialliche I’e poro theyshouidweep, peple. for pf we loken to cristes lif, he forsok sich bildyng, Luke xix. [4i.] & lokyng on pe citee, pat he seyde was apn pe aposfiis, he wepte per upon for greet synne pat it hoordede. & when 21 322 TRACTA.TUS DE PSEUDO-FRERIS. [Chap. VIII. =»[p. 946 MS.] Matt. xxiv. [2.] Such houses turn away from the state of inno¬ cence. Heb. xiii. [14.] They lead men to love this world. They are built out of the spoils of the poor, and are but a heap of wrongs. The founders of the orders or¬ dained no such buildings. *[p. 95 MS.] These churches injure the parish churches. crist wente out of j^e temple sat \n j>e mouwt ajen it, hise disciplis for wondryng \er-oi & to see his wit Jjer-of askedei^ whej^^r he sau. alle J7ise wondirful byldywgis. & crist an- suerede to hise apostlis, & tolde hem. hou hym likede herof: Sof>eliche i seye to ]ou, tyme shal come soone heraftir ]iat noow stoon shal he left here on ixn.-o\er, j^at it ne shal be destryed;” and so it fel soone aftir, when ievusalem was destryed. pre j^ywgis shulden moue me^i to be glad of sich byldywg : On, for it turne]? a-wey fro ]>e state of innocence ; & herfore crist & baptist & o^ere seynt«s makeden noon siche. _pe secuwde cause shulde moue to be glad of siche byld- ywg is, ]?at god sey]? hi poul: we hauen not heri? a duellynge citee, hut we sekew heuew to come.” & no^ drede siche housyng raaki]? many to loue |>is world, & to duelle in lustis ]7^r-of, & leue loue of j^e o^erQ worlde. _pe j^ridde cause j^at men shulde?^ haue to loke on siche byldyng is \at j^ei shulden j^enke on j^e pore peple; hou ofte \at j^ei ben spoylid hi suttil fraudis of j^e fend bifore j^at siche housis weren hildid, j^at hew but an beep of wrongis. pise J^re causis shuldew not pue maters of ioye to men of resouw, but ra]?(3re mat«?re of sorowe to telle hasty destriyng of hem. men may see ouer wh.e\er j^ise patrouws vseden |>ise housis in sich mesur^, & leften in heere rewlis aftir |>at heere disciplis shulden bilde ]7us; & si]? ]?e contrariQ is so]?, to whiche ]?ise ordr^s ben streytliche sworen, it seme]? \at ]?e fe?^d shapi]? a disport to hise clerkis to serue hym inne. & so pf mew chargen mesur^, ]?ise placis & bildywg of hem passew mesure \at god ha]? tau]t, & so ]?ei ben agew goddis power. & pf we taken heede to }?e noumbre of siche castel of ]?e fend, ]?ey ben apn wisdom of crist, si]? he approuede not siche housis. for si]? in tyme of more wisdom \er weren chirchis & housis ynowe, what wisdom "^is it to multiplie ]?ise, & destrye hoolyer(3 old placis ? certis iwiuries ben don to parisshe chirchis bi siche newe chirchis of ordris ; & pf ]?us wrongis of a place shulden lette mew to herye god \ero, siche placfs of newe ordris shulden be fled as fendis boletus. And pf we TRACTATUS DE PSEUDO-FRERTS. 323 Chap. VITI.] ✓ weyn aryht dispensis bi lore of j^e hooly goost, \er is neyj^er stoon ne tree \n alle siche newe ordris placis j^at it ne is grouwdid bi wrong, & tewporid bi robbyng of pore men. They are built by & ]7us siche bildyngis makyn pride, & not comiomt of goddis prisouwneris, for j^ei ben not fed bi ]7is, but robbid of goodis }>at ]7ei shulden bane; & j^is is not lore of }>e hooli goost, but techywg of ]7e kyng of pride. & ]7us ornamentis ]?at |>ise Ornaments. freris ordris vsen be^ toolis to bigyle ]>e peple, & to feede heere bodiliche eye, & robbe ]?e eye of heere soule, as somme of jjise newe ordris hauen costy encewseris to encense beddis of men & of wymmew & to spoyle hem. tus kei assoylen "They absolve '' ^ f j j 0ien long dead, men j^at were?^ longe deed byfore ; & soulis of siche me ?2 bew in helle as somme men supposen; & }>ise blynde mew j^at assoylen j^us kunnen not teche j^e cowtrarie of j^is. & ]7us j^ey doon Jjis for monee, & not for deuociouw, but ^if siche blynde blasfemyes be clepid deuociouw of freris. pus ornamewt^’s of ypocritis barmen j^e peple j^at J’ei duellen wij?, & al heer^ lif doi]? harm to mew boj^e to body & to soule. & I’us fendis children bygilen mew bi j^ing j^at hem seme]? good, & maken hem trow ]?at it profiti]?, but pt it doi]> meche harm. & si]> alle lyues of siche men ben ful of he fendis deceytis, men deceits are sufficen not to telle heer^ gylis, but bi ]7is men may knowe somme. And here ben somme mew moued to trowe ]>at crist speki]? in his lawe of sich man^r of ypocritis, to teche his peple to tie hem. for si]? crist is yeree god/ & knowip "^'clereliche al ]?ing to come, alle ]?ise deceytis bew prigsent to 956 ms.] hym ; whwt shulde lette hym to telle hem ? Certis charite of Crist shulde neede hym to warne mew her^. & ]?us resouw agaSst^^^Siese moue]? mew to suppose fat crist tellif of gilis of ]?e pope, M?tt. xxiv. & aftir of gilis of fise new sectis, for alle fise ben lemes of antecrist. whi shulde not crist telle here of hem ? and fus fenken somme fat it wer^ a medeful dede & good preyere to god to a^enstonde fise new sect’s, & clenese cristis ordi- nauwce fro sich errours fat ben broujt inne. Lordis, clerkis 1 good MS. 324 TRACTATES DE PSEUDO-FRERIS. [Chap. Till. & comunes shulden helpe here for mede of crist, & oldnesse of ]?ise errours shulde not moue to leue hem, si]? god is myjty Meek men think ynou to helpe & destrve hem alle. pis entent hauen meke that Christ’s or¬ dinance is best. men hi grace & hileeue of crist, pat his ordinauwce was and is *. best, and oper contrarie ordinaunce is enel; & hileeue techip pat [he] mai not fayle to helpe men pat trauelen wel here. feasras of those Examine pou wel pe grounde an pe resoun of newe men, pat who attack us. geyen pey holden pe lawe and pe ordinau?^ce of crist, & we ifweerr, we will trauelen to destrye hem. for certis uf we erreden here in turn to truth ... when taught. Wit or wille bi fals lore, we wolden mekeliche a-noon turne to treupe when it were taujt. Amen. Explicit tractatus de pseudo freris. 325 XXIII. « OF COXFESSIOX. De. Shieley says that this tract is the same as the Latin De Eucharistia et Poenitentia. The latter is found only at Yienna, and I have not been able to compare the two. I have, however, no doubt that this is genuine. Its presence in the Ashburnham MS. tells much in its favour, while the evidence of style seems to me to mark it as decidedly Wyclifs. His predestinarian doctrines are incidentally referred to on p. 329: “ who is he 'pat letti]? god to saue men as he hap ordeyned . . . before pe world was made ? ” There are curious notices on pp. 333 and 335 of the prevalent fashion of keeping private confessors and of the influence which such men wielded. The attack on transubstantiation at the end of the tract shows it to be late. Copied from the Dublin MS. CC, and collated with the Ashburnham MS. MM. SUMMAET. Two yirtues are in man’s soul: holiness and knowledge. Holiness is the more important. To holiness confession is needful. Definition of confession. Con¬ fession of sin is made to God or to man. The latter may be either open or private, but must be voluntary .p. 327 Private confession is unnecessary, unauthorized by Christ or by the practice of the early Church. It is a device to increase the power of the Pope . 328 It is limiting God’s power to say a man cannot be saved without shrift. Private confession gives occasion to sin . . 329 Possible abuses from the law of regular confession. The proper priest may be unfit. Confession hinders preaching . . 330 The methods of absolution vary. Some seem to claim fellowship with God for the priest. Arbitrary assignment of penance. Leads to buying sin for money . 332 The devil wishes all men to believe that priests only have power to absolve, and the four orders of friars unite to maintain this. Evil of private confessors . 334 326 It would be well to bave two priests to bear penance, as it would prevent mischief and increase wholesome shame. Some confessions would be better divulged .p. 335 Confession has done much good and much harm. It should not be obligatory. None of the confessors are equal to the task they undertake. General and open confession sufficient. 336 All sin is offence against God. 337 Need of sorrow for sin. God’s free grace a reason for avoiding sin . 338 Antichrist argues that without the outward sign^of shrift the sacrament of penance is destroyed. 339 God’s courtesy does not in all cases require audible confession, and all good deeds may be called sacraments . 340 The keys given to St. Peter are knowledge and power, which were given also to the other apostles. The knowledge is knowledge of God’s law, the power is that of preaching and teaching . 341 Antichrist cites the ten lepers that Christ bid show themselves to the priest . 342 It was Christ that healed them; aud we should follow the Samaritan’s example and thank Christ for forgiveness . . . . . . . 343 Arguments of Antichrist from James v. 16; from the raising of Lazarus ; and from John’s baptism, shown not to bear on private confession to priests . 343 Exhortation to priests to attend to preaching and to avoid claiming to perform miracles in the transubstantiation of the Host . 345 OF CONFESSION. 327 l^ofa de Confessione. ^'Two virtues ben in mawnes soule by whycbe a man shuld be rewled; ^ hoolynesse in mawnes wille, & good kunnyng in *[p- 1276 ms.] bis witt. hoolynesse shuld put out synne, & good ^ kuwnynar Holiness should ... ° rule a man’s will; shuld put out foly; but as wille ha]? principalite to-fore witt knowledge his of mawnes soule, so hoolynesse is more wor]7e \mTiQ is ku«nynge of synful man. for wuckud au7^gels ban myche Holiness of the kuwnyng, but ]?ei ban noujt of hoolynesse. And ellis iche man wer^ hoolier aftur ]>at he is more kumynge; but poule seij? ]iat mawnes kuwnyng bolni]» hym bi pride, but in oure [i] Cor. vUi. [i.] lord ihesu crist was kuwnynge & hoolynesse euen, for he was ful & heierst in kumyng & heierst hooly, bol’e god & man. and ]?us he seith in lones gospel: “who of ^ou shal reproue me of sywne,” ^as ^if crist wolde seye to hem “y may John viii. [ 46 .] not sywne® si]? I am god; and ]?us nou^t may reproue me of synne.” but crist sei]» next aftur ]iat sith he sei]? treu]?e; whi ^ trowe?^ ]?ei not to hym ? In ]7ise two wordis ]?at crist ha]? seid, may we see hoolynesse & kuwnynge. and hou hoolynes go]?e before & ku?^nyng sue]? in wor]?inesse; for lyue a man hooly lyf, and kuwnynge I-now wil folow aftur. To make hoolynesse in me?^ is t^ewfession nedful; and hdrfor shuld Confession needed hooly churche witt sumwhat of coT^fession. Co?^fession gene- raly is knowlechynge made wi]? wille; and sum t?owfession is made wi]»-oute sy^ne, and sum is knowlechynge of synne; & bo]?e ]?ise two ben goode in man, but ]?e first is mor^ wor]?e in crist. Mathew tellih hou crist e. 3 for MM. ® skewi]? MM. 3 omitted CC. OF CONFESSION. 329 not j^iis be charged wi]? newe lawes, ^ whewne oolde sufficedew; *[p. mb ms.] and ]7us me?^ seyne \at ]?e fend kest this for wywnyng & hijnes of preestis: and in token of ]?is defaute makers of J^is lawe weren so marrid 'bat her lawe byndeb noo p^rsone but The law ordering ^ . it is invalid. only suche ]7at ben bo]7e mew & wywmen. ])is semij? a feendis pr^sumpcion to him j^at knowe]? not kynd of lawe to ordeyne lawe iw sich^ a maner/ of whiche noo sich(3 shwldi? be made. and ]7us it seme]? to many mew pat an^ecrist ha]? a device of Anti- clii cast ]?is cast to make alle mew soget to the pope; & lede hem aftur pat hym liki]?. lord, wherg is fredom of crist whewne men ben costen ^ in siche bondage ? Crist made hise seruauwtes free, but an^ecrist ha]? made hem bonde ajeyne. And certis ]?er is noo autorite pat gaue him leue to make men ]?us ]?rallis. ^itt it were to wite pe reson of goddis lawe whi men C“ 3“ MM. shulden hoolde hem in here bondes, & not make lawe fro cristis ordr^. It is oft seid in goddis lawe pat mew shulden Deut. iv. [ 2 .] not adde perto ne take perfro, lest ]?ei fallen, si]? it is made at poynt deuyse; and ]?us it seme]? a feendis presu?wpciouw, pat hi^e]> himsilf a-bouen god, to make ]?us a newe lawe wi]?- outen leeue of pe furst treu]?e. Also ]?is lawe of cowfessiouw Thei aw is against pat iche man mut nedis shryuew oonys in pe ^er priuely to his propur prest, it seme]? opun a^ens reson. for a maw may be baptized in tyme pat he^ ha]? discreciouw, anon aftur be ded wi]?-outew doynge of dedly^ synwe. lord, whi shuld ]?is man be daw 2 pned al if he shriue him not ]?us ®iw pe ^eer®? Ion baptist shroof hym neuer ]?us, ne any apostle of crist; and ptt bileue nedi]? vs to grauwte pat pei ben seyntes iw heuew. and ]?us it may fallen of many martyres, & of mew pat ban no propur pr(?st. who is he pat letti]> god to saue men as he hap ordeyned before pe pope & his lawe camew iwne, & before pe world was made ? Also god gyue]? frely his grace, not-wi]?- stondynge mawnes lawe. whi may not '^god do grace to hise *[p. 129 ms.] ^ mater MM. ^ castun M]\I. ^ omitted CC. ' ^ omitted CC. ® dely CC. omitted CC. 330 OF CONFESSION. sm. treue seruauwtes J^at seruew him wele, al if \er were noo siche prest nor pope ? as sumtyme was now. hou-en(5r an^ecnst glau^r, he lette]? not god to do his wille; for he may disseyne ’ foolis, but not god, hou-euer he speke. also heleeue techi]? men J^at if a man he coniriiQ, god ]7ewne forjyue]? him his sywne; but who may lette god fro ]7is ? David speke]? [Psaimxxxii.is,] to god ]?us: “I seide, i shulde shryue my sywnes a^ews me to ]?ee, lord; & ]>ou for^auest me my synnes.” lord, wher god be not as merciful as he was in ]>e olde^ lawe? Ko ]?ing shuld lett \er-to, but ]?at he becam man for mercy ; & ]?us it seeme]? a blasfeme heresie to seie ]?at man® may not ellis come to heuew, but if he fulfille J?is roten lawe fat was fus late made of an^ecrist. Also god may not ^yue occasiouw to two persones for to sywne, for fewne he were auctor of synne & Privy confession contravie to himsilf: but bi fis priueye shrift a frere & nuwne g^ives occasion to may sywne to-gidre; and close hemsilf in a chaumbre bi lok in-sted of feyned assoylynge ; for I suppose as knowen f ing, fwt whewne a lawe is feyned wifoutew god, & of fis lawe comef myche synne, fis lawe ^yuef occasion to al fat sywne; ^ but fis lawe ^yuef occasiouw to do so as it fallif ofte.^ lord, whefir god, fat seif bi lob fat a maw shuld make couenauwt wif hise wittis to f enke not on ® a virgyne, ordeyned sich a lawe to men, fat prestis & wymmen shulde twrne her faces to-gider, & speke of lustful® foutes & dedis, which my^t do harme to hem bofe; but fis lawe ^yuef occasiouw to do sywne as it fallif oft. Also fus may lordws & laidis be nedid to trowe sich mew, & lettid to holde goddis lawe, and to stonde for ri^t on cristis syde. lord, if iche lord of ynglond & his wiif hadew two schariotis to lede hem & her meyne and her werkis to fe puple, hou lijtly my^t antecrist conqwer^ fe churche and distruy^e cristis rewme ? '^'And pt men maken moo resons to meue fe chirche to knowe fe treuf e & fredam of goddis lawe, so fat fe churche [Job xxxi. 1.] Cm 4ra mm. »[p. 1296 MS,] ^ distroyje CC. omitted CC. 2 wolde CC. ^ wij? CC. 3 he CC. ® synful CC. OF CONFESSION. 331 be not made bonde bi noo disceitis of an^^cnst, but stonde in ])e same fredam j^at crist ha]? ^ouew. God ^yuej? non occasion to an^^crist for to sywne; but bi J’is feyned assoylyng he ha]’ occasion to sywne in ]?e churche, and ]’us ]’is power is not of crist, wherby ]’is assoylyng is feyned; and ]’us ]’e fend mut nedis gabb whewne his prestis assoilen bus. for bus be pope Possible abuses my^t kepe to hym to name whom euer he wolde proper prestis, and make couenau?^t wi]> ]’is prest \at he assoyle]’ no man but if he jyue so myche mono ; or ellis behey^t to holde on his syde, and ]’us a?^^ecrist my^t soone conc^weice lordshipes & eke rewmes to hym. and ]?U8 curatis & parishe prestis my^ten spuyle ]7e puple as freres done; and ]?us it were a benyfice to purchace of ]?e pope to be a prapur preste ]?us. and it falle]* oft \ai sich propur prestus ben vn-able to here shriftis; and \q maker of ]7is lawe may not make alle siche propre prestis able, and so he eowstreyne]* men in cas to shryue hem to an vnable prest. but who shuld preise ]’is lawe ]?erfore? si]? yuel frute witnessi]? yuel rote. As ^ if a pope make a lawe \at who euer he lymyti]’ to here eo?^fessiou?^ of ]?is man or eo?^fessio^^ of ]?is comu[n]atee, he shal here ]’ise me?^nes shrift, & he ^ is founder vnable aftur, ]7e?^ne ]?is popis become lawe wi]? treu]’e in-dede may lijtly jyue occasiou?^ of syne. and if bou seist hat siche bullis of be pope vndwrsto?^den euer Pope’s bulls ■* ■' i L i- licensing confes- a eo?^diciou?^; \at if ]’is persone bi goddis lawe shal profijt in® fulfillyng of ]’ise popes bulles, ]?ewne ]>& popes bullis shule?^ haue streng]>e, & elles ]’ei shulen not stonde in stede: Certis if ]’ise popis bulles shulen be undwrstonde?^ wi]’ sich a label, ]?ew-ne ]?ei weren not profitable to purchasour ne to ]>e churche; ^'for who ^ shuld take ony benyfiss of ]?e *[p-13 oms.] puple ^ wi]’ sich bullis, if his ablete shulde be proued in werk be-fore he were acceptid ? so]?e it is ]?e more able man to god shuld qwewche ]’is ablete of ]’is man; and ]>is skil moued hooly me?j to stryue not for suche ablete. but crist jaf reule ' al CC. ^ omitted CC. ^ into CC. who shuld not take eny benyfice of ]?e pope CC. 332 OF CONFESSION. This confession hinders preach¬ ing. If this law is profitable, Christ is to blame for not having instituted it. Cm 5m mm. The words of absolution vary. ^[p. 1306 MS.] The different forms. The Greeks’ is the least evil, being only a prayer. to ]>e lewes to iuge hym able bi hise werkis, but wele mm witen \at nej^^r popis bullis ne tr^ueile for hew by coueitise maki]? j^is mm but inor(3 vnable ^ to gete oujt by suche bullis. Also j^is lawe is full suspecte, for it lettej? bettur occupying, & aske]? werse occupyinge, ]?at is not grounded in goddis lawe. ]?at prelate j^at shriue]? shuld pr^che j^e puple, and he }>at is shriue^ shuld her^ goddis worde; but bi Jiis shriftew hm boj^e J?ise lettid. and noo drede ]?ei werew bettr^, si]? crist vsed hem & not ]?is shrift, & bad hem be vsed, & not ]?is. So it seme]? \at an^^crist bi ]?is putti]? cristis ordynauwce abake; and we taken here as opynly knowen, \at whe?^ne eny harm come]? of a lawe, & ]?at lawe is not grouwdid in skyl, it ^yue]? occasions of ]>is harme; for reson excuse]? not ]?is lawe, fat ne it make]? blamefuly fis harme. and if it wer(? reson in fis popis tyme to make fis lawe to fe churchis profite, it wer^ as myche resou^ fat fis lawe had ben Ysed bi-for(9 fis popis tyme; but f e^ne werew crist & petre & oper popes to blame pat leften it f us. lord, what meued fis late popes to make furst fis lawe, whewne fe fend was vnbouwden, and god meued not crist ne hise vikers to sue it, whewne it semed as myche skil. wher fis pope was god of heuen, so fat mew^ may not know his^ reson. But ^itt f^r comef more harme of fis lawe of cowfessiou?^, Ifor co?^fessours varien in wordis of assoylyng, as fei done in wordis of her cwrsyng, & gabben cowmynly wif blasfeme wordis ajews beleeue ; and it is licly to many men sif fe pope kan not teche fise wordis fat prestis shuldew seie "^'bi goddis lawe, he can not grounde f is lawe in reson. Suwme prestis seyne symply ‘‘I assoyle fe of fi synnes;” & leyne her hondes on her hedes, or ellis touches hew wif a jerde. Suwme prestis seyne a mor(9 raunge; fei preyen furst fat god assoyle hym, & afftur fei assoylen hym bi autorite ^ouen to hem. ^ fe fridde man^r & leste yuel, fat men seyn fat greks han, is fat fe prest pr^yef pat god 1 vnable]? bym CC. ^ god CC. ^ j?i® ^ OF CONFESSION. 333 assoyle hym & leuyng worde of assoylyng; and Jus he my^t assoyle at home hym ]>at were a Jousand myle fro hym. and lewed me^ tat weren bettur my^ten tiis assoyle better Good laymen ^ ^ ... might absolve tewne wickid pr^stis. ffor it is licly tat a pr^st ordeyned to thus better than ■' wicked priests. be dawpned assoylej not Jus; but what prest or man con- fessid wot wher Jis pr^st shal be dampned. and Jis shrift Jus broujt inne semej to marr^ Je churche in bileeue, as Je prest The priest makes himself God’s made hym goddis felow, as god and he shulde;^ assoile to- fellow. gidre; or ellis Jat god mut nedis assoile whewne Je pr^st makij his sygne. Suche many blassefemys ajeynes Je beleue ben sowen of an^^crist in Jis mater, ffor god, Jat jyueJ grace & is in Je soule, assoyleth & doj a-wey synne, and Jis may not Je prest do, sij it is propur to god, and, sij itbeiongstoGod no man shuld lije a lytle lesyng to saue Je worlde, a prest tionf^^^ shuld not seye, “y assoyle,” whe^ne he not neu^r whejir god assoyle. ffor he knowej neij^r wher Jis man cowfessid seye treuje ypon (?o;tscyence, or wher Jat he be contrite, as he knowej not hy»t-self; and I suppose he wite Je soje, ptte he knowij not Je qwantite of peyne Jat god wole Jat Jis man haue for hise trespase ajeynes god, for penauwce is arbitr«rie. Amount of pen- now more & nowe lesse, aftur Jat Je prest wole lymyte, be he neuer so grete a fool. And here spry;^gen many errours ajens beleue on boje sydis; for Je prest gedrej hym ofte^ moneye or money worje by suche penauwce, and so bi priuey symony he harmej )iem boJe & Je churche. and Jus a frere or a prest haj as^ leue to be seurerly a eowfessour of a lord or of a ^lady •[p, isi ms.] confessor as ^ to be ^ a simple bischop; for bi Jis office he takij his is as well off as a worship & his wywnyng, as if he were pope, and it were hard to telle Je harme Jat comej be many of Jise eo/^fessours. Dangers from lor Je pope & Je emperour my^te priuely be poysened bi confessors, suche fadres, and rewmes myjtew lijtly be destruyjed by couwseilis \at Jei jyuen to lordis, for no drede Jei ben cause of me^nes sywne eo^fessid to hem. anentis Je persone Jat is eowfessid fallen many errours ajews bileeue, as Je;t he Jat is 1 of CC. ® CC inserts myebe. 3-® omitted CC. 334 OF CONFESSION. Sin might he bought as you would an ox or a cow. Cm 6m MM. The devil tries to keep absolution in the hands of popes and pre¬ lates. The friars hold together, *[p. 1316 MS.] to keep up this confession that the devil has taught. Ladies, too, have confessors of great name. coi^fessid trowe as bileeue ]iat al bis sywne is for^yiiew be-for god, as co^l^fessour telle]? hym. and ^itt it may falle ]?at boj^e ]?ise shulen hen dampned for her foly; for ofte J?e fjoi^fessid is not contrite & twrnej? a^eyne to his sy?^ne; and siche treting^ occasions ]iat ]?ei bo]?e ben disceyeud; and ]?e ma?^ ]?at is f;o?^fessed wenej? \at god doi]? him wrong if he haue euer mor(9 peyne for his sy?^ne \enjie ]?e prest enioyne]?. and ]?us syme myjt be boujt for money, as who by^e an ox or a kowe; and so riche men hade?« occasiou?^ to drede not for to sywne, whe?^ne J?ei myjten for a lytle moneye be ]?ns assoyled of alle her sywnes; and pore men myjten dispeir^, for ]?ei haden not to by^e ]ius synne. Such many errours fallow & fewe mew spekew a^eynes hem. But ^itt \e feend feyne]? here a lesynge to excuse pr^stis hise seruaunU's; he sei]? J^at alle mew shulden beleue ]?at what man ]?at his preef It is the fashion to have a private confessor. *[p. 132 MS.] Cm 7m mm. Priests that bind themselves to hear confessions are foolish, but confessors should be dis¬ creet. It would be better for priests to hear confessions in couples. The old way was to confess pub¬ licly. omitted MM. 2 but CC. 336 OF CONFESSION. The shame of confession, -which is part of penance, -would be greater. Priests do not know how to enjoin penance justly. *[p. 1326 MS.] They give lighter penance than of old. It might be good to reveal some confessions. tolde in j^e crosse to crist hise fordone sywne; he shroue hym more medefully, ]7ewne don ^ mew now^ rownyng with pr(9stis, for crist telli]? in J^e gospel \at he behyjt hym he shulde be wi]? hym iw pwradise '^at same daye; & sich absolucion ^aue no pope aftur j^is lawe. & if ]70u seist ]?at no man wolde shrine h.jm at oonys to many pr^stis, & so shulde mawnes sywne be hidde, & many dawpned \at now ben saued. Gertie sifen ]?ei shulde haue shame to telle her sywnes ]7us to oo prest, & Jjis shame is j^e moost part of penauwce, and make]? penauwce more^ medeful,^ It seme]? it were more medeful^ to shriue togidre to twey prestis. hou oft ^auew mew glorie to god shriuyng to mo mew ]7ewne to two; as whewne tweyn prestis seien ny^e masse, many shryuew hem to boJ>e to-gidre. And but pf ]?is shrift were medeful, ]?e churche vsed it wi]?-outen cause, and J’us as men hiden here sywnes to shriue hem to¬ gidre to many prestis, so many men hiden here synnes to shriue hem to oo preest alone. And si]?en prestis han not J^e craft to enioyne a iust penauwce, it seme]? ]?wt J’ei ben foolis to take so grete a charge vpon hem; and if a man ]>at slouj a lord shulde be hanged for ®his de}'e,®more shulde ]?at leche ]?at slouj a mawnes soule be hanged of god for his foly. see we what penauwce was ^sumtyme enioyned to men ]?at sywneden greuously, and see we penauwce nowe ewioyned; & ]?ise two a-corde ful litil, and as lawers moten grauwt pat ]?is penauwce writen was goode; so ]?ei moten grauwt pat synners lyuen as longe as summe of hem diden, and it wer^ as myche nede to leye now as myche penauwce to summe, as was penne nede to many of hem; and ]?us noo prest ]?at lyue]? nowe ha]? ]?is craft to leye euen ]?is penauwce. what wisedam were penne to make ]?is lawe, 'or prestis to take ]?i8 craft on hem ? and specialy si]? prestis ben bouwden on grete peyne to hele ]?is synne; and hit my^t fellen iw many caice pat it were bo]?e almes & nede to shewe mewnes sywne ]?at ben shriuen, but omitted CC. ^ nedeful CC. 2 omitted MM. ® ]7is dede MM. 2 nedeful CC. OF CONFESSION. 337 whi shulden pr^stis ben puny shed berfore? Men writen in latyn many rescues ageyne ]?is shrift. Men dreden here to seie fe treuj^e, but summen fenken fat C“ 8“ MM. it standes in fis; fat cowfessio^ made to god, wif worfi penauwce ioyned f^rwif, is betW fan fis^ C(9wfessiou7^ made to any prest or pope, but I wot fat fise newe ^^owfessiouws confession has han don myche good in f e churche, & f «rwif myche harme ; and much harm, and god woot whef was mor(3 of hem. and it is certeyne fat fis newe shrifte be-gan by ordynauwce of fe pope, for no man can telle ellis hou & whewne fis shrifte begawne, and fis witnessif her prop«at ban prestis suspect of couetyse & of vnkuwnywg in }>is craft shuld kepe j^is shrift fro seek prestis. but begywne we at ]7e pope, & aske \iim of dedly sywne, & hou mew sbuldew know dowtricion, & whi siche penauwee shal be enioyned ; and it seme]? to many men \at alle ]?e popes & ]?dre clerkis kuwnen not telle on of ]?ise ]7re; and \eriorQ ]?ei wolen sbryue hem to god. general sebrifte & opyn to man wole ]?ei make, & is I-nowj, so ]7at it come of dowtricion & treue penaunce ]?wt mew spekew of. Eor it were not to ^yue occasion to horde sywne & to holde it, \eriov mew sbuldew by goddis lawe moue mew to forsake synne, and ]?us sbuldew prestis do be prdchyng; but an^dcrist ha]? suspendid hit now. maw shuld have sorowe of his sywne, for gretnesse of ]»e kynd lord, & harm of leesing of his grace, & for oblishyng to grete peyne. No maw sywne]» as we speken herd but if he sywne '^'ajen god, for who eudr sywne]? not ajews hym, be his trespas neudr so myche punyshed here, he may not be dawpned in belle j>erfore, and ellis it werd no sywne of man. & ]?ms mew punyshew ofte men herd in mewnes courte ful greuously for dedis ]?at mew callen tres¬ passes, & jitt god is not wro}>e for^ hem; but it may falle oft j>at men erren, & punyshen not ]?e trespasses of god, ne for ]?at it is don ajews god, but for mewnes wywnyng; or for ]?at it misse-liki]?. hem. and ]?enke we hou a man wole meke him to a worldly lord for trespasse don to hym; & bi ourd fei]? god is mord lord wi]?outew mesurd ]?ewne any er]?ly kynge ; herfore we shulden be meke to god for trespasses pat we ban don to hym, and specialy for his kyndenesse pat he made vs first of nou]t, & si]?en bou^t vs fro ]?e fendes prisouw, & giue]? vs aye grace in alle ourd goodis; and he is redy to jyue vs blisse, if we seruew him pdrfijtly. and ]?us bo]?e ]?e gretnesse of ]?is lord & his kyndenesse shuld meue us to sorow for ourd synnes. a man ha]? a myche for}?inkyng for leesyng of loue & of an erfely lorde; wh CC. or CONFESSION. 339 J^at sorowe]? not for losse of godd/s gr(^ce ? we han sorowe for losse of two goodis, of worldly goodis, & goodis of kynde ; and jitt we sorowen to lytil for lesyng of goodis of grace ; & ^itt J>ei ben pe moost goodis of j^ise ]7re goodis ]7at a man ha]7e. and si]?en beleeue tecbi]? vs pat men I’at breken goddis hestis, & maken not a-see]7e j^erfore, moten nedis be dampned in belle, Drede of ]7is grete peyny sbuld moue men to sorowe for synne. & ]7us ambrose & gregory seyne pat penne a man tmp fully sorowe, whewne bym displesi]? fordon synne, & not eft wil sywne ageyne; an jjus is j^at man contrite of sywne, j^at be vngodeli to god baj? don, pat be ba]? perfit wille to leue it, and for no J^ing wil sywne ageyne. j^ise me;^ pat ban "^a litil displesyng & ben ful nyj to synne ageyne ban no penauwce of ber synne, be pei neuer so oft I-sbriuew; and J^us j^e shrift pat is J7us made make]? mew bardy to sywne ageyne, for cowtriciouw mut be grouwdid in sad loue of ib^su crist, so pat contricioiin seye sad sorowe for sywne pat is don, and sadde loue to synne not ajeyne, as mycbe or mori? as was likyng to sywne. and ]?is kuwne not we knowe ful certeyne, but ban glymeryng & supposyng, & ]7us we motew lyue ber(? in beleue & in bope to crist, pat rijt entent & goode werkis grouwde vs in hope, pat crist wole saue vs. and he pat trusti]? to popis bulles or assoylinge fro peyne & synne, or ojjur wordis of rowfessours, pat ]?ei feynen* bisyde goddis lawe, is folily disceyued in bise bileue & in hope, & ]>us be dispeyre]?; but we shulden beleue Ambrose and Gregory. What true re¬ pentance is. *[p. 135 MS.] Without sorrow for sin shrift is useless. We cannot know that we are truly contrite,hut must hope so. No trust to be placed in the Pope’s hulls, but in the great¬ ness of God’s pat grace of god is so gret & plewtyuouse, pat if a man sywne grace. neuer so micbe ne so longe in bis lyue, if he wole aske of god mercye & be eowtrite for bis sywne, god wole for^yue hi?w his sywne wi]»outen sicbe iapes feyned of prestis. but be men war of ]>is perile, pat eowtinuauwce of mawnes synne wi]?outew Use hardens sin, sorowe & displesauwce wole make bis synne harde, & bereue him power to sorowe periore, & to gete mercy, and ]?us mew sbuldew euer drede synne, & flee to knytt on to a-noper ; for whewne a maw synkis iw pe myre, at J?e laste he may not belpe bym self. 1 eynen CC. 340 OF CONFESSION. Cm IQm mm. Antichrist urges that heretics will destroy the sacra¬ ments. Psalm Ixxi. 22, The sacrament of confession like a harp. *[p. 1356 MS.] Such figurative interpretations good when well taken, but this is not to the point. The courtesy of God does not ask all men to make audible confes¬ sion. A man may re¬ pent silently as he may sin silently. It weri? to witt to assoyle skils ]7at an^ecrist maki]? a^ews ]7is waye. ffurst he sei]? pat heretikes woluw distruy^e pe seuew sacrument«s; for j^at stondi]? in ^;owfessiou?^ of mou]?, & sorow of hert, & a-seet makywg, and herfor sei]? david in his boke: ‘‘]7on god j^at art my god, I shal synge to pe \n an harpe.” an harpe haj^e J^re partis of hym; pe ouermost in which ben stringis wrastid, pe secouwde is pe holow part of pe harpe, pe fridde kayttef Jjise two to-gidre. Rijt so in ^ fis sacrament mut be contrieiomi for j^e furst part, & aftwr a ma^^^ mut synge to god in voice for ]7e secouwd part, and J^e )?ridde tyme he must make a-see]? & knytt j^ise two partes to-gidre. what herityke or fool is he j^at wold distru^e j^is gostly harpe ? her(3 men seyen J^at trewe entent shuld be to declare rijt beleue, hou men shulden harpe her^ to god, as david did & eper seyntis ; for many kuwne not^ wrast j^is harpe, & opur kuwne not harpe whmne it is dijt. Suche wittis gyuew to goddis worde ben goode whewne J^ei ben wele taken; and ]7is witt J>at her^ is seid telli]? pat e. man shulde shriue hym to god, & maki]? no mywde of rownynge shrift, fat is late bronjt iwne hi fe pope, and iche man pat holdif beleeue %rantep pat a man shuld shriue him to god, ^e, & to man, hi voice of moufe, and haue sorow for his sy?^ne, & pertov make to god a-seef for synne; but fis is^ don apertly to pr(3stis, whm fei be^ good & louew more fe heele of mewnes soules f ewne her goodis by coueytise. but her^ men shulden vndwrstonde pat pe cwrtesie of god askif not of iche maw to shriue him f us by voice of mouf e; for as many synnew greuously wif-iwne iw herte, as did f e fend, so many mew maken aseef bi sorow of herte, fat may not speke or wantef oportunytee to shryue hym to man bi voice; and rijt so as a maw may sywne, so he may here make aseef e; for god is as redy to jyue merej as he is redy to take vewiauwce. triste wele to god & holde his lawe, & f ewne f on shriuest f e wele to him; & synge to him wif ten stringis, fat ben kepinge of fe ten hestis; and sorowe of trespasse a^eyns hem ^ omitted CC. ^ omitted CC. ^ omitted CC. OF CONFESSION. 341 ten shal wraste fis harpe to a-corde welle. and many mm fallen in J^is wrastyng & in goostly syngyng aftur; and so lis priuey sorowe of herte is no sacrament of ^e churche, ne priuey rownywg late broujt inne, for sacramentis ben open & knowen. but wbenne a mm wij coniritQ berte shriuej? him opynly to god or man, \mnQ bis voice, |>at is token of bis booly sorowe of berte, may be caMed a sacrament, as men knowen fat discriuen it. & Jus we largen in sacramentis, for iche good sensible dede J7at we don, or j^at spring!]? of mawnes cbarite, may be callid a sacrament; and ]?us ]7re reisyngis of dede bodies ]?at crist dide, as gospel telli]?, may be called ]?re sacramentis, for ]?re twrnyngis of man to god. Summe mm twnen to god wi]?-iwne, & suwme aftur ]?at ]?ei hab sywned wiJ?-outward, and summe fro^fat ]?ei ban^ sywned in custom; and ]?us ]?e rysyng of ]?e^ lasar was a grete sacrament, as men reden in j?e cburcbe. and ani^i^crist may bigyle foolis bi sicb lewde resouws as be maki]?, but goddis lawe telli]? wele ]?e falsbed of sucbe resouws. And ptt grucche]? an^^crist, and sei]? ]?at crist telli]? in ]?e gospel bow crist specified to petre to ^yue bym ]?e keyes of beue^ ; and so petre mut baue a viker ]?at sbuld specialy here ]?e keyes, and ]?ise keyes sbulden opyn & bynde to for-jyue syfmes, and opyn men beuen, & to cwrse o]?ur mew ]?at don a^en goddis lawe. Here we seyne be goddis tecbyng ]?at micb errour is in ]?is poynt. Summe ben so nyj beestis, ]?at ]?ei vndwrstondew bodily keyjes, by wbicbe beuen ^ates sbulden be openid and stokune,® & petur is porter in ]?is office. ]?e secouwde errour in ]?is poynt is mor(? p^relouse in ]?e cburcbe, for pbaresees alargen ber browes & gogelew fer^ fro goddis lawe; ]?ei seyn ]?at ]?ise keyes ben goostly witty's & power, jyuew to bem to bynde & assoile men aftwr ]?e witt approprid to bem; and berby® ]?e fend feyne]? oft bi bis viker mtemi^t many errours in ]?e cburcbe, & do]?e mycbe barme to foolis. The }?ride weye of bileeue sei]? ]?at J?er ben many key^es; Secret confession is no sacrament; sacraments are open and known. *[p. 136 MS.] In another sense all good deeds ar sacraments. Cm Urn mm. Keys of heaven given to Peter, and so to his vicar. Some men fools enough to fancy material keys and Peter a porter. Pharisees say the keys are a spiritual power to bind and loose. j?at J?at CC. 2 omitted MM. ^gperidMM. *fouleMM. ® herfor CC. 342 OF CONFESSION. The keys are knowledge and power, ♦[p. 136& MS.] given to Peter, afterwards to the apostles. Without Peter’s knowledge and good life, the Pope is porter of hell gates. The knowledge must be of God’s law. The power does not consist in absolution. but in teaching, preaching and re¬ proving. Cm 12m mm. Christ sent the ten lepers to the priest, an argu¬ ment for shrift. Austyn. si]i crist, Jat may not sywne, callej? bojie ]>e keyes of heuenes & ]je ^ates of hello; and no doute to grete witt j^e keyes of heue?^ hen vndwrstondew witt & power, );at pr^stis han to telle men ]>e wille of god, & to wurche aftwr J^is witt; and so god ^ane to petr(9 fes two keies for him & hise; and aPtwrward god jaue to Jie apostles ]ies two keyjes for hew & hers, and Jius an^^crist au^te to shame to chalenge oonly petres key^es, but he had passyngly witt & lijf aftw petur; for if he reu^rse hiw in ]iise two, he is porter of helle ^ates. and ]?is witt ]iat crist speki]? of stonde]? not in mawnes lawe, ne in o\ur curiouse lawes, as matematik,^ or lawes of kywde, but it stonde]? in goddis lawe to holde mew iw mesur Jierof, & to teche cristen men hou jiei shulden lyue to god & maw, & come to heuew. and I dar not seie for drede of god, \ai J^is power stonde]? in assoilyng & cwrsyng as men practisen to- daye; for petre forfendid to cwrse, & vsed not fis assoilynge; but by autorite of god to pr^che & to teche cristis weie, & to repreue wickud mew bojie in word & in dede; \at seme]? to be ])e power ]?at god ^aue petwr & his felowes. and it seme]? to many mew ]?e oolde lawe assoiledew not rowny?^gly, as we don nowe, but bi signes of goddis lawe j^ei sbeweden wbeche mew werew leprouse, & whicb. weren not leprouse, and to her iugemewt sbulden men stonde. but crist taujt iw jjis gospel pat he cam not to destruje J>e lawe, but to fulfille it, as he tellij? be-for^ bi mathewe; and to j^is entente crist bad pe mesels go and shewe hem to prestis. and )>us freris my^ten telle pe puple pat holy writt ha)? mystily ^ ]?is witt what euerp^i wolen seye; and j?us mew tellen pat freris tellen pat whe pat J?ei seyne, if it be noteful to pe puple, penne pat trewfe is pe gospel; and ]?us alle sywnes J^at pe freris don, or any trewj?e pat [J’ei] may teche men is ]?e gospel of crist. but god forbede pat it wer^ so ; for no drede ]?ise mewnes defautis ben so]?e, & it is profitable j^at ]?ei ben knowen to pe puple, lest pat ]7ei disceyue hem. ]7us mew vndwrstondew not pe gospelle of ihesu crist but ]?ei taken pe lettir per-oft, & aftur vndurstonden it vp pe grammer, and seyntes haw taujt pat pat furst witt is pe gospel, and gyue we to adu(?rsaries hero pat mew shuldew goo & shewe he?w to prostis, for so mew diden bifore tyme bo]?e in pe oolde lawe & iw pe newe, but hou shulde mew take of ]?is to roune wi]?^ prostis & ]7us to be assoiled ? and marke we wele, j^is gospels witt, & it seme]? opyn perhj pat ]?ise ten cammen not to pe prostis; for crist he-ledde laem by pe weye, and so ]?is gospel techij? vs hou crist him self clensi]? of sywne; & to him is ]7is thanke propur, & ney]?ur to pope ne oowfessour; for crist take]? a-wei pe sywne, & ]?ei not, but disceyuew men; & ]?us men shulden be aliens, as was ]?is samaritaw, and twrne ajew & ]>anke crist, & not gyue money to ]?ise prostis; for crist wole assoyle mew wele, al if ]?ei gon not ]?us to rome. for crist bi his godhed is in iche place of pe worlde, and bi pat he take]? away Scriptural proof must rest on the literal meaning. »[p. 137 MS.] The lepers showed themselves to the priest as the judge of leprosy appointed by the old law. Matt. V. 17. Friars might thus make what they pleased out of Scriptui'e. Men cannot understand the gospel unless they take it literally. Grant that men were to show themselves to the priest, it was not thus whisperingly. The ten came not to be healed of the priest, for Christ healed them by the way. Then it is Christ that cleanseth from sin. Menshould thank Christ, and not give money to priests. ^ iustly CC. 2 & CC. 2 wist CC. 344 OF CONFESSION. Men need not make pilgrimages to Rome. sy wne whewne he maki]? men able ]>er-to ; & pilgrimage wi]? siche offrywge vnabli]? mew oft to be assoyled of god. Cm 13 m mm. ^But ^itt argueb an^ecrist "bat lames biddib mew shriue *[p. 1376 MS.] ^ ^ ^ V . . Antichrist’s her svwnes; and no drede god biddib bi lames bat iche arguments. . . James V. 16. synful maw do SO ; & bat prestis shuld assoyle mew techib his disciples to hg risynge of lazar, for crist bad to hise apostlis bat loose Lazarus, i j n 7 tr j teaches that shulden vnknytt his bondis. and bus mew shriuew in priests should 1 J X Men^confessed at ^^i^tis tyme, whewne Ion baptist washed hem. why shuld John’s baptism, fonrme of holy churche ? Answer. James bids con¬ fess one to another. Her^ men seyne j^at it wer(? good to holde fonrme of hooly chnrche, as mew diden before J^at tyme j^at J^e fend was ynbonwden & j^is lawe made, for J^ewne crist assoiled jjicker men jjewne he dide aftur fe tyme of J^is lawe. and to fe first autorite j^at is aleggid of lames epistle; mew shuldew merke hou lames biddi]? j^at mew shulden shriue iche to o\ur j^e sywnes ] 7 at j^ei fellen inwe, & ] 7 us jiei shuldew knowlecbe mekeli j^e freelte J^at J^ei werew iwne, and not oon feyne as an ypocrite J^at he were more hooly before a-nojjwr, & had vertu to forjyue sywne. & J^is worde j^at lames speki]? maki]? not for |?e emperour prelatis; for bi j^is word j^at lames speki]? iche man shulde shriue him to his brojjwr, and knowlecbe mekely freelte j^at he is iwne. si]? crist sei]? \at iche man ]?at hije]? himsilf shal be lowid, hou shuld not ]?ise emperour prelatis be lowid bi \e sentewce of crist, si]? ]?ei hi^en hemsilf wi]?-outew skil of ]?ing ]?at is approprid to crist ? and ]?us ]?ise emperour prelatis sywnen ajen ]?is worde ]?at lames biddi]?. And as a-newtis ]?e secound worde ]?at crist The case of had to hise apostlis whewne he had qwickened lazar, he brouit that Christ re- Qut of his sepulcre al knyttid in hise bondis, & bad hem serves to himself , ^ ’ spfritifaUife vnbynde him. pis mysty witt of ]?ise dedis telli]? vnto true mew ]?at crist appropri]? to himsilf to qwiken dede mew hut leaves men still bound in evil habits, gostly, & to make hem stonde iw grace, but ptt crist leue]? bondis of sywnes, ]?at bew yuel costoms to falle iw sywnes, and •[p. 138 MS.] crist ‘^biddib apostlis & prestis to vnknytt bise bondis bi which priests / j should unloose trewe pr^chiwg. but bis office is dispised ‘ & cristes owne by good preach- j. o / x- ing. ^ suspended MM. OF CONFESSION. 345 office is misse-taken ; for now pr^stis pr^chen not to J^ise mew ]7at bew cowuertid bi grace of crist, but }>ei seyn }>ei fordon sywne and ]7at is more j^ewne any precbynge, and ]7us \ei gon bifore cnst, & leuew ]?e mauwdemewt j^at he biddi]?, and an^ecrist can-not dispreue ]?is witt bi resouw ne godis lawe. And as a-newtis be bridd worde, bwt men bat weren baptized The confession at John’s baptism IS of lone eowfesseden here synnes, & so shulde we ; I grauwt not said to have ' 7 0 been made prmly bis word bat is seid, but ]ie gospel seib nebir ]>sit b^i shrouen her sywnes to Ion, ne bi b^s rounywge to prestis. but it is lickly b^t ychone of hem shryuew mekely his sywne to ob^r, and so her baptym was medefuld & so what maw shryueb him mekely to god or to man, no drede god for^yueb him his sywne, & jyueb him grace; but bis falleb not euer more whewne a maw shriueb him to b^ emperour clerk; je, if he shriue him to be pope. & b^is alle autorites bat ben fouwden in goddis lawe, b^*t ^techen ]?at^ men shulden shriue hem, ben to grauwt to bis witt; hat men shuldew All scripture . . teaches to confess shriue hem to god, and iw case to her brobwr, whewne it to God, and to ■* ^ man if it be pro- profitib to hem. but an^ecrist shulde sliame here b^t if mew fitabie. shuldew bus shriue hem, b^^ue bei shuldew telle be emperour clerkis in her eeris alle her sywnes, & do what bei biddew hem do, for ellis god wole not assoile hem. if bou be a prest of cnstis secte, holde be payde of his lawe to teche his puple cristas gospel, alif bou feyne bee no^ more power; for crist hab po^er ^yue power I-nowe to his prestis to teche his churche; & teach, enioyned hem siche office bat ?yueb hem not occasiouw to sywne. & bus power \at prestis han stawdeb not iw trans- S^th^Host^m- substansmge ot be oste, ne iw makyng or accidewws lor to stand of them- • s©lvcs i't c ©siist stonde bi hemsilf; for bis power grauwted not god to crist ne apart from sub- Cf QMrtp J to any apostle, and so crist hab speciali power to do awey mewnes sywne; & bise miracles b<^t bew feyned b«t no maw ^j^^aT^camoT^be may see ne knowe, as bei waxew^ w 2 t^out profit, so bei haw no Se^ofitiesrand grouwde in god. groundless. Explicit trac^a^us ® de cowfessfowe & penitewcia.® 1 nedeful CC. omitted CC. ^ omitted CC. ^ weren MM. only in MM. 346 XXIY. OF FAITH, HOPE AND CHAEITY. Me. Aenold thought this tract not improbably the work of "Wyclif, but did not print it, because he “ found it to be a remarkably dull composition and to contain not a single new idea.” He may not be alone in this severe judgment; but after several fiercely polemical tracts, it is almost a relief to come upon a specimen of Wyclif’s simple evangelical teaching. Even here his foes are not forgotten, and his attack on the friars, and on their teaching as to the Eucharist, marks the tract as a late one. I have very little doubt that it is authentic. There is a curious reference in Chapter lY. to Antinomian opinions, which we should not have expected to be prevalent among Wyclif’s hearers. Copied from the MS. at Hew College, Oxford (Q), and collated with the Dublin MS. CC. SUMMAET. Chap. I. Men must learn about Eaitb, Hope and Charity .p. 347 What Faith is, and how needful to man . 347 II. Ways in which Faith may fail. 348 III. What Hope is .. . 349 IV. The contraries of Hope and Faith . 350 V. Charity the wedding garment, without which no man can come to heaven. . 351 Friars go contrary to all three virtues. 352 VI. The sixteen conditions of charity . 353 These are enough to bring a man to heaven . 355 Chap. I.] OF FAITH, HOPE AND CHARITY. 347 ’^Sicut enim corpus sine spmYu moritur ita opera sine fide, iacobi 3°. fides sine operibus mortua est.^ \Cajpitulum primum.'] F or it is seide in boldynge of oure haly-day ]iat we scbulde ocupie j^e tyme in precbynge ^ and preiynge ^ and deuoute herynge of j^e lawe of god, and oner J^is^ many freris, as bastardis to goddis lawe, tellen iapes or lesyngis & leeuen ]?e gospel ; herfore schulde^ mew lerne of bre good^ vertues, bat Paul’s gospel teiis J^e gospel of poule clepi]? fei]?, hope, & charite. ffei]? is charity^”^^ grouwd of alle oj^er vertues; & \er-ioiQ poule clepi]? it schelde aii^othef v°irti^s^ of alle ® cristen men. ffor amonge sixe armwres noon is more nedeful. but feib may be taken on manye maneres. ^ Sum Different mean- , ings of the word tyme feif is clepid ]7e truthe J^at mew® trowen, & so \er is ‘faith.’ a comune fei]? to alle cristen men. ^ Sum tyme fei]? is clepid vertu jfat maken’ trewe mew, & so eche trewe man ha]? diuerse fei]?. and sum tyme feij? is clepid oure trowynge in werkys. and by jfes ]?re membris may® ]?ou knowe goddis lawe ]?at speki]? of fei]? on® diuerse maneres. seynt poule clepij? feij? ground of goostly ]?ingis jfat men schulden hope to haue in heuen; and here men seen hem not, but trowen bi word of god, if ]?ei seruen him treuly, to haue hem in heuew. and so specialye by fei]? ben mew made trewe "^'to god; and whos[o] fayli]? in fei]? he is fals to god, •[p. 1246MS.] & tristij? not to hijs treuthe, as he]?en men don not. and herfore seith seynt poule ]?at cristen mewnw5 fei]? is mene of alle herd gode werkis^^ ]>at ]?ei here don. ffor seyntis by fei]? discoumfiteden rewmes, ^he \q rewmes of ]?e fende ; & [Heb. xi. 33.] fat is more maistri fan wyn rewmes of men, for enemyes ben moo & more koynte in fer dedis bi wylis of here capteyns, 1 no text in CC. omitted CC. ^ omitted CC. ^ goddis CC. ^ omitted CC. ® we CC. maki]? CC. ® maist CC. ® in CC. io_io omitted CC. werlkis Q, vertues CC. queynt CC. 348 OF FAITH, HOPE AND CHARITY. [Chap. I. ^ & jjus seyntis haw wrou^t fair^ & iust dedis,^ for noman may God cannot be laste in harde lif for god but if he haue feib, hi whiche he served without . . ^ t r, faith. lasti]) SO; ne noman may s^rue blis of god but if he haue fei]?, bi whiche he serui]? it; and schortly noman synni]? ajenws god but if* he fayle in fei]?, Jiat groundi]? goddis You would take werkis. ^ as if kou haddist a lettre bat H kynge sent bee Uom the seelid wij? hijs priuey seele, & worschipid ]iee myche & hijt ]7ee greet eritage to be at ® hij s retenu & serue hym treuly, pou woldest don of jiin hoode and kisse hijs seel for hope of rewarde. god is miche more pan any lord of erthe; he sent a lettre to man by moyses hijs messang^fre, jiat is more worj? The command- l^an any pope or cardynal. hijs lettre is hijs mawndemewtis, through Mos^s^*^ ^ g^«ce in moyses soule is hijs priue seel, ’better ]ien eny kyngis signe. ^hijs seruice is lijt & hijs eritage is myche, for it is pe blis of heuen lastynge *wi]7-outen ende,* and here-of schuldew men not fayle wiji-outew greet forfeture. take ® hed to mennus feij? how bisily ]iei traueylen for godes & worschip of Jie worlde, & leeue traueyle to god, & po\x mayst wel see pat feip feili]? hem. Capitulum 2 “' Faith may fail in thi'ee ways. 1. By default. B ut in Jire manures may mewnus feij? fayle. Sum faylen in ieip for defaute of it; as ® men j^at trowen not to god pat he wil reward hem of pe blis of heuen for her 2 . It may be too trewe s^Fuice. 2°. ^ sum mew faylen in feij?, for it is so thin, so that it cannot resist the bynne, & eke li^t’ to perische wib dart by saujt of bin darts of the enemy. enemye; as mew pat ben assaylid by her flesche or by j^e world, or in lustis or in peynes ^yuen it vp to ® sone, for litil trist pat jjei han in mede of her lord, and herfore crist oftew tymes reprouyde hys apostlis for litilnesse of her feip, whan Jei fayleden to trist on hym. 3°. ^ and sum ® faylen iw omitted Q,. for euere CC. 7-’ ee> CC. 2 omitted Q. ® 0,. inserts we. ® omitted Q. 3 omitted Q. 6 of KK. ® summew CC. Chap. III.] OF FAITH, HOPE AND CHARITY. 349 here fei]? J7at han her scheld holid,^ & by spere of here enemye ]7ei ben often kylde; & ben suche men ])at trowen many trowj^es, & in sum '^'J^ei faylen as men out of here fei]?; for as he j7at byndi]? hym to kepe goddis hestis mut kepe hem alle, as seynt lames sei]?, so he j^at byndi]? him to fei]? of hijs god, mut kepe it al hoole stifly & in ordre. ffor if ]7i schelde were at Jji backe, ]7ou myjtist sone be kilde. for J7e fendes of belle trowen alle ]7at we trowen, but hem fallen charite to bynde her schelde in ordre, & herfore ben ]?ei dampned by ^ her defourmed scheeld. ^ & herfore schulden we trowe alle fe lawe of god, & trowe ]?at it is trewe by eu^ry part of it; 3 for if pou trowe myche of it, & trowist pat sum is fals, by ]?is hoole of pi schelde art pou deed to god; ^ as freris j^at trowen many articlis of pe^ treuthe & faylen in pe treu]7e of pe sacrid boost, schal be dampnyd herfore But if fei turne ajen & trowe in wordes of crist, pat sei]?: “]?is is my bodye.” but no we freris trowen neper pat ]?is oost is brede ne pe ® bodye of crist, ne neper of jjis may be; but crist sei]? surely:® ‘‘]?is breed is my bodye.” but hou ar pei not heretikis j^at trowen ajen crist here ? ^ and pus eu(?ryche man haj? a maner of feip, syn eche man trowi]? J7at god alle J^ingis ben, but hijs fei]? is rente in particuler erroures pat trowi]? fals of j^e ieip, by any part of it. and so oure good god byndij? vs not to eu^rmore trowen & specyaly eche article of j^e treuj^e, for sum ben so sutil pat first in blis of heuen seyntis schulen knowe hem pat now g[e]n6raly trowen hem. for if ]70U trowist in pi god, j^at trow]?e wil sufS.ce pee ; but noman trowi]? in god but he pat loue]? him & hope]? by his good lif to haue ® pe blis of heuen.® 3 . The shield may- have holes in it, i.e. faith may be imperfectinsome points. *[p. 125 MS.] [James ii. 10.] The devils belie ve but have not charity. We must believe all the la-w of God. Friars fail in be¬ lief as to the Host, which they be¬ lieve to be neither bread nor Christ’s body. General belief enough. Some articles so subtle that we shall know them first in heaven. [^Capitulum 3 ”*-] H Ope is pe seconade Yertn j^at god himself axi]?, & is ful diuerse fro ieip pat we han spokun of. ffor feij? is of ]?ingus Difference be- pat was & ben & schul be, but hope is al only of J?inges pat Faith. holde 0,. ^ omitted CC. 2 for CC. ® so]?li CC. 2 ])er-of CC. 2 in Q. ^ omitted Q,. blisse of god CC. 350 OF FAITH, HOPE AND CHARITY. [Chap. III. *[p. 1256 MS.] Nota bene. Hope is less than belief or know¬ ledge, but above doubt. [John xvi. 8.] ben to come, as we trowen ]7at god made j^e world of nonjt, & we trowen J^at crist is now bodily in beuen, & schal eU(3rmore be aft^r ]>e ^ day of^ dom. ^also feij? is boj^e of gode Jiing & euyl, bo]?e of \am j^at ha]? fei]? & of o\er creaturis, bnt hope is al only of hym \ai ha]? hope and only of good ]>inge in ]?e blis of heuen. as we trowen \at many men schnl ^be dampned in belle, & ])at many o]?ur schul be saned \n heuen; but no]?ur we hopen ]?is damp- nacmn ne ]?is saluac/on, for we hopen al only ]7at towchi]? oure owne blis. and so trowthe of cnsten men putti]> hew owte of dowte, & maki]? hem so surely trowe ^ here bileue, ]?at ]?ei schulden stonde for J?is treuj'e, to dee]? of herg bodye. ^but so it is not of hope, if we looken wel, as ia.e\er we witen ne we trowe now to be sauyd, ' & jhit we hopen it wi]?-outen ony dowte. and so hope is werke of soule bi-ne]>e oure bileue, & so by-nethe knowynge but a-bouen douti^ge. and so hope of er]?ely pinge is not vdrtu of hope, but comunely it smacchi]? synne, for it letti]? hope of heuew. and so it is all diuerse to hope and to trowe; but ]?is is a sutil mater to clerkis for to knowe, but comune ® sentence here-of^ suffici]? to o]>ure men. CapiYulum 4“* [B]vt si]? ^ philosopheres seyn pat contraries ban oon lore, fei]? and hope techen vs to knowe contraries of hem. ffei]? hap in fidelite contrarie to hiw, and hope ha]? desperac/on as his contrOTie. and as fei]? is ground of alle o]>ur vertues, so i?e-fidelite is ground of alle o]?ur synnes. ^ and herfor sei]? crist pat god schal reproue pe worlde first of ]?is synne, for it grouwdi]? alle opere. ®wan-hope of me?^ is a greet synne, for noman is dawpned wi]?-outen ]?is wanhope. for he pat lasti]» in ]?is^ sy?^ne to his lyues ende, and ha]?e no sorowe omitted CC. ^ tkorowe Q,. speclie CC. ^ omitted CC. Q inserts for. ® hys Q,. Chap. V.] OF FAITH, HOPE AND CHARITY. 351 of hijs synne ne hope to haue forjyu[ii]es, he syniie]? ajen j^e Despair is the sin holy goost; fat neuer schal be forpfen h\m, no\er in fis S!s? ^ ^ worlde ne in fe tofur, as crist hiw silf seif, and many \er [Matt. xii. 3i.] ben fat synnen in fis synne longe bifore fei dien. ^[but fa?^ne it lastif eu^re, as eche man f«t god knowif to be dampned in belle, berif eu(9re-lastmge synne ajen fe holy gost; for as fe holy gost is fe laste pi^rsone of god, aft^r whom comef noon o\ur, so it is of fis synne. ffor no ■^'man may synne aft^r fis last^ synne. ^ and so by two weyes *[p. 126 ms ] fallen men in despeyre. 1°. Sum for fei trowen not in fe come from— . . . 1 . Not believing m^rcy of god; & fes ben cayms childir(0 & seyn her synne is in God’s mercy. more fan her dissert is to s^rue blis or ellis goddis meroj. 2°. and sum synnen in dispeyre ajenws rijtwisnes ^ of god; 2 . Not believing as fes fat seyn in her lif: “late me synne ynowe, for god punish sin. wole neu^re lese fhe haf ^ dere boujt.” and so alle fat schul ben dampned ben eu^re more in synnyng a^en fe holy gost, & eu(9re in despeyriwge. ^ as if a man drof t?owtinuely in-to fe erfe a stake, til he were in dispeire fat he myjt drawe it vp. fe stake is fe synne hardnd in mannws hert; fe malle fat he drinef it wif is newe rehersynge of synne; and suche at f e ende of her lif lacken power & grace to trist in helpe of f^r god and hope to be sauyd. \_Capitulum 5 ”"] 1 [p]E fridde v^rtn of god is lone or^ charite, and it haf two brauwchis, as lone of god & lone of man. & beste mene Love is twofold: to kepe fis lone wer^ man torto lerne & lone torto kepe two tables of goddis lawes,® for bi fes & ellis not kepif man him in charite. and fis vertn clofis man at domas-day wif This virtue _ •* . . * clothes man in bride-clof is, & fis clof e may neuere be lost in fis world ne the wedding gar- ixi0nt;^ in he tof ur( 0 . ffor noman may come to heuene but he haue without which fis clofinge, ne no man may haue fis clothe, but if he come tieaven. to heuen; & so mew fat schnlen be dampned ban but 1 omitted Q. * rijtfulnesse CC. ® omitted Q. ^ & Q,. ® hestis CC. 352 OF FAITH, HOPE AND CHATIITY. [Chap. V. *[p. 1266 MS.] the friars’ per^ sons, but hate their sins. feyned charite. But lyue wele after goddis lawe & hope to haue ]7is ^ loue, for no man schal knowe ne trowe to haue it Friars love their but if god wole telle him priueyly. % and so freris, bat louen habit more than ^ _ ■* the garment of more her habite pat j^ei han ordeyned hem J^an pe clo]?e of charite pat god hap schapen his sones, ben yuel disposid to haue |>is^ elope of charite; Si]? per loue is turned amys to charge more her^ habite, to lesyn it or leeuen it, to clo]?e per- wi]? per bodye, ]?an to lese ]?i8 charite to clo]7e per-wip per soule; for often ]7ei lese charite in pri^sens of man, but if ]?ei losten ]?is habite ]?us, as ]?ei falsly feynen, ]?ei were opyn apostates and losten pe luf of god, for as ]?ei feynen falsly god "^‘louej? more ]?is clo]?inge pan clo]?inge of per soule wi]? ]?is clo]?e of charite; and ]?is is open heresie by many kyn skylles. but here men douten comuwly where men schuld toe friars^ ner^ heretikys, but it is no drede pat ne men schulde loue per kynde & hate pe same kynde in pat pat pel ben so yuel, and so pe persones bi hem-silf schulden be loued in charite, & her^ synnes by hemsilf schulden men hate for goddis loue.^ ffor he is not trend to crist pat loue]? ]?ws hijs enemye; and pus he is trend to pe frere pat hati]? pus his synne & worchi]? to distrie it & purge him ]?er-fro. ^ and ]?is moue]? manye men to speke of ]?re heresies pat many freres be smyttid i?^ne, & contrarien ]?es ]?re^ virtues, ffor who myjt more contrme feip pan sey pat crist sei]? fals whan he sei]? pat “ ]?is brede is myn owne bodye,” for ]?is may neper be® brede ne pe bodi of enst, but it is accident or nou^t, as freres feynen falsly. & pus ]?ei chesen hem a place to falsen crist in hijs visage, and ierom wi]? oJ?ur seyntis fat tellen fis wit of crist. ffreres seyn priueyly fat fei spake her^ eresie, sifen an^mrist f^r maystef seif euen f e contrme. ^ f e secouwde vertu of fes fre ® many freres reuersen,® for crist taujt in hijs lawe fat men Hope in begging, schulde not begge, but holde euen his ordre, & fei schulde come to heuen; fes’ freres seyn fe contrarie, & grownden Men reverse these three virtues: Faith in the matter of toe Host, ^ CC. inserts last. ^ omitted Q,. 2 ]?e 0,. 2 sake CC. moue)i freres to reuersen Q. ^ omitted Q. ’ >e Q. Chap. VI.] OF FAITH, HOPE AND CHARITY. 353 he»i an ordre of per wilful beggyng, bi mew J^at han no nede; and herbi schulde men hope to sitt bye in heuen, for, as J^ei lien falsly, crist beggid ^ pus, ^ pQ j^ridde of }>es virtues is cordraiiedi bi freres, si)>en it is no charite to falsly passe crist. for crist seij? to hijs cosyns j^at by hijs manhed he had [Matt. xx. 23.] no power to ^yue hem leue to sit on hijs ri]t^ side, but to j^e godhed iw hijs fadure is propred J^is power; but freres seyn Charity in giving opuwly by lett^res of her^ frat^rnite pat ]?ei ]yuen per brej^^ren nity. leue to haue p«rt of per blis; and Ms mvit bei not do but if and so claiming j ^ ^ ^ power beyond j^ei ]ouew mew leue to sitt on pe ri]t bond of crist as if }>ei that of Christ, passed him. & f is sownes not charite but luciferes pride. [_OapituIum 6 ”*] B vt si]) cloj’inge of ])is loue is myche loued of god, & more *[p. i27 ms.] wor]7e to man ])an al ]7is worldes richessis, man schuld ful bisily knowe propirtees of ])is loue. but poule, pat was Properties of rauesched vnto be brid heuen, & herde derne wordes of god, st.^Pauh* pat ben not here leful vs forto speke, telli]) sixtene prqiirtes \ cor. xiii. 4 . pat suen ])is charite. pQ first is pat charite is patient of i. is patient of wronges. for al oure charite mut be ensaumpled of crist; but crist was so patient, as seynt petre sei]?, pat whan he was [-1 p^ter a. 23 .] mys-said he cursid not ajen, ne when he suffrid wrowges he manassid not ajen. 0 what charite ha]? he to suffre wronge for cristis loue pat wol not sufire a li]t word, but ^eld a worse ajen ? Hfe secouwde propirte is ])is: pat charite is benyngne. 2 . is benign, for it is not ynow to suffre, for so don J)efis, but do good in soule a^enws yuel suffrid; for pat is good loue of pQ fire of charite, & is clepid benignite by propirte of word. and her(?-fore clerkis seyn pat per ben ]7ree lawes; pQ first is lawe of oure good ^ god to do good for yuyl; pe toj^ure is lawe of pe worlde, to do good for good & yuel for yuel, as mannus man^r is; pe ])rid is pe deuelis lawe, to do yuel for good, & ]7is is mamr of mew whan fei ben turned to deuelis. pe ^ CC. inserts ‘not.’ 2 omitted CC. 3 omitted Q. 23 354 OF FAITH, HOPE AND CHARITY. [Chap. VI. 3. Envieth not. J^rid propirte ]>at sue]? j^is secouwde is J7«t charite haj^e noon enuye to noon kyn ]?inge, for it lone]? wel god & alle goddis 4. Hurtethnot. creatures. ^ ]7e fourj^e propirte pat sue]? of ]?is riche vertu is pat charite wi]?’Outen for]7e wirchi]? not schrewidly for as ]?is first jock bigynnij? wi]? paciens, & 8i]?en goij? into worchi^ge of a mannws soule, so mut ]7is o]?ur joc forsake yuel wi]>-iwne, & ^also wijj-oute^ hi ordre of god. 5. Is not puffed fyuep mauer of charite stonde]? in ]?is, pat it bolne]? not Is not ambi- pnde, syn it is pus patient. & pQ sixte sue]? here-of, up tious. pat it coueiti]» not worldly worschip; for al worschipe of her^own^^ charite sche putti]? oonly ^ in god. pe seue]> condic^on pat sue]? ]?is ® charite is pat it seki]? not propre godes to hir silf, but seki]> worschip to god & profyte to his chirche. ^]>e [8.^] isnotwaste- propirte of charite stondi]> in ]?is, pat charite wrathi]? ]>er ^ not al if it suffre wronge, and perfore it is lijt to men to [90 Thmketiino g^anOe wtth pees & charite. pe neynt propirte of charite is deppero pan ]?es opere, pat it ]>enki]> not yuel, for siche ]>oujt turne]? to yuel; as iob maad couenaunt to ]>enke not ^ pe tente]? propirte pat sui]> J?is vertu of m iniquity, charite is pat sche ioyethe not of wickidnesse, as auwgelus in heuen ioyen of payn of fendis but not of hero wickidnesse. & per-iove ]?is condicmn sue]> aftor charite, pat it ioye]? wi]? god of trowj’e pat he loue]?. ^ pe twel]?e condicmn pat sue]? ]?is charite is pat sche take]? mekely what euore ]?ing pat come]> hir, to. ]»e ]?rittente condiciouw stondi]» in ]?is, pat charite trowi]> al pat enere god sei]?; and si]? no ]?inge is good but pat god sei]?, charite trowi]? alio good ]»ing,® jhe profyte of synnes. tfor mew pat dreden god, if ]>ei fallen in synne, ]?ei ben more waro pat ]?ei synnew not eft,® & ]?anken more god of hijs gracious helpe, & alle medeful dedis haue pei part off. ^ ]?e fourtene]? condicmn pat sue]? aftor charite stondij? in ]?is poynt, pat sche hopi]? alle ]?inge turne]? to good of au goddis childwr pat dreden him in loue. pe fiftente condicmn •[p. 1276 MS.] „ 10. Rejoicethnot O’! ^ virgyne [ll.]butrejoicetb ill the truth. 12. Beareth all things. [13.] Believeth all things. 14. Hopeth all things. si]? yuel dede wi]?oute CC. * omitted Q. 2 koolly CC. ® omitted Q. 2 in Q. ® ofte Q. Chap. VI,] OF FAITH, HOPE AND CHARITY. 355 Jjat sue]? ]>is charite is ]>at sche susteyne]? wi]? wille alle harmes ]>at come]?, jlie^ sche is not discou?^fortid if goddis helpe bidi]> longe. ^and so he laste condicmn ]?at suet ]>is rie.] Never blessid vertu is ]iai scbe falli]? neuer dou?^, but lasti]? forjie for euere in ]?is world & in ]?e to]>me, as loue of god faili]> uot. & if a man knewe ^ no more of goddis lawe but ]»ise sixtene condicmns & bisyede him to kepe bem, be myjt lijtly come to beuen & wite who went amys. Expliciuwt ffeif hope & cbarite.® ^ }hit Q. 2 koude CC. ^ only in CC. 1 356 XXY. DE SACRAMENTO ALTARIS. In this little tract "Wyclif sums up the difference between his teaching on the Eucharist and that of the friars. It is curious to see him taking up the position of a loyal son of the Church, and complaining that his adversaries accuse the Pope and the Court of Rome of heresy. As the tract is evidently a fragment, it may he that in the larger piece from which it was taken he had alleged some utterance of the Roman see in his favour; perhaps the oath of Berengarius, to which he often appealed, although his opponents might have cited it on their side with at least equal confidence. Copied from the Bodleian MS. (A), and collated with the Dublin MS. (AA). Stjmmaky. The friars say that the bread which Christ broke is neither bread nor his body .p. 357 They accuse the Church of sharing their heresy . 357 The true faith is that the Host is both bread and Christ’s body . 357 DE SACRAMENTO ALTARIS. 357 De Sacramento altaris corpus dommi. O' f ^alj^e^ fei|» of ]7e gospel gederen trewe nle;^, wi|’ opyne co;^fesciou^^^ of ]7es newe ordris, }>«t men shulden rette hew eretikis, & so not comyne wij? hew. forj^ei denyen ]?e gospel & comyn bileeue, pat ]?at breed j^at crist took in hise hondis & blesside it & brae it & ^af it to hise disciplis for to ete, was his owne bodi bi vertn of his wordis. & jjus j^ei denyen pat pe oost sacrid, whijt & ron?^d, pat bifore was breed, is maad goddis bodi bi MertM of hise wordis. but j7ei seien pat peve is goddis bodi, & pat is not goddis bodi, but it is noujt or accident worse pan ony breed ; & J^us j^ei accusen j^e court of rome, bishops & prelatis, & seiew pat j^ei shulden seie so bi criste^ me;^nys bileeue. & no wondir is, si]? ]?es freris accuseden per bre]?^ren & ]?ei ^ bigan first at crist; & seidew pat he was as ^ an eretyk, & oure kmg wij? his rewme, but hew shamede to seie ]’is openli, but ]?ei seiden ]?is priuyli. & si]? ]?ei ban lastid so longe in ]?is errour ^criste^ mew shuldew fiee hew as he]?en mew out of pe feip. & if ]?ei somene symple men for ]?is accusiwg, symple mew seiew pat ]?ei supposen freris siche, but ]?ei afiermew not hew sich; but euydence pei han of ]?is errour in bileue, & many opere pat freris seiew, and if ]?is be not so]?, late ]?es freris purgew hew^, for we han herd ofte-tymes many freris techew ]?us.^ Crist & his apostlis & pe olde seintis pat werew til pat pe fend was vnbouwduw, & pe courte of rome bi open witnesse of her lawe? techew ]?i8 bileue; pat pe sacrid oost whijt & rouwd pat men seew iw pe preestis hondes is \eri goddis bodi iw forme of breed, but freris, si]? pe fend fader of lesyngis was vnbouwduw, seiew pat it is an accident wi]?-outew suget or noujt, & mai iw »[p. 96 MS.] These new orders are hereties. They deny that the bread that Christ broke was his body; but say that the host is accident or nothing. *[p. 97 MS.] Christian men should avoid them. What the true belief is. omitted AA. 3 omitted A A. 2 omitted A A. * AA. breaks off here. 358 DE SACRAMENTO ALTARIS. noo wise be goddis bodi; & so j^ei glosew ])e wordis of holi writt euen to J^e contrarie, & J^ei leuew J^e wordis of holi writt, & cbesew hew newe fou?^dew termes of hew-silf, & seiew jiat }>ei hen so]?, but ]?e wordis of holi writt bew false & ful of eresie ; and so ]?ei seiew pnuyli ]iai crist & hise apostlis & ]?es oolde seintis & fe court of rome werew opyn eretikes. ) 359 XXYI. THE CLERGY MAY NOT HOLD PROPERTY. With ah Appendix on the Weongeulness of their Pndeetaking Secular Work. No external evidence authorizes us to attribute this tract to Wyclif. It does not even derive credit from being bound up with other works believed to be his, since it fills the little volume in which only it is found. Dr. Shirley admitted it to his catalogue on the ground of style, and it is only on that ground, and for its general consonance with Wyclif’s habits of thought, that it can be ascribed to him. I find it very difficult to arrive at a decided opinion. On the one hand, it is more orderly and less vivacious than most of Wyclif’s pamphlets; with scarcely any of his characteristic outbursts of lament over abuses or invectives against those who practise them. It relies more, too, on citations of authorities than is his custom. On the other hand, there are passages that look like his work, such as (p. 368) the story of the bishop who looked forward to the time when the gentry should be the hired soldiers of the Church, and the warning (p. 372) that when the clergy have once got power, “ the secular party may go pipe with an ivy-leaf,” (otherwise whistle for) the return of any part of it. In substance the tract is purely Wyclifite, but it has no trace of his latest developments. If it is by the master, it must be one of the earliest compositions in this volume, as it has much more likeness to his writings of 1365-1375 than to those of his latest years. The difference will be strongly felt if it is compared with the Supplementum Trialogi, which deals with the same subject. Copied from the Lambeth MS. (LL). 360 % SUMMAEY. Chap. I. To the three persons of the Trinity answer the three states in Secular lords to the Father . 362 Priests to the Son . 362 Commons to the Holy Ghost. 363 Each has its own duties, and may not infringe on the province of another . 364 II. Christ in the old law gave no possessions to the clergy, but ordered them to live on tithes and other offerings . 364 This law is still binding, since it was confirmed by Christ. 366 It ought then to he kept more strictly now than under the old law 367 III. The lordship of priests is against the commands and the example of Christ . . . . . . . . 368 The priests aim at getting all property into their hands . 369 They try to stop the mouth of those who would preach the truth. 369 The secular power of priests is a cause of confusion . 370 Lords must amend the evil, or they will he guilty of consenting to it . ...„ . . . . 370 IV. The evil is great and increasing . 372 The clergy say they are upholding the rights of Holy Church . 373 But the chief lord of all property, God, has forbidden them to possess property . 373 Scriptural and patristic authorities . 374 Y. Silvester committed a great sin in accepting lordship, and was guilty of simony .. . 377 Contrast of his behaviour with that of Elisha to Naaman, and with that of Christ . 377 VI. The deed of Silvester being wrong, the endowment of the clergy, which is founded upon it, must he wrong. ’ . 379 We may blame what Silvester did without blasphemy . 380 We must follow the saints only so far as they follow Christ . 381 VII. Covetous clerks allege the example of Hugh and other saints . 382 It is not safe'to take any creature as a pattern . 382 The clergy bargain and even fight for property . 383 St. Peter behaved far otherwise . . 383 VIII. The clergy and religious say that they hold their property in common, as did the first Christians . . . . 384 They say, too, that they hold it not by secular dominion, but as perpetual alms . 384 They quarrel like lords for rights of jurisdiction and of gallows 385 It is not alms to take from secular lords and give to the clergy 386 361 Chap. IX. God provided for all states tliat he ordained, and he commanded the priests to act as proctors for the poor, and he content with food and raiment ...p. 386 It is presumptuous to add to a provision made by God and secured by Christ’s promise. 388 Endowment is not alms, and should he taken away from the priest¬ hood . . . . . . . 388 Oaths sworn to maintain it are not binding, since it is sinful . 389 X. It is thought wrong to alienate entailed land from those to whom it is entailed . 390 God, the chief lord, ha,s given to lay lords in perpetuity all secular lordship . . . . . 391 It is wrong to divert it to the clergy; yet the clergy have laid hands on it, under pretence of holiness . . . . 392 Laymen should follow the rule of ecclesiastical corporations, which forbid all alienation of property . 392 The clergy have enough with tithes, offerings and fees . 392 Appendix. The clergy ought not to take secular oflSce . . 393 Lay lords should not induce them to do so . . . . 394 Bishops should show lords the peril of thus withdrawing the clergy from their duty . 395 Lords should look that they do not set up prelates who neglect their duty as watchmen . 395 Authorities (in Latin) against the secular lordship of priests . 396 Authorities against the secular office of priests . 402 362 THE CLERGY MAY ]SOT HOLD PROPERTY. [Chap. I. *[p. 2 MS.] [1 Cor. iii. 11.] The Chrirch is founded on three states, answering to the three persons of the Trinity. Secular lords answer to the Father— Rom. xiii. [4.] * [p. 2h MS.] [Rom. xii. 19.] who are God’s vicars for punish¬ ing and reward¬ ing. •[p. 3 MS.] To the Son answers the estate of clergy. * Fundamewtuw aliud nemo potest ponere preter id quod positum est q^^od est cristm Jhesi/s. [Cafitulum /.] Almyjty god ]>e tnnyte, fadir, sonne and holy gooste, boj^e in jje olde lawe and j^e newe ha]? fowndid his chirche up-on ]7re statis, awnswerynge or acordynge to ]7e8 ]>re p^rsones and her propirtes. So fat to ]?e fadir in trinyte, to whom is apropred power, awnsweri]? fe state of seculer lordis, fro ]?e hijest knyjte, ]?at is, or schuld be, j^e emperoure, to \q lowest sqwyer ]?at by wai of ofS.ce of his state berij? ]?e swerde. For ]?is state in holy chirche saynt poule calli]? powers, and saij? \at ]?is power beri]? ]7e swerde not wi]?-owte cause, but to avenge ]?e wra]? of god in-to hym ]>at misdoi]?, ^and to supporte and mayntene hym ]7at wel do]?e. ]?is is ]?e sentence of poule l^ere. And ]?is state or power is ]?e vicar of j>e god-heede, as it may be growndid here. And as saynt Austyn sai]? in ]?e booke of qwestyons of ]>e olde lawe and ]?e newe, and in o]>er dyuers placis. And so as it bylongi]? to ]?e godheed of criste to avenge hym on his ennemys and to rewarde his trewe saruandis, as god hymsijlfe sai]?, as ]?e apostle rehersij?: “To me,” sai]? god, “ it longi]? to do vengance and I schal rewarde.” And also ]?e prophete seij? ]?at “god shal rewarde eu^ry man aftir his werkis.” So it by-longij? here up-on er]?e to 'pe state of seculer^ lordis, as vicars of godhede, to do in ponyschynge and rewardynge to ^pe ennemyes and seruandis of god. To pG secunde persone in trmyte, to whom is apropred wisdam or kuwnynge, awnswerij? pe state of pe clergy or of pr^sthode; pQ whiche by bissy study and contemplacyon schulde gete hem heuenly kunnynge, wherby pdi schulde teche pG peple J?e way to heuen and lede hem per-mxiG. Chap. I.] THE CLERGY MAY NOT HOLD PROPERTY. 363 *[p. 36 MS.] Austin. which is the vicar of Christ’s man¬ hood, And herfor sai]? god by his prophete Malachie: “ Labia Mai. u. [ 7 .] sacerdotis custodiunt scienciaw, et legem exqniriint ex ore ejus, quia angelws dommt exercituuw est ”—“Je lippis of fe prtfst kepyn kuwnynge, and the pepilb schul seke lawe of his mou]7e, for he is J^e awngell of god.” And herfor criste, supposynge j^at j^is heuenly kunnynge schuld be in the state of pr^sthode, coTwmaundid hem alle in his ascencyon in po wordis pat he saide to '^his apostles, and in hem to alle oper prestis, as saynt awstyn sai]? in a sermon j^at bigynne]? fus: ‘‘Si diligenter attendites etcetera,” pat pai schulden teche and preche J^e gospell(9 to his peple, j^e whiche gospel is heuenly kuT^nynge. Por J>is state in pe chirche is pe vicar of j^e ma77hede of criste, as saynt austyn sai]? in a booke pat is alegyd to-fore. And so as criste cam in his manhede to teche and preche pe gospell^ and to suffre meekly p^rsecucion perfore, so schulde pe state of prestis, Jat ben vicaris of his manhede, do as he coTTimaundit hem in his ascencyon and oft-times byfore. To pe J’l’idde persone in trmyte, to whom is apropryd true loue or goode will^ to j^e fadir & sonne, ^ awnswerij? ]7e state of pe comowte, pe whiche owi]? true loue & obedyente wilL to pe statis of lordis & prestis, as saynt poule teche]?, saynge : “ Serui obedite diominm v^s^ris carnalibus cum omni timore et tremore,” pat is: “ Seruandis obeyij? to jour temporally lordis wij? alle dr^de and tremblynge.” Also saynt poule saij? ]?us : “ Obedite prypositis vys^ris; ipsi enim vigilant tanquam reddituri racmnem pro animdhus vys^ris: ” pat is: “obei]? to joure souereyns; forso]?e ]?ai waken as for to jeue acowntis for joure soulis.” By ]?es souereyns is undir- stonde pe state of prysthode; pe whiche schulde bisyly wake in studiynge and prychynge of goddis lawe to alle cr^sten peple, and to jeue goode ensaumple in her lyuynge. And in ]?is euery man '^is bonden to obey to her doctrme. And »[p. 46 ms.] perioxe poule sai]?: “ Be je fylowers of me as I am of criste.” [i cor. xi. i.] And efte he sai]?; “ ]?ouj we or an awngelly of heuen pryche Gai. i. [8.] to jou bysidis pat fat we ban prychid, be he acursid.” And and should follow his commands. To the Holy Ghost answers *[p. 4MS.] the state of the commons. Eph. vi. [5.] Heh. xiii. [17.] 364 THE CLERGY MAY NOT HOLD PROPERTY\ [Chap. I. Priests should SO bi fis sentence pr^stis scbulden not bane worldly lorde- have no worldly lordships. schippis; Sip criste and nis apostles ban uttirly forfendid bem, bo]7e in ber lyuynge and tecbynge, as it sni]? playnly ber-aftir. For it was neu^r cristis lore to make pr^stis ricbe and These three states knvitis pore. And SO bes bre statis ben, or scbulde be, are enough. ^ i i. j j i sufficient in goddis cbircbe ; or ellis men mosten say ]7at god is and was fawty in ordenance of boj^e bis lawis. And in full euydence and open tooknynge ]7at god taki]? j^is or- ■*[p. 5MS.] denance in bis cbircbe "^‘as full sufficient, and in no wise fawtye in scarste or excesse per-of, criste, wisdam of j^e trmyte, by wbicbe wisdome ]7e cbircbe is ordend and fowndid up-on jjes ]7re statis, tecbi]? us in all bis lawe to kepe & to mayntene ]?is ordenance with-owten addynge \er-io or abregynge ]>er-iro. wberfor poule sai]?: ‘‘no man may putt an o'per grounde bysidis \ai ]?at is putt, ]7e wbicbe is QrisiQ ibesu.” Capitw/^^m ij. In the old law God assigned all possessions to the laity. »[p. 56 MS.] None to the priests, Num. xviii. [20.] who were to live of the offerings to God, such as first fruits and tithes, Ere it scbal be scbewid bow god bati]? worldly lordescbip in b state of bis clergye, ]?at scbulde p^rforme tbe pi^rfeccyon of gospell. For in j^e olde lawe, wber god made an ordynance bow & wber-wi]? J^ai scbulde lyue in every state, be assigned J^e worldly possescyons to ]7e seculer party, and bad J^at prestis scbulde by no way baue eny possescions wi]? ]>at o\er partye of J^e peple. Saue j^e people was cbargid of god to ordeyn |>e prestis and deeknys bousis, not to be lordis of bem but to dwelle in bem. And on same wise ]7ai badden subarbis to fede ^er ])e beestis '^at scbuld be offred sacrifice to god in temple. And god saide be wolde be J^e parte of j^e pri^stis and deknys; j^at is to mene, j^at ]>o ]7ingis Jiat I scbal assigne to bem, J»e wbicbe ]?ingis ben offred to me, scbal be ber parte and ber lyuynge. And so god assignyd to ]?e pr<9stis and deknys first fruytis and tipis and oper certeyn deuocyons of pQ peple, pQ wbicbe was lijflode I- Chap. II.] THE CLERGY MAY NOT HOLD PROPERTY. 365 now^e ^'for hern wi]? alle her seruandis and o]?er meynje. *[p. e ms.] And he chargid sore and harde \q peple to ]7enke on his which God clergi, and ]?at ]^ai defraude not hem of j^e parte J^at god ha]? peopie^strongiy assignyd to hem. Eor ]?ai hadden noone o\er possesyon ^ amonge ]?e o\er peple, ne eny schuld haue. So ]?at goddis parte was fus assignyd to ]?e trybe or kynrede of leuy; of ]?e whiche kynrede wern goddis prestis in ]?e old lawe, and of noone o\erQ. And Ms ordynance of god as tochynge ]?e The priests might . not even have linode of pri^stis was kept ful streytly, so fer forte \at to offerings unless ^ ^ expressly assign- J^ingis ]?at wer offrid to god in ]7e temple by denocyon of ]7e ed to them. peple, ]?e whiche wer not by lawe of god expr^sly assigned to the kynrede of leuy, weren kept fro ]?e use of ]?at *[p- ms.] kynrede to ]?e comon profete of alle ]?e peple; as to j^e 4Kingsxii.^[4-i5] repairs of ]?e temple, and to rawnson ]7e kynge and ]?e rewme at nede, as scripture berij? witnesse in the tyme of goode kyngis Joas & Josias. For sij? god had assigned lyflode to ]?e kynrede of leuy aftir his owne witte, and he may not be fawty in his worchinge or ordenance, it had ben a dampnable prigsuwpcion for to haue ordend more lijflode to hem. And not-witstondinge tat kynge dauyd, purposynge to encrese te Example of David, worschip of god in his peple, ordend syngers and players in dyuers musical iwstrumentis to serue byfore god in ]?e temple; pt presumyd he not to take eny ]7inge ]iat god had assigned to ]?e temporall parte of his peple, and endowe wi]? siche goodis ]?es "^'mynystres of ]?e temple; but he chese ]?es men*[p*7MS.] of ]?e tribe or kynrede of leuy and lett hem lyue on her owne parte, and so kept ]7e temporalte hoole wi]7-owte eny peyr- ynge \eroi. And salamon his sonne, the wisest kynge ])at and of Solomon, eu^r was, dide ]?e same. And si]? kynge dauid, ]?e chosen of god aftir his owne herte & full of ]?e spirite of prophecye, and Salomon his wise sonne also, durste not chawnge te ordenance who would not ■’ alienate goods of ]?e goodis mouable and vnmouable, ]?e whiche god had by- given to them, take to her gouernance, and make pr^stis ryche, as ]?ouj god had not sufficiently ordend for hem in his lawe. And wi]? ]?is, not-wi]?stondynge ]iat kynge danyd was so fulb of V(?rtuous and kyngly condycions ]?at he is sett in scripture as 366 THE CLERGY MAY NOT HOLD PROPERTY. [Chap. II. •[p. 1b MS.] Our kings should not dare to do otherwise. The old law in this is confirmed by the new. ♦[p. 8 MS.] This point is a part of the moral law, not to he destroyed or dis¬ pensed with. Christ and his ‘ college ’ kept this law. Whence did monks, canons, etc., get exemp¬ tion from it ? a patrone & ensaumple of alle goode kyngis. how dar oure kyngis, ]7at han not ]?es pftis of god, so expresly a^ens goddis lawe, ]7e olde and ]>& newe, presume to ouerturne all the gloriouse ordinance of god a-bowte siche temporaltes, and make the state of presthode lordis a^ens ]7e lyfe and lore of cn'ste and his apostles, and ajens proces of ]>e olde lawe in jjis poynte, confermyd hi j^e newe? In whiche he haj? so openly, in worde, dede, and in ensaumple, taujte and cowmaundit hem \ai j^ai schuld not he lordis so. And understonde ]?u here, \ai whan j^er is eny j^inge dampned of god in ]7e olde lawe, if j^e same be dampnyd in newe, alle euydence ]7at ben ajen syche a defawte in j^e olde lawe ben euen a^ens same "^'in j^e newe. And so all ]ie lawis ]>at god jaue by moyses ajens ]ie worldly lordeschip of prestis of olde lawe be euen ajens j^is, ]>at prestis schulde be lordis so in j^e newe lawe. Si]? ]?at moyses lawe is moralb in jiis poynte, fat longef to fe p^rfeccyon of pr(9sthode, cr^'ste myjte not distroy fes lawis neif^r dispens wif hem, fat prestis schulden not now be bunden to fes lawis. And sif cr^'ste and his colage my^t not be dispensid wif ne be exempte fro fe bondis of fe olde lawe in fis mater, I merueyle wher fe pryuelegis commen alonde wherby owre colagis of monkis, chanons or eny ofer endowid prestis fat dwellen in siche conventycles daymen to be exempt fro fis bonde of fe olde •[p. 86 MS.] lawe ^ in this poynte, fat in so many placis so opynly Num.xviii. [ 20 .] forfendif hem siche lordeschip ; for fus it is writen : “Dixit dominws ad aaron In terra eomm nichil possidebitis nec habebitis partem inter eos Ego pars et hereditas tua in medio filiorww israel. filiis Q.utem leui dedi omwes decimas israel in possessionem pro miw^'sterio quo seruiunt mihi in tabernaculo. Nichil aliud possidebunt decimarwm oblacione content!, quas in usus Qovum et necessan'a separaui”—“fe lorde sayde to aaron, and in hym to alle f e tribe or kynred of leuy, of f e whiche kynred wer f e prestis & deeknys : ^e schal haue no possescyon in fe londe of fe childern of israelle. I am fine part & fine erytage in fe myddis of f e sonnys of israelle. And I have Chap. II.J THE CLEUGY MAY NOT HOLD PROPERTY. 367 pue to the sonnys of leuy alle ]>e tij^is of ^ Israel in-to *[p. 9 ms.] possescion, for j>e serujce j^e whiche ]>ai done to me in \q tabernacle. Jai schal haue noone o\er possessyon, j^ai schal be payde wi]? offrynge and ti]?is J7e whiche I haue departid in-to her vsis and nedis.” Also in ]7e booke of Deutronomy Deut. xviu. [i,] god saide thus : “ No^a. habebunt sac^rdotes, et owwes (\ui de eadem tribu sunt, partem et hereditatem cum reliquo popwlo israelii ; et sacrificia domahi et oblaciones commedent, et nichil aliwd accipient de possescione fratrum suorwm”—“ jae pr^stis and deeknys, and alle ]?o jaat ben of jae same tribe, schal not have part and heritage wi]? ]aat o^er peple of Israel; for jaai schal ete jae sacn'fyce and jae offryngis of ]ae lorde, and ]aai schal taake no jainge ellis of Jae possessyon of '^'her brej^ern.” *[p. 96 ms.] Also it is writer jaus: “ Tribui 2 Mtem leui non dedit posses- josue xiu. [33.] oionem : quoniam dominm dens Israel ipse est possescio eoram, ut locutMS est illi,”—jaat is, whan moyses assignyd jae possescyon of Jae londe of Israel amonge ]>e peple, he ]aue no possescion to ])e tribe of leuy. Eor whi, ]>e lorde god of Israel is ye possescion of j^at tribe, as he ha]? spoken to hym. Also ]?es lawis, ]ouen of god by moyses, ]?e holy prophetis taujten. As amonge oper we may rede of Ezechiel, j^at tawjte how ye prestis & deeknys schuld haue hem-sijlfe to godwarde in lyuynge and sacrifice doynge; for he saij? ]?us: “ !N’on est Ezec. xim. [28.] autm eis hereditas, ego autem hereditas eorum: et posses- cmnem non dabitis eis in Israel, ego enim '^possessio eorwm.” *[p -10 ms.] ( “Eorso]7e ]7^r schal be noone heritage to hem; forso]7e I am ]?e heritage of hem; and ^e schal ^eue no possescion to hem in Israel, for I am J?e possessyon of hem.” And saynt Jerom saij? acordynge her-to: “ Clericws nichil preter domimim possidere debet, scilicet, non aurum, non argentum, nec Ep. xxxiiij. possessiowes; quia enm\iniusmodinonYn\i dominus esse pars.” “A clerke schal haue no possession but god; ]?at is to say, neyer gold, ne silu^r, or possessions, for wij? siche god will(9 not be parte, ]?at han more ]?an is necessary to p^rforme her office wi]?. Of ]?is processe be-fore we may se how expresly god forfendi]? lordeschip to his prestis in f e olde lawe; and 368 THE CLERGY MAY NOT HOLD PROPER'I'Y. [Chap. II. Priests under the old law could not »[p. 106 MS J glose away their obligations as now they do. Yet now priests should obey more perfectly since they have richer promises. ]?ai cowde not schake away ]jis bonde by a contrari glose, lijke ^'as oure pr^stis kan nowe. And bi j^e same bonde oure prestia ben bonden to kepe ]7es lawis, as tocbynge j^e anoyd- ynge of worldly lordescbipis. And ou^r ]?at j^ai ben bonden to j^e same by a more pi^rfyte lawe J^an wer prestis of ]>& olde testament; ]?erfore J?ai schulde be fe more wifdrawe fro seculer lordeschip j^an pr^stis of ]?e olde lawe ; namely, si]? ]?e olde lawe bybotij? for ]7e kepynge j^^rof prospmte of ]?is lyfe, and ]?e gospelle bihotij? ]?e kyngdome of beuen. And so no man may putte an o\er grounde bisyde ]?at j^at is putte whicbe is cr^ste ihesu. *[p. 11 MS.l Luke xxii. [25.] Christ has for¬ bidden priestly lordship, both by word and ex¬ ample, hut the clergy not only disobey him, hut make laws reversing his commands, -»[p 116 MS.] by which they airn at getting all property into their hands. Avowal of a bishop. Q)2c^itulum iij. Ore omr we may se how euen a^ens cnstis wordis in M ]?e gospelh pr^stis ben ]?ns lordis, wher criste saij? ]7us : “Eeges genciumdowmantur eor^^m, vos antm^'no;^sic”— “]?e kyngys of he]?en han lordeschip on hem, but ]e not so.” And also a^ens his ensaumple ]?ai ben lordis; for whan he was sow]te to be made a kynge, & so to take in hym worldly lordeschip, he fledde in-to ]7e hilh and prayde, in toknynge ]?at siche lordeschip Was contrarie to ]?e state of ]>e clergi, ]?at schuld lyue in contemplacyon. But clerkis nowe lyuen not oonly contrariously to ]7is techynge and ensaumple of crista, but also ]>a.i maken stronge lawis reu^rsynge boj^e his wordis and dedis, and letten, in alh j^at |?ai may, hem ]?at wolde teche ]?e trou]?e of criste. And, by ]?is lawe ]?at ]?ai han made, sum of hem han saide ]?at ]?ai schuld gete owte of ]?e seculer hondis alle "^the temporal lordeschip ]?at ]?ai may, and in no caase delyuer noone ajen. And erf ore a gentilman axid a greete bischop of ]?is londe : “In caase ]?at j^e clergy hadde alle ]?e temporal possescyons, as ]?ai han now ]?e more parte, how schal ]?e seculer lordis & knyghtis lyue, & wher-wi]? ? si]? god ha]? in bo]?e his lawis alowid her staate and her lijflode.” And ]?en he awnswerid & sayde ]?at “]?ai schuld be clerkis soudycures, and lyue by her wagis.” And certis Chap. III.] THE CLERGY MAY NOT HOLD PROPERTY. I fis lawe of getynge in of fes temporaltes and J»es ofer wordis of fis bischop ou^te to be taken bede to. For sif fai ban now fe more part of fe temporal lordescbips, and wif fat f e spiritualtees and f e greete mouable tresonris of f e rewme, fai may lightly make a conquest up-on fat otbir party; namely, sif fe temporal lordis ben not in noumbre and in rycbes lyke as fai wer sum tyme ; for fai ben sotilly spolid of ber lordescbipis, in distroyng of ber staate and power fat god sett bem in, and fe party of fe clergy in alle fes poyntis ben encresyd, and so couetously fai ben sette up-on fes goodis fat fai welden now, & mo fat fai bopen to baue, fat fai will not suffre ber couetise to be enpugnyd openly ne pn’uely, als ferr as fai may lett it. For fe gospel of Jen saif fat bisebopis and pbarises sayden of criste: “ If we leuen bym f us alle men scbul byleue in bym, ^'and romayns scbulen comme & take oure place and oure folke.” For fai dredden hem of criste, pf bis wordis wenten forfe, fat romayns scbulden comme and fordo prestis and pbariseis. As if bischoppis and abbotis spaken to-day to-gedre: ‘‘ byde we goddis lawe, lest fes seculer lordis cowme and take oure lordescbippis and fordo oure statis.” “And fro fat day,” fe gospel saif, “fai foujten to sle criste.” So now by more malyce fai killen bem fat techen fe troufe of cristis gospell^. and in fat fai suffre not criste to be alyue in fe sowlis of bis peple bi qwike faytbe, wbiche commif by knoulecbe of bis lawe, fat fai so cruely hyden fro fe peple; & fis is more cruel killynge of criste fan to kille bym bodely in his owne p(?rsone, ^'for f^r-of came fe mooste goode to mankynde, fat is, saluacion of fo fat ben chosen to blisse. But of fat of^r man^r of killynge of criste by hidynge of his lawe may no goode comme; for it is a^ens fe plesance of criste, & mooste lykynge to fe fende and lesynge of soulis. And ferfore saynt poule saif: “Si opertum est euau?^gelium nosivum. : biis qw« p^reuwt est o^erium : in quibws deus buiws S(9cwli excecauit mentes in- fidelium” (2 cor. 4)—“pf fe gospel is bid, it is bid to bem 369 These things should be looked after. «[p. 12 MS.] The temporal lords are fewer and poorer than they were; the clergy in¬ creased, and intolerant of reproof. John xi. [47.] ♦[p. 126 MS.] The Pharisees sought to kill Christ, because they feared the Romans might come and over¬ throw them. So the bishops, fearing for their lordships, slay them that teach the truth of Christ’s gospel. So the people cannot have the knowledge of which faith comes. *[p. 13 MS.] [2 Cor. iv. 3.] 24 370 THE CLERGY MAY NOT HOLD PROPERTY. [Chap. III. Our bishops and religious show the same kind of malice as did *_[p. 135 MS.] bishops and scribes in Christ’s time. The worst gov¬ ernment of the Jews was under the priests. So the secular power of priests brings confusion into Christian realms. Luke XX. [25.] *[p. 14 MS.] CsBsar should have what is Caesar’s; the tem¬ poral sword; and this includes all secular lordship. If priests were impartial, they would allow this. «[p. 145 MS.] Christ’s example. He fled from being made a king, pat p^rschen, in j^e whiche god of j^is worlde hap blyndid pe mynde of Tinfei])ful men.” And ]7us whoso bi]7enki]7 hym what .man(9r malyce was practisid ajens criste by biscbopis and scribis and religious in tyme of his bodily presence here, pe same malice in kynde ^'he schal fynde, ^he uphepid, in oure byschopis and religions. And as pe peple of israel wern werste gouernyd undir her prestis, whan pe gou^rnance was cowmen holy in-to her hondis, and undir j^at gou^rnance come in her mooste confusion & losten J^e holy londe for eMer ; so ben now cristen rewmys foule confoundid by worldly gou^rnaunce and lordeschip pat prestis ban take up-on hem. And alwey as J>ai getyn more & more of ]7is, so to more confusion drawen cristen rewmys. And for crist wolde not J^at prestis schulde haue syche worldly gou^rnance, he sai]? to alle men: “ E-eddite que sunt cesaris cesari, & que su?^t dei deo ”—“ jeldi]? to cesar po ]7ingis J^at ben of cesar, and to god po "^l^ingis j^at ben of god” ; confermynge to pe seculer ptj^rty of the chirche pe matmal swerde wi]? his purtenance in pe persone of cesar, in whom j^at tyme was chefly ]7is swerde, wi]? alle j^e temporaltes pat longen J^^rto. And certis I drede not but j^at pe seculer party of pe chirche, & namely pe lordis, han als myche or more coloure of pe firste party of J^is texte to chalenge oonly to hem pe tem¬ poral swerde, wi]? his purtenances j^at longe]? perto, as seculer lordeschipis wi]? seculer iugement & seculer offyce, as oure prostis han euydence of pe secunde party of j^is tixte to chalenge pe tij^is of pe peple, as J^ingis oonly longynge to hem. And if j^ai wer indifferent, as pai demen j^at it is wronge and "^'dampnable a seculer man to take up-on hym a prostis office, in prochynge or minystrynge of sacramentis, and in disposynge of tijjis, j^at weren lymyted to I'e state of pe clergy, so pai schulden deme it fullo dampnable a prest to ocupie ]7e temporal swerde, wi]? j^e purtenance pat longi]? per-to specified to-fore. And in full witnes J^at pis lordeschip is dampnable in pe state of prosthode, crist, in whom is full ensauwple and loro of porfeccyon of prosthode, fled alio J^es Chap. TIL] THE CLERGY MAY NOT HOLD PROPERTY. 371 lingis; for he auoidid j^is swerde in seculer office, and taujte his apostles, and \n hem alle o^er prestis, to do j^e same whan he fled fro |>e peple 'pat wolde han sett hym in j^e office of a kjmge. And whan he was requirid to pne iugement hitwene two brej/ern ^'stryuynge for heritage, he wolde not ^eue lat seculer iugement, hut saide: ‘‘Homo, quis me constituit iudicem' ant diuisorem super vos ? ”—“ Man, who made me a iuge or a departer up-on ^ou?” And so he auoidid j^is swerde, and left it to pe temporal poirty of his chirche wi]? all pe purtenances. And j^is same lesson tau^te pe apostle; for saynt poule assigne]? j^is swerde to j^e seculer lordis, as it is saide hifore, and techi]? men to pray firste for suche men ; j^at pe peple mai lede a pesable lyfe undir hem. And he techih cristen men to obey to hem whedir j^ai ben cnsten or hej^en ; ^e, all-lou^ pai ben tirawntes. And saynt petir techij? j^e same lesson, and biddid pe peple to obey to ^e kynge, as to hym j^at is passynge "^oper, & to duykys as to po pat ben sent of pe kynge, in-to pe vengance of schrewis & preysynge of goode men. And as touchynge j^is seculer lordeschip, saynt petir techi]? how per schulde be no lordis in pe clergy ; and ]?is worde most nedis be vndirstonden of seculer lordeschip, j^e which criste his maistir bifore forfendid to alle his clergi. Si]? j^an j^at ^is lordeschip of pe clerkis is so openli a^ens pe wilb of god, schewid in bo]?e his lawis, and so pai offenden god deedly, & euer schulen while it durijrin hem, it wer tyme j^at cristis chirche toke hede to cristis wordis, pe whiche he spak to petir flgurynge j^is chirche, and saide: “turne pe swerde in-to his place”; as ]?ouj crist ^wolde say ]?us: “]?ou my chirche, figurid bi petir, se how pe mat(?rial swerde wi]? his purtenances is owte of his place; l^rfor do as I cor^maundid pe, and turne ]7is swerde in-to his place wi]? his purtena?^cis, as secular lordeschipis, seculer office & seculer iugement, in-to pe seculer arme of my chirche, as I haue ordeyned.” And certis, but if j^e chirche here effectualy ]?is worde of criste, schal it neuer stonde in redy rule, ne aftir pe plesance of god; and ]?erfore lordis schulden take hede falle tendirly to *[p. 15 MS.] Luc. xii. [14.] and refused to act as a judge. The apostles teach obedience to the secular powers. [1] Tim. ii. [2.] Eph. vi. [5.] Titus iii. [1.] 1 Peter ii. [13.] qp. 155 MS.] [1] Peter v. [3.] It is time that the Church took heed to Christ’s words, «[p. 16MS.] or it will never he in accordance with God’s will. Lords must listen to this voice of Christ, lest they he guilty of con¬ sent to sin. 372 THE CLERGY MAY NOT HOLD PROPERTY. [Chap. III. *[p. 16J MS.] Rom. i. [32.] Apology for in¬ sistence. *[p. 17 MS.] Danger of delay. Extent of evil, *[p. 176 MS.] ■whicli increases daily. Ifonce the clergy get full power, they will not part with it again; jjis voyce of criste ]>at sai]?: ‘‘ turne |>is swerde ajeyne in-to his place; ” for whi J^is apostasie of jje clergie will not oonly be cause of dampnacion of hem sijlfe, but also of alle j^at mai amende j^is & done not. For saynt poule sai]? he is not oonly wor]?! de]7 ]7at doj^e yuel |>ingis, hut also he ]>at consenti]? to j^e doer. Forsoj^e alle fo consente7^ Ipat done not her power to amende syche defawtis. And j^^rfore no man may putt an oper grounde hisidis fat fat is putt, fe whiche is criste ih(?su. Capitulum iiij. Efelesse of o finge I pray pu here, fat ^e greue jou not, n all-f ouj I forjete not lijtly fe matmalb swerde wif his purtenances, and fat I desire hertly fat it wer turnyd a^en in-to his kyndely place, wher god hym sijlf had putt it. For whan crist was in f e hondis of his enmyes, wher co'^'muT^ly men forjeten hem sijlfe & all fat f ai ban to do, pt he byfou^te hym on fis swerde, and saide to petir, & in hym to all his clergye: ‘‘turne fe swerde in-to his place.” And it wer nede fat cnstis chirche toke tente to fis word hy-tymys; for fis swerde wif his purtenance may he drawe so fer owte of his place fat it wille he vnpossihle to hrynge it ajen. For fus it stondif of fis swerde in fulb many londis, wher clerkis ban fully fe seculer lordeschipis in her power; & it is ful like for to stonde in f e same wise wif-in a few ^eris in ynglonde, but if fe kny^thode of fis rewme sett fe sowner honde upon fis swerde to hrynge it in-to his kyndely place. For well myjte we se^'uer fat slepe of litergi fat is fallen up-on vs, fat fe clergi haf fro day to day more & more honde vp-on fis swerde wif his purtenance. And so fai ben likly durynge fis slepe in fe seculer p^rtye to pull fis swerde owte of fe seculer honde sodenly, and so to haue fulk power f ^rof, as clerkis in oper diuers londis ban. And wete lordis well fat, if f e clergi gete fis swerde oonys fully in her power, fe seculer party may go pipe wif an yuy lefe for eny lordeschipis fat pe clerkis wilb ^eue hem a^en; for it wer ajens fe lawe fat fai Chap. IV.] THE CLERGY MAY NOT HOLD PROPERTY. 373 han made as toucliynge siehe lordeschipis ; bi ]>e whiche lawe jjai ben bonden to gete in-to j^e elergie als myche of possescions as }>ai may, and in no caas to jeue eny siche '^'lordescbipis a^en in-to J^e seculer bonde. And j7is lawe, as experience tecbi]? vs, is streytly ynouj kepte amonge hem. For alle day it is seen j^at seculer men jeuen her temporall possessions to ]?e clergi; but cowde I neuer seen ne here ]7at eny siche lordeschipis wern ^euen a^en to j^e seculer party. Nej^eles I wote welle ]7at ]?e clergi will sai here, ]?at all her bissynes j^at ]?ai han in j^is worlde a-bowte siche lordeschipe, as in stryuynge, pletynge, chydynge, and fi^tynge, is for the ry]te of holy chirche. But certis it is merueyl how & by whos autorite j^is rijte cam a place. For welle I wote j^at god is fulle lorde of alle j^is worlde aboue and also of the erthe binej^e, as j^e prophete dauyd sai]?: est terra & pleni^wdo '^eius ”—“j^e er]7e and ]?e plente ]?erof is ]?e lordis.” And welle I wote '^at ]?er is no lorde here of ]?e er]?e, but if he hold of hym as ehefe lorde, & haue his lordeschip & hold it by autorite of ]?is lorde god. And wel I wote forjermore ]?at ]?is chefe lorde ha]? ^eue a decre vp-on his clergi, bo]?e in ]?e olde lawe & in ]?e newe, ]?e whiche may not be reuokid ri^tfully; J?at none of ]?e clergye, ]?e whiche is ybonden by his astate & office to sue cr^ste in ]?e perfeccion of ]?e gospelle, schulde eny siche lorde be; as it is schewid openli before by autorite of bo]?e ]?e lawis and' by ]?e lijfe of cr/ste and his apostles. And ]?erfore ]?e holy doctoure origene writi]? ]?us of goode pri^stis & yuelle: “ wolt ]?u wite what difference is bitwix ]?e pr^stis ^'of god & ]?e prfjstis of pharao? pharao grawnti]? londis to his pri^stis; forso]?e god graunti]? none partye in ]?e er]?e to his pr^stis, but sai]?, ‘ I am ^oure parte.’ ]?erfore alle ^e pr^stis of ]?e lorde ]?at reden ]?es ]?ingis, take hede & se what is ]?e difference of pr^stis; lest ]?ai ]?at han parte in ]?e er]?e & taken tente to bissinessis and til]?is of ]?e er]?e be not seyn to be prestis of ]?e lorde but of pharao; for he wilb ]?at his prMis haue possessions, & hawnte ]?e tylynge of ]?e felde & not of ]?e soule; he wol fat fai ^eue bissynes to ]?e londe, for they have laws forbidding them to part with property ; *[p. 18MS.] ' and they keep their laws strict¬ ly- They allege the rights of the Church. [Psalm xxiv. L] •[p. 186 MS.] But all property is held under God as chief lord, who has forbidden them to hold pro¬ perty. Origen. s. gen, horn. xvi. *[p. 19 MS.] 374 THE CLERGY MAY NOT HOLD PROPERTY. [Chap. IV. [Lukexiv. 33.] & not to 'pe lawG. Butwhat cnste commaundi];, here ^e: ‘He I'at forsaki]? not alle ]?ingis j^at he ha]? in possession may not be my disciple.’ Crist denye]? him to be his disciple j^at hap *[p. 196 MS.] any ]7inge in possess[i]on, and him pai forsaki]? not alle ]7ingis pa.the ha]?; & what do we? how rede we ]?es ]?ingis oure sijlfe, o]?er how expowne we ]?es ]?ingis to pe peple? pe whiche renounce not ]?es ]7mgis J’at we han, but we willen gete to vs po ]?inges pat we hadden neuer bifore we cam to criste. That is to forsake pouert and bodely trauelb for to haue riches and ese. But certis ]?is is contrarie to ]?e apostles lijfe, as saynt Matt. xix. [27.] petir wituessi]?, saynge to criste : what schal be to vs pat han forsaken alle ]?ingis & swen pe ? so petir axed not lordeschip & ese of ]?is lijfe to rewarde for his seruyce.” And perioi pe *rp. 20 MS.] holy doctoure Odo m a sermon sail?, pat bigynne]? bus, ^'Ecce, reliqwmws omnia'. “Abel is dede; pe bissynes of schipard and spiritual mornynge or weylynge is slayne; but cay me, pat is possession, is kept, ^ee and caym pe er]?e-tyller^, is made pe hirde or gouernor^ of sowlis. Eor it is not axyd in pe ehirehe if he kan welh teche, or if he kan wepe & weyle for synys, but ^ef h-e be caym, pat is an er]?e-tilyer^ pat kan welle tilh ]?e londe. And it is no wondir ]?ouj possession sle ful many, si]? it is venym. Eor pe same day pat the ehirehe was endowid bi constantyne, ]?er was herde a voyce in pe eyre: ‘to-day is venym sched in-to pe ehirehe.’ for the ehirehe was made more in dignite but lesse in religion. And if it be axid *[p. 206 MS.] of siehe oone : ‘ where is pe schepe pat was bytaken to ]?e ? ’ E^ce nos^rei^^ili- awnsweri]? ‘whe]?(9r I am kepar of my hroper?’ as ]?ouj he niMs omnia. gayde, ‘ what charge is to me of pe sowlis, so ]?at I haue welb ordenyd for pe temporally goodis.’ Syche ben acursid, as cayme was, pat led owte pe schepe abel & brynge hym not a^en, but disseyuen hym; of whiche god sai]? by pe prophete Ezechiel, her schipardis han disseyuyd hem.” Alle ]?is sai]? pe goode doctowr Odo. To siche holy sentence of scripture [Isidore.] & doctouris schulden lordis take hede; for saynt ysydre sai]?, ^ gouer MS. Chap. IV.] THE CLERGY MAY NOT HOLD PROPERTY. 375 i nd it is putt in J^e la we: “ Seculer lordis, pryncis of J^e vsydori senten- worlde, scliuldei^^ well wite & knowe Jat fai schal jelde herd rekenynge & acowntis to god for * holy chirche, j>at j^ai han *[p. 21 ms.] take of criste to kepe & to defeude. For as sai]? the law; ]>er whej^er so euer j^at seculer lordis rule holy chirche wel or yuell^, cnste schal ax reknynge of hem. For undir seculer lordis power crist ha]? sett ]?e rulynge and gouernynge of his chirche.” And ]7erfore saynt Austyn, in ]?e boke of questyons of ]je olde lawe and ]?e newe, & in o]?er dyuers placis, saij? j^at kyngis and lordis ben vicaris of pe godhede. And saynte poule sai]?: “ JS^ot wi]7-oute cause knyjtis beren swerde, but [^1 to avenge j^e wra]?e of god in-to hym ]?at mysdo]7e, & to supporte & mayntene hem pat done wel.” ^ And for wor]7ines of ]7is astate saynt poule techi]? to pray first of alle for kyngis [i] Tim. ii. [2.] & kny^tis, pa,t god ^eue hem grace to gouern "^'hem selfe & *[p. 216MS.] her peple, pat pai han in gouernance to pe plesance of god & to hel]?e of her owne sowlis. And herfor saynt petir biddi]? Peterii, [ 17 .] pQ peple to obey to kyngis, as to hem ]?at ben passynge oper, & to dukys as to po pat ben’^ sent of kyngis in-to pe vengance of mysdoers & to pe praysynge of goode men. And not- wi]?stondynge alle ]?es autorites, pat ben rehersid afore a^en pe lordeschipis pat pe clerkis occupien expresl}^ ajens goddis lawe, as it schal be pleynly proued her-aftir wij? goddis help, fit pai saven bat cr«ste forfendib hem not siche worldlv Priests say that t i i ■* they are forbid- lordeschip, saaf pat pai schuld not be lordis aftir j^e pompe & ^oniy pomp pnde of ]?is worlde. But |?is fleschly glose & many siche oper pat pai han is no ]?inge to pur'^'pose. For god ha]? *[p- 22 ms.] forfendit pompe and pr^de to all maner of men, and mysuse These are forhid- of his goodis; for he jaue neuer man leue to do synne. But vp hap ]?u art a clerke or a religious man endowid wi]> many worldlv lordeschipis, and art wo bat eui^r crist was so yuel Rich priests may ^ ^ ^ think Christ ill avised to say, or pe eu^wngelist to write, ]?es wordis; pe advised to speak XLLU kyngis of he]?en han lordeschip upon hem, but not so; and woldist li]tly, and it wer in ]?ine power, do ]?is worde & siche 1 yuel MS. (This clause is not in the passage referred to.) ^ bent MS. 376 THE CLERGY MAY NOT HOLD PROPERTY. [Chap. IV. Matt, xxiii. [2.] *[p. 22& MS.] Austyn. and-want a gloss. John X, [38], xiv. [ 11 .] They should take Christ’s gloss, that is, his deeds. John vi. [15.] *[p. 23 MS.] Or, forsaking Christ, they will become members of Antichrist. oper owte of j^e gospell(3 for euer; as waiwerd clerkis wolden m seynt Austyns time haue done owte, & j^ai wisten how, j^is worde of fegospelh: “super cathedram moyses sederunt &c.” “ Ypon moyses chayer han siten scribis & pharyseis : alle j^at pai schal say to ^jou kepe & do je, but do je not aftir her werkis.” )>us sai]? Austyn, de uerbis dommi, super isto textu. And for als myche as fu maist not undo for euer suche textis, ne jit ]m wilt do aftir pe letter of siche textis; J^erfore saist fu most hane a glose. wel pan for goddis lone, If ]7U wilt glose pe textis of pe gospelle pat ben so euen ajens pi lordeschip, glose hem as criste did and commaundid j^e to jeue fulle credence to his glose, whan he saide: “jif jeleuenot me for my wordis, leue je pe dedis.” And if Ju bileue effectualy fis glose, fu schalt not oonly forsake pe lordeschip j^at ]m occupiest, but also, raj^er ]7an ]?u schuldist be ocupied |>erwij?, ]7U schalt renne awai ]?er-fro & hyde j^e, as cn'stis glose saij? pat he did. and if ]?u wilt not bileue ef'^fectualy cr^stis wordis nej^er his glose, pan ]7U wilfully & obstynatly forsakist crfst vttirly; and so }>u bycummyst a lymme of anticriste, for no man may putt an oper grounde bysidis J^at fat is put, f e whiche is cn'ste ihesu. Cdi^itulum V. Christ offered himself to his passion, but withdrew from kingship. •[p. 236 MS.] Ere we may se fat a clerk may not be a lorde, or \ir- h tuosly occupi so seculer lordeschip. And jif f u wilt wete whi, me semif fat fis is a cause sufficient y-nowe. fat cr«ste haf forbodun hem fis lordeschip in playne wordis, as it is writen ofte to-fore, & glosid f o wordis wif his dedis; for whan he was soujte to his passion, he profred hym silfe, but whan he was soujte to be a kynge & to haue taake up-on hym fe material swerde wif his purtenances, he fled and ^hidde hym self and left fis swerde hooly in his place; techynge his prestis by fis ensample to do fe same. And it is no doute but fat fis ensaumple was a co^wmaundement to Chap, V.] THE CLERGY MAY NOT HOLD PROPERTY. 377 cristis pr^stis to fle vttirli j^is lordeschip. For as seynt gregory sai]?: “Dowmws ihesws cristus aUu^? nos S(?rmonibws, sHu-d Yero opmbws a^wmonet. Ipsa eniw facta eius prscepta sunt, quia duw aliud tacitws facit, quid agere debeamws imotescit.” Cristis dedis or ensaumples ben commaunde- mentis wbat we schulden do. And ]7at cnste fled J>is temptacion of ]7e peple & bidde bymself schuld teche pr^stis to fle, not oonly jjis synfull & dampnable lordeschip in j^e state of pr^sthode, but also ]?at^ ]7ai fle j^e occasion or the temptaci[on] "^'J^sr-of. And Jis ensaumpled cnste in his fleynge and hydynge. And not oonly ]7is, but also crist in his doynge danpnyd symony, ]7e whiche is takynge, or an unruely wille to take or to jeue, worldly goode for grace, or hi occasion of grace of god mynystred to eny creature. For whan criste had graciously & by myracle fed Je peple, ]?orow occasion of j^at grace, j^is peple was moued to take hym & make hym a lorde; but criste, a clere ensaunple of clennesse of pnstis, by whom as goddis instrumentis grace is ^ouen to lf>e peple as I’is grace was by ]>e preste criste, fled jjis pfte. And in ]7is fleynge of criste fro J^is lordeschip aftir myracle & grace J^at god \q fadir had ministrid by hym, he danpned ]?e ressauyng of ]>e lordeschip j^e whiche siluestre toke of constantyne. And criste commendid & confermyd j^e dede of j^e blessid prophete hely^e, J^at refusid ]7e jiftis proferid to hym of I7aaman aft^r fe miracle & grace ]7at god had done by hym to Naaman. 17e}>elesse for ]7e more open knowleche of J^at \atl moue here, fu schalt undirstonde jie casis ]7at bitydden bytwene constantyne & siluestri? & naaman & heli^e ben wondir like; for bofe fes seculer men wer grete lordis & mesels, and boj^e weren helid bi myracle of god, & bi grace mynystred to hem bi j^es two prestis. For I7aama?^ was helid of god bi grace ministred to hym bi helije. And constantyne was he[lid] ^‘‘of god by grace mimstred to hym bi siluestre, as his storie telli]?. and bo]? Gregorius omelia xYii. His example is a command. *[p. 24 MS.] Christ in his deeds condemned simony. *[p. 246 MS.] Elisha’s example. 4 Kings V, [16.] Comparison be¬ tween Elisha and Silvester, 4 Kings V. *[p. 25 MS.] ^ MS. inserts ‘ but.’ 378 THE CLERGY MAY NOT HOLD PROPERTY. [Chap. V. Contrast— Elisha -would not take gifts, Silvester took ■what the emperor offered. *[p. 256 MS.] [Gehazi.] *[p. 26 MS.] Silvester offended against a more perfect law. ]7ai wer helid in oon wise, for in water schewid of god to j^es two prestis, and bi Jfes two prestis schewid to fes ^ two sike men. And aftir Jjes gracis j^us minystred by ]7e8 two prestis, ^N’aaman proferid to belike wondir grete pftis of mouable goodis, and constantyne proferid to siluestre bo]fe monable & vnmouable goodis in wondir grete plente and excesse. But not-wi]7stondynge ]?at naaman prayed fulle bertly belike, & enforsid bym j^at be scbuld baue take ]>o ^iftis, vttirly be forsoke bem; but siluestre in ]>e same case toke 'pat ]fe emperoure proferid bym, bo]fe pe grete worldly ^aray & pe wondir grete lordescbipis. And oo grete cause wbi belike wold not assent to Naaman to take eny pftis of bym in fis case was for pan belije bad been a symonient, sij? bis man giezi, pat ran aftir naaman and toke ^iftis of bym ]forow occasion of pat grace so minystred, was a symonyent, not- wij^stondynge j^at pat grace was not jeue by bym in eny wise to Naaman, but j^at he toke po pftis bi occasion of pat grace, bow mycbe xaper bis maister belije, pat had more kunnynge & was bounden to more p(?rfeccion, scbuld baue be a symonyent jif be bad ressauyd pat goode, si]f pat grace was ministred to Naaman by bym. And no dowte ]70U^ siluestre had in ]7is case ressauyd but mouable goodis, be ^'schulde baue synned more gr(9uously ]fan giezi did, or belike scbulde pf be bad ressauyd jjat naaman proferid to bym ; for siluestir trespassid ajens a more pi^rfite lawe. And what bi giezi & balam, what by Judas & symon magws, pat wer symony- entis acursid of god & ysmyten wi]? goddis vengance, & what bi many fair^ euydencis of scr^pture & reson pat sicbe a man owjt to baue bad, he bad many grete warnyngis of hydousnes & pmlb of Jfis synne oner pat bis pr^decessouris hadden; and all(3 Jfis agregeden bys syn. Here it- may be knowen pat siluestre did not aftir pe ensaumple of cnste, j^at fled whan he scbuld baue be made a kynge & hidde bym self and so wij^-stode it, but be proferid bymself to bis ^ to j-es to j^e MS. Chap. YI.] THE CLERGY MAY NOT HOLD PROPERTY. 379 passion. But '^'siluestir did on j^e contr^i wise; for whan he was sowjte to passion, he hidde hym sijlfe, as ]>e storie of hym telli]?. And whan he was callid to J^e state of ]>& emp^roure or worldly dignite, he in a maner proferid hym self; in als myche as he manly wij^stode not ]?e hidous & synfull^ purpose of Ipe emp/^rour^, but cowerdly consentid to his foly. And certis I drede not |»at he had neuer better cause of martirdome J^an to haue wij’stonde j^is foli of j^e emperour, in case he wolde by violence haue enforsid hym to J^is lordeschip. For as a man may conceyue, in partye of j^at is saide before, & of euydence j^at wi]? goddis help schal sue her-aftir, ]7is wickid dede was peruertynge of cn’stis ordenances in "^'his chirche, & harmfulle & destruction to euery state ])erof, & will be fynal confusion I’erof but pf it be remedied. And so ]7is man had neuer so grete cause to fle & to hide hym self as whan he was callid to ]7is rialte; and \at he my^te haue lernyd of cr«ste, \at schulde haue be his maister, fat in fe same case fled & hidde hymself. And fouj vnkunnyngnes my^te sumdele excuse fe emperour; jit fat myjt not excuse fis preste, fat owfte to knowe, as a finge chefly bilongyng to his p(9rfeccion, fat he schulde not be a lorde on fat wise. For no man may putt an ofir grounde biside fat [fat] is putt whiche is cr^'ste iA^su. *[p. 26& MS.] John xviii. [4.] Silvesterreversed Christ’s example. He should have withstood the Emperor’s will. *[p. 27 MS.] He had not the Emperor’s excuse of ignorance. Qw^itulum vj. ISTd so who so lokif wel fe dede of sduestir, it was ^*ex- *[p. 276 ms.] a pr(9sly ajens f e lyuynge & f e techynge of ihesu criste, as it is openli taw^t bifore. And sif f e endowynge of f e clergi Endowment of tliG clsr^y is is groundid vp-on fis dede, we may se by fis processe how fe grounded on the rr ) J j y If ^ x donation of Con- clergi is wondirfulb enfect wif symonye & heresie. For fis stantine. sinne in hem may not be vndo till f e temporalli? lordeschip in hem be distried, whiche haf enyenemyd alle fe clergi. & pf we taake hede to fis processe, we schal not myche wondir, all- [Chap. VI. 380 THE CLERGY MAY NOT HOLD PROPERTY. Gorra. *[p. 28 MS.] [Jerome.] 4 Kings iv. [8.] »[p. 285 MS.] Christ lived on offerings, as did all the apostles. Luke viii. [3.] *[p. 29 MS.] We must praise Christ and Elisha and condemn Gehazi and Sil¬ vester. This is not blaspheming Silvester. ]70uj fe awngelb of god, aperynge in ]>e eyre in fe tyme of doynge of Jiis wickid dede, saide ]fes wordis: “jiis day is venym sehed or helt in ]?e ckirche of god;” as gorram sai]? up¬ on xij chapitre of apocalips. And \eriox sai]? "^saynt Jerom, in vitis patrum: “ Si]? j^e chirclie encresid in posses- syouns, it ha]? decresid in vertues.” And herfore criste ]?at was in lyke case wi]? Jfes two prestis, helije & siluestre, in dawpnynge of ]?is wickid dede ]?at ha]? so myche harmyd & envenymyd his chirche, left ]?e way of siluestre, ]?at toke ]?is worldly lordeschip, and chese ]?e way of helije ]?e prophete, ]?at forsoke ]?o jiftis ]?at naaman proferid hym, and fled bo]? symony & heresy. And so, as heliye left ]?e grete richesse ]?at naaman wold haue jyue hym & tooke wor]?ili ]?e pore ordenance & fyndynge ]?at a goode man & his wyfe proferid to hym; ]?at is to say, a lytilb soler, a bedde, a horde, a chair(3, & a kandilstek, ]?e whiche ^ben acordynge to a studier or a contemplatyfe man; So cnste forsoke seculer lordeschipis, & held hym payde wi]? ]>e pore liflode ]?at deuoute peple ministred to hym to his nedeful sustenance in his labours. And ]?us didden also alle ]?e apostles, as a man may conceyue of ]?e gospelk & in man.y o]>er placis of her lijfls. For aftir tyme J?at god ]?e fadir had wroujfe ]?is grete miracle hi criste his pr^ste, in releuynge of fyve ]?ousande & mo ]?at wern in mysese of hunger, he avoydid siche worldly rewarde ]>at schulde haue be joue to hym by occasion of minystrynge of ]?is grace. Si]? fan fat criste & helije acorden to-gydre in fis case, & siluestre reuersif hem hof e here; "^'and siche contrarius dedis in casis fat hen so lijke mow not be glosid to-gedre, fan we most nedis, ^if we will go a sure way, magnifle in worde & dede fe doynge of belike & of crfste in fis case; sif fat helices dede is commendid in scripture, and cnst is truf e and autor of scnpture. fan we moten dampne fe doynge of gyezi & of siluestre, fus ferr strayynge away fro helije & cnste & his gospelk. And in fis writynge I hlasfeme no more siluestre, & fes holy men and sayntis fat han hen sif fis endowynge ( Chap. VI.] THE CLERGY MAY NOT HOLD PROPERTY. 381 of Je chirche cam in, all-J^ouj [I] rehers & blame her synne, J’an I do petir & his felowis whan I say j^at ]7ai synfully forsoken criste, or poule whan i say ]>SLt he wickidly *[p. 296 ms.] pursuyd cWstis chirche. for I blame of no ]?inge wher-of ]>ai schuld be sayntis, no more j^an I do j^es apostles; alh-]70uj I blame her synnys, J^e whiche j^ai hem self dampnyd, & wer sori fat ener fai synned so. If or petir wept sor(3 for his [ 75 .] synne, as f e gospelb saif. and saynt poule, mekely knowlech- ynge his synne, saide fat he was not worfi to be callid [i] cor. xv. [ 9 .] apostle of criste, and fat bi-cause pat he p«^rsuyd cr^'stis chirche. And on fe same wise siluestri? and fes sayntis diden, or ellis schuld haue do for her synne. For whan we saints to be will preyse sayntis, we schul loke wherin f ai suyd cr«ste and they followed his la we in worde, dede, or manors, and so ferr f ai ben worfi Maw.^ki. preysynge '^'and no ferper; for cnst is fe mesure of vertuous *[p. 30 ms.] lyuynge & worchynge; and herfore he callif alle men to sue Matt.xxviii.[20.] hym & to lerne of hym, & namely pr(?stis to teche fat fat he taw^te, and fan we may not erre. And herfore saynt poule Eph. v. [i.] [should be 1 Cor. taujte cr^'sten peple to sue hym, but no ferrer fan he suef xi. 1 .] ihesu criste. And saynt petir remittif fe pepilb to criste, for to take of hym ensaumple; saiynge f us: “ Crist haf sufFred for 1 Peter ii. [ 21 .] vs, leuynge ^ou ensaumple fat ^e filow fe steppis of hym fat did no synne, nefir was eny gyle founden in his moufe.” And so a man may eu^r saafly sue his lyuynge and techynge wiF-owte eny errynge ; but & we sue in alle fingis eif(?r follow any J J J ^ ^ ^ j o j saint m all things petir, poule, or siluestr<3, or eny "^-oper synfulle man, we must ^^f’^olten nedis errd in many fingis, as fai diden. Loke fan if siluestre suyd criste whan he forsoke f e pouert of f e gospelb & by-cam a lorde vpon fe west empire of fe worlde. And if he so did, fan preyse hym in fat doynge, & ellis not. for whi no man may putt an of^r grounde bisidis fat fat is putt, fe whiche is criste ih^su. i 382 THE CLERGY MAY NOT HOLD PROPERTY. [Chap. VII. Qdi^itulum yij. I ]7is processe bifore saide men mow lerne to awnswer^ b to comon argumentis J^at couetous clerkis maken in J^is mat^r to mayntene wi]? her synne. In jje whiche argumen¬ tis j^ai aleggen for hem J^e sinnes of her pr^decessoris, saynge *[p. 31 MS.] ]7us, ‘‘seynt hue, seynt thomas and seynt swyj^une "^'wer j^us Covetous clerks lordis, & bai wer holy men here & now ben seyntis in heuen; allege the ex- ’ ^ , ample of saints; ]7an may we, be ]>e same skile, medefulli taake up-on vs ^is temporall lordeschip, and sue hem in But ^e scbal undirstonde J'at ]iis man^r of arguynge holdi]? welh whan we argue of god; for it suy]? well, “ criste did j^us, saide or wolde ]ius, perfor jjis was wel done, saide, or willid; & so in bis dede, worde, or wilh, it is holsum, spedy & plesaunt to hut it is never god bat we sue hym.” But whan we argue of an cr(9atur(9 safe to follow in _ all ^things any ^is argument is to schorte; for it sue]? not, “Petir saide or did j^RS, b^^fore he did or saide welh, and in bos wordis & dedis it is holsum to sue hym;” for bis maner ^'of arguynge is vnpreuyd in pat bat petir forsoke criste, & in bat b^t he smote of malcus ere; so bat b^s maner of arguynge of a creature is to schorte. And berfor je most argue bRs: “ Petir saide or did bRS, and in bis saiynge or doynge he suyd pe life & be lore of ihesu cr^ste; b<^^for petir in bis did or sayde welle, and in bis it is holsum to sue petir.” And so musten oure clerkis argue whan bai aleggen for her lordeschip be lyuynge of her patrons & sayntis, & sayen bRs: Seynt thomas & seynt hwe & seynt Swibune wer bRS lordis, & in bis bai suyd cr/stis lyuynge & his lore; b^^f^r we may lefulli be bRS h^^horn^hefore ^ wote wel bat gabriel schal blow his home or *[p ^32 preuyd be mynor; ^'bat is, bat bes seyntes or patrons in bis suyden be lore or be life of ih^su criste. And of bis ?e may se bat siche nakid argumentis, bat ben not dob id wib cristis lyuynge or his techynge, ben rijt noujt worbe, alle-pou} pe clerkis ablynden wib hem myche folke in bis worlde. But here haue I no leyser to telb, all jif I koujde, what chefesaunce =»[p. 316 MS.] They should prove that the saints followed Christ in this. Chap, VII.] THE CLEEGY MAY NOT HOLD PROPERTY. 383 and costis ]>e clergi raakib, & what werris j^ai holden to con- Eflforts of the 4. -L- PT.- tynu J7is symony & heresi so vnauysely broujte in-to pe tain their lord- chirche. And ^it ]iai sechen alh J>e ways J^at |»ai kan, ^he in so myche ]7at [j^ai] gone openli armyd into ]7e felde to kill cristen men for to gete and holde siche lordeschipe. And not-wij7stondynge j^at seynt petir was so pore j^at he had Acts m. [6.] neher golde ne siluer, as he sail? in be dedis of be apostles. *[p. 326 ms.] , . / / ^ St. Peter had no And his ob^r worldly goode he lefte whan he began to sue possessions; yet 4 J ^ ® they call their criste. And as tochyng j^e tytle of worldly lawe |>at he had to ]iat goode, he made ueuer clayme, ne neu^r resseyued aftir worldly lordeschip. And pt ]7ai callen alle her hoole lorde- schip seynt petirs grounde or lordeschip. And j^erfore saynt bernerd writij? to ewgeny ]>e pope, saiynge ]7us : “ pf ]?u wilt ^gnsw^ratfone] be a lorde, sike it by an title but not by lf>e apostles “• Leap. 6.] ryjte, for he my^t not ^eue ]7at he hadde not: j^at he hadde he ^aue, j^e whiche was bissynes vp-on chirchis; whejiir he ^aue lordeschip, here what he sai]?: ‘ Be ye not lordis in ]?e i Peter v. [3.] clergi, but be ^e made fourme & ensaumple of cristis ^'flokke.’ *[p. 33 ms.] And lest ]>\i trow j^is to be sayde not of trowjie, take kepe what crist sai]? in ]ie gospelh: ‘]?e kyngis of he]?en han lorde¬ schip vp-on hem, forsoj^e je not so.’ Se how pleynly lordeschip is forbodyn to alle apostles; for pf ]7U be a lorde, how darst ]7U take vp-on j^e apostilhede ? or if ]7U be a bischop, how darst ]7n take vp-on ])Q lordeschip ? playnly jiu art forbodyn boj^e ; and pf jiu wilt haue bo]ie to-gydir*?, J^n schalt lose bo)»e, and be of ]7at noumbre of whiche god pleni]? be ]7e prophete ose, Hosea via, [4.] saiynge, ‘ j^ai regneden but not be me, saij? god.’ And pf we holden ]7at ]7at is forboden, here we ]iat is bodyn of criste: ‘he j^at is gratt^r of jow, loke J7at he be made as ^ongar in *[p. 336 ms.] sympilnes; and he \ai is forgoer, loke he be a seruant.’ J^is is ]7e forme of ]ie apostles lijfe; lordeschip is forbodon, & seruyse is boden.” ]?is sai]? saynt bernarde yere. And 'perfore no man may putt an oj^^re grownde bisidis ]?at |>at is putt, j^e whiche is enste ih(9su. 384 THE CLERGY MAY NOT HOLD PROPERTY. [Chap. VIII. Acts iv. 32. Clergy say they have no private property, but hold in common. *[p. 34 MS.] They say, too, that they do not occupy as lords, hut by perpetual alms. Johnx. [^38], and xiv. [ll.J «^[p. 346 MS.] Matt, xxiii. [3.] This is untrue. Odi^itulum viij. Vt ^it I wote welb and clerkis & religious folke ])at b louen unkyndely J^es lordlynes, willen glose here & say fat fai occupien not siche lordeschipis in propir, as seculer lordis done, but in comoun, like as f e apostles & f e p^rfite * peple diden in fe begynnynge of cristis chirche, fe whiche hadden alle finge in comoun, like as suche clerkis & religious saien fai ban nowe. In tokenyng wherof as no man sayd of eny '^'finge fat tyme, “fis is myne; ” so oure clerkis & religious, namely, whan f ai will speke in termis of her religion. A pr^- uate p(9rsone will(9 not say, “fis or f is is myne,” but in persone of alle his bref ern he wilb say, “f is is oure.” And ou^r alb fis fai saien, more sutilly, fat f ai occupie not fis bi title of seculer lordeschip, but be title of perpetual almes. But whateuer fis peple saien here, we mot take hede to fe rewle of prefe fat faylif not, fe whiche rule creste techif vs in fe gospel in dyuers placis, wher he saif : “leue ^e fe werkis, for whi by her werkis ^e schul knowe hem.” And fis rule is wondir nedefulle to a man fat haf a do wif eny men of fe pha%iseis condicions ; For, as cnste saif, “ fai saien but fai done not.” And so as cristis werkis beren witnes of hym, as he hym sijlfe saif, & schewdyn what he was & how he lyued; so fe dedis & fe maner of lyuynge, or fe finge in it sijlfe berif witnesse wif-oute fayle how it stondif amonge hem in fis poynte. And if we take hede fus bi fis rule we, schal se at yje how fe clergie saif here of^r-wyse fan it is. For in sum place in'prmate p^rsone, and in sum place in comuwte, or p^rsone aggregate, whiche is alle oone, as saynt austyn saif vp f e sawter, f e clergi occupief ^ f e seculer lordeschip seculerli, & so in propre. For in fe same wise as fe baron or f e kny]te occupief & gouernef his baronrye or his knyjtte, ^ profite MS. 2 occupier MS. Chap. VIII.] THE CLERGY MAY NOT HOLD PROPERTY. 385 SO aft^r J7e amor^Hesynge occupie]? j^e clerke, j^e monke or chanon, Jje colage or ]>e couente ]7e same lordeschip, and gon^rni]; it by same lawis \n iugement & ponyschinge ; as prisonynge & hangynge, wi)’ siche q chirche. jhe, oft-tymys we may se how J^ai bissyen hem to be kyngis in her owne, & reioycen hem fulh myche in j^at cyuylite or seculerte, pf fai may gete it. And ]7is is an euydence J»at ]7ai wold gladly be kyngis of alle \e rewme or fe worlde. For wher her londis & seculer mennys franchisen to-gydir, j^ai stryuen who schal haue galows or o]?er mamr turmentis for felouns. J^ei kepen also vndir bondage her tenauntis & her '^'issue wi]? her londis. And j^is is ]?e mooste cyuylite or seculer lordeschipinge jjat eny kynge or lorde ha]? on his tenauntis. And j^erfore we may se hou ]?ai daymen in her goodis a man^r of propre possession, contrary to ]?e comounynge of ]?e comon goodis in tyme of ]?e p^rfyte men in ]?e begynnynge of cristis chirche. And what-so-eu^r ]?e clergye sayen, ]7air dedis schewyn welb ]?at ]7ai han not her goodis in comoun, lyke as criste wi]? his apostles & perfyte men hadden in j^e begynnynge of cristis chirche. Eor in holdynge or hayynge of her goodis is propir of possessyon & seculer lordeschipynge, J?e whiche stondi]? not wij? j^e plente of cristis perfeccion in prestis; as it sue]? of ]?is processe ^'and of ]?at \at is declarid before. And as for ]?at o]>er glose ]?at clerkis han here, where ]?ai saien ]?at ]?ai holden ]?es lordeschipis by title of perpetual almes. Eut here je schul undirstonde ]?at mercy or almes is a willi? of relevynge of a wreche oute of his mysese, as lyncolnyence sai]? in ]?e bygynnynge of his dictis. So ]?at pf a man schuld do effectualy almes, he most loke ]?at he to whom he schuld do almes wer in mysese and had nede to be releuyd. In tokenynge wherof criste oonly assigne]? almes to ]?o in whom he marki]? mysese. And so of ]?is it wilh sue, ]?at pf a man releue oo wreche & maki]? an o]?(?re or mo, he do]?e noon almes, '^but ra]?er maki]? mysese. And myche more he do]?e *[p. 35 MS.] They hold just as the knight or baron does, and execute lay justice. They quarrel with lay lords for the gallows; they hold bonds¬ men. *[p. 355 MS.] *[p. 36 MS.] Perpetual alms. Definition of alms. [Marginal note in later hand “of lyncolne, Robart grosted was bis- hope a° 1253, be¬ fore Wicklyf 120 yeres.”] Dicto ii. Luke xiv. [14.] It is not alms to relieve one wretch and make another, «[p. 365 MS.] 25 386 THE CLERGY MAY NOT HOLD PROPERTY. [Chap. \TII. or to give to Doone almes he make riche ]jo j^at han noone nede, for als no need; myche as ]7ai hen sufficiente to hem sijlf. j^is ha]? no colour*? of almesse, for ]?is may bettir be callid a woodnesse or a and for this pur- wastyng of goddis goodis. And ou^r ]?is, if a man take fo goodis property^ from whiche god in ]?e best wise, euen & wi]?-owte errouris, ha]? Godhargi^n^™ assigned to ]?e state of seculer lordis, & ^eue ]?o goodis to eny peple ]?at ha]? noone nede of hem, ^he, to whiche peple siche goodis ben forfendit, ]?is schiild be callid noone almesse, but p(?ruertynge of goddis ordynance, & ]?e destruccyon of ]?e state of seculer lordis, ]?e whiche god h.a]? aprouyd in his [ 2 f’c^o^r^vui\i 3 for as ^'saynt poule sai]?, “Almes-dede schuld be so rewlid ]?at it wer relevynge to \o ]?at ressavyn it, and no tribulacion to ]?o ]?at jeuen it.” And myche xi\\er it schuld Quod superest not be vndoynge of J?o bat done it. And herfore criste techih date elemosinam. . Luke xi. [41.] in ]?e gospell^ to do almes of ]?o ]?inges ]?at ben needeles or superfLue. And in ]?is dede a man schulde haue rewarde to ]?e nede of hym ]?at he do]? almes to, and to ]?e charge of his owne house, what almes ]?an I pr«y ]?e was it to vndo ]?e state of ]?e emperoure, & make ]7e clerkis riche wi]? his lordechipis ? namely, si]? crist confermyd to ]?e erap^rour his state wi]? ]?o ]?ingis ]?at longyd ]?^r-to, not-wi]?stondynge ]?at *[p. 37&MS.] ] 7 e emperour*? ]?at tyme was he]?en. And he ha]? forfen'^*'dit expr^sly his clergy in worde & in ensaumple siche lordeschip. give^'^he^^iergy nooue almes, SO we mote say of o]>er kyngys, ^cui^'iordsTdukis & erlis, barons & knyjtis, ]?at ben vndo herby, & ]?e clerkis made riche & worldely lordis wi]? her goodis. wher- fore it may rijtfully be sayde: “Ko man may putt an-o]?er grounde bi-sidis ]?at ]?at is putt ]?e whiche is crist ihesu.” Capituluw ix. « Ere we may se, hi ]?e grounde of ]?e gospelh and be h ]?e ordenance of criste, ]?at ]?e clergy was sufficyently purveyed for lyfelode. Eor god ds so patrfyte in alle his Sufficiently'for worchynge ]?at he may ordeyn no state in his chirche but ♦[p.^^’^MS.] if he ordeyn sufficient liflode to ]?e sa'^^me state. And ]?is Chap. IX.] THE CLERGY MAY NOT HOLD PROPERTY. 387 is open in goddis lawe whoso takif heede. And }at vndir as for all states. enery lawe of god as vndir j^e law of i;^nocens & of kynde, vndir j^e lawe ^eue by moyses, and also vndir j^e lawe ^ouen by criste. In j^e tyme of ]>e state of innocence, we know wel by bilene )»at god had so ordeyned for mankynde, ]?at it schulde haue had lydode I-now; ^be, wij^-owte eny tenefulb labour*?. And of j^e lawe of kynde criste speki]? in J'e gospell*?, seyinge ]7us : ‘‘Alle |>inges }>at ^e ^ wollen J^at oj^er Matt. vii. [ 12 .] men done to joii, do ^e to hem.” And if I’is lawe had be kepte, J>sr schuld no man haue be mischeuously nedy. And in ]7e tyme of J7e lawe ^eue by moyses god '^'made a fulb *[p. 386 ms.] & sufficient ordenance for alle his peple, and assigned ]>e fyrste fruytis and tij^is to j^e prestis & deeknes. And all(?-]70U^ pat he wolde j^at per schulde be alleway pore men in j^e londe of israell*?, pt he made an ordenance 'a^ens myschevous nedis, & commaundit alle pe peple j^at per schulde be on no wyse a nedy man and a begger*? amonge hem; as it is wryten. Deut. xv. [4.] And so in J^is lawe he ordeynyd sufficiently I-now for his peple. And in j^e tyme of pe new lawe criste assignyd j^e seculer lordeschipis to temporally lordes, as it is taujte byfore, and alowid pe comonte her liflode goten bi true morchandise & hosbondrie and eper craftis, and in worde & ensaumple he tau^te his prostis "^Ho be procuratouris for nedy peple & pJ-^esS should be pore at pe ryche men, & specifyed Jes pore, & tau^te how pa.i SXforthep'ool-t j^at wer mytty schuld make a^purviance for syche pore folke, p^t j^ai wer not constrenyd by nede for to begge; as grete clerkis merken vp-on j^is worde of J^e gospelly whery criste saij? ]7us; ‘‘When ]7U makist p'me feeste,” j^at is, of almes, Luke xiv. [12.] “ cally pore, feble, lame & blynde ” He sai]? not “latt siche pore men cally vp-on j^e,” but: “ cally ]7U ; ” menynge in J7at, p^t pM schuldist make a purvyance for siche peple J^at j^ai be not myschevously faulty. And for pe clergy he ordenyd sufficiently, techinge hem in worde and in ensaumple hou j^ai s^tisfied^^with schuld holde hem apayde wi]? lyflode & helynge, mynystred to 1 we MS. 388 THE CLERGY MAY NOT HOLD PROPERTY. [Chap. IX. *[p. m MS.] Presumption in adding to tbe provision made by Christ, which was enough in the early Church. *[p. 40 MS.] The other states are content with Christ’s ordin¬ ance. Christ’s promise assures them of livelihood. ’ Matt. vi. [26.] *[p. 40& MS.J So perpetual alms means dis¬ trust of God’s governance. Endowment should not he called “almes,” but “ all a miss.” *[p. 41 MS.] hem for her true labour '^'in jte gospelh, as it is wryten to-fore. Of ]tis ]7an j7U mayst se houj god in alle his lawis ha]? sufficiently ordend for alle ]?e statis ]?at he foundit and aproued. And houj it were ajens ]>e goodnes and ]?e wisdome of god to orden eny state but if he ordend sufficyent liflode ])erto. Si]? ]?en ]?is ordenance of god was sufficyent, als welb for ]>e clergi as for o]?er men, it semi]? a foule pr^sumpcyon to brynge in a new and a contrary ordenance of liflode for clerkis, vp-on ]?at ordenance ]?at crist had made for hem by-fore. Of I’e whiche ordenance ]?e clergy fulb many yere aftir ]?e bi- gynnynge of cristis chirche, whan it was best gouernyd, helden hem a-payde. For ]?is mene]? pat cristis "^'ordenance was insufficyent & worthi to be vndo. And if we take goode heede, ]?ai hadden no more nede to plene hem of ]?is orde- naunce ]?an hadden pe oper two statis of his chirche, pe whiche in-to ]?is day holden hem apayde wi]? ]?is ordenance of criste, and desyren in grete party pat ]?is fayre and sufficient ordenaunce of criste were fully kepte. And more sikirnes or ensurance may no man make of eny-]?inge pan criste hap of ]?is liflode to pe clergy. For crist not oonly affermi]? to pe peple pat he wille not fayle hem in liflode & helynge, but also preue]? ]?is by argumentis pat may not be asoylyd, so pat pai be true seruandis to hym. For crist meni]? ]?us in his arguynge ]?er: Si]? god fayle]? not briddis "^'and lilyes and.grasse pat growen in pe felde, neiper he]7eu men, hou myche vaper schal he not fayle his true seruandis.” And so ]?is purvyance of perpetual almes, pat oure clerkis speken of, meni]? fawte of bileue & dispeire of pe gracious gouernance of god. Si]? ]?an, as it is sayde bifore, it is noone almes to releue oo wreche and make an o]?er or mo; and to make hem riche wi]? temporalle lordeschip, pe whiche ben forfendit to siche peple; and namely if siche almes-^evynge be distroynge or apeyrynge of eny state aprevyd of god in his chirche, it wille sue pat pe endowynge of pe clergy wi]? worldly lordeschipe owjt not to be callid almes, but ra]?er alle a mysse, or wastynge of goddis goodes, “^‘or distroynge of his Chap. IX.] THE CLERGY MAY NOT HOLD PROPERTY. 389 IS ordenance, For as myche as ]7e clergi was sufficiently ordeynyd by criste. For whi ]?is almes j^at clerkis speken of here made many wrechis, And it was joue to hem |>at hadde no node. And |>us it is enpeyringe not oonly of oone estate of All three estates 3.r© til© w^ors© I'or \e chirche, but of alle j^re, of j>e whiche I spoke of in jje it. bigynnynge. And so |>is almes-jevynge ha]? made alle owr^ rewme, ^he, & as I suppose, falle nye all crestyndome, full pore and nedy and myscheuous ouer 'pat it schuld have be if pe clergy had holde hem payde wi]? cristis ordenance. But now ]?orou J7is perpetual alamysse jjat pe clerkis and religious Christ’s ordi folke callen almes, cristis ordenaunce is yndo in sum londis overthrown hooly, & in ynglonde for pe more party. '^And it is likly to *[p. 4i6 ms.] be alle vndo \n processe of tyme. For by amortesynge of lordeschipis ]?e lordis ben vndo In grete party. And po pat ben lefte, by-cause pat hem lakki]? her owne party ]?orow foly ^ifte of her auncetreris, ben ful nedi. Fer]?irmore it may be vndirstonde of j^is processe j^at wi]?drawynge of ]?es withdrawing , n T “ 1 endowments lordeschipis from he clergi, and restorynge ot hem to he statis from the Church is not robbery, pat god hap assignyd hem to, schuld not be callid robbery hut restitution, of holy chirche, as oure clerkis sayen, but raper rijtwise restituciou?^ of goode wrongfully and J?euely wi]?holde. And perfore per may noon ope err a-vow bynde eny man to mayntene ]?is j^efte and distryinge of goddis ordenance, and ]?is greete harmynge of cristis chirche, as ]?e vow of iepte Judges xi. schulde not have bounde ^*him to killd & to sacrifice his owne *[p. 42 ms.] doujtdr. ]^e pe ope of herode schuld not haue bounde hym Markvi. [26.] to kill i?«nocent Ion. But as Iepte schulde have broken his ope or avow, and han offred an-oj^dr ]?inge pat had be plesynge to god and acordynge wij? his lawe, as saynt [Austin.] awstyn saij? vp-on j^e same storie, so herode schuld have De qMestiomh?^ & nov© broke his ope, and a-savyd innocent blode, and sore a- legis. repentid hym for his vnavysid swerynge. And so schulden Lords are not bound by oaths, lordis nowe breke her obis, bat bai han unavisely and since the things _ which they have wiboute cowncel of holy scripture sworne to mayntene bis sworn to main- -• ^ j. ^ ^ ^ j tain are wrongful. pefte ; ^he, heresye and symonye, as it is proued bifore, j^e whiche oure clerkis callen perpetual almes. And not ]7us sue 390 THE CLERGY MAY NOT HOLD PROPERTY. [Chap. IX. *[p. 426 MS.] jjer pr^decessouris or progenitouris in her foly dedis and oj^is ]>a\> )>ai han made to mayntene J^is mischeuous p^r- uertynge of cristis ordenance ; for as J^e state of j^e clergi ha]? no power ne leve to make ]?e peple or ]?e lordis to synne deedly, or to distroye goddis ordenance in his chirche, so ]?ai have no leve or power of god to cowncell^ or to constreyne in eny case ]?e lordis or ]7e peple to swere to mayntene ]?is endowynge of ]?e clerkis and religyous folke, ]?e whiche is fulb grete ]?efte, heresy & symony, and wondir harmful^ to cristis chirche; as it is schewyd in ]?is procese and in o\er ** writen bifor*?. But ]?e lordis specialy schulde se her^ what wer plesynge not to ]?es clerkis but to god. And \ai schulde ]?ai do; for her-to ]?ai ben bounden by vertu of her office vp ♦ [p. 43MS.] payne of dampnacion. And ]?(?r may no man dispence '^wij? hem of ]?at boonde, stondynge her state. for no man schuld putt an o]>er grounde bisidis ]?at \at is putt, ]?e whiche is criste ih(?su. Q^'^itulum X. It is deemed wrong to alienate entailed land, even for service done, or as alms. *[p. 436 MS.] Then it is wrong to take the pro¬ perty that God has assigned for ever to one state 2^d ]?^rfore men demen it a grete synne to ^eue lande a entaylid by mannys lawe fro ]?e persone or ]?e kynred ]?at it is entaylid to; ^he, alb-]?ou^ it be not so ^ouen for eu^r but for a litilb tyme. And ]?ouj it be so ]?at ]?e p^rsone or kynred, ]?at siche londe is ^eue to, be nedy and haue leue by goddis lawe to occupie siche man(3r londe or lordeschip. and ]7is [is] demyd fulb grete synne amonge ]?e peple, not oonly to ]?e ^euer, but also to ]?e takeie, for bo]?e ]?ai done dampnable wronge to hem ]?at it is entaylid to, as ]?e peple demij?; ^he, s alb-]?ou^ it be ^oue for goode and true seruyee ]?at ]?e ressey- uowr ^ffiaj? done to ]?e ^eu^r bifore, or ellis bi way of almes of relevynge of ]?e persone or kynred ]?at is jeue to. Hou^ myche ra]?dr ]?an, I pray ]?e, wi]?-owte comp«ryson, is it a grete synne, as wel to ]?e ressaueris as to ]?e ^eueris, to take ]?e lordeschip ]?e whiche god, ]?at ha]? fulb lordeschip up-on alb ]?e worlde, hu]? Chap. X.] THE CLERGY MAY NOT HOLD PROPERTY. 391 joue bi perpetual lawe or rijte to j>e stade of seculer lordis, and ^eue j^is fro j^at state, to J^e whiche god entaylid j^is lordeschip, to an-o]7er straunge peple of an-oj^ir lyne, I’e whiche ha]? ne]?er nede ne leue of god for to ocupie it. And if oure prestis clayrne ti]?is as goodis in a maner entaylid to hem, for als myche as god in ]?e olde lawe had joue & entailed siche ti]?is to ]?e kynred of levy and to noone o]?er lyne ; Eor criste cam of ]?e lynyage of ^'Juda, to whiche lyne was no tij^is grauntid; And so as men supposen ]?is entaile was not expresly confermyd hi criste and his apostles to his prestis in ]7e new lawe. For as it is writen in policronicon, ])e seven]?e boke, gregor j^e sexte ordenyd first ti]?is to be payde to curatis oonly. And ptt ]7ai daymen so ferfor]7li ]?es ti]?is, ]?at no man lawfully may wi^-holde hem orminystre hem save ]?ai. ITe ]?ai may be turnyd or jouen to eny o]?er state or kynred saue oonly to hem, all-]?ou^ men wolden do ]?at undir coloure or bi titille of perpetualle almes ; for ^is schulde be demyd of j^e clergy a dampnable synne & dis- troynge of holy chirche & sacrilege. Hou myche ra]7er ]?en is it an hidous and a "^Mampnable synne, to ^eue or to take away ]?e seculer lordeschipis fro ]?e state of seculer lordis, Ipe whiche god had jeue & entaylid to hem, bi ]?e same lawe & ri^te by ]?e whiche he had ^ouen ]?e ti]7is to ]?e prestis in j7e olde lawe ? and ]?is entaile A/as neui^r int^rrupte or y-broken in-to cristis tyme & his apostles; and ]?en ]?ai confermyd ]7is entayle bi lawe so stronge to ]>e seculer ^artj ]7at no man, safe anticriste and his disciples, may openly enpugne ]7is entaile, as it is schewid bifor^. And so as no man schuld presume to wi]?drawm, wd]?holde or turne ]?e ti]?is fro ]?e state of presthode, as sayne ; so myche ra]?er schuld no man presume bi jeuynge or takynge to aliene ]?e temporal lorde- ^'schips fro j^e state of seculer lordis. And ]?us clerkis han not so myche coloure to sai ]7at ]?e lordis & ]?e lay peple robben holy chirche, if j^ai wij^drew }e ti]?is fro hem, for als miche as j^ai han take her temporaltes fro hem. And ]7is takynge of j^es temporaltes in-to J?e handis of Je clergi ha]? and give it to another. ♦[p. 44 MS.] The clergy claim tithes as inalien¬ able, *[p. 446 MS.] but secular lord- ships are held by even stronger sanction. »[p. 45 MS.] Yet the clergy have taken them by robbery, and 392 THE CLERGY MAY NOT HOLD PROPERTY. [Chap. X. that under pre- neu^r fe lesse malicG of robrye & cause of malice in it sijlfe, t 0 IlCG of llollIlGSS > n I "T "i*! 1 1* lor als micne as it is done by symylacion ot noiynes, pe Gen. iii. whicbe is double wickidnes. For ]7us lucifer robbid Adam boj^e of goodis of fortune, of kynde, and of grace. As J^e clergi ha]? robbid, and jit do]’e, ]?e chirche of ]7es j^re maner as Lucifer de- goodis: For rijt as lucifer did Hs harme to adam & eue, ceived Adam and Eve. *[p. 456 MS.] vndir colours of loue & frendischip & helpynge of hem, so done nowj his awngelis, ]7es ypocritis, ]?at transfigure hem sijlf in-to awngellis of lijt, and disseyuen ]?e pepill by fals by-heest of heuenly help, J’at ]?ai willen procure to hem rations are boXd goodis as ]?ai sayeu. And if a bischop and his colage, not^to^pan'wfth abbot and his couent, may not alien fro hem eny of ]?e even ^°tr^^thefr her founder eny of ]o founder. possessions ]7at he ha]? joue hem, what nede ]?at euor he haue, I-bounden oonly by a posityue lawe or a tradycion ]>at ]?ai han hem sijlfe made; And if eny siche lordeschips be wi]?- drawe, Alienyd or take fro hem by rechelesnes of her pro- decessouris, }>ai owjten on all wise, jhe, in-to ]?e de]?e, labore *[p. 46MS.] to [gete] ]?o possessions in-to her hondis ^^‘ajen, as ]?ai saien; Much more, then, "gou myche more ban schuld not a seculero lorde or a layman should laymen . ^ i ^ not part with aliene fro hym & his issue, or fro be state of seculer^ lordis property to ^ ^ priests. seculer lordeschippis j>e whiche god ha]> lymytid to '^at state ? Si]? he is bounden by \q lawe of kynde for to ordeyne for his children. And ouer ]>is he is bounden by goddis lawe to susteyne ]’e state of seculer lordis, ]fe whiche is autorisid in ]>e chirche bi criste and his apostelis. Of ]?is processe ]?en, if a man take hede, he schal p^rceyue ]>e falsnes of ]?is giose, whan oure clerkis and religious folke saien ]’at ]?ai holden ]?es lordeschipis oonly by tytilb of perpetual almes. For They have quite certis si]? ]?es ti]>is & ]?is offryngis, ]?e whiche as I suppose *[p. 466MS.] cowntirvaylen be seculer lordis rentis of be rewme or'^'ellis tithes and offer- j i j passen as it is full likly (For J’ouj ]»ai be lesse in oo chirche, ]?ai passen in d.n-o\er) and ben sufficient for alle ]?e pri^stis in cristendome, & ]>ai wer euen delyd; ]?en it wer no nede to amortise seculer lordeschipis to ]?e state of ]?e clergi; ]>e whiche amortesynge is vndoynge of lordis & apostasie of ]?e THE CLERGY MAY NOT HOLD PROPERTY. 393 App.] clergy. And if ]?is amortasynge wer not nedefulb, ]7en wer it noone almes, as it is declarid. And ouer ]>e tij^ingis and off'ering(9s ]7at ben now of certeyne, ]>& clerkis ban many grete & smale p^rquisitiuys, be whiche smacben of symony and and fees, of which ^ ^ ^ > r . some smack of extorcion; as J»e first fruytis of yacant beneficis, prouynge of simony, testamentis, for halowynge of chapels, chircbis, cbaunceilis and opdr ournement^'s of ^e cbirche, & for sacrynge of ordres, & fulb many mo j^at for multitude may not ^wel be nowmbred. *[p. 47 ms.] For well(9 nij alle her blessyngis ben sett to sale and to prise All blessings set to Srilo in-to crystenynge & confirmacion. wberfor I may now sai, as I sayd at j^e bigynnynge ; “Eundamewtum aliud,” &cetera — “JS’o man may putt an-o'per ground bysidis 'pat ^at is putt, be whiche is criste ih(?6iu.” pe whiche grounde of lyvynge criste graunte vs to kepe, J^at we may ascape j^e euerlastynge paynys of helb. Amen. [Appendi^t:.] [On the Wrongfalness of the Clergy holding Secular Office.'] Here-aftir it schal be schewid what p^ryl it is to pr^stis to be in seculer ofS.ce, and to lordis to suflfre hem b^7*-inne, or to excite hem per-to. Eynt Cypriane sai]? pat ^orow j^e councell(? of bischopis ^er q. hj cap. 0ip^^3>n iis» s is made a statute, j^at alle pat ben charchid wi]? pr^sthode "^'and ordeynyd in j^e service of clerkis schulde not seme *[p. 47 &ms.] but to be auter, and to mynystr(? sacramentis, and to take hede to prayers and orysons. Hit is for-sobe writen : ‘‘ no man 2 Tim. u. [4.] berynge his kny^thode to god entrike hym wib seculer nedis;” be whiche our^ bischopis and oure predecessouris biholdynge religiously & purveynge hoolsuinly, dempten bat who so eu^r take mynystres of be cbirche fro spirituall(? ofSce to seculer^, bat per be noone offrynge done for hym, ne eny sacnfice halowyd for his sepultur(9. Eor bai disserven not to be 394 THE CLERGY MAY NOT HOLD PROPERTY. [App. *[p. 48 MS.] Luke xvi. [1.] A lord who sets a pi'iest to secular office is like a bailiff who sets his master’s ser¬ vant to his own work. »[p. 485 MS.] 2 Tim. ii. [4.] He is acting against God’s law. Example of the apostles. Acts vi. [2.] *[p. 49 MS.] iii. decre in fine. It is also against the Pope’s law. nempnyd byfore ]>e auter of god in 'pe prayer of prestis, whiche willen clepe away pr(?stis & mynystres of f e chirche fro anter. pis saij? saynte Cipnane. Her^ men mow se how p(?rylous it is to kynge & seculer lor'^'dis to wi]7holde eny pr^ste in seculer bissynes. pis is preuyd |»us, for euery seculere lorde by j^e lawe of gospelb is goddis bayly. But if eny bayly hiryd a werkeman wi]? his lordis goode and putt hym to his owne seruyce, he must nede be vntrue to his lorde. Ili^t so is Qaerj seculer(9 lorde to our<3 lorde ihesu criste, but if he amende hym, ]iat taki]? a preste and putti]? hym in his seculer office ; brekynge j^e heest of his lorde god j^at co/?^manndiJ7 : “ ]7U schalt couett noon o]ier mannys s^ruande.” And he wi]?drawi]7 hym fro |>e S(?ruyce of god & fro ]7e kepynge of cristen mewnys soulis, pe whiche he hap take charge of, for whiche soulis oure lorde ihem criste toke fleisch and blode, and suffred ^'harde depe, and schedde his owne hert blode. pisp^rylous doynge of seculer lordis is hope ajens goddis lawe and mannys. It is ajen goddis lawe; For as saynt poule saip : “ Ho man pat is a parfyte kny^te of god, as. eu^ry prest schulde be bi his ordre, entirmete hym wip worldly nedis & bissynessis.” And for pis ende, pat he may so plese pat lorde to whose service he hap putt hym-silfe, and pat is god. For siche worldly bissynes in clerkis is a^ens her ordre, and perfore pe apostles sayden, as it is wry ten in pe deedis of pe apostles : “ It is not enen vs to forsake pe worde of god and mynystir to bordis of pore folke.” And if it was vnequite, as pe apostles sayden in her common decre, hem for to leue pe pr^chynge of goddis worde & ministre to pe ’^'bordis of pore men; hou myche more vnequite and wronge to god & man is it, prestis to leve contemplacion, studie, pr^yer^ & prijchinge of goddis worde, and mynistrynge to pore folke, for pe service of a seculer^ lorde. Hit is also ajens pe popis lawe; For he spekip to a bischop and biddip hym pat [he] warne openly prestis and clerkis pat pai be not occupied in seculer office, ne procuratouris of seculer lordis nedis & her goodis. And if prestis and clerkis ben so bolde App.] THE CLERGY MAY NOT HOLD PROPERTY. 395 to occupie hem in siche bissynes, and if ]7ai falb aftir hi losse of lordis goodis; ]7an saij? ]7e lawe, it is not worj^i '^at j^ai be holpen and socoured of holy chirche, si]? ]?oron hem holy chirche is sclaundred. And saynte gregori wrote to \q defen- [Gregory.] sonr(9 of rome in j^is manor: ‘‘ It is tolde to vs ]?at ourg moost Tenement hro^er basile bischop is occupied in seculer •[p. 495 ms.] causis, and kepi]? vnprofetably moote hallis; whiche ]?mge maki]? hym foule and distrye]? ]?e reuerence of pr^sthode. perfore a-noone as ]?u hast ressayvid ]?is maundement, co[m]pell hym wi]? scharp execucion to turne ajen. So ]?at it be not lefuU^ to ]?e by noone excusacion to tarye it fyve days; lest if in eny mamr ]?u suffir hym eny langer to tary \er-mnQ, ]?u to be coupable wi]? hym anentis vs.” And so bischoppis & o]?ir pr^latis ben holden to teche and enforme Bishops should ^ warn lords lordis to wi]?draw hem fro ]?is synne, and scharply to repreue against this sin. pr^stis and curatis vndir hem ]?at ]?ai ocupie no seculer oifice. pis is prouyd ]?us. ]?e holy prophete Ezechiel sai]? : If ]?e ^wayte or ]?e wacche-man se ennemys cum, and if ]?e peple *[p-50 ms.] be not warnyd & kepe not hem sijlfe, but ennemys cummen & sle ]?e peple; ]?en sai]? god ]?at ]?e pepilld is take in her wickidnes. And of ]?e waite schuld have blowe in his home wilb god axe acountis and reknynge of ]?e blode and of ]?e de]?e of ]?e peple.” But now to goostly vndirston[din]ge eu^ry bischop schuld be a waite or a waccheman, to ieWe & to warne watchman, to warn the people byfore to alle ]?e peple by his, goode lyvynge and techynge against sin. ]?e p^relb of synne. And ]?is is ]?e reson whi bischoppis and o]?ir prelatis & prestis schulde not be occupied wi]? worldly nedis and causis; For siche occupacions and chargis maken prestis slepynge & sluwbrynge in synne. And ]?erfore it is grete x^ereWe to lordis to make '^'ou^r hem goostly *[p. 505 ms.] . , . . Lords should be waytis and wacchemen, as bischoppis, p^rsones and vikers, careful not to set up sleepy watch- ]?at ben slepers & slombreris in lustis of ]?e fleysch, & men. blyndid wi]? poudir of couetise of worldly riches, and so occupied in worldly nedis J?at ]?ai nei'per kan ne may kepe hem sijlfe, ne noone o]?er man. For of ]?is perelb & siche o]?ir a prelate fat ha]? witt and kuwnynge schuld scharply 396 THE CLERGY MAY NOT HOLD PROPERTY. [App. Malachi ii. [7.] *[p. 51 MS.] [Num. xviii. 20.] *[p 515 MS.] [Deut. xviii. 1.] [Matt. X. 9.] repreue & warne alle maner men, to ]7e schedynge of his owne blode, as criste did; and if he leue & blame not, j^en he assenti]? to her trespassis and synne]? deedly. For as sai]? j^e prophete malachie: “ prestis lippis kepyn kunynge, and j^e pepill(9 schal axe ]>e lawe of god of his mou]7e; for he is J7e awngelb of god if he kepe well^ ]>e ordre & j^e degre of prest'^'hode.” And \eriorQ it is not lefull^ to eny man to drawe to secnler^ office messangeris of criste, \at ha]? so yttirly forfendit hem bo]?e in worde and in dede seculere office in pr^sthode. If eny man stonde in donte of ]?is sentence before; here suen autoritees of holy scripture and holy doctouris in latyn ajens j7e seculer lordeschip of prestis. Ivilis ant secularis possessio fuit inWdicta sacerdotib«5s & c leuitis, ut patet Num(9r. xviii. Dixit dommus ad Aaron: In t^rra Gorum nichil possidebitis, n^c habehitis pt^rtem inter eos: Ego pars et hereditas tua in medio ^iliorw»^ Israeli, ffilijs auiem leui dedi omwes decmas Israelis in possessionem, pro ^ministerio quo seruiunt mihi in tabernaculo federis. Sequitwr: Solis filiis leui mihi in tabernaculo seruientibws, & portantibws pocc«^a popwli, legittimum sempiternuw erit in generacionibw5 vosMs. JSTichil aliwd possidebunt, deci- maxum oblacione contenti, quas in usus Qomm ^ et necessaria separaui. . Item Deut. xviii°: ITon habebunt sacerdotes et leuite & OTwwes qui de eado??^ tribu sunt partem & hereditatem cum reliquo popwlo israel; <\uia sacrificia dommi et oblaciones eius comedent, et n^’^^’l aliwd accipient de possessione fratrum suorwm. Deus enim ipse est hereditas eorwm, sicut locutws est illis. Supor quo glosa: Ministris altaris n^c terrenis possessionibws adquirendis concessu??^ est inhiare. vnde Matt. x°: Nolite possidero aurum, neqwo argentum, neqwo ^ Q'dxum MS. Authorities.] THE CLERGY MAY NOT HOLD PROPERTY. 397 pecuniam &c^. et "post pauca: dignws est op(9rariw5 cibo suo. Et alibi, Qwi altari des^ruiunt cum altare '^‘participant. Non [i Cor. ix. is.] emm op^rtum, quod qui semper altari debent seruire officio dimno, inhient tm’eno lucro, quibus dominus hereditas est. Quid ergo illi deesse potest qui omnia habentem habet. hec ibi. Item ezechiel xliiii: Non autem erit eis hereditas, [Ezek. xUv. 28.] ego hereditas eorwm; et possessionem non dabitis eis in israd, ego en«m possessio eorwm. Yictimam p?^o p^cc^^o et pro delicto ipsi comedent, et omno votum in israel ipsorwm erit. Super quo Zoronimus, libro xiii° super ezechielem: Q,ui autem talis extiterit nt mimstret in s^wc^uario, et ingrediatwr atrium interi^^5, et offerat deo sacrificium, ita ut verws sacerdos sit, ymmo imitator eius de quo scriptum est, tu es sacerdos in eternum secundum ordinem melchisedech; iste nullam he^Jebit po^rtem nm deum, qui est hereditas eius, nec accipiet possessionem in israel, hoc est inter vulgus ignobile, %ed sacerdotalem, ut dicat de eo dommus: ego sum possessio et hereditas eius; qnem cum venerit loquatwr ac dicat, '^‘tenebo ilium nec dimittam ilium; et psallet cum *[p. 525 ms.] propheta, pars mea dommus. hec ille. Item, deut° x°; Non Deut. [x. 9.] haSuit leui partem in possessionibws cum fratribws suis, quia ipse dommus possessio eius, sicut promisit ei. Item, Josue Josii. [xiv. 4.] xiiii: non acceperunt aliam in terra partem nisi urbes ad habitandam, et suburbana earam ad alenda iume?^ta et pecora. Item, eccl. xlv° : Nam sacrificia dommi edent, que eccIus. [xiv.26.] dedit ipsi et semini eiws. ceterum in terra gens ^ non hereditabit, et pars non est illi in gente. ipse ewim pars eius est et hereditas. Item, Mat. xx° : Scitis quia prmcipes Matt. [xx. 25.] gencium dommantwr eoram, et qui maiores sunt potestatem exercent in eos ; non ita erit inter vos, sed quicnmque voluerit inter vos maior esse, sit vester mmzster. Et qmcum^'we voluerit inter vos -primus esse, erit vester seruus. Sicut filiws hommis non venit mmistrari sec? mmstrare, et dare animam suam reder^pcmrem pro multis. Idem pate? ^ sic, MS. Vulgate, gentis. 398 THE CLERGY MAY NOT HOLT) PROPERTY. [ArTHORITIES. «[p. 53 MS.] [1 Pet. V. 2.] Matt. Luc. [1 Tim. vi. 8.] Luke [xiv. 33.] [Bernardus de Consideratione, lib. ii. cap. vi.] Luke [xxii. 25.] Hosea [viii. 4.] Luke [xxii. 26.] Origenes. M«t x° et luc^ xxii°. Item pnma petri qwmto: ‘^'Pascite qui in vobis est gr^gem domini, prouidentes non coacti ^ed spontanee secundum dieuxo. : neqw^ turpis lucri gvacio., Bed voluntarie: noque dowmantes in clero, sed forma facti gregis ex ammo. Item ad Thi‘“ vi°: Habentes xiutem alime)^ta et quibw.s tegam^^r, hijs contenti simws. lllam quivolnnt diuites fieri incidunt in temptac^owem et in laqneum dimboli. Item, luc(9 xiv: Sic ergo omms ex vobis qui no;^ renuwciat omnihus que possidet, no^ potest mews esse discipwlws. It^m, 'Bernardus \ibro ij ad Eugenium papwm: Esto, ut alia quacum^'we racmne hec tibi vendiees; sed non apostolico iure.. nec enim ille iihi dare potuit qwod non habuit: qwod autem habuit, hoc dedit, sollicitudmem sup^r ecclesias, numquid demmacmwm. Audi ipswm. Non demmantes in clero, sed forma facti gregis ex animo. Et ne dictum sola hnmilitate putes; nonne eciam, veritate. Vox enim dommi est in eu^ngelio. luc^ xxij°: Reges gencium dominantur eorum; et infert, vos autem non sic. Planum est, apos^olis interdieiiur dominatus. Ergo tu et tih‘ usurpare audes aut dominans aposMatum, aut apos^olicus ^ dom^natum. Plane ab alterutro prohiberis. Si utrwm^we simwl habere velis, perdis utrum^'we. Alioqum non te exceptum putes de illo numero, de quibws sic eonqueritur deus, Osee octavo: Ipsi regnaueruwt sec? now ex me. At si iaterdieium tenemus, audiamws edictum. luce xxii. Qui maior est resirum, ait, fiat sicut iunior, et qui precessor est sicut qui ministrat. tforma apes?olica hec est; Dommacio interdicitwr, indicitwr mmistracio. hec ibi. Item, Origenes super gen. omelia xvi°. Deniqwe vis scire quid intersit inter sacerdotes domini et sacerdotes phwrcconis., Pharao terras concedit sacerdotibws suis, demmus autem sacerdotibus suis partem now concedit in terra. Bed dicit eis: Ego peers ves?ra. Obseruate ergo qui hec legitis, omwes dommi sacerdotes, et videte que sit differencia sacerdotum, ne forte qui pwrtem hceJent in terra, ^ apostolaius MS. Authorities.] THE CLERGY MAY NOT HOLD PROPERTY. 399 et t^rrenis cultibws %c studijs vacant, no?^ tarn dommi *[p, 54MS.] pharaonis sac^rdotes esse videantwr. Ille ewiw est qui vult saC(9rdotes sues h«Jer^ possessiones, et ex6rcer(3 agri now awime culturam, Euri sed now legi op(?rani dare. Qhristm dommws nos^(?r, sacerdotibws suis quid pri^cipit audiamus: Qw^ now, inquit, renuwciauerit omwibws que possidet, now po^^s^ mews esse discipulws. Negat chns^ws suum esse discipwluwz quern viderit aliquid possidentem, et eum qui now renuwciat owiwibus que possidet. Et quid agimws? qui bee aut ipsi legimws, aut popwlis exponimus, qw^* now soluw^ now renuwciamws hijs que possidemws, sed & adquirer(? volumws ea que nuwqwwwi haSuimws anteqwwm veniremws ad p<3!pw^wm.^ &c^. ^er processum. Item, parysiens^’s parisiensis. libro de vieijs, titulo de auaricia m6rcenariorww^: Sciebat do/wmws ocwlwm ecc/me iw^pedienduw^ esse temporalibws istis ab officio suo; Modicum enim pulums vel ^'palee ocwlwm omwiwo cessare facit ab officio suo. Immo voluit duces ecclesie paup^res esse, eo quod paupertas expedita est, sicut seneca dicit, et subdit: Si vis ommno vacare ut pauper sis, ora ut paupm sis similis. Et si cetera membra corporis ad plura officia cowueniant, ut lingua ad gustum et loquelam, et manws ad multa similitor, ocwlws tww^wm vnum habet, et contactum torre maxime timet. Sic oculus ecclesie con- templatiuws legi diwme debuit intendere, et a torrenis istis seporari. lico^ pes hommis a peteris mombris eiws seperatus now sit, iamen babet seporatam artem que ei desoruit, & artifices qui ei totalitor circa calciamenta eius intend sunt. Qwwnto magis debent esse aliqwi qwi totab'^or spiritualibws sint intend. ^ed bodie mag^s occupata est ecc^^sia in temporalibus, quo ad magnawj pwrtem swwm, (\uam fuerat sinagoga. vn^^o quwm fuit datum a "^'constandno i/wporium *[p. 55 ms.] occidentali ecc^osie, fwc^a est vox de celo, dicens: bodie infusum est venenum ecc/osie dei. bee ille. Itm Odo in odo. sermone, Estote misoricordes: Stercora putredmis sunt diuicie, ^ ‘ Christum’ Origen. 400 THE CLERGY MAY NOT HOLD PROPERTY. [Authorities. Versus. [Phil. iii. 8.] *[p. 55& MS.] Odo. *[p.'56 MS.] quibws volucres celi, i. demones, excecant oculos cupidorwm. Et dicuwtwr di^«cie stercora demonuwi, q^mIn omwes diw/cias reputant tanqw«m stercora, nee querunt nm awiwam, ynde dines c^um moritwr quasi in tres porciones diuiditwr; mundMs rapit diuicias, vermes cadauer, et demones awimam. Et quilibe^ contentws sua poremne alterius partem non desiderat; ynde versus: Sp^Ve’^us est sathane, caro vermis mammona muwdi; Vnica plus duplici pars sua cuique^ placet. Item no?^ iantum a demonibws sed a perfectis diwmie stercora reputantwr ; vn^?e apostolus : Omwia reputaui tamqwam stercora ut ohristum. lucrifacerem. Pro hijs stercoribws causidici clamant in foro ; clerici quoque cantant in choro; medici cum egrotis vigilant '^'in thalamo. Pro hijs stercorib^^s frequenter illicita comm^Ytuntar in muwdo. Sequitar: pociws cum thobia gaudeamws, qui, curata cecitate quam per stercora contraxerat, visum recuperauit. Sic cum diwmie auferuntwr ooiilum iusticie recuperamws. Cum gladiws furioso aufertur, sanitate restituta, graems refert illi qui abstulit. Similiter si dolemws pro ablacione temporalium, quibws excecamur, quibus inter^icim^^r, furiosi sumws. Et reddita nobis dis- crecione, saltern in alia vita, illi qw« nobis stercora ab oculis nos^ris extersit, illi qw?-' gladium abstulit graems referemas. Alibi appellantur venenum; vnde eodem die quo a Constantino dotata est ecc/esm, in aere audita est vox angelica, dicens ; hodie infusum est venenum in ecc^esia; maior quidem effecta est in dignitate, Bed minor religione. Item Odo in sermone Ecce nos reliqm'mas omnm : Abel moritwr i. cura pastoralis, luctws spmYualis interimitur, set ^'caym, i. possessio, conser- uatwr; ymmo pastor animarwm caym agricola efficitur. ISTon ewim in ecc/esia queritwr si sciat bene docere, pro pecca^is lugere, set si sit caym, i. agricola; si sciat terras bene colere. Nec mirum si multos interficit possessio, cum sit venenum ; 1 cvjlibet MS. I Authorities,] THE CLERGY MAY NOT HOLD PROPERTY. 401 'vnde eodem die quo dotata est eo^alesio. a Constantino audita est vox in aere: hodie infusum est venenu»^ in ecc^ma; maior quidewi dignitate, set minor religione. Si queritwr : vbi est ouis tibi commissa ? r^s^ondet: l^vimquid custos fratris mei sum ? quasi, Que cura est mi/^« de animabw^, dummodo disponatwr bene de temporalibws. Tales sicut cairn sunt maledicti qui educunt ouem abel, et now reducunt, ^et seducunt. vnde Ezechiel: Pastores eorww seduxerunt eos. It^w^ Gorbam super illo Apoc. xii°: IMisit serpens ex ore suo post mulierem aquam tanqwaw flumen, &c. Per aquam flu?wiwis sign^eatwr '^abundancia temporalis, que fluit cotidie *[p,.565MS.] ' sicw^ aqua. vnde ^salmista : diuicie si affluant, nolite cor apponere. banc aquaw babuwdantissime misit draco in ecc/esiam de«, do?wmo permittente, quwm a Constantino datum est imperium occidentali ecc/esie ; vnt/e tuwc audita est vox angelorwm ^ iw aere dicencium: bodie infusum est venenum iw ecc/esia dei; sicut legitwr in apocrifo Siluestr^. Et quia iam appropinquat venenum boc ad cor ecc/esie, ita ut iam sit suffocacio proxima, clamat ipsa ecc^esia cum psa^m/sta: Saluum me fac, deus, o^oyiiam intrauerunt aque usqwe ad awimam meam. Et deus de sua bonitate nuwc primo incipit audire ecc/esiam suam, et misit adiutorem suum, scilicet terram, que absorbere vult to turn flumen; vel principem terrenum, qui vult auferre ab eccZesia omnia, temporalia sua, lice^ intencm now eadem sit cum dommo, qui ^ro^ter bonum ecc/esie m^^tit ilium ex m.isericord\a. bee ille. Item Jerowymws iw vitis patrum : jerowymws. Ecc/esia ex quo creuit iw possessionibws, decreuit in virtutibws. Item Jeronimws ad ne^pocianum ep. xxxiiii: Aut aurwm ‘[p. 57 ms.] repudiemws nos, sc. clerici, cum ceteris supersticionibws iudeorwm, aut si aurum placeat, placeant et iudei, quos cum auro aut probare necesse est nobis aut dampnare. Item Jerowymws ad nepocianum : Clericus qui ohristi seruit ecclesie primo interpretetwr vocab[u]lwm suum, et nomiwis diffinicione prolata, nitatur esse qwod diicituv. Si enim cleros grece latine 1 anglorum MS, 26 402 THE CLERGY MAY NOT HOLD PROPERTY. [Authorities. *[p 576 MS.] [2 Tim. ii. 4.] *[p. 58 MS.] Ixxxviij. de cap° Eps. sors appellatwr, propWea clerici dicuntwr de sorte sunt dom^ni, yel (]uia dommus ipse sors, i. pars, clericorwwi est. Et (\uia et ipse pars diomim est, et diomiriMm pd^rtem habet, talem se exbiber(? debe^, ut ipse possideat dommwm et possideatwr a dommo. Qiui enim domtwum possidet, et cum propb^^a dicit: pars mea dommus, nicbil extra d6>»^^^^um possideri? potest; nam si quippiam aliud baJuerit 'pretei doTwmum, pars eius non erit dominus. yerbi gr^d^'a, si aurum, si argentum, si possessionem, si yariam suppellectilem babuerit, cum istis partibws dominus pars eius fieri now dignatur. Et paulo post: habens yictum etyestitum bijs contentus ero, ^et nudus nudam crucem sequar. Obsecro te itaqwi? repetens, iterum iterumqwi? monebo, ne ofiicium clericatws genws antique milicie puteo, ne lucrwm seculi in cbnsfi queras milicia, ne plus bwJeas (\uam quando clericMs esse cepisti. Her (0 suen autorites in latyn of boly scripturs and doctouris a^ens seculeris office of pr^stis. Aulus apostolus dicit ij thi. ij° ad excludendwm prelates p et sac^rdotes ab omwi seculari offiem isto modo : l^emo militans deo implicat se negoeijs secularibws, ut ei placeat cui se probauit. Iste autem textus breuis et compendiosus nposto\i, ex fide quam importat, excluderet omwes sac^rdotes et pure clericos ab omwi offiem seculari. Quum seculars officium est destructiuum cure pastoralis. Immo ex canone apos^olorwm dicitur: ^ 'E^iscopus aut sac^rdos aut diaconws nequaquam ’ seculares curas assumant. Sin Q,utem assumpserint deiciantwr; quia, ut dicit gre^orius ibf^^^m. Inutile et yalde laboriosum est bommem li^^^ratum raciocinacionum causas assumere, et in eis que now expedit se obligare. Item, ibi(^6m dicit beatus cipre’anws, cap° neque: In dispensacione ecc^^sie banc regulam , obseruandam nouerit unusquisqw^, ut nulli qw^?ntumlibe^ exercitate p^rsone duo simul officia committat. Immo nomiwe sac^rdotis careat qui d^i ministros a suis eyocet officiis. Et idem Cipnanus dicit qiiod miwistri ecc/me debent solum Authorities.] THE CLERGY MAY NOT HOLD PROPERTY. 403 altari et sacrificiis deseruire, et pr^cibus, study's et oracionibus yacare. Et si quis eos a spir^Vuali officio ad seculars duxeret, non ofFere^wr pro eo oblacio, neo sacrfficium pro sepultura eius celebrabitwr; non eniw anto altare doi merentur nomirari in sac/^rdotum proee (]ui sacerdotes et miwistros eoolesie ab altari volunt avocaro. Immo dicit beatw5 A.ngustinus : ffornicari Inommihus nnnouam licet, ne^ociari autom ’^oliauihus *[p. 586 ms.] . . . . . Ixxxviij. de c°. lic^^, aliis non \ioet. Anteqwaw enim ecclesiasticws quis sit, ffornicari. lioet ei negociari; facto ecclesiastico iam non \iQ,et. Item ihidexn scribitur sic: Tuicionem testamentorwm o^iscopus non suscipiat. e^iscopus nullam rei familiaris curam ad se reuocet, ^et leccioni et oracioni et yorbo prodicac«oms to5«^wnimodo yacet. Itm beatus petrus in epistola ad clementem dicit xi. q. i°. c°. Sicut en\m impietatis est cr/men tibi, o clemens, neglectis yerbi sicut. doi study's sollicitudiwes seculares suscip^ro, ita ynicuiqwo laicorwm poccoi^wm est nisi inuicem sibi eoolesmm in hijs que ad commwwis ysum yite portinent oporam &de\iter dederint. Ideo concludit lex canonica apos^olorwm statuta sunt que dicunt: !N’emo militans doo implicat se &c^ Proinde aut clerici sint sine accionibws dommorwm aut actores sine officio clericorum. Et uniuorsi dixerunt; hec obsoruemus. Itom ihidem sic scribitwr hij qui in ecc/osia domeni ad ordi7^em promouentwr clericorwm, in nullo ^'ab adnaiwistracione diwma *[p. 59 ms.] auocentwr, noc molestiis et negociis secularib?.^s alligentur ut ab altaribus & sacrificijs recedant; set die ac nocte celestibws rebwat \ey hen mouyd bi pite to stir^ a maw to do a dede, & ^it it is ajenws goddis wille; & ]7U8 it semy]? jjat petr^ was mouyd to lette crist to die for mew, & herfore was petre clepid satanas & beduw go bihynde crist; for no drede petr^ hadde be dawpnyd jif he hadde not sorowid for lis sywne. pes mew reu^rsen crist bi his godhed & his manhed \at han power of cristis godhed to do a J»iwg vpon resouw, & ^it j^ey lettew to do it, doywge ^']?e contrwrye her-of. & sij^ew god is j^e firste resouw many mew iw omissiouw sywne a^enws crist, & j^ey motew nedis contrme to hy?w. & ]7us mew of ]7es newe ordris reu^rsew crist as satanas, for j^eyleeuew \at crist biddi]? & don newe biddiwgis vndir his power. Qapitulum S'”* o ' f lis golduw bileue shuldew pr^stis take ]?is reule of crist 'pat poul ^yue]? to tymothe, & iw hym to alle cristew pr^stis: “ hauywge fode & opere ]>yngis bi whiche we ben skilefuly keuerid, be we payed wif fes two,” & do we werk pat prestis shuldew do. for ech prest shulde sue crist bi pe power pat crist hap jouyn hym; but ech prest may lijtly fus sue crist jif he lette not hym silf, & pus sywne excusi]? hym not pat he sywne not iw ]?is nouw suyt. & j^us crist lyuede a comyn lif pat ech cristewmaw may sue, & noon of hem may be euene wi]? crist, for nedis cristis godhed mut be bifore. & lus ech cristewmaw may rewne faste & he shal ay fynde crist bifore hym; be he pore, be he riche, be he feble, be he witty, he may not fayle iw his good wille pat ne he shal sue crist in pat. & Jus shal ech cristewmaw do, be he herde, be he sheep; but pf he take to be herde he shulde passe iw witty suywg; & Jis reule pat poul jyueth mouyde apostlis & opere pr^stis, til pat pe chirche of rome was dowid, to sue Chap. TIL] DE OFFICIO PASTORALI. 411 crist in j^e gospels poui^rt, & what pat a pr^st ha]? more he hap his meede heer(9 but not in heuene. & ]»us poul vndirstoT^dij? hi fode, mete & drynk pat ben couenable to do hetere ]?e S(3ruyss of god; & not lustly deyntees of pri^stis, neper to make per body wantouw, ne gete hem worchip in ouer-greet meyne. two man^r of hiliwg bew nedeful to pr^stis pat shulde?^ do ]?is olfiss; hiliwg of resonable clo]?is, & eke hili?zg of skileful housis. but be war heer^ J?at sywne of curatis broujt in bi custom in ]?es two be not cause of pj sy?^ne to spende to myche in oper of hem. & si]?e?^ we shulde^>^ be pilgryms heer^ & rowe wisely in ]?is boot to heuene, ^if we passen ]?is fode & hiling we chargen vs silf wi]?- outen fruyt. & pus pr(?stis shulden be war pat coueytise ou^r ]?is reule of crist lette not pr<3stis to holde poulis reule, for panne ]?ey synne in auerise. & ]?us pr^stis may bi ]?re enemyes be temptid to broke ]?is apostlis reule ; bi per fleys, & bi pe world, & bi pride of pe feud, pat pr^st pat fedij? ^hym silf to lustfuly to plese his fleys mut passe resoun in his dispensis; & pat bringij? in robbing of curatis. & pat pr^st synne]? bi pe world pat passi]> ]?is reule in to greet meyne or in to costly dispensis, & sei]? I’e world nedi]? herto. he synne]? bi tempting of pe fend, pat bi pride or worldly worchip coueyti]? more of siche godis ^an resoun axip to his offiss. & ]?us onest pouort is best, moost suro, & moost lijt to prestis heero; & bi ]?is cause c#"ist helde ]’is meene bitwixe begging & worldly richees. & heero ben ]»re excusaciouns pat ben seyd to excuse pmtis synne. summe seyen pat for worldly worchip ]?ey moten passe ]7is reule of poul; & pus ]7ei desiren more worldly worchip pan worchip of heuene in staat of blis bi pe holding of goddis reule. but whero is more foly of man ? pe secound excusacioun of synne sei]? pat prostis moten do bodily almes, & algatis helpe folc of per kynd. but ]?is telli]’ an opyn blasfemye, pat cHst was vnwiss in ]?is, si]? he vside not ]?is in word ne dede, for goostly almes is myche betore pan deling of ]?is worldly drit. pe ]?ridde excusacioun of prostis is pat pej moten nedis gedero godis for sekenesse & eelde ‘ Food ’ does not include dainties. Raimentincludes the shelter of a house. We should be pilgrims here, and row in this boat to heaven. Three tempta¬ tions to break the Apostle’s rule: *[p. 2h MS.] the flesh, by feed¬ ing too lustfully; the world, by living with too much pomp; the devil, by pride moving to cove¬ tousness. Three excuses: 1. Winning of worldly honour. 2. Need of money for almsgiving. 3. Provision for sickness or time of need. 412 BE OFFICIO PASTORALI. [Chap. III. & o])ere caassis to helpe hew \n tyme of nede. pis is a^enws le lore of crist, to triste in help of worldly muc, & leeue to triste in god almyjti for kepiwg of his comauwdemewtis. Antichrist argues that by this reason kings and lords should give up their wealth. God has ordained diverse members of Holy Church, and made things for their use. Riches not need¬ ful to priest’s office. *[p. 3 MS.] Worldly power and riches require work unsuited to priests. God gave them that lords might serve him in de¬ fence of his law. Gapitulum 4'”* b ut heer^ an^^’cnst argue]? a^enws ]?is lawe of god \at hi ]?is same skile lordis \at lyuew worldlily shulde?^ holde hem payed of \er fode & per hiliwg, but wher*? wer^ panne per lordchip & per tresour to helpe reumes ? many siche ape resouws han mew herd a^enus crist, as pf an ape wolde argue ]?us: “a mannus eye is in his hed of sutil fode & vnhilid, bi pe same skile shulde his foot.” pis fend mut lerne arguywg, & wite to what ende god hap ordeyned dyu(9rse lemes of hooly chirche, & perafiiv shapuw hew godis. pr(?stis shuldew be in pe hierste staat, & sue crist in sur^ pouert. kyngis & lordis shuldew be byne]?e & shewe pe godhed of crist; & so hem falli]? to per offyss to haue lordchip & worldly richees, & bi ]?is shuldew ]?ey shewe cristis power in his godhed. & cHstis prestis shuldew be pore & paciewt bi cristis manhed. But hou bew worldly godis nedeful to kepe siche offiss of ^'pr^stis ? clerkis shulden shame of siche resouws, & algat^s hou ]?ey passen crist in takiwg of worldly lordchipis & hauywg of er]?ely tresour, pat shuldew be prop^^r to worldly mew. crist wolde not iw his persone ne iw his apostlis haue siche richessis, but kepte lordchipis & worldly godis to kyngis & lordis of ]?is world; & c^rtis ]?ese axew bodily trauel & my^ti defense of goddis lawe pat shuldew not acorde to pr( 0 stis; wherfore shuldew ]?ei haue ]?es godis? & so worldly lordis shuldew knowe wherfore god ^af hew ]?es godis, & s^rue god bi ]?es godis iw my^ti defendiwg of his lawe; for wite pej wel pat for ]7is defaute may ]?ey be blamed of ]7is cheef lord, prestis shuldew not lette ]?is ordenauwse, but helpe pat it wer^ kept of pe chirche; for so dide crist iw word & dede, why shuldew not his pr^stis do so ? auerous gederiwg of tresour is to blame iw ech staat. Chap. IV.] DE OEFICIO PASTORAL!. 413 ^it argue]? auif/crist ajenws ]?is lawe ]?at poul ha]? teld; apostlis as ]?ei were?^ taujt of god cheside?^ to hem seuene The apostles ap- ,, n 1 I 1 yoiTTTiT -iTTi pointed deacons dekenes to s^rue lolc at per mete & to do bodily almes. Why to distribute alms. shuldew not pr<3stis do so, si]7e?^ ]?ei ku^mew wiselier^ do JjIs ? Acts [vi.] but heer^ me?^ seyen as bifore pat ]?is smacchi]? an ape skile. for we grauwte?^ to ]?es spekeris pat bo]?e lowers pmtis & dekenes may s^rue trewe me?^ & pore in departing of mete to hem; but ]?ey shulew not bi ]?is offiss leeue ay to preche cristis gospel. & so men shulde?^ take heer^ good hede hou The goods were apostlis gederide not ]?es godis, but seculeris puttidew hem at apostles’ feet. per feet; & ^it pei lefte?^ not to preche for departing of ]?es godis. & ]?us a clerk or spenser of a curat may parte ]?es a curate may em¬ ploy his* spenser’ godis m ]?e name of hym. what lewid skile shulde moue of to distribute ]?is pat pr^stis shulde?^ be seculer lordis, or haue worldly godis in prat alle herdis of crist shiildew lyue of fe almes of sheep \at Jey techen. for ^if fey han rewtis bifore or worldly richees, fei shuldew leeue hem bifore or lyue on hew bi-syde \er sheep. & \us apostils leftew \er godis whawne fey werew chosuw to cristis disciplis. for ech p^rsouw shulde hi charite sue crist as lichy as he my^te, but Christ lived on crlst lyuede of almes of fe puple fat he taujte ; why shulde Lukeviii. [3.] a pr^lat shame to lyue fus on siche almes ? pe gospel of Ink seif hou marye maudelen & cusees wif & many of ere mynys- tridew to crist of fe godis fat werew herne ; & ]>us as crist Why should a was nedy for mew, so he wolde take of f er almes; hou shulde prelate shame to oait do likewise? a prmt shame to take fus godis of pore mew Also ech Toiiveonaimsis prelat shulde lyue moost parfit lif & moost sikire, but it is the most perfect life; more parfit & sikire to lyue on siche almes faw hi ony ofer maner, &iferfore prelatis shuldew mekely holde hew payed of fis title, ^if fei hadden bi an^^cristis lawe weye to plete for it avoids strife fcs godis, fey woMew stryue & curse for hew & wrongly cursing. (Jisturble f^r sugetis, & fws to haue bi tit.e of almes as crist hadde is more worchipful, for lawe of fe lord is bet^re, & fus pr^stis ben more lik to crist. & fus pr^lstis shulden bi title In teaching their of almes ^yue lore & lediwg to far sugetis; & sifew fis ^yuywg more than they is myche betare faw bodily ^yuywg fat fe puple ^yuef, it is receive. i ^ i i • more worchipful to pralatis to ^yue fus goostly almes fan to take bodily almes, fat is so litil & so myche dette, & herfore Acts XX. [35.] poul sofely fat it is more blessid aowdic«ouw for to ^yue It makes the betera fiwg faw to take fiwg lesse worf. & fus lif title of flock contribute _ ^ ^ ^ of free will, almcs rewne bi-twixe fis herde & his sheep, it is more willeful to fes sheep & so more meedeful to hew, & herfore wolde *fp ^4 mT]"' poul take willefuly fe ^ifte fat philemon shulde "^'jyue hym. and is a spur for & on f e tof ar svde anewtis f e herde it turuef hym to more good to the pre- ^ ^ . . * / lates. mekenesse, & stirif hyw by skyle & shame to ^yue a^en betare men dS^^onfy In pftc. Also god is SO skileful fat he wole not fat mew tilings CB>n f ii_*i** 1 11*1 D be valued. chatier^? Dut \n pingis wnoos valu pei kno^en; but lore & Chap. YI.] DE OFFICIO PASTORALI. 415 preyour of pr^stis may not be taxid bi mawnw5 wit, & J^^rfore player have no god wolde not \at it wer(? seld bi dymes ne offeriwgis. & l^rfore sei|> crist in matbeus gospel to bis disciplis tecbew Matt. x. [8.] Je puple: “ jee tokew frely ^onr^ wit of god, & jyue ^ee it frely to fe puple.” & }is sentewse sbulde^ pr(9stis take as a reule of bileue, for mycbe wit & mycbe strengjje bew in goddis reules fat semew rude. Qapitulum 6”*' 0 f fis it semyf to many mew fat nef^r persouw ne pwf^lat sbulde wriwge out f e godis of bis sugetis bi cursis ne worldly pie. for fey ben pure almes as we supposen, on wbicb almes sbulde rewne no pie; for f ei sbuldew be willeful & puyn wif-oute resouw of mawnws dette. Also crist & bis apostlis nef(?r cursidew ne pletidew for f ^r dette, & fey sbuldew be ensaumple to vs ; wby sbuldew we curse or plete for bem ? & iw tokene ber^-of god telde iw bis newe lawe litil or nou^t of ^yuywg of dymes. & it semyf to trewe mew fat god wolde fat dymes werew partid bi-twixe pr^stis & ofi^re pore mew fat werew feble, lame or blynd. & tberfore tellif luk iw bis gospel bou crist cam foruj samary wif bis disciplis, & fey woldew nef (3r ^yue fode ne berbore for bym & bise; & ioon & iames axidew of crist fat fier sbulde come douw fro beuene & destrie bem, as ely dide; but 'crist answeride to f es apostlis & taujte fat be wolde not curse fW5: “jee witew not,” seif crist, wboos spiritis ^ee ben, & bou y loue mekenesse & paciense; for mawnws sone cam not iw-to fis world to lese mewnws soulis but to saue bem.” & iurisdicciouw of crist was larger^ & freer^ fan fe popis. sifew crist wolde not curse for f es wrongis, & f ei werew more f aw oure wrongis, bi wbat lawe sbuldew we baue title to curse fus for our*? lesse wrongis? no drede crist badde more rijt to fes dymes faw ony cristew- maw may baue to dymes or to oflferiwgis or to ony good by mawnw5 lawe ; & sifew crist tau^te iw fis dede not to plete for Priests should not curse or go to law for money. Christ and his apostles never did this. Little or nothing said of tithes in New Testament. Luke ix. Christ and the Samaritans. Our wrongs less than Christ’s. 416 DE OFFICIO PASTORALI. [Chap. VI. *[p. 46 MS.] Tithes were due to priests in the old law, but they had to work in return. We should not go to law except out of charity. A priest to move his flock to pro¬ vide for him hy patience and good life. his dette, why shulde^ not prestis sue crist heer(3, sijiew cristis dedis 'bm myrour to hew ? & pf ]7ey takew of jie olde lawe \at dymes hew due vn-to pmtis, myche more in newe lawe whanne pr^gstis hew more worjiy hi crist. so]? it is \at dymes were?^ due to pr^stis in j^e olde lawe, hut were?« holduw to do ajen sleyng of beestis & hard s^ruyss. but god forbede ]?at ourd pr(glatis oblische hew to trauele ]?us, for ]?awne ]?ei ahide?^ a^enw5 bileue, sleyng of crist was ]?a?^ne figurid. Also no ma?^ shulde plete an oji^r, & algatis ]?e curat his sheep, but for charite to \q pleted maw; sijiew poul sei]? ]>at alle our(3 dedis shuldew be don iw charite, ^e ]iat shulde strecche to our^ enemyes. & pf ]?ou seyst \at charite moue]? ]?ee to plete jius for dymes, forjyue \om he?w as crist dide; for ]?at is more lijt & of more loue. & pf a maw plete iw goddis cause & alegge \at ]?ou hast sywned iw doyng of ]?yn herdis olhss, iw jiiwgis ]iat ]70u shuldist jyue ]?i sheep; no drede \om maist not answeri? heere ne iustefie jiy part bi goddis lawe. & ]?us iw ^e newe lawe si]?ew pr^stis bi-guwnew to plete Jus, Jei ban left to do ]?^r offiss, as ]7ei leftew iw olde lawe; & so iw-stode of siche plees ]?e curat shulde moue his sheep bi paciense & oj^^re V(?rtues & trewe trauel iw his offiss. & pf ]?is wole not moue ]?e puple to ^yue hym J-iwgis l^t ben nedeful, turne fis pr^lat to o^i^r puple; for so dide crist, & god faili]? not; or ellis lyue he on his bodily trauel or oj^ere mennus almes as poul dide. Qapitulum 7“‘ If a prelate bid a parson to collect money wrong¬ fully, the parson must refuse, or he assents to wrong. 0 f ]?is grouwd may mew se oMer, \at pf an hye pr^lat charge a p(?rsouw to ^yue hywi godis ji^t is not grouwdid bi lawe ot god for to ^yue, ]?ys persouw shulde not ^yue ]?es godis, ne]?(?r for cursiwg ne o\erQ censuris. for a maw shulde not asente to sywne for noj^iwg as it is seyd; & no drede ]?is p^rsouw assentide to ]?e wrong of his prelat aboue, whawne he jyuef Chap. YII.] BE OFFICIO PASTORAL!. 417 pus pore mennus godis bi ^ifte pat goddis lawe techij? not. for al treuj^e is in goddis lawe, & dettis feyned wif-ontew it ben pure robbery of pe puple; but who shulde not a^en-stonde ]7is? & it is all oon to an hye pri^lat to curse j^is 'persoun for ];is cause & to seye: “ robbe ]?ou pore mew, & take of hem so myche good, & y shal mayntene pi robbery, & ellis y shal curse j^ee iw ]7yn hed & suspende pee & pe puple pat ]?ey her^ not goddis s^ruyss.” Who wolde not fie fro siche spuyliwg for siche feyned censuris of pr(?latis ? but heer^ hap pe fewd shapuw a sharp cautel to streng)>ew j^is robbery, pey wolew bi process of per lawe priue a maw of his benefiss & putte iw an-oper fend pat wole blely robbe pore mew & pus jyue ]7is robbery to j^is prelat of an^^crist. & ]7is astonye]? many porsouws to stonde for ri^t a^enws j^e fend, but heero shuldew alle j^re ^'partis of pe chirche helpe ech oper apnus pe deuel, & wite wel first pat suche cursiwg or censuris ben vnskileful; & so mew shuldew quewche hew si]? ]?ei bew a^enws goddis lawe. & trewe p^rsouws wij? per pari^schis shuldew not lette for siche manass to stonde algatis for ]?is treu]7e, neper for dispensis ne peyne; for si]?en porsouws shuldew haue no godis to ^yue per prolatis but of ]?er sheep, what porsouw shulde for al ]?is world make ]?i8 robbiwg of pore mew ? & ^if manye woldew holde togederi? iw ]?is bileue a^enws pe fend, it wer^ a triacle a^enws venym pat emp(?rour prelatis sowew iw pe folc. for no drede neper persouns ne puple shuldew assente herto for ony man. & panne bischops & archidekenes wij? per officials & denes shuldew not amersy pore mew; for ]?is is worse pan comyn robberye, si]?ew ipocrisie is feyned ouor wrong-takiwg of ]?es godis. a prost shulde rapere leeue ]?is offiss & sufiero dej? or he assentide by ony of sixe manor of consentis to siche piliwg of pore mew. for it is iw many caasis as myche sywne to rob a wedewe or a pore fadirles child of a peny or an halpeny as it wero to robbe a riche maw of an hundrid markis wor]? godis. & no drede siche cowarde prostis ben cause of al siche spuyliwg ; & it is shewid by j^is ]?efte pat fei louew more per shepis godis j^an pey don heel]?e of per soule, & panne pay A prelate might as well hid him go rob at once. Good men are deprived, and the benefices given to robbers. •[p. 5 MS.] All three parts of the Church should join to resist this, and disregard curses and censures. Archdeacons fine poor men. Six ways of con¬ sent. 27 418 DE OFFICIO PASTORALI. [Chap. VII. Parishioners should withdraw tithes from priests that fail in their office. To pay them is assenting to sin. 2 John [10]. We are not to greet an evil man, much less give him alms. Analogy from Canon Law. *[p. 56 MS.] [1 Cor. V. 11.] In giving goods to had priests you help them to do harm. The devil says people may not judge their pre¬ lates. faylew of gode herdis, & ben hirid bynes or woluys, & ]>e puple shnlde crye out on siche. Q,a]pitulum c ristewmew of J^is ground J’enken \ai parijschens sbulden drawe fro p^rsouns ofFeringis & dymes & oj^^re godis whanne j^ey faylen opynly in \er offiss, for siche assent is to blame ]iat nurshi]? pgrsonns in siche synne. but what meede wer^ it to parijsheus to jyue her almes to siche a prer modir hooly chirche. Also bileue in ioons epistle tecbij? ]iat men shulden not grete siche; but it is more to ^yne hem almes ]?an to grete hem bi nakid word ; myche more men shulden not grete hem wi]? almes, but fle fro hem as fro false prophetis. Also ]?e popis lawe biddij? men to not her*? massis of pre kyng, hou dorew j^ey mayntene a more tray tour & more harmful of ih^su crist ? pe harme J^at wolde sue of J7is lore semy}> to stonde iw }»is good, l«t pr^stis shuldew shewe hi werkis ^at J^ey werew wor]?}" to be helpid ; but J^is lo're is tau^t of crist, & blessid be J^e weye ]}at techiji it. lugew vndiscretly hey don hem more if men judprc . . . . wrongly, they do harm han pr^stis, for laste prestis iw Ydrtuous lif & drede hey more harm to ^ themselves than not of sustenauwse. to the priest. Qapitulum 9 ”*- h is sentense of almes shulde strecche to plasis hwt han Appropriations ^ ^ ■'to colleges. chirchis approprid ; as bew muwkis & chaqouws & seculer collegies. per ben pre maner of collegies pat vsen jjis craft of apprapriwg. pe flrste ben cathedral chirchis pat han pro- uendris approprid to hem ; J^e secouwde ben chapels of prinsis pat han chirchis more approprid; pe Juidde ben collegies of studies pat ysen ]iis same craft; bi J^es may mew knowe ojidre pat han appropriwg of chirchis. Tor alle acordew iw j^is, pat Jiey han almes of paripchens & "^^pt dwellew not on j^e paries as herdis for to teche hem; & pey blasfemew in god. for pey motew nedis seye pat god ordeynede j^is; & si]? no cause is of ]?is almes, pei seyen pat god shoop ]?is wif-oute cause. Also 420 DE OFFICIO PASTORALI. [Chap. IX. They say that they pray for their parishioners and so profit them. Their prayer is worth little. i^hy should a oor man hare is money taken ) support a Cain’s castle ’ ? These colleges want to find another way to heaven than Christ’s. Christ hade his shepherds live among theirsheep and teach them; Antichrist tells them to live afar and not teach. ‘[p. 6h MS.] god haf ordeyned heer^ in erfe almes to be delid as he delij? reyn ; but he delij? reyn as it is nede, hi smalle dropis wher*? er]fe is drye; hou shame]? not au^mrist heer^ to make siche dichis & waste drye er]?e ? no drede he is an yuel god, \at ]?us reudrsij? goddis ordeynau?^se. & ^if siche collegies feynew \at ]?ey preyen & o\erQ weyes profited to \er parijschis, mew shuldew not ]?us chaf^eie wij? pr^yer^; for j^ey witen nere wher ]7ey ben dampnyd. & pr^your of siche fendis is litil wor]?, ^e to hemsilf, hou feden J?ey sheep ? Also almes shulde be fre & discreet as goddis la we techi]?, for ellis it wer^ not meedeful, & god ^aue no leeue to do it; what meede shal a pore maw haue ]?at he sufferi]? a^enus his wille his almes be borun to cayms castel to fede a floe of an^mristis ? c^rtis jfey don ]?es pari^schis no good ne to general hooly chirche, but pf jfei don good as ]?e fend ]?at reuersi]? goddis ordenauwse. mew shuldew seke grouwd of siche collegies, whe]?er god ha]? ordeyned hem to be, & ]?e floe fed bi hem j?at ben so fer & so lewid. & ]?us ]?es nouelries of collegies semew to tempte crist as ]?e fend, for pey gon not to heuene bi greesis pat god ha]? ordeyned to lede ]?idur, but pey wolew fle bi pe fewdis craft & leeue pe weye pat crist ha]? set. crist ordeynede pat his herdis shuldew dwelle wisely vpon his sheep, & teche hem bo]?e bi lif & word hou pey shuldew lyue to come to heuene; but an^mrist casti]? an-o]?^r gile, pat his herdis dwelle afer iw castels & be doump of lore of lif & lore of word to helpe per sheep, & so it is nedeful pat ]?e puple be dis- seyued iw body & soule. pey bew disseyued. iw per body, for ]?ei bew robbid of bodili good & it is clepid almes bi ipocrisie. & ]?us ^’ey ben goostly disseyued, bo]?e for hem wantij? techiwg to wende to heuene bi cristis weye, & for ]?ey ben led to belle bi errour of pe fendis weye. crist sei]? pat he is weye, & grouwde ]?(?u ]?is apropriwg iw crist, for jif crist grouwde it not, it is ]?e brode weye to belle; it is a newe fouwduw weye "^'for sutilte a^enws charite, but pe kyngis weye is crist pat ledi]? surely to heuene. Chap. X.] DE OFFICIO PASTORALI. 421 Qapitulum. 10 m. A nt ]7us seyn su»^me;^ heere pat, as lordis of pQ world shuldew wij^drawe per lordchip fro clerkis dowid ajenws goddis lawe, so comyns of le paries shulde^ wiMrawe \)er almes Commons should ^ ^ . withdraw their & 3 yue it aftir le lore of crist, for ellis ley reui^rsiden cnst & aims from priests ^ ^ wrongly en- dispisidew hym & chosuw pe fend. & pf a prdat, as pope or dowed. bishop, streyne pe puple a^enw5 per wille to ^yue per almes to siche plasis, certis ]7ei ben pe fendis proctours. for crist koude nexiere make an almes ping pat wer^ not willeful to me?^ & he koude not ordeyne siche buschemewtis to robbe men & to wouwde hem. pes me^ ben wouwdid in soule pat hen smytm 2 wil errour of virtues; & ]7us can an^Arist bi many mylis sende his arowis to woimde pe puple, & moue col^- sciense of men pat ]iey leeue goddis lore & take ^e lore pat pe pope biddij?, as pf pe pope wer^ hyed ou^r crist. for crist biddi]? men ]7us to do almes to pore feble & lame & blynd, poor and weak, but an^mrist biddih to leeue Ms, and to do it to stronge & idil Antichrist to ^ strong idlers. mew, pat ben nurschid iw j^e fendis nest to be an oost a^en?«s crist. Also pride & coueytise of my^ti mew of pe world werew grouwd of siche nestis wijioutew autorite of crist; & ]7us mew motew nedis assente to pe fend a^enw5 crist pat assentew to siche propriwg of chirchis bisyde cristis leeue, for crist sei]i pat who so is not wi]^ hym he mut nedis be a^enws hym. & ]7us coueytise of popis & bishops assenti]? to siche appropriwgis, & coueytise of per messanger^s pat ben hirid to helpe hem; & pride of mew of pe world pat wolew make hem siche poondis, is an oj^^r rote of cowsense a^enws crist lord of Jis world, but ech maw shulde J»enke wisely pat his oune Men should think sywne is to myche, al pf he procure not to be parsener of answerTor thek ol^re mewnws sywnes bi consent. & bis cowsent of myjti mew out sharing other people’s. bi streng]?e & cautels of J^e fend hap maistry of pore sheep of crist, & autorisi]? siche wrongis iw erj^e. Also crist techij? iw pe ^ater nost^r to pr^ye god to jyue ys our^ breed, & it us ]?ei ben vnbable to pr^ye, but [2 Thess. iii. 10.] pr^yen a.^en per onne bed. & to ]7is purpos speki]? poul, pat j^is mm pat trauelij? not ete be not; for jif be dide, be eet as a priue J^ef mete of opere pore me^. sicbe sutiltees of priue resou^s pat ben bid in goddis lawe sbulde^ moue mew on goddis syde to bolde cristis ordenauwse iw bis bouwdis; for ♦[p. 7MS.] C(9rtis a priuey errour & an bid wole briwge iw ^'a gretter^ One hidden error ^ brings in more oiTour, as 0 deiaute pd^t IS cowtynued woile briwge iw a more worse. defaute. as defaute of kepiwg of o paries wole turne hewi to pe fendis cbildrew, & j^ey wolew infecte cuwtreys, & cu^ztreys wolew infecte renmes; & ]7us it falli]? to kyngis & biscbops to stoppe j^is errour for more perel. Qapitulum 11”*' b ut beere moue]? pQ fend mew to feyne falsly a^euMs treu]?e. Men think that many mew takew as bileue pat bei ben lordis of per onne they may do as they will with godis, & bawne it is leeuefiil to bem to do per almes wber(9 their own. ■' How can they euerd bey wolew. but wberd sbuldew bey do per almes but »ive better than . s J ^ Pope tells to ^yue per dymes & per offeriwgis, & to sicbe curatis pat j^e pope & biscbops lymitew hem, for ellis myjte a maw be dampnyd wib-outew ony defaute of bym; for bon sbulde a lewid maw do but as bis prdlat tecbib bym ? Everyman should Heel'd mew seyu bi goddis lore b^t ecb maw pat bab dis- learn inwardly . ° •* from God the creciouw sbulde be tauit wib-y77ne bi god of grete articlis of erreat articles of i j j o bileue; but oon article of bileue next aftir pe booly goost is to trowe booly cbircbe bat is cristis spouse & ourd modir. & bis is a foul errour to take b^ spouse of b® fend & worcbipe We cannot know berd as cristis spouse bob© iw word & iw dede. we may not who is a member . 1*1 of the true ^it wite lor cdrteyu which pdrsone is ot cristis spouse ot alle Church, hut we may guess. be mew pat wandrew beerd, but we may gesse & poi is ynow. As we gessen b<^t bis maw pat holdib wel cristis lawe is a leme of booly cbircbe, pe which cbircbe is ourd modir, So we gessen of an-ob<9r maw pat reudrsib cristis lawe, pat he is a leme of be fend & no part of booly cbircbe; & we sbuldew Chap. XI.] DE OEFICIO PASTORAL!. 423 not jyue dymes ne offeriwgis to siche men as to hooly chirche, as we shulde^ not loute ]7e fend al he shewide hym in ymage of crist. & herfore crist & his apostlis werei^^ not gredy of worldly godis, but helde?^ hem payed of fode & hiliwg, & so don pmtis of cristis chirche. & ]7us si|> crist is we must spend cheef lord, men motew dispende cristis godis on bat maner bat which Christ is . , lo i 1 •• chief lord, as he crist nap lymyted, & not hou euere a mara wole, & it is not iias ordered, ynow to do good but lif a man do it wel. for be gospel of it is not enough loon tellib bat crist seib of suwme foolis bat bei shulera deme right. ^ ^ ^ ^ ^ . [John xvi. 2.] to ohesche to god in pur-suywg of his apostlis; as poul wente So did Paul when j^at he dide wel to drawe cristewmew to ierusalem. & |>us it is nyj ]>e perel to ^yue bodily almes to men but pf me;^ knowew hem betere, & \mne in litil quawtite. & herfore crist tau^te not his apostlis to bisie hem abou'^'te siche almes *[p. 76 ms.] but aboute goostly almes, J^at is pr^chiwg of jje gospel; but bodily almes is broujt yn bi freris & o^ere stronge begg(?res. & ]7es fendis clerkis feynew almes whawne it is noon almes but sy^ne. & ]7us errour in bileue, to trowe to ]?e pope & to bischops as mew shuldew trowe goddis lawe, maki]? many mew blamed of god. for mew shuldew trowe to ]7es pr^latis aftir \er dedis grouwdid iw goddis lawe ; but mew shuldew trowe to cristis lawe ou^r bis as bileue. but ^it be fend The fiend says ■* ‘ that men give disseyueb mew bat bey wuew not bis almes vnto ioon or to their aims to God, T X y J X not to John or robert, but to god & iw his name bi good entewt, & j^at is iioi>ert, ynow; for a maw shulde paye his dette to hym ]>at is traytour and that debts must be paid to god. Heer^ is myche for to seye, for \e fend taki]; fals to bad men. ]7at foolis ^yuew not \er almes to robert jtat is a leme of ]>e fend. & pf ]7ei ^yuen jtis \us to god, j^ei ^yuew it on an yuel man«9r ; but mew witew \at it is dampnable to ^yue to god ]>er Men must not do 3,11 6vil sGrvicc to seruyss yuele as ech fewd \at is iw belle jyue]? to god his God. dampnywg. & ])us men motew rijte ])er entewt, & ^yue discretly goddis godis, for wenywg to do wel iw many caasis is not ynow. & as anewtis worldly dette her is an-ob^r resouw Paying debts ./ j j stands on another ] 76 r-of; for a maw may meedefuly jyue it to hym ]>at shal footing, aftir be dampnyd; for fis is no willeful almes but pldiwg of dette bi mannws lawe. 424 DE OFFICIO PASTORAL!. [CiiAr. xn. Curates think ^ that the Pope’s leave orprivileg-es may excuse them from residence. j^er chirchis & ^erwen not ]ier puple 'perfoie. but heeri? trewe me7^ shulde?^ knowe j^at nej^er pope ne oj?er mm ba]? power to God will have kepe a man in his benefiss & to do nou^t perfore; for god wole due service. . • m not do J71S dede but axi]? due S(9ruyss for ]?is omss. & as an ymage is not ]?e ma^ al pf it be lik to hym, so siche leeue of a p^rsouw makij? hym not herde but wolf to god; & pf an herde haue bullis of fe pope pat he dispewsif heero wij^ hym, The Pope’s bulls alle siche bullis excuse?^ not bifore pe iugemewt of god; but him take\ share key accusen more be pope to take part of mennus dampnywg in the damnation. , . u • t, * v IT t, ’1 pat tristen so myche m pe popis bulks more pan in lawe or skile of god. & bi pa same skile bischops leeue, pat is of a porsouw, excusij? hem not bifore god, but te[lli]7] ^ hou ]7ey bien & sille^>^ per peyne; j^is chaffero pas[si]7]^ symonye, for it is more ny^ to wro7?g to jyue a man leeue for money to si^rue not god but to S(?rue j^e fend. Por certis no man may hauQ *[p. 8MS.] j^is power, ^'^e no^ an^fcnst hym silf. & as anewtis seculer Priests ought to lordis, as kyngis & prinsis & op ere lordis, me^ shuldew sharply tell lords sharply of their duty in telle to hem this matter. nedis for siche dedis pat men clepew priuelegies dampne hem silf, wi]? J^es p^rsouws pat j^ey letter fro goddis offiss. & wolde god pat trewe pr^stis wolde^>^ telle sharply J^is perel to lordis; for man my^te not more opynly bicome traytour to his god J^an to drawe his knyjtes fro his S(3ruyss, & bri7^ge in The fiend says fendis & sle his soulis. but pt pe fend hap fou?^dew cautels to put in a vicar, to bridge in vikeris in pi^rsouws stede, & bi colour of siche vikeris he sei]? pat propriwg of chirchis is leeueful, & nouw residense is excusid bi siche a viker pat holdij? his stede. It were good to Heerf? men kenkew kd^t it werd good to haue a viker pat were have a vicar to -* ■* ■* take the forfeited nedy to take bodily almes of men whawne ]?e p^rsou^ trauelide pat }»ei han no power a^eaus god, but ]?ei moten Capitulum 12 '"' it pe fend blyndi]? many curatis pat wene^ pat |>ei ben not holdup to residense bi leeue of pe pope or of per bischop or of seculerd lordis bi priuylegie, & j^us j^ei taken frujtis of * Illegible from tbe margin being rubbed. Chap. XIII.] DE OFFICIO PASTORALI. 425 not Jperfore ; but j^ey ben not in ]?is per vikeris, but in bodily tr«uel & spuyli;^g of meT^. but boj^e J7is p^rsou^ & pis viker motew be puny^shid for per trespas, si]? ecb ma?^ is holdu?^ to serue god bi al ]?e power pat he ha]?; for pf ]?is viker myjte Si?rue ynow, what nede were it of siche a persou?^? certis but to spuyle pe pore folc, & make more synne in hooly chirche. & brmgmg in of siche vikeris, pat oftetyme ben vnhable herdis, maki]? hem pore & nedy, & sharpi]? hem to spuyle pore puple ; & it maki]? persou?^s aboue more hardy to walowe in synne, & many tymes pei hen vnhable to haue trewely pe name of curat. & siche false names pat ben ]7us feyned excusen not bifore crist, si]? crist is pe firste treu]7e & pe firste resou?^ of alle pingis. We grauwte wel pat it were good many prestis to haue felowis in keping of a floe, oon to do o ping, an-o]?er an-oper; as oon to trauele bodily in mynistrmgof sacr^^me?^tis, an-oper to trauele in preching & oper teching of pe puple; but loke pat ]?es bo]?e be hooly & lyue in pouert as apostlis didei^i & ech of hem helpe mekely oper as felowis drawiwge in goddis ^oc. but ]?is axi]? residense on sheep pat man is herde of. god may not be bigilid bi siche names & excusi?^g, for ]?is lord wole rikene wi]? ]?es seruau?^tis fully aftir pat resouw axi]?. ]if pou feynest ]?ee an ordre pat pou preyest & ]?enkist on god, & perwip ]?ou hast cure bi py viker pa.t kepi]? pe chirche, loke pat ]?ou here not falsly pe name, but lyue in pouert as baptist dide, not m hye castels of caym & lustful fode as boris in sty; '^‘*forpreyours pat siche booris make?i don to many more harm ]?an good, for bi ]?is fallas myjte a fend or a soutere be an herde oner a Jjousynd men in englond & excuse residense bi a fool. If the vicar can do the work, what need of the parson 1 Vicars are often unfit. A priest may have a fellow to help him, but they should both reside. Do not belong to an order under pretence of pray¬ ing, and live like a boar in a stv. * [p. 8b MS.’] Capitulum 13”'- ? it argue]? pe fend to colour siche appropriwgis, ]?ey be?^ con- Antichrist argues tI10SC fermed of he pope & approuvd of he court, who may im- propriations are J ^ ^ J. 1 .V j 7 j approved by the pu?^gne ]?is dede. but pf he impu?«gne pe pope; & of ]?is it wolde sue pat pe pope & hise hen opyn here tikis, but wher(9 were ]?is fijtiwge chirche pf ]?is wer^ so]? of pe pope, pf pe 426 DE OFFICIO PASTORALI. [Chap. XIII. The Pope’s ap¬ proval does not show a thing to be right. The Pope may approve fighting in his cause. Men that know the Pope’s errors should speak of them. *[p. 9 MS.] The only power the Pope has is to edify men by God’s law. pope & alle his clerkis werew dyuydid fro cristis chirche. for holdi^^^g of cristis religious shulde stonde moost \n clergye, & algatis j^es newe ordris as hen freris, miiwkis & chanouws. heeri? seyen trewe men in god more hardily j^an J^ey were^i wont ]iai j^is is a lewid skile, pf ]>e pope approue j^is ]?iwg ])mue ]7is Jjiwg mut nedis he trewe, for herby \e contrarje is fe more licly. for sif Je pope is more tempted fan ofore men & more led hi fe fend, it semyf hi fe popis cowfermywg fat fis is fe fendis werk. & heero is more colours in fis resouw faw iw resouws fat aristotle tellif fat pf a maw haue a kempt bed fawne he is a leccherons maw. sumtyme it may falle so & sumtyme fe contrarye may faile, as fe pope may snmtyme falle on fe sofe & sumtyme discorde forfro, as he may hi fauouro or money approue fijtiwg of prostis & ful asoyliwg of mew fat fijtew faste iw his cause, but trowe we herfore fat god wole folde fro rijtwesnesse of his lawe ? for god is moost morsiful al pf he suffers siche blasfemyes, & f he wolde fat mersy wer(9 iw mew & for^yuenesse of for wrongis; & not fat mew shuldew fi^te to-gidero for siche lordchip of an^mrist. ]if it be treufe of goddis lawe god iw fat cowfermef it, & pf it be falsed apnwo god, pt it is treufe as austyn seif, & so god oowfermef it to he punypchid hi his wille ; but f e fend is autour f or-of & stirif mew to trowe to it. & \us mew fat ban kuwnywg & knowew fe errours of fe pope shuldew wif mekenesse & obediense telle fes errouris to hym & of ore. Por fus dide poul for lijt sywne fat petro did ajen fe chirche, & ellis mew loueden not fe pope ne iesu crist ne his chirche. pus bi cautels of fe fend is hate turnyd to name of loue & lone turnyd to name of hate, fus bew many mew disseyued. & mew trowew as bileue j^at fe pope haf no power but to edifie fe chirche bi fe lawe fat god haf ^ouyn; for poul seif he haf noon of or, & he hadde as myche as f e pope. & sif fer is no power but of god, & god jyuef no power to destrie his spouse ; nef or pope ne of or maw haf power but to helpe f e chirche bi goddis lawe. & fws feynywg of an^mristis powero, fat is fals a^enws fis Chap, XIV.] DE OFFICIO PASTORAL!. 427 treu]7e, come]? of j^e fadir of lesiwgis & disseyue]? many mew. & as anewtis heresies of he pope & his clerkis supposen many The Pope and . . his are heretics, trewe mew pat he & hise hew heretikis, for tei holdew a^enws since they hold , ,. , ... . . . . property against goddis lawe worldly lordchipis iw pr^stis hondis, & ]7is is God’s law. a^enws crist & his lawe, & maynteynew^ wrowg a^enus worldly lordis. crist wole punyjsche J^is heresie & make it more knownw her-aftir, al ]if an^mrist & hise seyn non pat noone hew heretikis but pei pat seyen J^ns. mennus dilfynywg of heresie is litil war]? but to blame mew pat don & spekew ' a^enws goddis lawe, for siche ben mooste heretikis, & |7us appropriwg of chirchis, newe brou^t iw bi be fend, soweb Fviis brought in ' ‘ * -’by appropria- symonye & lesiwgis to make ]?is propriwg to be grauwtid. tions. & pus algatis bew pore mew robbid of worldly godis & goostly help, & pe fend ha]» an entra to ouarcome helples mew, as bew mew of siche parijschis & opere pat assentew herto. Ca_piiulum 14 “* j it argue]> pe fend pat bi }>is foly ]’at heera is spokuw alle col- legies bwt ben iw studies shuldew be destried; but where wera tions are taken ]?awne cristewdom ? for jif philosofie & dyuynite wantidew iw pe reume of englowd, where were ^awne bileue of mew or goddis lawe iw englond ? for collegies iw oxneford & caumbrige bew fouwdid on siche appropriwgis, & collegians wendew out & prechen & quylienew many partis of englond; & degre takuw iw scole maki]> goddis word more acceptable, & pe puple trowi]’ betere perto whawne it is seyd of a maistir. heere mew seyn hat many goodis ban comuw bifore of siche studies were ’ ^ , . carried on before studies, but neuere so myche sibew collegies werew dowid as colleges were en- •' _ ^ dowed. dide bifore per rentis werew proprid; & perfore it wer^ good pat ]?es studies & collegies pat ben iw hem stoodew iw as myche as J'ei acordew to goddis lawe & lyuew wel, & as myche as ]?ei discordew fro cristis lawe pat ]?ey werew mewdid. but si]’ pat ^ mayntenyd MS. 428 DE OFFICIO PASTOEALI. [Chap. XIV. The apostles took no degree, Matt, xxiii. and Chz'ist for¬ bade them to be called ‘ Master.’ »[p. % MS.] Some good comes out of all evil. Adam and Eve did good in sinning. Some priests that have not heen at college are better than some that have. Schoolmen ■woi’k to get reputation. Money wasted at inceptions. apostlis toke^ no siche degre & crist forfendide to be clepid maystris, it seme]? ]?«t ]?is he]?en maner brou^t in in studies discordij? fro ]?e gospel; & as pr(?cbiwg of apostlis vras hetere ]?an is ^rech.\ng of ]7es maystris, so pr^stis wi]?-oute degre of scole may profile more ]?an don ]?es maystris. *Hake ]?e good fro yuel, & holde J’e good & leeue ]7e yuel; & moue it not ]7ee ]>at of siche yuel come]? myche good to me?^ & reumes, for god wole suffero noon yuel be don but ^if good come ]?erof. & ]?us ^if comywg of good ]?at spriwgi]> of yuel bi goddis grace shulde moue me?« to do ]?at yuel, & continue it & holde it, ech yuel shulde be don & a mm shulde fie noon yuel; for yuel of fendis doi]? myche good, as adam & eue dide?^ good in sywnywg, but it was don on yuel maner & perfore ]?e maner shoulde be fled. & ]?us pf dyuynite wer^ lernd on ]?at maner pat apostlis dide?^, it shulde profile myche more ]?an it doi]? nou bi staat of scole, as prostis nou wi]?-oute siche staat profite?^ more pan men of siche staat; & contynue ]?ey in good lif & in bou?^dis of goddis lawe, & ]7is shal make pe folc more trowe ]>au doi]? degre takuw in scole. & manye scie?isis hen vsid in scole pat profited not to goddis lawe, but tarien & letten fro ]?is lawe, as poul techi]? opynly. & ]?us mannus lawe taujt in scolis letti]? goddis lawe to growe, & no drede god is ]?at maistro pat wole teche nou as redily as he wolde bifore ]?is tyme, pf prestis lif be shapuw perto. & pat semy]? no good mene to passe ou^r cristis ordenauwse & his lawe for good pat god sendi]? herof, for panne me?^ shulde^ [not] drede to sywne. & ]?us mew of scole trauelew veynly for to gete newe sutiltees, & to magnefie per name for per worchip & per wywny«g, & pe profit of hooly chirche bi ]?is weye is put abac. & iw makiwg of ]7es maystris bew pore mennus godis ofte wasted, & pe kyng of pride is hied & cristis mekenesse is put bihynde. many siche sywnes pat stirew to stryues comew of siche partis iw studies; & ]?us bi propriwg of chirchis come]? rijtly noon help to pe chii’che. Chap. XV.] DE OFFICIO PASTORAL!. 429 Qapitulum. 15 “* a nt heer^ "be freris wit \>er fautours seyn \>at it is heresye Frfars say it is ^ ^ ^ , J i ^ heresy to trans- to write ]7us goddis lawe in english, & make it knowui^ late the Bible, to lewid me?^. & fourty signes tey briwgen forto They give forty signs to know a snewe an neretik bew not worpy to reherse, for noujt grouwdi]? heretic, bew but nygromansye. it semyt first tat tuwge \at is more knowuw, for J^is wit is goddis word, tongue known to whawne crist seij? in ]?e gospel ]iat bojie heuene & erjie shule?^ passe but his wordis sbule;^ not passe, he vndirstondith bi his woordis his wit. & ]7us goddis wit is hooly writ, j^at may on no maner be fals. Also j^e hooly gost ^af to apostlis The Apostles at . , in 1 Pentecost had the Wit at wit-suwday for to knowe al mani^r langagis to teche gift of tongues. pG puple goddis lawe ferhy; & so god wolde fat fe puple wer^ taujt goddis lawe in dyu^rse tuwgis; but what ^'maw *[p. lo ms.] on goddis half shulde reu(?pse goddis ordenauwse & his wille ? & for bis cause seynt ierom tr^?uelide & trisjnslatide be bible st. Jerome trans- ^ iated the Bible fro dyuerse tuwgis into latey/^ fat it myjte be aftir tr^^nslatid into Latin. to of ere tuwgis. & j^us crist & his apostlis taujtew fe puple in fat tuwge fat was moost knoAvuw to J^e puple; why shuldew not mew do non so ? & herfore autours of fe newe law, jiat werew apostlis of iesu crist, writew fer gospels iw dyuerse tuwgis fat werew more knowuw to j^e puple. Also be worj^y reume of frauwse, not-wib-stowdiwge alle lettiwgis, The French have .... . . a translation. hap translatid pe bible & pe gospels wi]? of ere trewe sentewsis of doctours out of lateyn iw-to freywsch, why shulden not engli^sche mew do so? as lordis of englond han j^e bible iw freynsch, so it wer^ not apnus resouw fat fey haddew fe same sentewse iw englijsch; for ]7us goddis lawe wolde be before knowuw & more trowid for onehed of wit, & more acord be bi-twixe reumes. & herfore freris han taujt iw faug^htthePate^- englond fe pati^rnoster iw engli^sch tuwge, as mew seyen iw fe pley of jork, & iw many oj^^re cuwtreys. sij^ew J^e pat(?r- ^L^omatthew’s nost(9r is part of matheus gospel, as clerkis knowew, why ushed^ 430 DE OFFICIO PASTORAL!. [Chap. XV. may not al be turnyd to englijsch trewely, as is j^is part? specialy si)»ew alle cristewmew, lerid & lewid, shulew be sauydj mote;^ algatis sue crist & knowe his lore & his lif. Engiifihmen may but ]7e comyns of engli^schme^ knowew it best in modir 1.0^r*n l^w best in English, tuwge, & ]7us it wer^ al oou to lette siche knowing of j^e gospel & to lette engli^sch men to sue crist & come to heuene. There may be Wei y woot defaute may be in vntrewe translating, as faults in transla¬ tion, myjten haue be many defautis in turnyng fro ebreu in-to so there may greu, & fro greu in-to lateyn, & from o langage i«-to an- Latin version, ob^r. but lyue men good lif & studie many p^rsones goddis Let men study God’s law, and lawe; & whanne chaungyng of wit is foundun amende bey correct the mis¬ takes. it as resoun wole. suwmen seyn bd^t freris trdtuelen & ber Three reasons ^ t j that actuate the fautOurs in ] 7 is cause for ]?re chesouws, ]?at y wole not afernie, lITlclxS* 1. They wish to but god woot wher bey ben sobe. first bey wolden be seun be thought the , ^ ^ only men who SO nedeful to be engli^schmen of ourd reume bat singulerly understand God’s , . ^ ^ law. in her wit layj J;e wit of goddis lawe, to telle ]je puple goddis lawe on what man^r eudre J^ey wolden. & ]?e secound cause 2. They wish to herof is seyd to stonde in bis sentense; freris wolden lede keep back what _ _ they please of be puple in techinge hem goddis lawe & bus bei wolden teche God’s law. /Li to to / r sum, & sum hide, & docke sum. Eor ]7anne defautis in per lif shulden be lesse knowun to pQ puple, '& goddis lawe shulde be vntrewelierd knowun boj^e bi clerkis & bi comyns. 3. They fear their be bridde cause pat men aspien stondi]? in j^is as J^ey seyn; faults will be seen when God’s law alle bes newe ordris dreden hem bat b^r synne shulde be is known. ■' *[p. 106 MS.] knowun, hou J^ei ben not groundid in god to come in-to pe chirche, & i>us j^ey wolden not for drede pat goddis lawe wer^ knowun in engli^sch, but j^ey myjten putte heresye on men pf englijsch toolde not what j^ey seyden. god moue lordis & bischops to stonde for knowing of his lawe. Qapituhm true p^rfes^t^^^ ^ ^ Were to speke oner J^is of dymes & of offeringis pat ben hir,? to prer sernjss & to gete ]>er-y7i\ fode & tiling, crist koude bi weye of myraclis & weye of almes gete jmow, but pt crist was pore & feble & figuride prestis aftir to come. Qapitulum Saint Paul’s rule to Timothy more binding than the old law. 1 Tim. vi. [8.] The two really agree. Priests should not take the tithes of many churches, to have more than their needs. If a priest could be two men, he might have two men’s allow¬ ances ; yet pluralism is allowable when a man does not get more than he needs. i t wer^ to shewe aftir J’is ])at j^e lawe \at god jyue]? bi seynt poul his apostle in his writing to tymothe shulde not ceesse for our^ taking of offeringis & dymes bi olde lawe. Seynt poul biddi]? to tymothe & rikene]? hym silf as o man to whiche \at he speki]? to, & ^yue]? hem J^is reule of god: “whanne we han fode & hiling, be we payed of ]ies j^ingis.” lord, si]? ]?is is a skileful reule '^at goddis lawe jyue]? to prestis & clerkis, why shulden fey leeue fis for a willeful chesing fat fey taken of fe olde lawe ? specialy sif fes two lawis acorden bofe in wordis & resoun fnt prestis shulden lyue on dymes & be payed of fode & hiling. certis pf god wolde fnt fe toon ceesside, we shulden not take fes two to-gidere ; but god were in f is to blame fnt he telde not which he wolde were kept. sifen we taken dymes of fe olde lawe bi oure oune autorite, leeue we not fis bileue fat god ^yuef vs bi poule apostle; algatis sif fis is skileful & ynow to a trewe prest. & of fis may men se ouer fat prestis shulden not gedere to hem dymes & offerringis of many chirchis, fat weren ouer fer fode & hilinge, for fns it were not leeueful to a prest for to do in fe olde lawe; myche more we shulden not do f us, sif crist kepte so streyt pouert. ^if a prest my^te be two men & do fully fe trauel fat fellide to hem, f anne it were to hym a coulur to take ful hire of two men; for men ben nou more insufficient fan fei weren in cristis tyme. but pt it semyf excusable to haue to-gidere many benefisis, so fat fey come not alle to-gidere but to a skileful sustenaunse of man. but be fou war heere wif Chap. XVIII.] DE OFFICIO PASTORALI. 433 ydilnesse & wij? exceesse of dispensis, & algatis putte bisynesse to s^rue god & helpe bis chircbe, & loue more ]?es two j^iwgis J^an worldly worcbip or worldly ricbees. *[p- & I’us ]!er ben many mewnws lawis of departing of p(?rsouws godis, bon fey sbulew be delid on foure partis, bon fey & berne sbulen first take mesnrably of fes godis; fe secouwd part sbulde be ^ouyn to pore & nedy folc wif-outeward ; fe fridde part sbulde be ^ouuw to maki;^g of fe cbircbe & ournemejitis of it; & f e fonrf e part sbulde be dispendid to kepe fe bousis of fe parsonage. & fis parting were ofte vnskileful, & fus sicbe general lawe wer^ nou^t. & 'her ben Hurtful disputes ^ ° ^ ^ as to whether of^re difficultees beer^, wbat fiwg me^>^ sbuldew tife, as wode tithes are due ■* f j a 1 j from woods, or erbis or e\er fruyt; wber laboreris sbulde/i tife \er bir^; from wages, from I J T > j j ’ whores, and & booris or vsureris tife ])er wjnnjng ; wif many sicbe usurers, doutis in lawe ; f e wbicbe dyuynes sbulde^ leeue yntretid, *^hese & lyue in poui^rt & s^rue fe cbircbe. for cristis pr^stis “Otters. sbulde;^ bane no custom to ocupie bem wif sicbe stryues, but geder(9 al \er bisynesse to serue god & bis cbircbe. Qapitulum IS""’ i t werd to telle ouer fis bou fes berdis sbulde?^ kepe \>er Pastors should ^ ^ , ■* live holily and sbeep in boolynesse of \er oune lif & in pr^cbi^g of preach God’s goddis word. & fawne fey leddew bew bi grene lesewis \ & watdr of beuene pat hen boolsum, & fis is fe firste otfyss of fre fat fallif to a goostly sbepparde. first sbulde f e persoun The priest should r -r / & J rr / think that all his fie in bym silf lustly fode & proud aray, & fenke on fis, fat goods come from ^ ^ J his poor parish- bis godis wbawne fei ben gederid, be fey neudre so many, ioners, hen gederid of bis pore parijscbens, as be?^ wedewis & nedy mea ; so fat o peny gederid fus wolde saue fe lif of bis sbeep fat steruyf. & fus it is a fendis boost to a curat to auauwte hym fat be may so mycbe dispende bi ^eer*?, sif fei hen cuylid pens of pore me^; & fis is noon auau?^t to f e persouw, but resouw to rikene for al fis almes. & fis is more fan worldly dette, sif en be is bolduw to jelde bet^re; & oure iuge 28 434 DE OFFICIO PASTORALI. [Chap. XVIII. *[p. 12 MS.] God is most liberal, and ■wisbes curates to have what they need. and that he will may not be disseyued, sif be is crist wisdom of god. fes accounfonhem.^curatis \at lyue^ to lustly shuldew ]ienke bou godis \at J^ey ban ben gederid of pou^rt of symple mew bi streit nede & bard lif. but wbo wolde waste a pri^cious water \ai were distillid bi bisy trwuel, & caste J^is water iw a lake where it stood to no mawnws profit ? & j^es mew \at lyuew ]7us lustly bew more vnbable to precbe & to preye; but no drede, si]? oure god is resouw & ]?e freest maw l^at may be, be wole curatis bane skileful fode; but \er lust may not be iuge beere, but resouw must nedis iuge, for it mut iuge at domes They do not need day. & be Same skile is of ober aparel, to bac, to chaumbre rich clothes, ■* , • i. & to balle, as many ban to costly clo]?is, furrours & girdlis & sbap of be?w ; & ende of ]?is is worldly glory & no profit to or^^andsome soulis; & J?e same sywne is iw aparel of chaumbre, as iw proud beddis testeris & curteyns : bi )?is may muw se veyn dispensis \at ]?e fendis cautil haj? fouwduw. curiouste stowdi]? iw hallis, bo]7e iw makiwg of housis, iw doseris, bancurs & cu^sbens, & mo veyn ]?iwgis ]?aw we kuwnew rikene, as bew or valuable plate, di^schis & coupis of siluer & o\er vessel, & costly naprye. iw alle siche sbuldew persouws ]?enke of Jis reule \ai god ba]? ^ouyn of skilefuP ende of alle sicbe ]?iwgis; & mesure ]je menes bi ]?is ende, & euere more drawe to poU(9rt, pat it on ^hawk^^and sicbe jiiwgis. but pr<9stis wastiwg iw oji^re hounds is damn- H^gis as ben borsis, baukis & bouwdis, & costly makiwg of able m a priest, j ^ 7 7 7 j o feestis, bew ful da?wpnable bifore god; for ]7ey sbynew wij? worldly ioye, & bew writuw wij? vicis ajenws resouw. wbat skile is it at ]?e day of doom to answers to pe lord of ]?es godis pat pore mew, pat sbuldew baue fes godis, perijscbe wi]7-outew bi many defautis, & ber godis be wastid wif-ywne wi]? rot & wormes & oper man^r. fis is no skileful acouwte to god to jyue bym rikenywg of bis ty]?is. ^ skilefuly MS. Chap. XIX.] DE OFFICIO PASTORALI. 435 Qapitulum IQ”"- 0 f J^is wasting of goddis godis sprmgew sywnes harmed J’e chirche, for siche ciiratis not ensaumple hou mG;^ shuWi fijte ajenws ])er fleys. but it may falle many tymes \at siche p^rsou^^s hi lecchery waste yer pore parijschews godis, & j^is is a greet sywne. it is yuel to kepe a wast hors in stable, to destrie pore mewnws godis, but it is worse to have a wow^ma?^ wi]7-ywne or wi]7-oute at racke & at mangor, for Jjis holding is more costly & more wast to body & soule. j^e lawe speki]? of siche holours pat synnen ]7us out of matrimdnye, hou ]?ey hen not weddid wij? pe chirche ne wi]? god, pat is pe soulis spouse; & hou mew shuldew not hero per massis, & bi pe same sky'^'le take not of hem noon oper spiritual soruyss. for al per lif is wlappid wi|i sywne, & )>ey don harm what euero j^ei don. & pus mew shulden not ^yue hem offeriwgis ne oj^ore ti]?is, J^e while J^ey lyuew ]7us, for J^at wero consent to per sywne, & to nurshe he?w a^enws crist. but ech maw of jjis world, be he neuore so my^ti heere, pat maki]? ]7us party a^enws crist, mut nedis falle & destrie hyw silf; for treu]?e mut vencusche al oper j^iwg. & j^is wi]7drawiwg of tewiporal godis wero before bridil a^enws siche mew j^aw to amorsy he?w bi officials, bi erchedekenes or bi bischops; for siche robbmg is but nurshiwg of more sywne. for siche a porsouw wole robbe his paries whawne he may hie his sywne ]7us lijtly; & so J^e pore mew of his paries shulew hie his sywne bi double weye, boj^e j^ey shulew paye J^orfore to pe bischop, and be puny^schid bi cowsent of soule. but what is pe paries holpuw herby, but pf pe fend helpe a maw ? for bodily & goostly J^is curat doi]? harm to his sheep more falsly J^an koude pe fend, for he is more homely enemye. & j^is wi]7-drawiwg of godis for )>is sywne semy]? to strecche for opere sywnes, for pf an herde be doump at home & ^yue hjm to worldly ocupaciouw, & \\d|>-drawe his goostly help fro his sheep pat he shulde fede. Luxurious curates do not teach their people to fight against their fiesh. It is bad to keep a useless horse in the stable, but worse to have a woman at rack and manger. The (pope’s) law forbids hearing the mass of a fornicator. *[p. 126 MS.] Men should with¬ draw their tithes. This would be better than setting archdea¬ cons to fine them. It is the parish¬ ioners who pay the fines. Withdrawal of tithes may be used against other sins. 436 DE OFFICIO PASTORALI. [Chap. XIX. The tithes may he given to help poor men against the oppression of Antichrist. Curates ■who live at the Court of Rome should not be paid. *[p. 13 MS.] Prelates should teach their peo¬ ple to conquer the world and the devil. Readiness to go to law with them is not good teach¬ ing. or he stonde in lordis courtis or in offiss of kiwg or of o]>ere, and leeue ])e S(?ruyss ]iai god axi]? to kepe his sheep in goddis lawe; pf j^is syme passe lecchery, it shulde he more punyphid hi skile. & so mew shuldew wij-drawe ])er tijjis & jyue hew to o])ere wisely, it were an almes & greet wit to ^yue tij^is of siche wolues to opere paripchens pat hen trwuelid hi lawis I’at an?^mnst ha]? hroujt yn; & so ofte tyme pe remen auwt of ti]?is were to litil for dispensis J7at an^mnst maki]? to pursue siche mew, pat stondew for resouw of goddis lawe. & hou euere iuges spekew heere, ]?is were not ajenws goddis lawe, for al siche almes of ti]7is shulde be ho]7e skileful & willeful; but what skile is it to hire a wolf to do harm to a parip? ]7is were a mouywg of pQ fend, pat stirij? euewe a^enws skile. & pe same skile is of curatis pat stondew iw pe court of rome forto gete mo benefisis, or to serue j^at wickid court; ^for ]7es hew smyttid wij? symonye & don mew harm ouer pe see, as a iust maw of ynde prefitij? to englipch men; for pe lord pat see}> J?is meede is euery where to dele it wel. for sum help axi]? bodily residense, & sum help axi]? noon; as preyeris & many oj^ere gode dedis hew as wel don afer as neer; hut ]?is is noon herdis ofdss to be hirid for ti)?is or offeriwgis. Qapitulum 20”'* t were for to wite ouer hou prelatis shuldew teche j^er i sugetis to vencupche pe world & pe fend, for to ]?is lore hen ]7ei holduw. lore to vencuphe pe world stondij? specialy iw charite, & iw fleyng of coueytise to godis of per paries & oJ?ere; & so it semy]? an yuel lore to ^yue parijschens ensauwple to plete & to stryue wi]> hem for litil, whawne pej han ynow hi-syde. for siche pie is grouwdid iw wronge don a^enws goddis lawe, for hi goddis lawe prestis shuldew haue no more hut fode & hiliwg for per ofSss, & al pe remenauwt of per hire J^ey shuldew hope of god iw hlis. Also it falli]? Chap. XX.] DE OFFICIO PASTORALI. 437 comynly pat a curat dispendi]? as myche in plees mayntenyd for his ti]7is as be^ pQ tij^is in hem silf; but wheri? is J^anwe encrees of his wywnywg?. it semy]? pat wra]?]7e of his pari^schen & harm of hym sto^iden for pe wjnnjng; but hou stondi]? ]?is wij? charite to pe man pat prestis shulde?^ algatis loue ? & ]7us biddi]? poul to cristewme:^, but specialy to curatis, pat pey shulden be moost dere & not defende per oune p^rsone ; myche more j^ey shuldew not defende j^e godis pat hen not sib to hem, but me?^ shulde?^ ^yue stede to ire & algatis pr^latis, in suffering of wrong(? for siche ir^, bayti]? a pari^shen ajenws pe -perBoun longe tyme aftir. & pf j^e pope feyne heeri? pat he ^yue]? lawis & weye to hem to defende a mannus wrongis in his court ; & pis is shewid for many wrongis be^ ri^tid pere. & |>us j^ey clepen hym a champioufi^ of rijt of god, pat can wel plete &, as j^ey spekew, wy?^ne to hooly chirche godis pat shulden falle to it. preise pey ]7is court pat han mat^r, but c^rtis heer^ is no mater ; for j^is is a cautel of pe fend contrm'ie to goddis lawe. studie }>ey cristis paciense & make ]7ei per chayer in cristis cros, & loke jjey whej^^r cnst or his apostlis taujte^ j^us to plete for worldly ]7i?^gis. & eertis ]7ey mote?^ nedis sue crist pf ]7ey wolen holde pe weye to heuene. fro a litil errour out ■^of ]?is weye may a man come hi grace a^en, but myche errour wij? errour of wit maki]? man to growe in more errour, & no drede, prone who euero wole, a special medicyn a^en^^s pe world is to leeue stryues in worldly causis; for pus taujte crist wi]? his membris. & pus who so wole ouercome pe fend, leeue he pe fendis lawe & pe world, & lede he his lif bi cristis. lawe, & ]7us he shal best vencuphe hym & ^yue ensaumple to oj^ore mew, boj^e to his pariphens & opere, hou jjey shuldew vencujshe pe fend, for ]7es two lawis bew graues to pe fend to gnaro mew iw his net. pf ]?ou fle pride & his retenu, J^awne fou yencujchist wel pe fend; & teche fou ];is rewle to oper mew, & fawne Jjou doost a curatis office. Lawsuits for tithes sometimes cost as much as the tithes, and the curate gains only the hate of his people, [Rom. xii. 19.] The courts are praised because they win goods for the Church. Christ and his apostles never went to law. *[p. 136 MS.] The Civil and Canon Laws are pits in which the devil snares men. 438 DE OFFICIO PASTORALI. [Chap. XXI. Qapitulum 21”*' The sort of pastor that is wanted. He must preach the gospel. God does not want rymes. 5 it it wer^ to speke more of j^is pastour^ to ^yue to j^es sheep, for we shulew take as bileue goddis la we passi]? alle oji^re, bojie in autorite & in treuj^e & in wit. first in autorite; for as god passij? rae?^, so goddis lawe mut passe in autorite mmnus lawe, & herfore god bad his apostlis not to pr^che mawnws lawe but for to pmhe ]>e gospel to al man^r of men. & myche more ben ]iey to blame ]7at pr^chen iapis & gabbiwgis; for goddis word mut euer(? be trewe ^if it be wel vndirstonduw, & ]7is word is more hoolsum to mew si]7en it is bileue & it techi]? to sue crist, & ]7at mut ech maw do 'pat shal be sauyd. & ji^rfore Jienke we herowne nyjt 6 day, bo]7e wakiwge & slepiwge, for whawne opere lawis motew haue ende Jiawne it shal dwelle iw blis; & pe herte of Jiis lawe is pe gospel of iesu crist. pr^che pr^stis Jiis herte to mew & teche ]7ey hew to loue crist; for he is cursid J^at loue]? hyw not & sue]? hyw not, as poul seij?. & c^rtis ^at prest is to blame pat shulde so frely haue pe gospel, & leeue]? ]?e prigchiwg per-oi & turnyj? hym to mawnws fablis. for pe lawe of god da^wpnyj? hym pat chesi]? ]7e worse & pe heuyero & leeue]? pe before & pe lijtero, boj7e to hym & to pe puple. & god axi]? not dyuysiouws ne rymes of hym pat shulde proche, but to telle euene goddis gospel & wordis to stiro mew perhj. & ]?us curatis bew not excusid pat leeuew to proche to per sheep, for a maw shulde not be curat but jif he koude *[p. 14 MS.] vn'^'dirstowde pe gospel, & he ha]? to myche wawtiwg of wit to be a curate pat cau-uot teche hew herby. & pf a curat falle a caas ]?at understand the he be lettid of bis prochiwg bi hap or defaute of kynde, gospel and teach , i -i . n . it. whawne he prochide bifore wel, teche he his floe bi hooly lif The second office & god wole haue hym excusid. be secouwde offiss pat fallib IS to keep the , . *' ■* wolves- herdis is to kepe per sheep fro woluys, as false freris, pat comew to mew to robbe per wolle & do hew harm, ben clepid of crist woluys of raueyn. and of ]?is perel shuldew p^rsouws warne mew. & what opere false pr^chouris pat Chap. XXII.] DE OFFICIO PASTORALI. 439 comei^ to mew & pr^clien herfore, ]7ei bew woluys or foxis or houwdis, & alle bes shuldew be chased fro be floe. \)Q bridde the third to re 1 r IT • * • ^ anoint the offiss pat fallij? to p^rsouws is to greese \er scabbid sheep & scabbed sheep, to telle hew medicyn of goddis lawe wherby ]iat J^ey may be hool; & ^if jjes herdis faylew iw j^es |»re, ]7ey bew hirid hynes or woluys. & heer^ shuldew p^rsouws take hede ]>at ]pey spuylew not p&r sheep for wrongis J»at per prdatis axen; for ]^ey shuldew leeue per cure bifore. Capitulum 22“* i t wer(3 forto wite ouer hou curatis wastew pore mewnws godis iw makiwge per kyn riche; bisyde pat pey spendew iw per oune p^rsone; & j7U8 ben many iw englond maad riche fro ful symple staat. & it semyj? pat pe kyng of pride ha]? tan^t ]?is bi his firste sywne, for many curatis han delit to haue riche mew of per kyn & put per eldris werew noble mew, as ^if per kynrede were noble; & ]?us hew silf shuldew seme noble, as jif ]7ey camew of greet blood. & siche bew turnyd iw-to woluys fro herdis staat, as ipocritis; for pey semew to have an herdis staat, & ^it ]?ey ben many tymes fendis. for we shuldew wite )?is at pe bigywnywg pat prestis bew maad prelatis of mew, not to lyue worldlyly ne lustly ne proudely, but to lyue in bisy trauel to kepe per sheep & wywne hew heuene; & so j^ei motew lyue trewely, trauelously & perelously, si]?ew ]?ei motew putte per oune lif for per sheep, as crist dide. to fis richiwg of ]7ersouws kyn mouej? pe fend ]7es ipocritis bi feyned m^rsy & bi kynde; & boj^e he sei]? comew of god. '^What maw shulde not haue mersy on his pore kyn to helpe hem, for heer^ is more cause of mersy pun to helpe opere strauwge mew; as a maw louej? bi kynde more his lemes puu opere menuus, so bi kynde he shulde loue more his kyn ]?an opere strawge mew. & by fis cause many pr^latis coueytew to be riche & auauwsen mew of per kyn, al jif fey ben idiotis; but fe bileue of iesu Curates spend tithes in en¬ riching their kinsfolk. Curates like to have their families rich and noble. *[p. 146 The devil a that mere] nature teac to help kindred. 440 DE OFFICIO PASTORALI. [Chap. XXII. Christ did not cnst shulde teche mew to quewclie tis pride, crist louyde enrich his mother - and cousins. lul wel his kyn, as his modir & his cosyns, hut he louyde he?w not to he worldly riche but forto lyue a pore lif, bitwixe siche lichees & beggyng; for ]7us mew shuldew haue lyued iw staat of iwnocense & staat of blis, & ])is is best for ]>e soule We should live in be which mew shuldew moost loue. & be loue of crist is the same way as ^ ^ Christ. loue SO uedeful to cristewmew, ]iat \er loue is but hate but pf it be ensaumplid of cristis loue. & fus clerkis hatew • \er kyn j^at makew hem riche of pore mewnws godis; for bi ]7is harmew \er soule & makew hem sywne bi many weyes. \er body is |>us more vnhable to s^rue \er soule iw temperur^, & fey ben felowis bi assent to robbe fes pore mew of \er godis; & no drede cause of fis pride is vnprofitable to hem, for nobley iw virtues shulde be coueytid & worldly nobley litil teld by, but iw as myche as it helpide mew to kepe nobley iw V(9rtues. & iw tokene of fis fiwg crist cam bofe of riche mew & pore, as of kyngis & bonde mew fe while fey lyuedew iw egipt. & bofe fes condiciouws didew good These prelates whawne grace of crist mouyde mew to V(9rtues. & fus fes and curates . injure their prelatis harmew b^r kyn to make hem riche on bis maner. kindred. . ^ & fus fes curatis louywge fus f($r kyn sywnen many weyes iw mani^r of loue, for fey louew f^r oune fleys more fan fey louew ])er brif^ren iw god, & crist seif fey ben not worfy of crist to be clepid cristewmew; & jit crist shulde be our(9 nexste fadir, & his chirche ourg nexste modir. & fus fes prelatis fwt turnew fis loue sywnew bofe iw god & maw, & disusew kyndely wille as don sywneris iw leccherye; & fws fey sywnew iw m^rsy & loue & iw god & f^r pore parischews. & herfore seif poul fwt p^rsouws offiss shulde not be to parte fes godis, but to pr^che & teche fe folc & holde hem payed wif fode & hiliwg. but litil errour & ydilnesse iw fe *[p. 15 MS.] bigywnywg of a staat briwgif iw '^more aftir, as it fallif heere & in of^re statis. Chap. XXIII.] DE OFFICIO PASTORALI. 441 Capitulum 23“* i t wer<3 forto declar(3 heer^ ri^t ^reahing of goddis Preaching the . . best work priests word is ]7e mooste worj^y dede \at pr^stis don heer*? can do. amo?^g for crist, mesurd of al good, vside moost Christ preached and bade his ]?is work heere & taujte wkawne he wente to heuene his apostles do so. apostlis to do j^is werk; & ]7us, si]7e?^ crist is best maystir, it is shewid of bileue pat prechbzg is pe heste werk pat a pr^st doi]? in ]7is weye. Also goodnesse of werkis is mesurid hi frnyt hat comeh of hem; but more fruyt comeh Preaching brings ^ ^ ^ iiiore fruit than of good pr^chi^g pan of ony oj^^^r werk, & j^f^rfore siche any other work. good pr^chiwg is pe heste werk pat a pr^st doi]?; for hi j^is fi^i^,.gn®are^bT werk a pr^st geti]? goddis childre?^ & maki]? hem to come to ^ot^n to God. heuene. & herfore sei]? poul to his puple: ‘‘in crist iesu [i Cor.iv, i5.] 'y haue gendrid pu;” & herfore crist prdisij? more pr0chi7^g Preaching better ... . . than consecrat- of pe gospel pat gendrij? ^is chirche ]7an gendrl?^g of his ing the elements. oune body, al pf ]7ey boj^e ben gode werkis. & |>us seyn clerkis pat gendrur^, si]? it sauej; comyn kynde, is bet^re Ian is nurshmg pat saue]? o p(?rsone of j^is kynde. & pus sei]? crist in lukis gospel to a womman pat blisside cristis modir & sayde, ‘‘blissid be pe wombe pat bar^ j^ee & pe tetis [Luke xi. 27 .] pat pou. hast sokun,” & crist seyde: “ )e but blissid ben pej pat heren goddis word & kepen it.” & bi pe same skile or myche more ]?ei ben blissid pat pr^chen goddis word. lord, hou woTpj werk it is’ to gendr^ god in mannns soule bi seed pat is goddis word; for ]7is mut haue greet meede in heuene, bo]?e for j^e werk in hym silf & of j^e children pat comen per-of. & herfore seij? ioon euangelist pat he hap no more grace heer^ pan to her^ his children go in treu]?e. & pf pon. seist pat a pr(?st/ may not gete siche children in god; Curtis he may bi help off god, & ellis no man may gete a child, for god ^yue]? bi hym silf pe soule, & who gat a child but ^if it wer^ jouyn ? & herfore fenkij? seynt austyn wel pat crist dide more myracle bi his apostlis to turne so manye hefen men in so short while fro so wickid 442 DE OFFICIO PASTORALI. [Chap. XXIII. Good preaching the best draft. *[p. 156 MS.] Great sin of hindering it. Three -ways of sinning as to preaching: the preacher in not sowing good seed, or in mixing poison of worldly motive with the seed, [2 Cor. ii. 17.] lif for to be jius cristis cbildre?7, jian weren opere myraclis of crist; & herfore Jie apostlis chosen more to pr^che ]ian to do bodily almes. Also ]7e more pat crist helpi]? to a werk more it is good; but crist helpi]? more specialy to prechiwg fan to of^r werk, & f^rfore it mut nedis be bet(?re for crist endif it fus graciously. & herfore seyn wise doctours it is more to pr^che wel fan to do ony ofe chirche ]7is is J^e fouleste of alle opere, vsid ofte of pri^chour begg^r^s, for J^ey wole?^ geder^ comynly godis aftir pat ]?ey han prechid; o|>er money or corn or what ojere godis pat pey may gete. & pQ fonnydnesse of pe puple maki]? hem parcneris of pe heggeris sywne, for wha?«ne |»ey ^yue^i hem godis heere j^ey assente;^ to per symonye. & ]7is is a foul errour pat many seyn in ]jis mater pat J^ey ^yue^ for goddis lone & fat is ynow for hem, for certis fis wiss lord axif bofe his godis & good maner. & for f is good maner mm haf meede, & ^if he faylif hym wantif meede; & to destrie f is errour seif crist in f e gospel of seynt matheu fat summe dampnyd men shule?^ seye to crist: “ sire, kestidew we not out fendis "^in fy name & didew vertues iw fy name?” but crist shal seye to fese mew: “ sofely, y seye to jou y knowe ^ou not as childrew of blis, for ^ee failidew of good maner.” lord, sif fes mew shulewbe daw^pnyd fat prechen goddis word iw cristis name & castew out fendis & don vertues, what meede shulew fes heggeris haue, fat faylew iw fis & ly^ew on crist & seyn fat crist beggide fus to holde vp fer newe ordris. crist wiste ful wel fat fes shuldew come whawne he bad hem not go fro hous to hous, but dwelle iw oon & wende not fewnws, & here not vpon fer backis haggis ne sachels to begge fus. which is the worst of all forms of symony, much practised by men¬ dicants. Those who give are partners of the sin. [Matt. vii. 22.] *[p. 16 MS.] Punishment will fall on mendi¬ cants who slander Christ. [Mark vi. 8-10. ] Capitulum 25”** a s anewtis two ofere defautis fat lettew goddis word to growe, crist tellif fre defautis iw fe erf e fat shulde take Christ tells of ,. T , 1-11 o three defects in fIS word, summew ben bi-syde f e weye, & so bisied wif the soil that fe world fat goddis word takif not wif hem, but fe fendis seed, lettew it. of^re mew hew drye as stoons & han no delit in wordis but jif fey souwew to worldly wywnywg, & fese wantew bofe grace & wisdom, fe fridde maner of mew fat heren goddis word hew so prickid wif worldly richees fat fe 444 DE OFFICIO PASTORALI. [Chap. XXV. Of the worst sort are emperor pre¬ lates, who do for the devil what he cannot do him¬ self. Such a prelate is a wicked hay- ward stopping Christ’s way. *[p. 166 MS.] Friars get true preaching stopped that their false preaching may he spread. False preachers should he stopped. fenkiwg on fes godis letti]? ]>e word of god to growe; & to J7es ]7re may be reducid al jie sywne \n Jie hereris. J>e Jridde mew sywnew more, as bew emp^rour prdatis j^at wolew not suffers a maw to precbe wbawne he telli]? \er defautis but whawne he pr^isi]? hem & herne, & jjis nurschi]? myche sywne. for siche pr(?latis kuwnew not pr^che or wolew not for bisynesse, & lettew ojii^re trewe pr^stis to pr^che bi \er lordly cautels, passew ])e fend iw j^is sywne bi menes j?at he ha]? ordeyned to hem. for ]?e fend ha]? no iurisdiccfonw ne feyned power as ]>ey han, & ]?us pat he may not do hym-silf he doi]> bi siche s^ruauwtis to hym. & no drede ]?is is ]?e fendis dede to lette mew to sowe goddis word, for perhy per sonlis shuldew be fed & goddis worchip be don of mew, but }>ey makew a goostly hungir & stoppew pe worchip of god. but wher(9 is a worse condicfouw folowiwge prolatis of an^fcrist? it wero yuel to lette gendruro maad iw laweful matrymonye, ]?«tpharao dide not iw egipt but dreynte ]?e childrew whawne ]?ey werew borun, but ]’is is worse wi]?-outew mesuro to lette pus crist to be gendrid iw mew. siche a prolat serny]? a wickid hayward to lette trewe mew forto trwuele & go euene bi goddis weye, iw which crist ha]? ^ouyn hem leeue to go. for god pat jjuep siche wit & wille shapi]? pe puple to take ]?is seed. it is al oon to seye pat y shul lette pee bi iurisdicciouw, & to seye ]?is is a place pat pe fend is lord of & not crist; & as ]?es wordis bew nedis false, so is ]?is iurisdiccfouw; for he ha]? no ri^t to seye ]?es wordis, but ]’ei bew falsly feyned of pe fend. & freris procurew cornynly bo]?e lordis & bischops to lette ]?is prochiwg, so pat per fals prochiwg be sprad & per wywnywg ajenws crist, & ]>us is pe puple robbid of goostly help & bodily. We grauwtew pat iurisdiccfouw shulde lette false pr(3chours to pr^che; but nou ha]? pe fend turnyd cristis chirche bi his prdatis, pat he pat wolde treuly pr«9che pe word of pe gospel wi]?-outew hir^, he shal be put a-bac, & contrwrie prechour shal be takuw, & ]?us wickid hay- wardis of pe fend lettew }»is seed pat crist shulde sowe. Chap. XXTI.] DE OFFICIO PASTORALI. 445 Gapitulum 26"*- a nt tus \er ben many causis Wt letter goddis word to causes that pre- . . vent preaching; rewne, & j^e fend haj? trisiuelid abonte |7es cansis many ^eer ful bisily; for trewe precbi^^g of goddis word displesi]? myche to j^e fend, o cause is dowiwg of ])e cbircbe & richiwg Endowment of ];^r-of ovier cristis wille, for bi J’is prdlatis slepe^ in synne which makes prelates too & ben to fatte to pr^che j^e puple, & ]7us per bisynesse is fat to preach. stoppid to gete h.Qm more of worldly muc. & j^us |>ei fallen in ^L-R-oper cause pat pei ben not payed of poulis reule to baue yoow of fode & hili?^g. & beer*? breke?j out J^es freris ordris, for al ^if Jiei ban no worldly lordcbip as ban prestis pat ben dowid, jit ]7ei spuylew men of moeblis & waste^>^ bem Friars rob men of p , . p , . . , p movable goods. m ROVimme & bousis, & pis excees is more synne pan synne ot pe fend in o p^rsone. & ]7us };ey turnen j^e ende of per precbing for-to gete bem sicbe godis. & J^is entent mut nedis make falsed in man^r of per prechi>^gJ for ];ei shapen per They preach s^rmouns more to gete bem good j^an to profite to pe cbircbe; & as pe firste wile of pe fend bigan soone in siluestris tyme, so J’is secound wile bigan in grounding of J^es newe ordris. be bridde cause pat lettib trewe pr^cbing is appropring of Appropriation cbircbes. for wbanne cbircbes ben approprid, Jes curatis Appropriators tellen not bi fis pr^cbing, as munkis or chanouns or opere gather tithes collegies, but bi gedering of godis; & ]?us jiey ben maad slowe to pr^cbe & stronge to geder(9 dymes to hem. & fis cautel cam latere yn & is alarged by pe pope, pe fourj^e cause is bringing in of false freris bi many cuntreys; for, as it is False friars seid bifore, jiei letten trewe pr^cbing to renne & maken curatis bi many weyes to leeue fis moost worjy offiss. First ]7ey robben bem many weyes & maken hem bisy for to lyue, for J?ey deprauen hem to per pariscbens bi florijsbid slander parish wordis pat j^ey bringen yn; & no drede bey shapen per They preach u-j ^ • 01 - -i.! 1 elaborate ser- sermouns oi dyuy^siouns & opere lapis pat bey maken ^[p. i7 ms.] ' , . mons and teach moost plese be puple. & bus bey erren in bileue & maken that no others ^ ^ are worth any- pe puple to trowe to bem pat s^rmouns ben noujt but in ]7er thing. 446 DE OFFICIO PASTORALI. [Chap. XX’V’I. Simple curates are afraid to preach. The new sects sin worse than Sodom and Gomorrha. The people are infected with this sin. People should not give to the friars. Court of Pome the nest of Anti¬ christ. Sects disturb the Church militant. foorme & Jjus ]?ei stopper symple curatis \ai ]?ei doren not pr^che to ]?e puple, & j^is defaute of pr(9climg of crist is more ]7an defante \n hereris. & so as crist sei]? \n j^e gospel, boj^e sodom & gomor shule^ be lesse punysbid at domes day l^an J^es newe sectis broujt yn; for J^ey sywnedew \n mawnws seed, but ]7es sy?^new in seed of god, }>at is goddis word, ]iai pmtis sbuldef^ pr^che to turne \q lewid puple to god. & as it is seyd bifore, fe puple is smyttid bi J^is sywne, for J^e puple assenti]? to hem bi iapis & wilis fat J’ey tellen hem. fe puple shulde not trowe to j^e prechour what euer^ he seye in ]7is staat, but ^if his word be grouwdid in god as goddis lawe or suynge fer-oi. for j^is staat is not couenable to telle iapis ne bourdis to mew, but fat j^at wole trewely fede fer soule, as is fe gospel & ofer goddis lawe. & j^is bourdiwg or of ere iapis shulde make j^es freris suspect heert? & make hem wante worldly wywnywg, for J>ey bew wdr]?y myche more peyne; but lewidnesse of j^e puple maki]? hem nurshe fer mooste enemyes. & god make J^is enemyte knowuw. for ];is is fe laste & |>e mooste fendis cautel; but good wille & trewe speche of goddis lawe shulde make hem knowuw. for failiwg of goddis word & coueytise of mennus good shewew opiwly to mew whoos childrew fat J^ey ben. lord, si)>ew pari^shens shuldew take fe pr^chiwg of fer oune curat & j^e mynistriwg fat he shulde do, for ]7at shulde suffise to fat puple, "Why shuldew not mew fle fro j^es false prophetis, as crist biddi]? iw fe gospel? but bullis of fe court of rome blyndew many mew heer^, for it semef fe bed of errour & ^ro^ve nest of auif/cwist. Qapitulum 2[7”*‘] 0 f ]7is may wise mew see fat |>es four^ sectis newe brou^t iw, as emp^rour clerkis, muwkis & chanouws & j^es foure ordris of freris, disturblew moost j^is fijtiwge chirche & puttew it fro fe cours of crist, & fus fes mew fat nurshew hem, as worldly lordis & fownyd comyns & lewid Chap. XXVII.] DE OFFICIO PASTORALI. 447 pr(9stis, ]>at kunnen not speke or dorew not speke in goddis cause, nurshen an^^'crist & hise traytourly ajenus crist. _f>at ordr^ pat crist ha]? ordeyned in his chirche 8hulde?^ we holde, & mewde errours in ]7i8 ordr^; & not brh^ge in newe charg to pe chirche. for %s wanting of gode partis is defaute in our(3^niodir body, so sup^rfluyte is defaute in pQ same body; For ]7is brmgij? in ydilnesse & chargi?^g of hooly chirche. & bileue techi]? mew pat per is as myche wit iw pQ ordenauwse of crist as iw pQ wordis of his gospel; and bileue techij? ouer pat crist faylide not to his chirche to ^yue his ordenauwse to it in pe making of hir partis, for mew puttew as myche wit or more to good ordenauwse of maw as to worchiwg of maw aftir ]?is ordenauwse bifore. for wiser*? mew motew ordeyne first, & lesse wiss motew worche per-oitir. & ]?is mouej? many mew to speke a^enws ]?es four^ sectis, for no maw kan grouwde he?w iw pQ ordenauwse of cristis lawe, & no maw seif f^^t crist format hem pf crist wolde f^^t fey werew of his chirche; & f us mew puttew vpon crist of^r foly or ng so hoolyly as J^ey, pat lordis han a passiwge merit to grou^tde ]7es ordris & jyue hem godis, but pey ^Vole^ not do I’is charite, be j^ey neu^r^ woxu?^ so ryche, but j^ey wolde;^ rapere destrie oj^^re newe ordris pat hen brou^t in ; & }>us pe laste ordr(? of freris seij? a^enus goddis lawe pat willeful begging is more meedeful j^an ony lif of ]7es opere ordris. Qapitulum 28“’ Christ ordained that his apostles should be separa¬ ted, and that they should be bound to no one place or people. The churches, etc., of the orders ruin old parish churches. m en may se bi lif of ordris hou cristis ordenauwse is lettid. crist ordeynede, as hym pou^te best, pat his disciplis aftir his steymg to heuene shuldew be departid oon fro an open. & ech of hem shulde haue his folc, & shuldew not he weddid wij? mawnt^s lawe, ne wi]? folc, ne wi]? housis, but holde hem payed of goddis lawe, & chauwge folc as god mouyde hem, & haue no propr^ dwellmg of per oune, as crist j^er maystir taujte bifore. Al >]7is is reu(?rsid nou bi help &'assent of mew; for herto helpew pe pope & prelatis, worldly lordis & ordris hem silf, & pore mew hew nedid to helpe as beestis led to be killid. costly chirchis of j^es ordris & opere housis pat }>ey han destrien olde parip chirchis pat werew ordeyned bi cristis apostlis. & si]? crist is lord of alle & not contrme to hym silf, no drede mew han not his godis ]?us to reu^rse his ordenauwse; & ]?us ben manye Chap. XXVIII.] DE OFFICIO PASTORALI. 449 cayms castels maad & maytened to ]?es ordris ajenws leeue of ]>e cheef lord, but who dredi]? pat ne he is wro]; her-wij? ? & j^is seme]? pQ cause of werris & wrongis J?at ben nou growuw in j?e chirche. lordis & me^^ pat mijtew helpe heer^ shulde^ make mew turne to cristis ordr(9. & ^if persouws haddew no glebe & no propre hous as eritage, ]?ey suedew more crist & his apostlis; & wolde god ]?ey woldew do ]7us. For it is takuw of bileue pat pe ordenauwse of crist bi-syde siche housis & cloystris spedij? more to do his s^ruyss pdM siche contrariQ ordenauwsis; & her-fore ]?es newe ordris motew nedis lyue contraviQ to crist. for si]?ew ordenauwsis & lyues gon to-gidere of mew heer*?, as cristis ordenauwse is chauwgid, These many Cain’s castles are cause of wars and wrongs. Parsons would be better without parsonage or glebe. Since the re¬ ligious leave Christ’s rule, their life is also contrary to Christ. SO lyues of ]?es lumpis bew chauwgid, & no drede to pe worse, as mawnws ordenauwse is worse pan cristis. & ^it lordis of Hs world to whom crist was so kynde bew not Lords have ^ , priests living in payed of ]?is reuorsiwge, but bew brou^t iw bi J?e fend to theirhouses.who haue dwelliwge iw per housis bo]?e curatis & ]?es newe ordris, as ]?ou mayst se iw lordis housis porsouws or muwkis or chanouws & algatis freris to lede per meyne. but god mut algatis punyshe j^is, for J?es porsouws shuldew kepe per sheep aftir pe lawe pat god ha]? ^ouyn he?w. but who may reuorse goddis ordenauwse ^'heero but ^if he rewne iw his offense, &*[p. is&MS.] ]?us lordis sywnew heero bo]?e apnus god & maw & lettew goddis pees to be tau^t, & ]?us londis motew nedis be dis- turblid. & as anewtis ]?es newe ordris pat ben scaWid in lordis housis, it is a more vnkyndly wondin, .& helpi]? pe fend to marr^ per housis. for as pey seyn pat grouwdidew rounders of , cloisters say that j?es cloystris, ]?es mew my^tew no more dwelle out per-oi pan monks may no r. i 1 n J O I O i -1 -1 1 1 n^s myjte dwelle out ot wat^r, lor Yertvi pat pey han p^r- them than fish ywne. for ellis ]?es cloystris werew not nedeful ne per oo]? to kepe per reule. & siche wondris newe broujt iw motew nedis marre mew of pe world, for daliauwse wi]? newe deuels briwgi]? iw newe giles to lette cristewmew. but su?w mew some men think grucchen more heere pat persouns bew holdew ]?us traytourly arenas pe seruyss pat crist ha]? lymytid to kepe pe soulis of that keeping parsons from their work is even worse. his sheep, & no drede crist pri^isi]? moost ]?is offiss amowg 29 450 DE OFFICIO FASTORALI. [Chap. XXYIII. th^gs ^to o]?ere, & ^it cowsente7^ ]7es worldly lordis in cowardise rights. ajenws crist, for ]7ey destnen not siche traytours of god, but fat shulde be per bye offiss. Qapitulum 29 m. WhatmenshoTild be curates, and who should choose them. Claims of the Pope, of bishops, and of lay patrons. Simony in appointipents. Curates should have only food and clothing, and then there would be no striving for cures. *[p. 19 MS.] m en my^tew heere toucbe ouer f is what man^r man is able bi god to be chosun to curatis offiss, & who shulde chese hym, & on what maner. & no drede siche a pr(?st pat haf bofe wit & wille to do fe fre offisis of an herde, fat ben teld bifore tyme, shulde be takuw to f is offis aftir f e lawe & wille of god. but who shulde chese hym f ^rto is myche strif by mmnus lawe; as f e pope seif pat he shulde lymyte alle curatis to siche offisis. bischops seyn pat fei shuldew ^yue siche offiss who euer(? pr^sentif, & lewyd patrouws seyn pat fey shuldei^ pr^sente to siche offiss bi per lordchip, but goddis lawe tellif litil or nou^t of siche chesiwg of curatis. & no drede pat ne coueytise & pride reyngnew in alle fes fre cheseris, for fe pope haf fe firste fruytis & many pftis gon bi symonye, & two opere axen S(9ruyss of hym pat fey maken curat. & fus fenke;^ summer pat bi goddis lawe & resouw curatis shulde;^ wel do per offiss & haue no more but fode & hiliwg, & of^r fe puple pat shulde be tau^t or pr^stis bi per oune wille shuldew chese fis s^ruyss of pr(9stis; & fa?tne it wer(9 more meedeful, and no strif shulde fa^ne falle aboute fe godis of fis curat, for he shulde haue no wast godis but fat pat were nedeful to his offiss. & instuyng wif iwductiwg & many of ^re mawnws lawis werew not to charge, but ri^t offiss fat fis curat shulde do. & it semyf a greet fraldom brou^t in bi an^mnst pat a puple pat fe pope knowif not, as he knowif not fis able pr^st, shulde be nedid bi fe pope to take fis pr<9st, & jyue hym godis more fan goddis ^'lawe lymytif hou euer^ pat he mynistr^; for bofe fis almes shulde be meedeful & frely don bi goddis lawe, & it were to greet seruage to nede me» Chap. XXX.] DE OFFICIO PASTORALI. 451 to ^jue \er godis to a prest \at dide hem harm, ^e‘ pf he vjQxe cause of \er daw^pnywg. but ]?e fendis part is so strong, & strengj^id bi ipocrisie \dX mawnws lawe is so hooly & biddi]? men to obesche ]ierto vp payne of \er dampnaciou^, j^at goddis lawe is put bihynde. mew shuldew bi goddis lawe jyue ]7is almes frely & wisely to ]?at prelat \at S(?ruede hem trewely iw j^is offiss, and so j^ey motew kuwne goddis lawe & holde hem payed of j^is pfte, for ]7us didew poul & o\ere apostlis. what lawe shulde reuerse ]?is resouw ? & it semy]? not a popis offiss to make ]7us pr(?latis iw vnknowuw cuwtreys; for it is neper grouwdid in goddis lawe J^wt per shulde be siche a pope ne pat he shulde ]7us reule pe puple bi pe lordchip of his lawe. & no drede pf j^es two shuldew be, crist wolde haue ensaumplid hem; for crist failide not iw siche hye poyntis J7wt werew so nedeful to his chirche. & ]7us crist iw leeuywg of ]7is techij? pat it shulde not be, for ellis crist were defauty iw ordeynywg for his chirche. Qapitulum. SO”*- ^ it trewe mew han delit to reherse ]7is bileue, for it is more precious J^an ony gold or precious stoon, & triacle to lordis & many op ere to apwstowde pe fend & hise. & ]7is bileue stondi]? iw ]7is, pat no man shulde sue oper pope ne bishop ne ony auwgel but iw as myche as he sue]? crist, for crist is bo]?e god & maw. & ]?is bileue wolde teche lordis to purge per reumes of an^^crist; & si]?en pe\ han many skiles pat prestis shuldew not be ]?us dowid, bo]?e bi pe olde lawe & ]?e newe, & bi j^e lif pat crist ledde, ]?ey shuldew be heere hardy iw bileue & lette ]7is dowiwg of an^mrist, & neper obesche to pope ne bischop but pf ]?ey taujtew pat pey suedew crist iw ]7is. & seyntis pat ]?ey kuwnen alegge shuldew nej^^r be heer^ suyd ne trowid, but pf it be tau^t pat ]?ei suedew crist iw pat pat ]?ey helden wij? ]?is dowiwg. & si]?en lordis han ai axiden ]?is questions of bym. & ]?us sbul- dew kyngis axe ]?e pope bou be grouwdi]? ]7is dowiwg on crist, & to robbe ]?us reumes, & to make bym pr(?latis at bis wille, si]? cnst taujte bis apostlis to cbese matby bi lot. & ]?is principle of bileue sbulde^ pr^stis bolde & lerne goddis lawe, & not obescbe to pope or bisbop but in ]?at ]?at crist grouwdi]? it; &, in ]?is cause ]?ey may cbalenge belp of ]?er er]?ely lord, &, pf bem faylide belp beer(9, be redy to suffers martirdom. & ciprian made ]?is lawe, & it is in \e popis bokis, crist onely sbulde be berd in ]?at \ai be speki]’ moost principaly. & ]?us si]? ne^er popis ne biscbopis kuwnew grouwde bi crist ]?is curatis offiss, ne ]iat ]?ey sbuldew ]?us make p^rsouws, ]?e cbircbe sbulde apnstonde bem & turne apn to goddis lawe in ]?e lyuyr-g of curatis. & it falli]? to kyngis beerd to ordeyne ]?es pr^latis bi goddis lawe, for J^ey sbuldew quykene ]?e kyngis puple & belpe \at ]?e kynge ledde not deuels. & si]? ]?is is ]?e fouleste offiss me^^ ban beer^ in er]?e, kyngis shuldew belpe & mayntene \er curatis apnws an^mrist & bise ; & ]?us pf ]?is bileue of poul wer*? wisely suyd of clerkis & defendid of worldly lordis, as ]?ey ben boldu?5 to defende it, errours of reumes sbulde?^ be destried be?^ broujt in bi miti- crist. for wise curatis sbulde?^ apnstowde it & seculer lordis sbulde^ mayntene ber^, & ]?us noon errour in goddis lawe reyngny]? but for foly of clerkis, & for slou]?e of worldly lordis ]?(?t belpew not heere ajenws ]?e fend. & ]?us of alle worldly godis \ai clerkis ban in ])er bond, bo]?e clerkis & pore men sbuldew be lordis of fes godis, for fey sbuldew Chap. XXXL] DE OFFICIO PASTORALI. 453 lyue in grace & haue of hem hat hem nedib ; & no drede l>es Lordship of the ^ •’ clergy should be two shuldew be goostly lordis & not worldly. & many mew spiritual, as is may be to-geder^ jjus goostly lordis of o J’yng, & haue vss \at in heaven. acordi]? to hem of j^e same j^iwg wi]?-outew chidiwg, as seyntes \at bew iw heuene han vss of alle j^es worldly godis, but j^ey wastew not j^es godis but ban ioye \at goddis wille is don of hem; & j^is is pe freest vss pat men han off worldly godis. & ]7us ^if ]7is principle of bileue wer^ wel practisid of pe chirche, goddis lawe shulde turne ajen & mannus lawe shulde be dispisid, for no dedis shuldew be acceptid but pf J^ey ben grouwdid iw cristis lawe, & so alle man(9r of mew '^'shuldew *[p. 20 ms.] stonde iw grouwd of crist & his lawe. Qapitulum ST”- i t wer(? for to wite ou^r J^is hou cristis chirche is disseyued bi suppliyng of vikeris, & |>es p(9rsouws ben absent pe while, for ]7es p^rsouws motew nedis s^rue crist or iw doynge wel or iw sufferiwge, & herfore J^ey han of cristis chirche per large hir^ of goddis godis. ech siche persouw mut nedis answer*? bi resouw to god for alle his sheep, but mawnws lawe bigili]? not god to answers J'us for herdis offiss, & periore it mut be grouwdid iw goddis lawe to holde ]7us residense bi viker^. but it semyj? c^rteyn of goddis lawe pat noon may teche jjis bi resouw to be j^us herde of ]?es sheep, & to be ]7us absent fro hem; & herfore it semy]? not but to be a feynywg of j^e fend. & perfore j^is herdis floe may resonably wi]7-drawe his hive for he trauelip not on hem bi pat lawe pat he axi]? his hire. & cursiwg is a fendis fyndiwg to curse mew ]7us for worldly godis; for jjawne hauywg of ]?es godis is more desirid j^an blessiwg of per sheep ; but who may holde charite & ]7us chese j^is worldly hauywg ? for a maw shulde loue more his sheep pan alle his godis or his body, si]? he shulde putte his lif for his sheep, as crist dide. & ]?is mouej? many mew to sette Util bi siche cursiwg; for whawne maw curse]? vn- Absent curates and their vicars. The curate is responsible for his flock, and by God’s law may not absent himself. The flock may withdraw his hire if he neglects his work. To curse for tithes shows more care for money than for the flock. 454 DE OFFICIO PASTORALI. [Chap. XXXI. To employ a vicar does not excuse the curate to God. Prayer and study alone are not the work of a curate. •[p. 20& MS.] A parson that does his duty may he some¬ times absent. Hirelings say that if a parson may he absent a few days, why not more ? Hard to blame a man who absents himself to study God’s law. skilefuly, he cursi]? hym silf & not his sheep, also ]7re offisis of goostly herde motew haue his presence wi]? his sheep; for who can pr^che to his sheep, or defende hem fro wolues, or heele hem as curatis shulden, hut pf he he pr(?sent wi]? his sheep ? & ]7us siche residense hi viker maki]? hym to leese herdis offiss & ]?is excusi]? hym not to god, ne his s^ruyss in mene tyme raaki]? hym herde of ]?es sheep, ne worj^y to take J>is hird of god. pf he waste tyme in fis absence & profite not to hooly chirche, |>ys los of tyme accusi]? hym bifore crist, jie firste herde. pf he do good to chirche in pr^iyng or in studiyngi?, leue, what is J^is to herdis offis, al pf it dispose mm '^erio. mew may wel jyue to siche \er almes, but not as to herdis of hem. & si]? god liatij? falsed of mew, ]7is shulde not be don bifore god. & si]? a maw iw no staat shulde do oujt ^ai he shamede to do bifore god, it semy]? ]iat no man shulde holde ]?is ofdss & be absent iw his body. & ]?us mew ben not contynuel herdis for ]?e tyme ]?wt ]?ey ben absent & kepew not \er sheep bi \er presence, al pf ]?ey ppofitew to ]?es mew. for '^'ech maw \at is iw grace profit!]? to ech able maw goostly, & ]?us ech siche were herde of ech, but ]?is abusiouw wero to strauwge. pf a maw be presently ny^ his sheep, & fayle not to fede hem & to defende hem & to greesse hem iw tyme, his bodily prosense is skileful to hym to dwelle vpon ]?es sheep. & ]?us ]?e porsouw ]?at al ]?e wouke disposi]? hym to proche to his sheep or to defende hem & greesse hem, so ]?at his absense be resonable, dwell!]? a shepparde al ]?is tyme; & his presence doi]? his euro & couwforti]? his sheep & febli]? ]?er enemyes. & as glotouws arguen ]?wt bi ]?e same skile fey may ete more til fat fey ban etuw to myche, so hirid hynes arguew heero fwt, bi fe same skile f«t fey may be absent fro fes sheep fouro dayes or^ fyue, fey may be absent for a monef e or an half per or more tyme: & fis resouw haf more colour of herdis f wt studien iw scole. & y can-not answero heero pf mew studien goddis la we, & iw f e mene tyme fallen 1 of MS Chap. XXXII.] DE OFFICIO PASTORAL!. 455 not'to \er sheep in Jjiwgis J^at perteynew to \er offiss. but for bodily residense of an able berde vpon his sheep is more sikir j^an siche absence, it is good to chese ])e siker^. also as poul sei]?, ecb man sbal ber(9 bis oune charge, & ]7us J^e viker of j^is berde is chargid for his oune persone as mycbe as he may here, bou beri]? be j^e pijrsou^s charge? Eor in tyme of apostlis \at iurisdiccmuw was not brou^t in, but oon shulde pr^che in o tyme & an-o]?er in an-o]?^r; alle ]?es were^ pcrsouws of j^es sheep & be ^at more taujte was beter^ curat. & ]?us it semy]? ]iat it shulde be of many p^rsones of o paries, & ]7at p(3rsouw profiti]? mor^ is beter^ berde to J^is paries, for ellis mm myjte?^ feyne falsly as many herdis as j^ey wolde^i, & echoon to pile j^e puple wber^ oon sufficide for hem alle. as pr(9st & viker & p(?rsouw, ofdcial, ercbedekene & bischop, wij? many mm bitwixe hem, be;^ ful cbargious to j^e paries, & j^ei alle don not ]?e offiss \ai a good berde shulde do; but siche charging of J^e chircbe shulde be fled as greet sywne. for it is noujt to bigile god & make an vnhable mm p^rsouw yat can-not on herdis cur<3 but his sheep kuwne^ gouerne hym, al pf be geder^ bi a proctour ]?e fruytis, as ofleriwgis & dymes. for ellis a child or a greke or what offis \at be hare my^t^ be p^rsou^ heer^ in englond pf ]>e pope badde ^ouyn hym leeue, but siche \ai is not goddis orde- nauwse excusi]? not at domes day. But it is safer to reside. In apostolic times there were no limitations to special cures. Parishes are burdened by the many grades of clergy and ofiB.- cials. If all a parson need do is to gather the tithes by a proctor, a child or a Greek might be parson. Qapitulum. 32'”- b y J^is sentence may mew se bou fis prelacye is perelous for it is not fully grouwdid iw crist %e in oj^^r of his *[p. 21 ms.] lawis. for be fend bab mouyd mew bi pride & bi The devil moves i j X men to undertake coueytise forto bibete ]?ey wolew do more jjan pey ban power or wit to do; for take pou bede to our^ popis, to biscbops & to our^ p( 9 rsouws, and bey reckon litil of b^r They do not care ^ ^ ’ J ^ ■* how great their charge bou mycbe it be & bou large, so bd^t > hem come charge is if they ^ J 0 7/ make money wywnywg & worldly worcbip bi per staat. & so si]? j^e 456 DE OFFICIO PASTORALI. [Chap. XXXII. Saracens hold much of Christ’s law, hut have mixed other laws with it. So have the popes. Priests should be kept in food and clothing by the parish, and care no more about tithes. The people are robbed to pay fees. It is lawful to pay taxes to the king. Good curates must expect persecution. They may be suspended; staat of prclacye taki]; sumwkat of goddis lawe & sumwkat of mdifiVLUS lawe coiitr«rie to goddis lawe, trewe me^ shuldew purge |>is staat & lyue dene bi goddis lawe. for saracenes wi]? o]!ere sectis bolder myche of cristis lawe, but oj^^re lawis \a\> meddlen makew Jjis sect displese to god; & god woot wber strauwge lawis hen meddlid more vndir ourd pope wi]? cristis lawe J^an j^ey ben meddlid in o\iere sectis. it semy]? \at pr(?stis \ai kepen pari^scbis shuldew tecbe bem j^e gospel of cnst bo]7e bi.lif & bi word, & moue hem to bolde cbarite, & bisie hem not in o\ere j^iwgis Viewer of ^e world ne mamws lawe, & make obediense to ])er prdatis as mycbe as goddis lawe tecbi]?. fode & biliwg motew ]7ey baue; & it is skileful ]?at ]per paries fynde hem pese bi title of almes, & take |>ey no more hede to dymes. but j^is lif mut nedis be broujt in bi litil & litil for an^mrist. &• ]?is lore were good to persouws, to ^yue no tribut to per prelatis & make no strauwge dispensis but jif goddis lawe mouyde per-to. for alle ]?es dispewsis at pe laste motew be gederid of pore men ; & certis j^is is a foul offiss of a prest to robbe bis puple to ^yue to biscbop or ercbedekene godis pat god biddi]? not. as senage & procurasies, & opere tributis pat ben feyned, hen not grouwdid in goddis lawe & perfore men sbuldew dispise bem. ^yuy^^g of taliage to pe kyng is licly grouwdid in goddis lawe, for cnst ^af mekely to pe emperour tribut, as pe gospel sei]?, but he jaf not to pe bye biscbops ne pharisees ne saducees. but siche curatis mote^ arme hem wi]? help of god & of trewe men, for cursiwgis & suspendiwgis wole^ rewne a^en?-«s siche' curatis. si]? biscbops of ierusale??^ madew crist be cursid & suspendid for pej, seide;^ be was not on goddis half but wi]? belsebub a prince of deuels, & J?ey puttide^ men out of synagoge pat cowfessidew crist apertly, & aftir pei suspendidew bym in ]?e cros ful felly. ]7is hangyng vp vsid nou is not so fel but fals ynow; for ]7ey wole?^ bange vp treu]7e & mayntenywg of goddis lawe; & ]jei ponderer wij? ]?is suspending pat pei don it for rijtwisenesse to tecbe curatis obedience & meke- Chap. XXXII.] DE OFFICIO PASTORALI. 457 nesse bi goddis lawe, & al j^is is falsly feyned bi an^^cristis ^ipocrisie. but trewe pr^stis sbuldew trowe heer(9 ]?at nej^er pe word of per pr^lat ne |»e word of per somenour ban so mycbe maliss wij? hem pat ne |>ey may precbe & s^rue god aftirj^is suspending. & j^e moost harm pat j^ei don is priuyng or sleyng; & ]7is shulden curatis mekely suffer)?, for ]7is wolde turne hem to rnych)? good. & summon tellen wi]? myche declaring pat ground of j^is he]7en custom spring!]? in pe chirche of pe pope & of j^e floe ground id on hym. & pt ]?is man bi ipocrisie seij? pat he sue]? nexst crist of alle pe men heer^ in erpe, & hap moost power of crist & of feynyng of }>is power; hou he present!]? cristis p^rsone & pass!]? alle cristis apostlis in graunting of priuylegies & pardoun, it pass!]? many mennns wit for greetnesse of ]?is power. & summon seyn pat ]?is speche fall!]? not fro fendis gabbing but pf pe pope speke bi ]?e contrOTie, as a mount ha]? his name of mouyng, for among alle men in erpe ]?is ipocrite lyue]? ferrest fro crist. crist hadde not propr^ good wher-ynne he shulde reste his hed; men seyn ]?is pope hap more ]?an half of pe empire wi]?-outen his spuyling. crist was moost meke & moost seruysable & girte hym wi]? a do]? & wayschide his disciplis feet, as pe gospel of ioon telli]?; pe pope sitti]? in his troone & maki]? lordis to kisse his feet, crist wente mekely fro plase to place & prechide pe gospel & taujte pouert; pe pope dwelli]? in auynoun & doi]? not ]?is but ]?e contrarie. & so si]? pat an^^crist is he pat ’ is a^enns crist, it semy]> bi his feyned lif pat he is opyn an^mrist. & pf he shulde be clepid an hil for stablenesse in ]?is lif, ]?is hye hil eclipsi]? ]?is sunne & maki]? wyndis & yuele wederis; for goddis lawe is lettid to shyne bi lawis pat ]?is hil vsi]?, & coolding fro charite maki]? stormes bi ]7is hil; but grace of god ha]? helpid men to cleue ]?is hil & make it knowun, & god contynue his help heere & make his lawe to shyne frely. Amen. »[p, 216 MS.] but they should preach in spite of suspension. The pope is at the bottom of this heathen custom. He claims to re¬ present Christ; but it mugthehy contraries (as a mount is so called from moving). Contrasts be¬ tween Christ and the pope. Pope dwells at Avignon. He is a hill that eclipses the sun (Christ). God has helped man to cleave this hill. Explicit traetatus de officto pastoral!. 458 XXYIII. DE PAPA. I HAVE no doubt that tbis tract is genuine. Besides the presump-- tion in its favour from its occurrence in the Ashhurnham MS., the internal evidence is very strong. JS^ot only the views are Wyclif’s ; the arguments and illustrations are such as he frequently uses in his authentic writings. Thus the mention of a cord and a man’s neck (p. 476), as examples of things good in themselves that may be bad in combination, is to be found also in the Trialogus (p. 306). The date of the tract is probably about 1380. The reference to the doctrine of Transubstantiation shows that Wyclif had already made up his mind on this point, but the Schism is spoken of (Chapter ii.) in a tone which implies that it was still recent. Spencer’s Crusade was not yet on foot, or we should have had some notice of it. How far Wyclif had gone in opposition to the formal organization of the Church is shown by his assertion (Chapter v.) that neither tonsure, dress, nor bishop’s words make the priest, but power given by Christ. The development of the same thought in Chapter xi. shows that this is no hasty outburst, but a deliberate expression of opinion. Copied from the Ashburnham MS. MM. Summary. Chap. I. Priests are bound to preach the truth .p. 460 Many evils of the Church are created hy the Pope. 461 II. God’s love to his Church shown in the Schism . 461 Contrast between Christ and the Pope . 462 III. The Schism may teach men to believe in the Popes only as they follow Christ . . . 463 Good results which would follow . 463 459 Chap. IV. Men should choose their prelates and love them .p. 464 The nature of the Host . 465 A Pope who is unsound in this is unfit for his oflS.ce . 465 V. Antichrist urges that the Church would lose honour if God’s law were strictly kept . 466 It would he well if the Church gave up worldly rule and honour. 467 VI. Antichrist says the Pope could not keep proper,state . 468 Eulers should enforce poverty in priests . 469 VII. Pomp of popes and prelates . 470 Princes may have worldly splendour. 471 Cardinals are hinges to the devil’s house . 472 VIII. Priests should follow Christ’s law and example of poverty. 472 They should be distinguished by virtues., not by wealth . . 473 They should teach men to live well. 474 IX. Lords who endow the clergy are professing to amend Christ’s ordinance . 475 Constantine not to be canonized . 475 Priesthood and lordship cannot go together. 475 X. Evil of endowments . 476 Monasteries, etc., are dens of thieves . 476 Perpetuity belongs only to Christ .. 478 XI. Antichrist objects that the whole hierarchy would be destroyed . 478 Christ’s order would remain . . . . 479 We should judge priests by their good deeds . 479 XII. Antichrist urges that indulgences would come to an end . 480 Absolution rests with Christ. . . . 481 Popes grant absurd indulgences ... 482 Men should look closely before they buy them . 482 460 DE PAPA. [Chap, I. *[p. 25 MS.] [Jer, sxv. 4.] God sent his pro¬ phets to declare his law, hut men would not hear. Prov. i, [20-28.] Some priests think they are bound to teach God’s law. Christ was the poorest of men, and Peter fol¬ lowed him. The devil has got the clergy to hold lordship. De Papa. "^Capitulum ^rimum. g od seif bi ieremye fat be wakide eerly to his puple & criede his lawe bi his prophetis, fat werew martrid in goddis cause & for profit of his chirche, bof e for clerkis, lordis & comyns. but god seif by salomo;^ fat his wisdom cryef i^ stretis but mew dispisen his couwsel & wolew not lyue bi his lore, & forfore god shal ley^e iw fe tyme fat fey shulew perische ; f awne fei shulew crie to hym & he shal not hero & spede hem. fus god mouef many mew iw tyme of grace to telle his lawe; & pt an^/crist dispisif it & lordis bew noogligent iw for help. & for prostis faylen heero on for syde, as ofore mew don, suiwme prostis fenkew fat fey shuldew crye & telle goddis lawe to fe puple; for it may falle fat fey bofe shulew perische for for noogligense. grouwd of cristewmewnws bileue seif fat crist is god & maw, & was porerste maw of lif & mekerste & moost vortuous. cristew- mew taken ouor fat petro was cristis viker, & suyde hym iw manor of lif & tau]to fe chirche bi his lore, fe fend hadde ewuye to crist & ofore mew fat suydew hym, & temptide prostis to worldly lordchipis as he temptide crist iw his porsone &, as he lipde iw fis te?wptiwg & seyde fat he wolde ^yue to crist alle fe reumes of fe world so fat he wolde loute hym, so bi craft of his lesiwgis he haf getuw lordchip to clerkis. so fat nou myche of fis world holdif on am^^'cristis syde; as many seyen fat fe pope shulde bi vortu of cristis lif be seculer lord of al fis world, & bi his leeue kyngis ben lordis. & fe fendis part is heero so strowg & colourid wif so many cautels fat fewe mew dorew putte hem out to stonde & speke for goddis cause, but pt mew trowen, as fei dorew, fat crist chees to be pore to ^yue ensauwple to his prostis & ofore mew to triste iw god, & leeue to triste iw Chap. II.] DE PAPA. 461 fis world for ]7ey motew dye & leeue it. & petre was pore aftir crist, & alle fe apostlis but scarioth, for he wolde be riche & haue \n propre, & j^is broujt hym to double de]?. but ]7e fend ha]? blyndid mm, bo]?e clerkis & lordis, in chirche ]?«t ]?ey bileue?^ ]>e contrarye; & ]?is defaute in bileue reuersij? armimmmnus lif, & letti]? hem to sue crist. for ]?e fend coueyti]* myche to quenche bileue in ]?e chirche, for ]?is is ]?e firste v^rtu & ground of cristis religious. & for ^e pope is holdup moost & nexst viker of iesu crist, ferfoie ]?e fend in le pope ha]? gederid many worldly poyntis '^'bo]?e of lordchip & worldly lif, & casti]? to disseyue ]?e chirche by hym. For manye take?^ as bileue pat he may not do amys, but what ping pat he gTsmntip or sei]? crist mut co/^ferme it; & bi ]?is cautel of ]?e fend be^ many mew dampnyd to helle. & grouwd of al ]?is disseyt is lesiwg contrwrye to treu]»e; for as pe fend disseyuede eue bi lesiwg pat she shulde not dye, whawne god hadde seyd pat she shulde dye what day pat she eet of ]?e appul, so ]?e fend disseyue]) ]?e chirche bi oon as opyn lesiwg, pat crist was heer^ worldly lord -moost bye of alle op ere, & so shulde his viker be pat is clepid pe pope of rome. but whawne crist was temptid heer^ he seyde : “ go, satanas.” to teche alle cristewmew hou pat crist wolde be pore ; & pt per ben fewe mew pat wolen defende ]?is bileue, for an^^crist ha]? many clerkis pat makew it derk bi many weyes. The devil has brought together *[p. 256 MS.] ■ many deceits in the Pope. Many believe that the Pope cannot err. People are led to believe that Christ held ■worldly lord- ship, and that the Pope should do so. Qapitulum 2 "*- i t wer*? to wite ou^r hou god shewi]? loue to his chirche God’s love to his . p, "li- Church shown in bl dyuysiouw ot ]?es popis pat is nou late lalluw. OUr(? the Great Schism, bileue techi]? bi poul pat alle ]?iwgis fallew to good Rom. viu. [28.] to goddis childrew pat dredew hym, & ])us shuldew cris- tewmew take hem. pe firste bok of goddis lawe telli]) hou god manaasside pe fend: “y shal putte enemyte,” sei]) god, [Gen. ui. 15.] “bitwixe })ee & wommaw, & bitwixe pj seed & heer(? seed, & she shal al to-squatte ]?yn heed.” & so takew summew pat r 462 DE PAPA. [Chap. II. Some men think that in answer to prayer he has thus broken the head of Anti¬ christ. The Pope is Anti¬ christ since he is opposed to Christ in life and teach¬ ing. Christ was poor; the Pope loves riches. Christ was meek; the Pope is proud. Christ was familiar; the Pope shuts himself up in a castle. Christ went to =*[p. 26 MS.] others; the Pope summons men to come to him. hooly preyer of J^e chirclie maad to crist & his modir mono]? hym to sende j^is grace douw to departe heed of an^^crist, so \at his falsed be more knowuw. & it seme]? to hem ]?«t ]?e pope is an^t'cnst heer^ in erj^e. for he is a^enws crist bo]?e in lif & in lore, crist was moost pore maw fro his bir]?e to his de]?, & lefte worldly richees & beggyng, aftir ]?e staat of iwnocense; but an^mnst a^enws )?is, fro \q tyme \at he be maad pope til ]?e tyme \ai he be deed heer^, coueytij? to be worldly riche, & castij? bi manye shrewid weyes hou j?at he may ]7us be riche, crist was moost meke man & bad lerne ]7is of hym; but mew seyen ]?e pope is moost proud maw of er]7e, & makij? lordis to kysse his feet wheri? crist wayschide his postlis feet. Crist was moost homely maw iw lif, iw dede & iw word; mew seyew ]?wt ]?is pope is not nexst crist iw J?is, for wheri? crist wente on his feet bo]?e to citees & litil touwnes, ]?ey seyen ]?is pope wole be closid iw a castel wi]? greet aray. Wher^ crist cam to ioon baptist to be baptisid of hym, pope sendi]? ^ aftir mew to come to hym wheri? eu^re he be ; je, ^if crist haue sumnyd hem for to come not to hym. crist bicliptide ^onge & pore iw tokene of his homelynesse ;• mew seyen \ai J?e pope wole biclippe worldly worchip, & not trewe mew for goddis sake lest he vnworchipe Christ was busy hym silf. crist was bisy to preche ]?e gospel not for his in preaching; . - 1^.1 the Pope busies worldly worchip ne wywnywg; mew seyen pwt pe pope in™*raws°>^ich loeue]? ]?is, but he wole gladly make a lawe & make j^is lawe II 6 sets SrboVC • 1*0 ITT 'a*! _ • A Christ’s. in more worchip & more drede pan cristis lawe. enst Christ gave his louede SO myche his floe ])ai he puttide his lif for hem, life for his flock; the Pope gives mew seven hat be pope loueb so myche worchip of be world, sham absolution to men who do pat he wole teyne asoyliwg to mew to go streyjt to heuene, so causes death so b^t bey do a trwuel hat souwneb to his worldly worchip. & so in body and soul , J / to thousands. his foly may be cause of deb many bousynd mew bobe iw body & iw soule, but hou sueb he crist in bis ? crist was so paciewt h^Tnemfes^;*^ ^ myche suffcride his oune wrong, ]?at he preyede for his vengef^^himsdf enemyes & taujte his postlis to take no yewiauwse; mew seyen S^cureing?^'^^ \a,t be pope of rome wole be vengid on alle manors, bobe bi & sufieride sharp peyne & deb brynge hem to blis; Chap. Ill,] DE PAPA. 463 sleyng & bi cursiwg & o^srQ peynes ]7at be feyne]?. cnst taujte mew- to lyue wel bi his oune lif & his wordis, for what ^isUfe; be tau^te be did in dede, & bad mew trowe to bis werkis; tiie Pope says ‘ ' that no other mew seyen '^at j^e pope goi]? al bi contrt^rye weye to J^is, for bis lif is not ensaumple to oj^^re mew bon ]7ey sbuldew lyue, for no maw sbulde lyue lik to hym, as be feyneh bi bis bye Christ sought staat. crist iw ecb bis dede & bis word soujte }e glory of god, & sujfferide many reproues iw bis manbeed for Ms ende; Pope seeks ^ ’ ./ jr j ^ ixis own glory. mew seyen j^at j^e pope ajenward seki]? his oune glory on alle weyes, ^e, pf goddis worcbip be lost. & ]?us he feyne]? many yngrouwdid gabbiwgis. & pf J^is J'iwg & many sicbe ben soj^e of ]7e pope of rome, be is yery an^^’crist & not cristis yiker beer^. Capitulum 3 ”^' ]> is dyuysiouw of j^es popis may turne to good of many reumes, ]>at mew trowe to no^er of hem but, for loue of iesu cr^’st, iw as myche as ]7ey suen cnst iw \er lif & iw ]>er lore, for pf j^ei gabbew of \er staat & seyen \at I’ei ben cristis vikeris, & j^ey ben contrarye to bym boj7e iw lif & iw love, '^'^0 mew \at ben led bi J^es wolues motew go \q brode weye to belle ; & j^is seme]? ]?e perelous tyme \ai poul ba]? teld to ]?e cbirche. & ]?us ]?is were a bileue \at ecb maw sbulde grouwde hym ywne, \at mew sbuldew trowe to no pope but as be ground!]? bym iw crist; & mew sbuldew asaye ]?is ground, wher it be good wi]?-oute disseyt. & ]?us what ]?e pope bade do, but pf be tau^te ]^at crist bade it, mew sbuldew not do ]?is aftir hym iw ]?at ]>at be were cristis viker, for it may falle ]>ai ]?e fend disseyue mew bi an^icrist, & cbalenge more ]?an crist dide & \us briwge strif iw cristewdom. for ]?e fend may moue mewnws bertis to loue so mycbe worldly godis \a\j ]?ey stryue & fi^te to-gidere for departiwg of ]?es godis; & ]?us may an^fcrist & hise lette mew to lyue iw pees, lest \at ]?i8 lif iw pees make mew to knowe bis giles. & ]?us god ha]? ordeyned medicyn to knowe falsed of an^^crist, \at The Schism may teach men to obey Popes only as they follow Christ, «[p. 26S MS.] Men should fol¬ low this rule. Popes may make excessive claims and cause strife. They may stir up trouble to hide their tricks. 464 DE PAPA. [CflAP. III. Countries should obey popes no further than God’s law war¬ rants. Thus realms would be quit of indulgences. If men would stand to the rule, the Pope would draw no money from the realm. =»[p. 27 MS.] Christian men should choose their prelates and, love them. Men should try to love the Pope. he hie]? hym aboue crist, & so OMer god, as pool sei]?. prefers reumes to ]7es popis \at J>ey wolew obesche to hem in \e foorme of goddis lawe, but no more ]ian crist axide; & pf jjey ben not payed her-of, j^ey shewen \at ]iey ben an^mrist, si]? ]>e mooste pride of hym is ]?«t he hie]? hym aboue god. & pf reumes holde ]?is reule, ]?awne ]?ey may be- dischargid of blasfemyes of indulgeT^sis, & of o\ere false feynyT^gis; for it may falle \at ]?e pope grauwte to riche worldly me7^ ]»at ]?ey shule7^ go streijt to heuene wi]?-oute peyne of purgatorye, & denye ]?is to pore men, kepe ]?ey neu^re so goddis lawe. siche many giles of \e fend bly7^de7^ me7^ bi his viker, so pat treu]?e of goddis lawe is turnyd i7^-to ]7is vikeris falseed. & shortly for to seye, pf men stonde7^ bi ]7is bileue, pe pope shal not take of reumes neper money ne worldly godis. & herfore sei]? poul, cristis vikere, pat he seki]? ]?es grekis soulis & he seki]’ not her godis, but weye to brynge hem to blis. & no drede ]?us doi]? crist to alle reumes pat ben his children, for he robbi]? not his childre77, but ^yue]? hem alle maner godis, bo]>e goostly godis & worldly. & ]?us dide crist heerg in er]7e, & pf pe pope passe heere crist & robbe his childrcTi as a wolf, no drede he is an^mrist & opynly pe fendis viker. & pf ]?ou seyst pe pope mut haue godis of reumes to saue his ^staat, he shulde be pore, as crist was, & charge not men, as crist dide not. ]?is reule shulde teche mcT^ whero a prolat wero an^^crist, & hou ]7ey shulde7^ obesche to hym, & in what pin^ leeue his lore. Qapitulum 4 ’"- s i]7en ech seculer criste7^ma7^ shulde willefuly chese his prolat, & loue hym bi goddis lawe as me77 louydcT^ in pe firste staat, pat was staat of mnocense, as alle mcTt shulde7^ haue louyd panne, & men shule7^ loue in staat of blis, for pere shal loue be at pe fulle; herfore shuldcT^ men seke weyes to loue pat man pat shulde be pope. & amo77g causis of loue pe mooste cause pat enere god ordeynede shulde be I Chap. IV.] DE PAPA. 465 good doyng of mew; for bi J>is cause god makif h.jm silf louyd, & hem more louyd \at more dou good. ]7e good he pope shulde do shulde be lore to come to heuene, & so Hs pope mut kuwne j^is lore ou^r opere pat ben his sheep; & si]? ]?is lore is fully taujt iw goddis lawe, as we bileuew, ]?is pope mut passingly kuwne goddis lawe & resouw per-of. but non in pe reume of englond stryuew manye of pe sacrid oost. of the summe seyen pat ]7is oost fro pe tyme pat it be sacrid is verily goddis body & per-wip breed, whit & round; & in ]?is 1 weye stonden lewid men bo]?e more & lesse, & longe han don. op&re seyen pat ]?is oost is nou^t or an accident, pe which pej' kunnen not nemyn to men, but it is not goddis body. ]7is ; questioun shulden reumes sende to pe pope, to knowe his wit, what we shulden trowe of fis oost fro pe tyme pat it be thmks^on this sacrid ; & here-jnne shulde he not feyne but teche bi pe gospel or bi resoun what men shulden bileue heere, or ellis he wer^ no witty pope. & fes reumes shulden take no man to per pope bifore pat tyme pat he hadde taujt hem wel heere by good ground of goddis lawe. For wel we witen pat he kan heere no skile but of cristis word : but crist, whanne he Christ said the bread was his blesside j^is breed, seyde pat ‘‘]7is is my body”; & we bileuen pat crist lipde neu^re, but seyde eu^re so]? to greet witt. & uf four^ sectis in Ms loud seyen heer(3 sol? of he popis lawe, he hap seyd many hundrid wynt^r pat ]?is oost is aSent without not goddis body, but accident wi]?-oute suget. & pf reumes subject, leeuen ]?is lore & taken hem an^^crist to pope, he may make hem to bileue what euere he wole bi litil & litil; for hooly chirche hap bileuyd ]?is ]?ousinde ^ wynter & more to, pat *[p. 27& ms.] ]?is oost is goddis body in foorme of breed, & wyn his blood. & trewe men shulden knowe heere pat ]?is poynt is not so hye pat ne ]?ey may wite pe so]?e, & knowe it beWe pan op ere poyntis pat crist hap tau^t in ourd bileue. heer^ may cristenmen soone wite which clerk or lord loue|? treuj>e & hap wille to stonde pertore & suiFer(3 a magrey pf he shulde. & Curtis pat pope pat fayli]? heer(3 oper for kunnyng or for if so, he is unfit wille is vnhable to take to pope & lede his floe bi goddis 30 466 DE PAPA. [Chap. IV. lawe. & what sect grucchi]? a^enws ]?is is suspect of heresye, No harm in for what shulde it harme ony man j?at ]7is treuj^e wer^ wel truth!^^'^^^ discussid. but it wer^ good to cristewme^ to laste in \er olde bileue, \at J>is breed is goddis body & j^is wyn is goddis - blood, & not an vnknowuw j^mg wi]7-oute resouw or autorite; for mew shuldew holde \er olde bileue but pf J^e contrarye Lords should wer(5 wel tau^te. & bus it were a blessid dede ]>at lordis give no alms to i i p i priests who do woldew not wue her almes neber to o prest ne ober, bifore bey not teach the . . . , . truth in this. taujtew bi good witnesse what ping were j^is sacrid oost, boj^e iw his kynde & iw figure, by maner pat pe gospel speki]?. ■& jius ^if god wolde fouche-saf, booly chirche shulde be purgid of heresyes in jiis mater, aboute which ]7ey dispendew It is idolatry to mvche, as iw prestis pat syngew masse ; & certis it were ydolatrye to loute jjus an accident. & no maw durste seye til nou pat accident is goddis body, for ]7is newe word may haue no grouwd, & was not knowuw pat j^ousiwde jeer pat sathanas was bouwduw iw belle, & jit he shame]? to seye ]?is gabbiwg. an accident. Qapitulum ut heere grucchij? an^mrist & dredi]? pat manye of his clerkis shulew wawte per worldly werchip, & ]?us his lordchip shal be lesse. for jif goddis lawe were kept dene wi]?-oute pe fendis lawe, & pe ordenauwse of crist were dene wi]?-outew an^mristis, where shuldew j^es foure sectis be thatS-s^eSoig Cordis as fey nou bew ? & fus fe chirche were destried pat destroyed!'longe iw growiwg. Heere ban trewe mew seyd ofte ChrisCs^iaw was ^ feudis resouw, as jif fe arguere wolde mene pat a failure. faylide iw his lawe & iw his ordenauwse which he ordeynede iw fe chirche, & fus mew menew alle iw dede pat ben of fes foure sectis. but, lord, where is vnbileue iw heretik but jif fis be oon ? & fus it semef fat alle fes foure smacchen sumwhat of heresye, & fey louew not iesu crist, for 1 Cor. xvi. [22.] fey hatcw fUS his lawe. but poul seif a sof word fwt ♦[p. 28 MS.] '^'‘‘who euere louef not iesu crist he is cursid of god. Antichrist fears . that his clerks t) will lose honour Chap. V.] DE PAPA. 467 & puttid fro hym as heretik.” & so ke mooste iwco;^uement The worst that pat an^fcrist kan bridge of ]iis is pat cristis lawe word holdup keep^iu“- ^of dene wij^-oute^ an^^’cristis; but jiis fruyt were blessid & profitable to j^e cbirche. for jiis kepte crist in bis apostlis, & panne cam pe cbirche to heuene & growide in vertus beere in er]?e; & si|»ew ha^ it surakuw douw. panne shuldew criste^me?« knowe pe vertu of crist & of bis lawe ; hou pat he is god almy^ty & bis lawe is fully ynow ; & j7awne sbulde;^ me^ wite aftirbou oj^ere lawes, pat men ban foufdu;^, barmen thTciiurch'^*^^ pe cbirche many weyes, & maken goddis lawe lesse louyd. For kepmg of j^es newe lawis occupie|> me^nws witt & wille, & ax.ip of hem a bisy trotuel, & ]?us j^ey letter goddis lawe. and hinder God’s & )ms ^if an^fcristis lawe were good, jit cristis lawe mut nedis be betere & sufficient in hym silf; & jius J^e tojier is to mycbe & doiji barm in cristis cbirche, & letti]? cristis lawe to be suyd. & pus bringing in of j^es lawis, pat lettij? pe vse of cristis lawe, is j^e mooste priuey synne pat pe fend hap foundnn ajenns pe cbirche. & so jiis blessid word wolde sue, pat foure sectis newe foundun sbulden be voydid fro pe cbirche, as bey sbulen not come to blis. for alle bes These sects owe ^ their being to inven- sectis ban mannne signes, & jif |>es signes weren fully stryed, human jies sectis weren panne destried, as men seyen j^nt ben weddid wi]? bent, but it is not so of cristis sect ne of pr^stis j^at crist ordeynede. for ioon baptist was a pr^st, as alle me^ in heuene sbulen be pr^stis. for crounne & dob maken no Neither crown, ■' dress, nor ordi- prest, ne pe emp^rours biscbop wi]i his wordis, but power pat nation makes the crist jyue]?; & jius bi lif ben pr^stis knowun. & ]ms cristen- men sbulden not lette for pe drede of ]7e fend & for power of bis clerkis to sue & bolde cristis lawe. but wel y woot pat j^is cbirche hap be many day in growing, & summe clepen it not cristis cbirche, but pe cbirche of wickid spiritis. & dauy]? [Psalm xxvi. 5.] batide Jiis cbirche as ech cristenman sbulde do. & man may no hetere knowe an^t’cristis clerk pan hi ]iis, pat be loue]? Jiis cbirche & hati]? pe cbirche of criste ; & jif pe pope be an heed to mayntene j^is cbirche ajenn^ crist, he is opyn ani(«crist & no part of cristis cbirche. & jif '^'be & bis secte be voyde *[p. 286 ms.] 468 DE PAPA. [Chap. V. Luke xi. [25.] Priests that bear secular rule are the worst of men. Antichrist urges that the Pope ■would he poorer than an English bishop. Christ was the poorest of men. Luke xiv. [33.] Men slide out of belief by listening to chronicles in¬ stead of Christ’s law. fro cristis lawe, & clensid wif besu/wms, & maad fair wij? sensible signes, j^awne j^e fend ba]? a tokene to dwelle homely wi]? ]7es mew; for j^es bew wordis of crist, ]>e wbiche motew nedis be trewe. & Jus shulde an^^brist drede of ]>e word ]>at crist sei]? aftir, j^at ]7is kynrede of pr(9stis is worste of alle o]?(9re. for many mew trowew heeri? as pri^stis iw 'j^e olde lawe, fro ]>e time of machabees vnto \at ]7ei haddew slayn crist, werew 'pe worste kynrede j^at god sufferide j^awne to lyue; so aftir cristis steyiwg, pf pr^stis leeuew cristis lawe & bicomew reuleris of ]7is world by newe lawis pat |»ey ban sbapnw, J^is is non pe worste kynrede pat is on lyue beer^ iw er]7e. Qapitulum ] it an^^crist argue]? pat pf ]?is sentewse wente for]?, pe pope wer^ as pore a maw as ony biscbop of englond ; but ]?is were ajenws resouw, pat ]?e hiere maw sbulde be byne]?e. Heere mew seyen to an^^crist pat he argue]? ajenws crist, & ]?erfore cristewmew motew nede answere sharply heere for crist; for pf ]?is foly wewte for]?, si]? crist was moost pore maw & bis apostlis pore aftir, ]?ey werew leest wor]? iw ]?is world, but what blasfeme durste seye ]?us, si]? it is apnws bileue. & ]?us goddis lawe techi]? pat willeful pouert of a prest, pf be haue mekenesse iw his soule & o]?ere vertues more ]?an o]?ere, be is herby more to god, & ]?is hyenesse sbuldew prestis coueyte. & pus alle prestis of englond sbuldew be pore mew, as pe pope, for ]?ey motew forsake per ricbees pf ]?ey wolew be cristis prestis. for bileue techi]? wel pat crist bad bis prestis be sicbe; ' & we fyndew neuere bi resouw pat crist cbauwgide euere his wille. & si]? crist is god iw heuene, it is ful hard to reuerse bis lawe, for no drede mew motew rikene ]?erfore at pe day of dom. & heere mew slidew out of bileue, bo]?e prestis & seculeris, wbawne ]?ey tellew more bi a cronycle of foly of an emperour pm ]?ey tellew bi cristis lawe, pat is emperour of heuene. & pe fend cowferme}? bis part, & maki]? Chap. VI.] DE PAPA. 469 seyntis be canonysed, 'pe wbiche resseyuedew siche dowyng, Authority of so- CftllGd S3>1U^S to proue pat j?is was wel don. but heeri? me^ knowew pQ fendis cautels, & slides not fro bilene for j^is; for canonysiwg of ]7es seyntis is not bileue of cnstewmew. & ]7us jif ]7es be^ seyntes in beuene, |>is is bi vertu of crist pat j^ey turnyde^ at pQ laste to hym, & Ladder sorowe for per sywne. & pf ]70u axe prof her-of, we seyen pat ^if j^ou prone pat ]7es be if. they were SfiintS) tliGy 1*6*" seyntis, it wole sue of ouro bileue pat }>es seyntis sorowide^ pented of their ]?us, ^if pej werew worldly me^ ]7us, for ellis j^ey mj^ten not come to heuene. But myraclis maad of deed men hen be Miracles of saints ■’no proof. fendis euydense; for god may suffro ^*]7e fend to do siche *[p- 29 ms.] signes & many mo. for ellis wolde not poul seye pat a man i Cor. xm. [2.] myite remoue hillis & nt fayle of charite. but df bes signes Sensible signs of ^ . ^ weight than my dew lid^J f^jle, stowde we iw bileue of crist, & leeue we insensible belief. siche signes of pe fend, for bileue is iwsensible & more trewe pan siche signes; as J^is treu]7e is iwsensible pat two & pie Necessary truths. maken fyue, & it is more certeyn pan ony sensible pin^ heerd. ]?us bileue of hooly writ passi]? alle jjes clepid myraclis. & jitis wite wel lordis & reumes pat J^ey motew nedis answers to god hou pey ban holduw his lawe & stowduw sad iw his bileue. no drede bobe lordis & reumes mydew Rulers should make priests be wel constreyne pr^stis to holde pe pouert pat crist ordeynede, poor, for honeste of his prdstis & profit of lordis & comyns. & whawne lordis leeuew ]?is power, assentew to fend; & bey niotew nedis be dampnyd for bis assent but d^ ]^ey amewdew it, & bi® i® blyhdiwg of pe fend b^t b^y grauwtid bis almes. & so b^y niotew be trewe mew & algatis mayntene it forb, for df mew lokew hou it cam iw, it cam not iw bi very almes, but bi blyndnesse of be world & ipocrisie bat be fend taude. & euero be lengero pat it lastib, pe more peyne ban deed mewnws soulis. & b^^® I*® stirib mew to laste iw sywne ajenws god; but wite bey wel wib pe fend pat god mut nedis be per lord, b^s d^* lordis han first be foolis, ob^w iw dowyng or leeuywge to helpe, bey shuldew haue sorowe of bis sywne & haaste hew^ to make aseeb* & wite bey wel b^t god mut nedis be cheef lord of alle creaturis, God is chief lord 470 DE PAPA. [Chap. VI. and they may not & but Ilf ffod gra^l?^te hem leeuG to lyue "biis pr^stis bes grant without his ^ o o x r j leave. worldlj godis, fe pfte \at j^ey jaue^ is noujt bi v^rtu of cheef lord. & Jius an^«crist & al his help can ne]>er argue heerg ne answers; & y am C(9rteyn on domes-day no maw may Let rulers amend answer(? wel heer^. j^erfore mewde hem lordis & reumes, & seme jjei crist for ]>er goode, for litil s^ruyss for J^is tyme disserue]? myche meede iw heuene. lord, si]? lordis & reumes boj’e chesen a pope at '^er oune wille, what sholde moue hem to chese j^is pope more hye ]?aw crist wolde chalenge of mew ? crist axide noon er]?ly lordchip ne er]?ly godis, but ^af heuenely, & whawne he tok his oune godis he tok hem for help of his tenauwtis, & algatis iw siche a mesur^ \ai he was not charious to hem. & ]?is lore han freris for^etew & alle »[p. 29&MS,] Jies o^erQ newe sectis. Jjus ]7e graceof god ha]? mouyd to trete ]?is mat(sr amowg cristewmew, to loke wher ]?ey wolew helpe hem silf whawne god ha]? so graciously biguwnyu. Qapitulum 7 ”*- * ]? er ben grouwdis ]?e whiche crist kepte cowtrdtrie to kepiwg Christ taught of pr(9latis uou. for crist tauite \at hoolynesse shulde holiness in the _ _ ' ^ ^ ^ iieart. be hid iw mewnws hertis & not shewid to ]?e puple iw sensible signes wi]?-oute fruyt; for ]?awne mew hopidew reward of god & axidew not glory of ]7is world, but nou it is turnyd Now a pope or vpsedouw fro religiouw hat crist ordeynede, for nou he is prelate must have . pomp. nej^er pope ne prmt, but pf he haue a worldly meyne ]?at shewe his hyenesse to ]?e world, as he wer«9 a seculer lord, & bi ]?is gile ha]? ]?e fend broujt iw ]?at more prestis shuldew haue worldly glorye. & ]?is maki]? ]?e pope & bischops to axe richessis to ]?er staat; for, as ]?ei seyen, ]?er staat wolde perische but pf siche richesse shewide it out. first ]?es pr^latis blasfemew iw crist & iw his hooly apostlis. for bileue techi]» vs ]?at crist was bischop of mewnws soulis, bet(?re bi a ]?ousynd part ]?an any si]? ]?e chirche was dowyd, & so werew cristis apostlis beter^ ]?an ony pope of rome. Chap. VII.] DE PAPA. 471 For Hs name is newe fouwduw, & it bitokenit wuwdirful; for Pope a new name; summe ]?enke^>^ it greet wwndir worldly glory & boolynesse shuldew be knyttid in o pi^rsone ; si|> cnst forsok it in word & dede, & bi his lore his apostlis, lord, why shulde^>^ not prdatis do non so ? & by |>is cause ha]? ]?e fend brou^t yn hat religious of bes newe ordris shal be shewid in sensible Religion of the ^ ^ _ new orders shown signes, as habitis, & bikenes, & bye housis, & herfore ha]> ]?e in sensible signs. fend broujt in ]?«t cumpany of many lumpis shal be ioyned to 0 p^rsone for worldly worchip of ]?(?r staat. ]?us \er hen f^g^^hurc^h^^ many cardenals & many men knyttid to hem; myche meyne to a bischop, & manye persones in an ordre, & al is charge to comyn men, & streng]7e to ]?e fendis part, crist ordeynede pat his apostlis fro tyme pat he steyede to heueue slmldew be scaterid in many cuwtreys & conquers wickid men to crist. wel Y rede hat seynt ipetre dwelte in a corieris hous, but Acts x. [6.] y rede not of cardenal ne page bat he hadde wib hym; & ut ^ currier’s with- _ r C5 / j ^ out cardmai or ]?is apostle cam to comely & cowuertide hym wi]? opere. & ]?us may cristewme?^ lerne bo]?e of crist & his apostlis pat religious of crist is not in siche worldly signes. & so men motew oper denye bileue, or seye pat cristis religious sto^^^di]? not in siche signes as nou pe chirche is chargid wi]?. so]? it is ^bat seculer prinsis & worldly lordis mote?^ haue siche *[p. 3o ms.] ^ ^ Princes may have worldly signes, for }>ey shulde^^ teche to drede god by worldly spien- austernete & worldly drede. but it is a^enws cristis wille pat pr(?stis meddle J’es two to-gider^, for pej shulde^ teche bi mekenesse & paciense, as crist dide. & herfore biddi]’ god in his lawe pat his men shuldew not be clo]>id in wollu^ [Deut. xxii. ii.] & ly^nuw partid to-gider^, to teche ]?is dyu^rsite in figure. crist was bo]?e ky^^g & pr^st, as' he is bo]’e god & maw, Christ was king and priest, & bus sum biwg fallib to hym- bat no cristewmaw may come in this none can . . , . , , . follow him. to; but iw siche poyntis shuldew mew lerne to sue bi virtues crist afer, & go not bifore crist, as dide pr^sumpc/on of petr^; & perioxe crist clepide hym sathanas & bad petr(3 go aftir hym. crist as a goode may stir hadde twelue apostlis to teche hem; an^«crist ordeyne]? many twelue to lyue worldly & charge pe chirche. crist koude ensaumple kynghod & 472 DE PAPA. [Chap. YII. presthod \n her grou^^dis, but pr(?8tis corner aftir cnst be^ not able to do so; & }>us j^ey passen '^er maystir crist, bo|>e \n presthod & \n kny^thod. & \us popis wolden haue cardenals, ]7ey shulde?^ chese gode me^ & pore, & loke ]?at j^ey chargide not j^e chirche bi costly aray & idilnesse; Simony and other "but nou me^ seyen \>at cardenals ben brou^t yn bi an^^crist deceits in cardi- j .... nais, to bargeyne by symonye, & by oj^ere disseytis bigile mm, who are hinges & \iu8 as be pope is wwndirful, so cardenals bew an herre to to the fiend’s s X r tf ; house. j^e fendis hous. & oj^ere ground ban j^ey noonj but for an^^crist wole ]7us. Qapitulum S”*- proue \ai it were betere clerkis to be riche }>an pore as Antichrist urges 3 it it were to reherse be euydensis b«t ani^^'crist makib to that priests do x J i i some good with their wealth; crist; for bi j^is richees ]7ei don sum good, & bi so myche they are of the hgy ben be betere. for bey be;^ of mmnus kynde, as be^ lordis same nature as J j x j j ^ lords, and have sense to spend money. }>(j!t han siche godis, & j^ey han wit to spende }>es godis as han oj^ere, or ellis more. Why shuldew not j^ey be betere bi ]7es richessis as oj^ere ben ? Heere me^ seyen to an^^'crist J>e^t wolde affeerme crist a fool, as fend helde crist a fool for he wolde not take of hym alle j^e reumes of j^e world for Christ wished his a litil seruyss to hym, \at crist as a good god wolde his of temptation, p^estis were^ in worchip & fer fro perels of ]?e fend, & Jjus he forbad to his prestis to haue to myche of erj^ly godis & to myche bisynesse aboute hem ; but crist ^af hem goostly godis & ocupiyng bi charite. & pf we marker staat of iwnocense & staat ])at auwgels han in heuene, ]7ey shuldew not be ]7us *[p. 306MS.] ^oppressid wi]? erj^ely drit as riche me^ ben, but J’ey han more dene lif & more likiwge to mawnws soule. & for jjis cause ordeynede crist \at his prestis shulde^ wante ]7es and set an ex- richessis, & ensaumplide in hym silf & his apostlis hou bey shuldew lyue. crist wolde wel fat his prestis hadde^a fe vse of worldly godis as myche as wolde do hem good, but not to myche to lette fer soule, as me?^ shuldew bifore sywne & should live. Chap. Till.] DE PAPA. 473 au^gels ban \n '^er lif. & bi j^is vse men s]lulde^^^ haue goostly lordchip of alle ]?es godis, & bi J’e fruyt of virtues baue delit in her god, & bas crist ordeynede to pmtis^moost Priests would bye staat & rooost parfit of alle ]?re partis of \e cbircbe, “ate^^^ff^^they ]>(it prestis woldew lyae b^r-aftir; as crist ^af to laboreris worldly godis & trtjtuel also, & crist grauwtide to bis apostlis to trt^uele aboute erj^ly godis, but be forfendide bem to prynte b^r soulis to mycbe wib erbly godis. crist grauwtide to worldly lordis to baue gou^rnayle of sicbe godis, but he graui^tide to his prestis to gou^rne soulis bi weye of virtues; & bis shulde^ b^J 4o bi meke wille, & leeue lordchip & aust(?rnete. & bis be tau^te m dede & word for loue b^t be badde to his pr^stis. se we nou b® fendis foly, what be meneb wba^ne be argueb. he wolde mene b<^t crist was The devil means , ^ that Christ was a a fool & to scars in leste godis. austyn seib ofte-tyme \ai fool, and too _ spai'ing of worldly b^r ben bre godis of mm ; godis of virtues, & godis of kynde, goods. & godis of fortune, b<^t ben be leste. crist ordeynede mew Christ ordained to be riche iw godis of y^rtu, for b^y bew best; & crist soods of viijtue; ordeynede godis of kynde as mycbe as b^y shuldew s^rue to goo^g^of nature^ be soule. be ordeynede not so greet a body ne so strong to a man as bab an hors or ob^r beeste, for it wolde do barm to be soule. crist ordeynede godis of fortune b<^t woldew suffise and of fortune. to mawuMS body; & b^t^ be ordeynede godis of y^rtu wyngis to mew to fle to beuga^; ant an^^crist wolde faste to mew godis of fortune bi coneytise, shuldew drenge a maw to belle, & for bis ende be shapib bis- wel y grauwte b^t erbly niches are good godis & worldly lordcbipis bew gode, for b^i bew goddis ^ creaturis & sbapuw of god for good ende. but godis of v^rtu but virtues are better. ben b® betere b^t pr^stis shuldew haue passiwgly, & more perel is iw b® fifste godis, & b^^fore crist wolde not b^*t bis pr^stis haddew but litil of b^s godis, for perels & lettiwg of bet(9re godis. & heer^ shuldew worldly mew take bede, bobe Secular men should he careful be lordis be comyns, b<*t bey dissusen not worldly godis, *[p. 3 ims.] ■* , not to misuse but take hem iw mesur^ to b^t ende b^^t crist bab ordeyned goods, bem to be vsid, & not ajenws his ordenauwse. crist ^af hem not worldly godis to charge bis prestis wib bi® loTdcbip, ne to 474 DE PAPA. [Chap. VIII. stir(3 hew to fleysly sywnes, as ben gloterye & lecherye; & ^if j^es two partis of ]7e chirche foule;^ J^us pr(?stis wi]? }»es godis, wite ]?ey wel pat god wole punysche bo]7e J^es partis & his pr^stis. & |>us we graunten pat riche pr^stis don suw good wi]? j^is richees, for so don pe fendis in belle wi]? godis pat crist ha]? ^ouyn to hew, but ne]?eles ]?ey don amys; for ]?ey shulde^ sette al per bisynesse pat j^ey ban non in worldly godis to serue crist bi godis of grace, & ]?is is a greet Priests are of the yy-g ^rau^tew tat pr<9stis bew of rndJinus kynde, as must’ not^ imid lordis & weddid me^^^, but pt |?ey shuldew not haue ]?is lordship or marry. loj.(;[g]aip ne kyudely gendrurd of children, but pf ]?ey wolde:?^ leeue ]7is staat & bicome weddid men, for we bileue^ pat ma 5 "dynhot & goostly gendruri? is beWe ]?a?^ ]7is. & so suppose?^ we pat ]?es prestis ban beWe wit pdM seculer lordis, applye pej ]?is betere wit in bet^re vse to S(?rue god; as beestis haw wit to ete & drvnke, but pr^stis wit shulde toiivevirufo^f^ stowde iw ]?is, but hou ]7ey my^tew teche mew to lyue iw virtues bi goddis lawe. but ]?is may nob pr^stis do bi robbiwg of lordis & of comyns of per lordchip & er]?ely godis; for ]?is is ajenws god & maw. Qapitulum Q"”- y ]7is sentense pat heer<9 is seyd shuldew an^mrist & hise haue shame to defoule cristis prestis ajenws pe ordenauwse pat crist made. & worldly lordis & oj^^re foolis pat helpen an^^crist heere shuldew haue shame of ]7is help, as ]?ey shulew shame at domes day; & ]?is shame shal be more bi colour of ipocrisye, for ]?ey seyen iw ]7es dedis pat ]?ey don ]?ns forcristis Worldly lords worchip. for crist ordeynede amys, but worldly lordis endowing the ^ j j j ^ clergy are mend- amewdidew hym, as be emperour of rome whawne he made mg Christ’s ordm- j ’ i r his prestis lordis he amewdide pe apostlis staat ou^r pe ordenauwse of crist. but al ]7is smacchi]? blasfemye & wole The emperor has i- lij’j ^ j i. ' i been brought briwge pes lordis douw, as pe emperours staat is lesse tor pis down for endow- j, 'j-n i ing the Church, dede ajenws cnst. tor no maw may do ajenws crist but pi he Antichrist and h those that help him should be ashamed. Chap. IX.] DE PAPA. 475 be punyssbid for ]7is dede, but punyssbiwg of mawnws soule is more to drede ]?an worldly harm. & j^us an^/crist ^'my^te not *[p, si&MS.] for shame canonyse j^is emperour; for it is knowuw j^mg to me;^ })at |>is emperour reu^rside crist. & it seme]? to many me;^ Ipat o cause why he dide bus was to hye his oune pr^stis, One of constaa- ■’ ^ J ^ j- ^ tine’s motives wi]? o]ier blynd deuociouw; so ]iat as ]7e emperour passide o]?6re worldly lordis, so shulde his prest of rome & hise passe ^bove^'those of oj^ere lordis pr^stis. & to ]?is wit he made hym lord of rome & myche of his empire, &. made hym & his cardenals ride in reed on hye ors; for hym l^oujte shame \at his clerkis shulde^ not passe clerkis of o]?ere lordis, but as he passide hem bi his empire, so his prest shulde passe o\ere. & certis his were an yuel ground to canonyse his maw iw heuene : as it He ought not to ‘‘ *' canonized. were no good cause to charge jie chirche to halewe hym, al pf he seyde ]?at pf he sawe a prest lie bi a wommaw he wolde hile hem wij? his mewtile, & not sclauwdre hem of ]>is sywne. pf ]?is emperour be iw blis, certis ]?at is not for ]?is dede; for bfm^^and^^ma^ fynees was a iust prest, for he stikide j^e maw & ]?e womman for b^r sywne a^enws god, & j^us he vengide goddis wrong. bis emperour dide many godis, but pt mew durstew neuere hidir-to charge ]>e chirche to holde his day, & trowe \at he were seynt iw heuene. & so mew seyen of seynt siluester, Silvester may be a saint, but if so bat uf god wole he is blissid, but bawne he hadde myche lie repented of ^ ^ ^ ^ ^ taking endow- sorowe aftir for bis lordchip \at he toke, as seynt petre ment. sywnede ofte & bi oure feib he is nou seynt, but we han no siche feib siluestre is bus iw blis. for it is nede to cristewmew to wite what bi^g is bileue, & to wite what is bynebe bileue, & putte not oure troube iw siche bi^g- but it is licly to many mew ]iat siluestre sywnede iw his hiywg, & petre ne poule ne ob^re apostle wolde neuere haue takuw bis staat; but fruyt of his sorowe & ob^re gode dedis ]iat he dide, wib b® grace of goddis wille, myjtew haue maad hym seynt aftir. & bus mew shewew bi opyn skyle defaute of an^mristis resouw. many bi^gis ben gode & holsum echone Things may he iw his kynde, & ])& myngiwg of bes bi^gis is vnholsum to maw yet baTmfxed^*^ to take; so presthod & worldly lordchip bew bobe gode iw Iper fordshipl^^”^^^^ 476 DE PAPA. [Chap. IX. kynde, & j^e myngmg of jjes two wer^ venomous, in J^e *[p. 32 MS.] pope, for ]7is lordchip "^wolde quewche j^e pou^rt \at crist A cord is a good hat beduw. & a coorde is a good tiwg, & faste knyttiwg thing, but tie it ^ ° ^ ^ ? round a man’s ^er-wi]) is good bote to maw & to beeste in plasis wher^ it throat and it may J strangle him. wolde do good; but knytte J^is coorde to mawn-ws j^rote & it my^te soone strangle j^is mm. so bynde \ovi lordcbip of )?is world to seculer men ]>at ban wit & xertu to warche aftir jiis lordcbip, aftir Je lawe \at crist ba]? jouyn, & it may do mycbe good, goddis worcbip & bis cbircbis profit; but knytte ]7is lordcbip to cnstis prast & it wole lette bym to speke J^e lawe of god & soulis heelj^e, & strangle bym & many oj^ere. ]7us alle \e resouws '^at ]^e fend can make ajenus cHst & cnstis prastis may be auoydid bi oura fei]?, & make beretikis to sbame of bew. Capitulum 10”"* Antichrist argues that abbeys and colleges would be destroyed if per¬ petual alms ceased. It would be better if there were no such nests of the devil. Matt. vi. [25.] Heritage among secular lords falls sometimes into bad hands, j it argue]? an^mrist ]?at bi ]?is fel foly perpetual almes in abbeys & in collegies sbulde be destried: but where were more sywne ? & si]? it is greet meede to do almes for a tyme, it were mycbe more meede to co?^tynue perpetual almes; & ]?us cbarteres of lordis & kyngis of ]?er perpetual almes sbulde?^ be destried, & goostly belp ]?e(t sue]? ]?er-of, & no drede ]?e pope is grour-d of alle sicbe perpetual almes. Heere ban trewe me^ ofte seyd ]?«t it were mycbe betere \at men lyuedew opyn lif \an in sicbe nestis of ]?e fend; for sicbe abbeys & collegies ben bordis of syme to berbore bym. & berfore sei]? crist in ]?e gospel ]iat men sbuldew not be bisi to ]?e morowe ; but an^^crist ba]? bardy maner to bolde bis castel for many ^eere. & ]’us J’at crist durste not do, ne bis apostlis aftir bym, an^^’crist dare blyndly do in boldiwg of sicbe castels, & ]?is is a fendis cautel \ai be ba]? broujt yn of newe. heritage of er]?ly lordis goi]? ofte tyme amys wbawne tirau;^tis & goddis tr^ytours corner eyris aftir gode men ; but pt god ordeyne]? grace beere, & ordeyne]? sunme to wante eyris, & bi many priuey weyes be taki]? yuel fro gode men Chap. X.] DE PAPA. 477 but wbawne siche hord of fe fend is p^petuald \n o heed, be it good be it yuel, it lasti]? many mennus lyues, & it is comynly yuel. for cnst hadde but twelue apostlis & ledde hew in trauel & pou^rt & hooly pr(9chi;^g of his word, & jit scarioth was a shrewe for al vertu crist shewide. lord, wher popis & er]7ly lordis han more v^rtu crist hadde heere? & |>us siche nestis ^shulde?^ not be callid p^rpetuel almes of worldly lordis, but dewnes of ]7eues, & nestis of s^rpew-tis, & homely housis of quyc deuels. & j^ey don harm to cristis chirge hi pi^rpetualte in '^er sywne; & o]ier ground han no me?^ forto fouwde siche de;^nes, but ]7at crist forfendide hew & shewide '^er perel in scarioth. & se ])Q cautel of I’e fend, hou quentely he ha]? broujt ]?is yn. he moue]? ]7es fouwderis to pride, & seij? J^ey hen comun of grete men, '^at han fouw-did perpetuel abbeys in so myche multitude, wher^ is more satanas pride ajenws mekenesse of iesu crist? for our^ bileue techi]? vs \at a maw doi]? no lengere merit ]?aw ]?e while he lyue]? heeri? iw er]?e; hou shulde j^is meede euere laste ? ]?es fouwderis su£S.cidew not to fouwde '^er oune soule iw virtues; hou shuldew ]?ei ]?awne sufS.se to make so longe virtuous mew ? & jif ]ier come good of ]7is grouwd, pore deed mew \at god loue]? betere han more meede of ]?is good ]?an han ]7es proude founderis. & se hou an^^'crist & ]7es lordis stryuew as fendis in ]7is poynt. emti- crist sei]? \at al ]?is lordchip felde to hym bi title of crist, & so ]7es lordis jauew ajen 'godis \at j^ey haddew vni^^stly holduw, & so ]7ei han no more meede but makew aseej? for formers sywne; & jit ]?ey dwellew ay in sywne ]?e while ]?ei holden ony lordchip fro \e chirche. & ]?us it is not pe foorme of an^^'cristis skile: he & alle hise kuwnew not grouwde }at but this lasts through the lives of many men and mostly bad ones. Even among the apostles there was an Iscariot. *[p. 326 MS.] Names that should he given to monasteries. The devil stirs men by pride to make such foun¬ dations. A man can do no merit after his death. Antichrist says that all lordship falls to him by right, so that gifts are only partial restitu¬ tion. As to the form of Antichrist’s rea¬ son. 478 DE PAPA. [Chap. X. j^is was eu^re ony alnes to make ]7us siche cayms castels. Solomon’s temple so]7ely \n j/G olde lawG was Salomons te^wple a figure of ]>& the Church, hut chirche M be newe lawe, but not 'bat be chirche shulde be not a model ^ it. siche, but ire & large vndir j^e cope of beuene, & sto>^de m virtues of maw-nws soule ; but an^^cnst wole close it nou in coolde stones j^at motew perisshe. & Jius ]7is fouwdiwg yn- grou^did was noon almes at ]>e bigywnywg, & it is not aftir quykenyd to be almes wiji-oute skile ; but almes were to sue crist & ordeyne mennus lif aftir bis lawe. erist is god 'pat cbalengi]? propre to ordeyne sicbe perpetuytes, for be is lord wiji-oute^ ende; wbo dare take fro bym ]iis lordcbip ? do me^ good for per lif, & ^yue ]iei to erist perpetuyte, for be can & may do ]7is as bym liki]? in bis cbircbe. & ]7us errour in sicbe sywnes hap destried many kynredis & punyssbid many soulis in belle, wbo so wyste pe soj^e bi crist. & jius sicbe ebarteres of seculer lordis & of popis hm ofte witnessis of pe errours of per eldris pat were^ grouwderis of ]7es sywnes. *[p. 33 MS.] Perpetuity be¬ longs to Christ. Capitulum ll”*- ut pt an^«crist grucebi]? & sei]? pat j^is is beresye, for it tecbiji a weye bi wbicb booly cbircbe sbulde be destried. for pf per were no pope in erjie ne no cardenals bis felowis, per were no patriarkis, ne arebibisebops, ne bisebops, ne ercbedekenes, ne officials, ne persouws, ne prestis. & pf ];es ordris perissbide^ ]ius, erj^ely lordis sbulde^ suwnere perisebe, & so pe cbircbe sbulde dwelle wiji-outew ordre, as fendis wanted ordre in belle & ben in borrour wi]i-outei>i TiMe men reply ende. Heere it bab be seyd ofte bi witnesse of trewe mew pat of the^threepm-ts nedis be an ordre of ]ire partis of pe cbircbe, pat hen of Holy Church, clerkis, lordis & comyns, & iw ecb of hem is ordre. for crist, pat is bo]7e god & maw & beed & grouwd of booly cbircbe, puttide ]?is ordre pleynly & ]af lawis to cowtynue it, & a maw may no more sbewe pat be is an^mrist bym silf Jiaw to reuerse Antichrist sa}"s v that the whole ^ order of the Church would he destroyed. Chap. XL] DE PAPA. 479 ]?is ordr(9, & feyne a newe wi|’-oute ground. & si]? we takew of goddis lawe crist dwelli]? wi]?-oute?^ ende, he wer^ a fool out of bileue \at difidede heer^ of cristis help, crist wole ordeyne to his chirche pr^stis & ordr^ \at is nedeful, al 5if ]7es foiire sectis were?^ su?^ku?^ douw to ])er fadir. leue whawne ]?e pope was deed & cardenals were?^ not pt sprongu?^, in whois bond was ]?e chirche \at wandri]? heer*? vpon er]?e ? Curtis in cristis hond, \>ai dwellib euer^ heed of hooly chirche; Christ is always ^ * -f _ head of the & he mut nedis ordeyne prestis, summe hyer^ & suwme Church, and he -) r 7 j provide , lower*?, aftir \at he ^yuej? hem grace to profile more aftir pi^iests. his lawe. & ]?us pf ]?^r were?^ no popis, ne cardenals, ne emperours prolatis, hooly chirche shulde stonde wel hi ]?e ordro \at crist puttide. & pf ]?ou axe who shulde make ]?es prostis, & bi what wordis & whois autorite, C(?rtis bileue nedij? vs to seye J^at crist mut make ]?es prostis, o]?or bi wordis hid to vs or bi grace wi]?-oute wordis, as crist not wi]?-oute?^ cause made apostlis & telde vs not bi what wor'^'dis *[p. 33&MS,] he made hem; why shulde not crist do pt so ? trowe we pat crist sitti?^g in heuene is lettid to strecche his grace so fer ? si]? he is bo]?e god & man, & gouorny}? vs in opere ]7ingis. & 3 if pou. seye pat on Ms manor my^te ech man feyne hym silf it may be oh- ^ ^ ^ .. ^ .. . jected that each a staat, & seye pat he is hierste ma?^ pat dwelli]? in erbe vndir man might claim _ ^ ^ what portion he crist; so]? it is pat many pseudois may speke myche wi]?-oute chose, ground, & borfore crist hab 3ouyn a lawe to trowe hem not Christ has taught us only to believe but pf pey grounden hem. & si]? crist bad trowe to his such as rest in Ins werkis & ^af neper bullis ne ’lettris selid, me?^ shuldew more trowe hooly werkis pan popis bullis or bischops lettris. for alle ]?ese bew not gospel, but pe fende may regne vndir ]?es writtis ; for bo]?e popis, bischopis & prostis may be wi]? ]?es pe fendis childre?^, & no partis of hooly chirche but fendis ordeyned to be dampnyd. trowe bou to virtuous dedis of we should judge ^ ^ priests by their prestis, & algatis to per mekenesse, pat pey coueyte?^ noon good deeds, hye staat pat is not grouwdid in goddis lawe. & so proude prestis & coueytous be?^ suspect of prestis staat. but ]?is suspicmuw is not bileue ne hope pat man shulde haue. but ne]?el 0 s ech man heere shulde lyue in hope pat bi his lif 480 DE PAPA. [Chap. XI. he shulde come to heuene, for mekenesse & oj?ere virtues ]?at he ha]?. & ]?us we shnldew lyue in bileue in hope & in charite, & who so wantij? hope heeri? he is an opyn an^^cnst. fus we hopew to he sauyd, al jif ]?es pri^latis hen opyn fendis, & onr^ bileue & hope is picchid in ]?e grace of iesu crist, & our«? gode werkis may we knowe wi]? entewt in our^ soule. many men trowew more to gode werkis ]?an to It would-be no staat of pope or bischop, & so alle ]?e8 pontificals ben byne]?e deals were burnt, hooly writ, SO ]>at ^if ]?ey alle werew brent cnste?^dom shulde stowde wel. for ellis ^if freris fouwdew wordis to sacre ]ie armes of a pmt, & }e pope ^aue hym meede to fijte wij? o]>ere eristenmen, he were out of bileue ]?t?t trowede not to al ]?is. but fer be it fro criste^^me;^ to trowe siche cautels of )?e fend; & bi ]?is may men se answer*? to ]?e foorme of an^«cristis These new orders resou7^. bes wordis of be emp^rours pr^latis \a\> hen not distemper the . . . order of Christ, grou^did in goddis lawe destrien not hooly chirche, ne ]>e ordr*? \ai crist ha]? sett; but fouwdmg of }?es newe ordris distemp^ri]? ]7e ordris of crist, & ]?us \e iendi steli]? in mo Popes and car- mew to his stede. be ordr*? of kyngis & dukis & kny^tis dinals have no ^ ... ^ *[p- 34 MS.] & of s^ruauwtis to hem bew grouwdid ^in goddis lawe, but not authority from ° ^ ’ Christ. of popis & cardenals. crist ordeynede bi his ordr^ ]iat his apostlis & his pr^stis shulde^ be felowis & meke mew & telle not hye bi hem silf, & so crist maki]? distiweefouw bi-twixe Priesthood con- ordr^ of erbly lordis & ordrg of his pr^stis. for bat ordr*? is sists in meekness . and charity. hid to god & stondi]? iw mekenesse & o\ere dedis of charite ; & so blywdenesse of an^^crist shulde not disproue ]?es worldly lordis, ne prone \at bi \e same skyle mut be J>is ordro of emporours prolatis. Oapitulum 12”'- Antichrist asks X it an^^cHst argueb \>ai it is nedeful to be chirche hat he who is to give , . . , ^ indulgences, if pope & his cardenals & obore prolatis reule it. for who there were no . pope. shulde ellis assoyle mew & grauwte hem so large iw- dulgensis bobe of peyne & of sywne, haue bei neuore so longe sywned. & ob^re priuylegies of \e pope may not be teld of Chap. XII.J DE PAPA. 481 erjly mew. in J;is mati^r han c^’istewmew seyd priuely as chriatian men Jey durstew, fat it wer^ good mew to be war lest an^mrist tS we^ Should disseyue hem. & god wite it, mew woldew wi]? wille seye Christ’s deceits. treujie for worchip of crist & for profit of his chirche & hope to gete blis iw heuene. bo]7e cristewmew & an^«crist grouwdew hem on ie^u crist, but ^ey fallow iw-to dyuorse weyes bi fe temptiwg of ]7e fend, an^mrist leeue]? mekenesse & paciense wij? ofere virtues, but cristewmew holdew j^es virtues, summe more & summe lesse. & holde we j^us cristis lawe wi^-outew nouelries of an^/crist, & seye we hou cristewmew shuldew do iw lys fendis blast. & ]?us mew seyen bi cristis lore fat ani^ecrist failib first whawne he seib fat it is nedeful fat be Antichrist fails; . since the Church pope & cardenals reule cristis chirche. for whawne cristis throve when ^ there were no chirche jirof, weron no siche pope & cardenals; & sifen j^es popes cardi- prelatis werew comuw yn regnede an^/crist wi]? sywne. & anewtis asoyliwg, bileue techi]? cristewmew fat iesu crist mut nedis asoyle pf ony maw shule be assoylid, & an^mrist absolved may not for shame denye opynly ^is bileue; but he sei]? fat crist mut nedis assente wi]? hym iw asoyliwg, & he grouwdi]? Jis bi fe gospel, but it is shame to reherse it. so]? it is crist pJ^SofioolhTg grauwtide to petro fat what fing he asoylide on er]?e shulde be asoylid iw heuene, & so it is of byndiwg; but ]?is was lymytid to petr*? & hise fat suyden j?e ‘^'steppis fat petr^ *[?• 346 ms.] wente, & whawne fer soyliwg & fer byndiwg acordide wi]? god iw heuene. but nou it is no bileue fat ]?es gon petris steppis, ^o^no\^foiio™in & suew crist fe streijt weye fat shulde lede herdis to heuene. I’oter’s steps. & also it is no bileue fat what tyme fat ]?es pr(9latis feynew hem to asoyle, fej acordew wi]? crist aboue; & so it is no bileue fat fei acorden euer^ wi]? crist. Por as ]?ey sywnew iw ofer fing, so ]?ey sywngw iw ]?is poynt; for he fat discordi]? fro goddis wille iw his lif & iw his dede may liitly discorde fro in their ufe, may ® ^ J < J do so m their god iw profecye of siche asoyliwg. mew preyen gode cristew- absolution, mew bi fe Yertu. of iesu crist fat ]>ey dampne not ]?es wordis to li^tly wi]?-outew skyle, but reste in resouw & goddis lawe & holde al fat ]?ese techen. for ]>is shuldew alle cristewmew do & passe not fe bouwdis of ]?is; & ]?is shuldew mew telle opynly 31 482 DE PAPA. [Chap. XII. The Pope may give absurd indulgences, that would keep a soul quite out of purgatory. It is dangerous to believe these things as of faith. It is not a matter of faith that this or that man is pope. Such grants are ‘pravileges’; ask the authority for them before buy¬ ing to suffer!? dej? for loue of treujie. & bi jiis may mew se wbat j^ei shulew trowe of indulgensis. it is no poynt of bileue \ai ]ie pope euere more iw grauwtiwg of ]ies indulgewsis acordij? ■wi]? goddis wille ; as it is no bileue j^at so longe sbal ]?is world stonde, as ]>e pope grauwti]? iwdulgewsis. but bileue techi]? cristewmew ]iat indulgewsis sbulew no longer^ laste; & ]7us it is no bileue jif pope, for biddiwg of a kyng, grauwti]? so large indulgewsis ])at a maw may iw a masse tyme wberd euer^ be beri]? ]7is masse gete twenti jiousynd jeer of pardouw, & ]>at wole passe alle j^e tyme ]?at soulis sbulew dwelle iw purgatorye; & Jius be sbal not dwelle iw peyne bi j^e grauwt of ]?is pope, manye sicbe j^iwgis ben writuw ]iat bew noujt of bileue, & 'perfoie it is perelous to trowe hem as bileue. We bileuew on cristis lawe \at jif maw sywnede neuer(? so longe, & wer(? neu^re asoylid of pope ne of bis pr^st vndir bym, jif be wolde forsake bis sywne & be contrit for former*? sywne & ende ]iis lif on fis man^r, god wolde forjyue byw^ bis sywne. We kuwnew not telle bou longe \at god wolde punyssbe bym iw purgatorye, & ]7is is more grace of god jiaw ]te pope tellij? iw bis lawe, for be wole nedis constreyne mew to be asoylid of bym or bise, but ]?is durste noon apostle do. & j?us it is no bileue, as it is no bileue \at J^is or }>is is very pope, for mawnw-s cboys maki]? no pr^st, bou euere J^is lawe be byed. for enleuene apostlis to-gider^ durstew not obese matby apostle, & jit ]?e booly goost was wi)’ hem & coueytise was awey. & j^us seyen summe trewe mew ]>at sicbe grauwtis of ]7e pope ]>at bew not grouwdid iw goddis lawe bew prauylegies, & litil war}, & sij? fey ben not bileue, axe grouwd of be;w bifore fou bie be?w. Explicit tractates de papa. APPENDIX. Extract from tlie Tract Be Servitute Civili et Bominio Seculari, Cap. Y. from MS. Ashburnham, If. 87J et seq. Bestat videre naturaliter de dominio ac servitute que in clericis magis fetet. Secte autem he qnatuor ex cautela diaboli majorem servitutem in seculares dominos introducunt, et specialiter in hoc quod ipsos vecordant ad dei ordinanciam defendendum. Tit incipiendo a papa, ipse lege Cbristi exigit Pope cites per- quod in regains exteris citet et precipiat quod quecunque judges persone sub regum dominio, quamcunque deus eos incarcerat, compareant in tempore brevi quod limitat suis judicibus responsuri. 1. Sic autem contingit romanum presbiterum and bids them . ^ j 'A come to Rome insanire quod mittat in Angiiam ciericis quos contempnit or where else ut respondeant infra tempus modicum suis cardiualibus judi- lie may be. cibus inimicis, et ut macbinetur banc stultam cautelam diaboli quod Bomam veniant vel ubicunque papam esse contingit, sub pena crudelissima responsuri. Sic enim contingeret papam regnicolas quoscumque regum destruere et depauperare regna tarn pecunia quam personis. 2. Iterum cum non tantum rutilat sua sapiencia ut destruat ^ake^tL^ways in regnis latrunculos, videtur quod necessitare vendicat fideles safe for them, ut per vias abruptissimas et periculosissimas tarn corpori quam anime capiant iter suum. Christus autem non vendicat hujusmodi potestatem. 3. Iterum contingit quod deus necessitat citatos illos ex God may disable infirmitatis vel debilitatis impotencia quod infra tempus ™earing?o?L datum et usque ad diem judicii non poterunt per tan tarn citation, distanciam laborare. Cum ergo Christus ipsis precipit quod non sic laborent ad illam distanciam et papa crudeliter mandat oppositum, patet quod in hoc ipse induit habitum anticbristi, cum nemo posset esse Christo magis contrarius quam tarn 484 APPENDIX. dominatiye mandando oppositum illius quod Christus tarn realiter precipit in ejffectum. 4. Iterum quod patet irracionabilitas hujus mandati evidet time fixed. via multiplici ; nam papa de valde possibili potest interim in inferno condempnari. Que igitur prudencia citare hominem dum nesciat quorsiim sicut nescit de prefixo termino ubi erit, specialiter si sit yivus yel mortuus, yel a dignitate sua depositus et in carcere violente reclusus. Kec habet ista citacio fundacionem aliam nisi quod Christus accipiendo ^ haptismum aquaticum yenit humiliter ad baptistam, ut patet Jo. primo et Mat. 3°; ideo antichristo pertinet procedere per yiam contrariam.^ • ••••••••• * qifite^s citaoiones tales notata causa possunt faciliter in by letter. Anglia terminari, cum citati yolunt humiliter detegere et mittehdo scribere ad romanam curiam fidem suam.^ Que ergo racio citandi tales incarcerates domini pro hac causa. Certum quidem est ex fide quod apostolus non habuit potes- tatem a deo nisi ad edificacionem non destruccionem ecclesie yel persone. Et si diabolus hanc potestatem simulayerit, in ista ficta simulacione est faciliter convincibilis esse mendax. Ideo cum unus fidelis debet in illo casu quod precipitur obedire domino Jesu Christo, sanum consilium atque catho- licum yidetur hominem tenere se domi et humiliter petere sufiragium domini Jesu Christi. In ipso enim clamamus abba, pater, qui est mirabilis episcopus animarum. Et martirizacio ista diaboli est longe crudelior atque callidior quam martirizacio facta per seculares in ecclesia primitiva. Immo libera nos domine ab isto periculoso tempore et vene- nosis sagittis emissis de pharetra antichrist!. Eya, milites Christi, seryate yiriliter libertatem yobis datam a domino non solum quoad bona fortune yel corpora sed quoad animam et virtutes. Antichrisfus enim licet stolidus vendicat dominari omnibus istis tribus. pbouid'ask\e]p ' Iterum yendicare debet catholicus ex titulo misericordie from the king-, subsidium a sano concilio regis sui, nam tanquam certum supponitur quod papa non habet potestatem tantam super corpus hominis regis legii ut rex habet; quis ergo Achitopliel proiberet quod rex mandet tali suo legio ne ad pape man- datum tali discrimini se convertat. Si autem papa plus et principalius dominatur super homine regis legio quam rex ^ I leave out No. 5 as it has to do with the Pope’s exacting oaths of obedience from prelates and others. 2 Compare the beginning of the so-called letter to Pope Urban, ‘ ‘ Gaudeo plane detegere cuicnnque fidem meam quam teneo, et spcci- ahter Eomano pontifici.”—F. Z. 341. APPENDIX. 485 ipse, cum potest esse inimicus regis et regni, ut nuper coiitigit in eifectum,^ videtur quod papa habet potestatem in cunctos regis regnicolas in regem et regnum proprium rebel- lare ; ideo certum videtur quod rex habet plus principalem potestatem super corpore hominis sui legii quam iste episcopus racione ecclesie. Aliter enim Constantinus concessisset Silvestro ad destruccionem sui imperii principalitatem dominii super singulos sues legios; sed certum est quod nec istud potuit nec papa debuit acceptare tale dominium. Sicut ergo rex potest et debet servare in suo regno aurum vel jocale, licet pro ipso papa mandaverit, sic et hominem suum legium, cum in casu sit regno tarn uecessarius ut hoc aurum; specialiter dum papa non habet aliquid contra hunc clericum nisi quod legem dei et jus regni pupplicat contra refugam antichristi. Nec graviter ferat catholicus quod fidelis sic postulat humanum subsidium propter illud Jer. 17° : Maledictus qui conjidit in homine et ponit carnem hrachium and would not so suum^ quia debemus in deo confidere principal ter, credendo of°God indefectibilitatem sue misericordie tanquam fidem; sed in homine suppositive et ministraliter possumus confidere citra fidem, cum confidendo principaliter in deo quod moveat suum organum ad in tali justicia pertinente magnatibus adju- vandum, possumus ad hoc per fideles evidencias homines inclinare. Et unum credimus; quod quicunque Achitophel consuluerit regem ad oppositum est proditor, a fide et utilitate exorbitans regis sui. Necesse tamen habemus p'ercepta multitudine scolarum antichristi in dei adjutorium figere fidem nostram. The tract, “ De Citacionibus frivolis et aliis Yersuciis Anti¬ christ!” (MS. Ashburnham, If. 65), begins by setting out the question at issue. Questio. Si papa vel ejus vicario citante virum legium regis ut compareat coram eo personaliter pro loco et tempore que ipse voluerit limitare, dum rex non licenciaverit, pre- is a man bound dictus vir legius teneatur sub pena gravis peccati coram papa vel ejus vicario in dictis loco et tempore comparere? Et videtur quod sic, quia aliter ipsum excomraunicant, spoliant, incarcerant, vel occidunt, quod non facerent nisi gravis culpa hoc exigat, cum deus non potest punire horai- nem nisi culpa pene hujusmodi precedente. Ergo conclusio vera. Sed antequam arguitur ad partem contrariam argucia ista sophistica est solvenda. Constat quidem logicis quod racio ista To say so is to 1 This shows that the tract was written after the Great Schism. 486 APPENDIX. imply that the Pope cannot err. God may call the man in another direction. A man sins who obeys the Pope rather than Christ. The Pope does not know the true faith as to the Host. non habet colorem nisi supposito hoc infideli porrismate, quod nec papa nec ejus vicarius errare poterit in hac parte. Posset enim esse quod talis sit antichristus et manifestus diabolus extollens se inevidenter (?) supra omne quod dicitur deus ; et tunc idem foret sic ipsi annuere et antichristo sive diabolo consentire. Posset enim talis prelatus agitari tanta insania quod, deo citante virum legium ad contrarium, ipse citet irracionabilissime contra deum. Cum enim citare sit mandare ad futuram obedienciam adimplendum, patet quod stat deum citare realiter virum hunc legium per penam corporis quam infligit ne sic exeat regnum regis. Et cum talis prelatus patenter citat ad contrarium, patet lucide ipsum esse facientem hoc scientifice contra Christum, et per consequens anti- christum. Et cum Christus sit major dominus, quia verus deus et dominus dominorum, patet patule quam necesse sit hunc virum legium non tali citacioni talis diaboli consentire. Dieit enim apostolus prima Cor. 10°. Fidelis est deus qui non permittet vos temptari supra id quod potestis ; sed facit cum temptacione etiam proventum ut possitis sustinere. Et sic videtur quod imminente tali temptacione diaboli fidelis vir legius debet in deo eonfidere et Christo non illi diabolo in isto facinore obedire; quia sepe deus procul videt quomodo talis prelatus presuraens hanc Antichrist! vesaniam erit, antequam tempus quod limitat venerit, adeo impeditus, quod non tunc erit oportunitas ad virum ilium examinandum, cum dei citacio citacionem talem diabolicam sepe frustrat. • •••••••••• Ex istis colligitur quod quicunque fidelis in domino sic citatus consenserit sic vecorditer antichristo, dimittendo laborem injunctum sibi a domino, peccat graviter tanquam stolidus preeligens sibi ambiguum, pro quo tarn corpore quam anima est dampnandus. Cum ergo tales prelati non possunt occidere animam persone quam sic citaverint in inferno, et evidens sit quod ex tali stulta obediencia tarn corpus quam anima occidentur, stultum videtur, et vecors eleccio pro citacione tali frivola laborare. Si enim sintilla caritatis vigeret in isto prelate visitaret talem provinciam instar Christ!, vel saltern instrueret ipsam epistolariter more Pauli. Sed sicut citat ad locum quern nescit et pro causa quam habitualiter exprimere erubescit, sic nescit fidem catholicam etiam de hostia consecrata^ quam tractat cotidie, et erubescit pandere causam diabolicam pro qua citat. ^ This shows that the tract was written after "Wyclif had attacked the doctrine of Transuhstantiation. I APPENDIX. 487 Unde quia diabolus et quodlibet ejus membrum redarguunt seipsos in peccatis que perpetrant, notant quidam leges quas papa approbat in hac parte. iN’am in decretis, 18a distinccione, sic scribitur: “Si episcopus metropolitanus ad compro- vinciales episcopos epistolas direxerit in quibus eos aut ad ordinacionem summi pontificis aut ad synodum invitet, post- positis omnibus excepta grava necessitate vel infirmitate corporis ac precepcione regia, ad constitutum diem adesse non differant.” Ecce triplex excusacio excusat a citacione metropolitan!, ut videtur si fuerit ex mandate summi JuseTffom^a^^' pontificis, cum ipse sit quidam episcopus et per dei graciam citation— metropolitanus. Primum est gravis necessitas que videtur ^chriit’s^flock; maxima in custodia Christ! ovium, ne a lupis rapacibus lani- entur. Secundum est infirmitas corporis propter quam ^infirmity; deficit citato disposicio data a deo ad taliter laborandum. Et ?)m est precepcio regia quando rex precepit, sicut debet, suo legio ne taliter extra suam provinciam superflue evagetur. Et omnes iste tres cause vel aliquis earum in qualibet citacione hujusmodi suntreperte, et specialiter cum rex regum prohibeat taliter evagari. Ad eleccionem itaque summi pontificis qui est Christus indubie debent viatores singuli laborare, cum Christum debent viantes singuli, postpositis mandatis et citacionibus humanis, eligere, juxta illud deuteronomii dominum elegisti Tiodie. Et sic viantes eligunt deum et ipse ab eis eligitur quandocunque mandatum sive concilium suum efiicitur et mandatum humanum postponitur, quod videtur debere fieri quandocunque citacio talis frivola contempnitur et voluntas domini adimpletur. Et sic dicit Answer of one quidam debilis et claudus citatus ad hanc curiam quod pro- ^^d^mi^who is hibicio regia impedit ipsum ire quia rex regum necessitat et lame and feeble, vult efficaciter quod non vadat. Dicit eciam quod domi oportet ipsum eligere summum pontificem Jesum Christum, quod est gravis necessitas, eo quod cum ejus omissione vel negligencia non potest ronianus pontifex vel aliquis angelus dispensare. In these last sentences it seems to me impossible to doubt that "Wyclif is speaking of himself. NOTES. Page 2, line 1.—The comparison of the religious orders to the Pharisees was common with Wyclif. Thus in his tract on Matthew xxiii. he says : “ Nee dubiura quin fratres et alii religiosi novelli, divisi a vita communi secte Christiane tarn in cerimoniis quam in loco, sunt pharisei.”—MS. Ashburnham, If. 76. The comparison had been made long before Wyclif’s time, and is to be found in a sermon of William of St. Amour.—(Brown’s Pas- ciculus Eerum Expetendarum, ii. 43.) P. 2, 1. 11.— Of\e \ridde spehe]> maister of stories. The reference is to the Historia Scolastica of Petrus Comestor. The book, which is an abridgment of the Bible history, was very popular in the Middle Ages. The account of the Essenes occurs in chap. xxxi. of the Historia Evangelica, p, 211 of the edition of Paris, 1513. P. 2, 1. 16.— Jesu cursede hem ofte ^ee ei]te tymes. In Matthew xxiii. “ Woe unto you” is repeated eight times. Hence the title Vse Octuplex to an English exposition of that chapter printed in S. E. W. ii. 379. There is a Latin tract bearing the same title.—(Shirley, 43.) P. 3, 1. 16.— Seiytige . . \at crist taufe not . . ]ie leste ordre. Ac si dedignarentur vel erubescerent sequi Christum patronam, sed unum alium mendacem et grandem peccatorem sibi statuunt, regulam Christi ordinis deserendo.—Trialogus, iv. 35, p. 371. P. 4, 1. 19.— Lettris of fraternite. The convents were accustomed to grant to their benefactors letters entitling those named in them to a share in the benefits of all prayers 490 NOTES. and merits of the convent or order. These letters are a frequent sub¬ ject for satire. Thus Jacke Upland : Why aske ye no letters of bretherheads of other mens praiers, as ye desire that other men should aske letters of you ?—Wright, Fol. Poems, vol. ii. p. 21. P. 5, 1. 9.— 'pe pursuyt is maad for prestes techyng men where \ei schullen do here almes, ^c. That is, the preachers had exhorted the people not to give alms to. friars and monks, but to the sick and bedridden poor. This was a common subject with Wyclif and his followers, and was naturally not approved by the religious orders. Compare the next article. P. 5, 1. 25.— Malcenprofession to most hey pouert. There seems here to be a reference to the rule of St. Francis, where we read: “pis is j^e heynesse of j^e moste heyj pouert” (p. 42). The friars professed a more rigid poverty than the monks, since the latter were bound only to personal poverty, whereas the friars were forbidden to possess anything either individually or collectively. This (theoretical) perfection of poverty was one of the great boasts of the order. “Una [paupertas] est omnium Christianorum quse excludit alienum et includit commune et proprium. Alia est monachorum et multorura religiosorum quse excludit alienum et proprium sed includit et admittit commune, quia habent aliquid in communi licet nihil habeant in particulari. Tertia est fratrum Minorum, quse excludit alienum, speciale et commune et includit solum simplicem usum facti.”—l^icolaus Oranus (Oresme), Tractatus in regulam Sancti Francisci (Luxemburg, 1626). P. 5, 1. 27.— Oaiest wast housis, Sfc, For the splendour of the friars’ convents, see the description in Pierce the Ploughman’s Crede, line 118, and still more line 156 et seq. In the latter passage, the author may well have had in view the very convent where the Council was held which condemned Wyclif’s doc¬ trines in 1382. The church of the Austin Friars in Broad Street is still used by the Dutch, and although much damaged some years ago by fire, and by the consequent restoration, it presents a fair specimen of a church built with a special view to preaching. P. 6, 1. 27.— And slen wommen '^at withstonden hem in \is synne. The same charge is brought against the friars farther on (p. 12). Compare Chaucer : ' “For ther as wont was to walken an elf, Ther walketh noon but the lymytour himself. Wommen may now go saufly up and doun ; In every hussch or under every tre There is none other incubus hut he. And he ne wol doon hem no dishonour.” Wife of Bath's Tale, 17-25. NOTES. 491 P. 6, last line.— Lumpis of ]onge men. So in Dialogus, cap. 28—“ tales globos claustralium.”—MS. Asli- burnham, If. 114. P. 7, 1. 5 from bottom.— But pf he make a vow to a hlynd pylgrymage. The ‘ greater satraps ’ had sufficient reason for reserving to them¬ selves the right of dispensing with pilgrimage. The value of the right may be judged from Walsingham’s account of the Cardinal of St. Praxedes, who came to England armed with powers usually reserved to the Pope : “ Yota peregrinationis ad Apostolorum limina, ad Terrara Sanctam, ad Sanctum Jacobum, non prius remisit quam tantam pecuniam recepisset qnantam, juxta. veram aestimationem, in eisdem peregrina- tionibus expendere debuissent.”—Walsingham, ed. Eiley, vol. i. p. 452. P. 7, 1. 3 from bottom.— Satrap. A favourite name of Wyclif’s for worldly prelates. So in the Dia¬ logus : “ Que ergo evidencia movet hos satrapas sic voluntati domini adversari?”—Cap. xiii. (MS. Ashburnham, 103A) P. 8, 1. 7.— Graunte hem \e Hesse of heuene. The Pope was liberal of indulgences on behalf of Spencer’s crusade in Flanders to a degree which seems to have shocked even the orthodox. Knighton tells us : “ Habuit prsedictus episcopus indulgentias mirabiles cum absolutione a poena et a culpa pro dicta cruciata a papa Drbano YI. ei concessas. Cujus auctoritate tarn mortuos quam vivos, ex quorum parte contributio sufficiens fiebat, per se et suos commissarios a poena et culpa absolvebat. Dicebatur enim quod quidam de commissariis suis assere- bant quod ad eorum prseceptum angeli de coelo descenderent et animas in purgatoriis locis positas de poenis eriperent et ad coelos absque mora deducerent.”—Twysden’s Decern Scriptores, 2671. Ko wonder that "Wyclif spoke strongly. In his Exposition of Matthew xxiv. he says : “ Q,ui eciam unquam audivit majus prodigium quam quod talis refuga per catulos suos suscitet hujusmodi cruciatam, quod quilibet laborans in suo^ subdolo negocio suum proximum occidendo erit a pena et culpa certitudinaliter absolutus. Et sic statim advolabit ad celum sine pena purgatorie, cum beatis ceteris collocatus.”—Ashburnham, If. 60. He goes on to lay the blame partly on the friars, without whom he says the Pope could not have accomplished such wickedness. P. 8, last line.— Experymentis, or wiche craft. This looks like a reference to Roger Bacon, but he was not the only student of physics among the friars ; see Prof. Brewer’s pref. to Monu- menta Franciscana: “I repeat that the first sustained attempts at experimental philosophy commenced with the friars, and grew out of the actual necessities of their position.”—p. xliii. P. 9, 1. 1.— Veyn songis, ^c. Compare with this the social accomplishments enumerated in Piers Plowman, B. xiii. 230: “ Ac for I can noither tabre ne trompe * ne telle none gestes, Farten ne fytlielen • at festes, ne harpen, lape ne iogly • ne gentlych pype, 492 NOTES. Ne noyther sailly ne saute • ne synge with gyterne, I haue none gode gyftes • of j^ise grete lordes.” P. 9, 1. 14.— Confessioun and heriynge. The inroad of strange confessors, among whom the friars were the chief, was a great trial to a good parish priest. The sinner found it easier and pleasanter to confess to a passing stranger than to one who knew all about him. There were other less worthy motives that kept up a jealousy on this point. Thus Jacke Upland : “ Why covet ye shrift and burying of other men’s parishens. And none other sacrament That falleth to Christian folke ? Why busie ye not to heare to shrift of poore folke, as well as of rich.” Wright, Fol. Poems and Songs, vol. ii. p. 22. To which Daw Topias retorts: “ I trowe it he the paroche priest, Jacke, that thou meenest that nyl not hosel his parischens til the peny be paied, ne assoilen hem of her synne withouten schrift silver.”— Id. p. 46. Cf. note to p. 224. Burials of rich men were profitable, as, beside burial fees, there were always bequests for masses at the tomb. P. 10, 1. 18.— 'pei feynen hem sotil offisih. The study of medicine was a tradition among the friars. It had begun with their devoted ministrations to the lepers and the sick poor. “The practice of medicine is engrossed by the friars in the thirteenth century,” says Prof. Brewer (Monumenta Franciscana, p. xliv). With this passage compare point xxxviii. in the tract “How Beligious Men,” etc. (p. 224). P. 10,1. 6 from bottom,— pan \es pharisees presen faste to here wyues. “ For when the gode man is fro hame, And the frere comes to our dame, He spares nauther for synne ne shame That he ne dos his wille.” Political Poems [T. Wright), 264. P. 11,1. 9.— Priuatis ordris. The plural form of the adjective here should be noticed. Cf. Mr. Skeat’s note to Piers Plowman, x. 343, p. 199. P. 11, 1. 20.— As hildegar seip. St. Hildegard (b. 1098, d. 1179) was Abbess of St. Eupert, near Bingen. She was an ascetic and visionary, whose prophecies were frequently cited by the Lollards for their denunciation of abuses in the Church. She is mentioned in Trialogus, iv. 26 (p. 338). Cf. Pecock’s Eepressor, 483. NOTES. 493 P. 12, 1. 4.— Fore freris seralitis. SarabaitaB originally meant men who professed to be monks, but subjected themselves to no rule. “Tertium vero monachorum teter- rimum genus est sarabaitarum qui, nulla regula approbati .... adhuc operibus servantes seeculo fidem, mentiri Deo per tonsuram nos- cuntur.”—Rule of St. Benedict, cap. i. The term was afterwards applied to the Waldensian teachers, and in the text it seems to refer to the spiritual Franciscans or Fraticelli. P. 12, 1. 18.— Perpetualalmes of coffris. I suppose this means endowment (perpetual alms) by annuity payable in money, as distinguished from gifts of ‘^unmeble” property. Such money would probably have a chest or “coffer” assigned to it, especially if the donor had limited it to some particular purpose. See Mr. Anstey’s introduction to Munimenta Academica, p. xxxvii, etc. P. 12, 1. 2 from bottom.— made wafreris. Wafer was the name commonly given to the bread for the Eucharist, but it meant also a sort of sweet cake, as does the Fr. gaufre, and the waferer was a hawker of these cakes. The waferers had a bad reputation, if we may believe Chaucer’s Pardoner : “ yonge fruytsteris Singers with harpes, baudes, wafereres, Which that hen verray develes officeres,” etc. Fard. Tale, 16. Compare Piers Plowman, (B.) v. 641. The text, however, does not imply that the religious actually turned cake-hawkers. It only says that they were as bad when they made presents of eatables in the hope of getting them returned with large profit. The sarcasm would have the more point if the monasteries were often noted for well-prepared delicacies, and it is possible that the pastry¬ cook’s art may have been cultivated in the cloister then, as the liqueur- maker’s is now at La Trappe and the Chartreuse. P. 13, 1, 10.— '\if\ei geten hem worldly offis. “ Item, quod monstruoshis est, religiosi et monachi, qui plus sunt officiales fisci quam Christi, in curiis principum et cathedris judiciorum et cameris computorum et aliis actibus secularibus militantes contra statuta Canonum.”—Peter d’Ailly, De Emendatione Ecclesise (Brown’s Ease. Rer. Expet. i. 411). P. 13, 1. 13.— Anyneris. Annona, originally meaning yearly produce, and thence corn or pro¬ visions, came to have the sense of a rent in kind, and also of a daily allowance of food. The annonarius, the person charged to deal with the annona, might be collector, dispenser, or both together. If, as I suppose, anyneris is the same word, it may be represented by steward. P. 14, last line.— Crist p'eied most in \e ny]t in hillis, ^c. “ Et sic de vita Christi legimus quod ipse elegit facere facta sua sub divo, cum in dupplici convivio sub divo populum suum pavit, sub divo 494 IsOTES. sepius predicavit, et sub divo pernoctando patrem suum pro ecclesia exoravit.”—Speculum Militantis Ecclesie, cap. xxi. (MS. Asbburnham, If. 109). P. 15, 1. 9.— Cost of IcecJienes and ^ate housis. So in the Latin Sermons (Part II. Sermon 49),Wyclif, after remarking on the sumptuous living of the monks, complains of the great kitchens which the abbots build. Then he continues: “ Et ad figurandum conquestus suos atque dominia super dominos seculares multe abathie constituunt sibi portas sumptuosas cum propugnaculis tanquam castra.” —MS. T.C.C. f. 223. The great stone kitchen at Glastonbury was built in the 14th century, but I believe its exact date is disputed. The great gateways at Battle and Bury St. Edmunds are also of the 14th century. The latter “ combines in a remarkable manner a richly ornate character with an ingenious system for defence ; it is at the same time an orna¬ mental structure and a strong fortress.”—Turner’s Domestic Architec¬ ture in England, vol. ii. p. 191. P. 15, 1. 24i.—-Placeboes and dirige. Placebo was the name commonly given to Vespers in the Office for the Dead, from the first word of the Antiphon (with which the service opens): Placebo Domino in regione vivorum.—Sarum Breviary, ed. Procter and Wordsworth, ii. 271. Pirige similarly, as the first word of the Antiphon at Mattins in the same Office, gave its name to the Service.— Id. 273. '^P. 19, 1. 9 from bottom.-—The signs of Antichrist and the fifteen tokens before Doomsday seem to have been popular subjects of dis¬ course. The Apocalypse supplied the groundwork for them, but the popular fancy added much. Those who are curious in such matters may find the whole set forth in detail in the Cursor Mundi, lines 21971, et seq. (E.E.T.S. No. 66). There is a shorter version in Mr. Eurnivall’s “Adam Davy,” etc. (E.E.T.S. No. 69). It is to be noticed that difierent versions do not agree exactly as to the order or even the nature of the different signs. Wyclif speaks of them with contempt in his Latin Sermons : “ Quo- modocunque autem illi sompnient de 15®^“^* signis ante diem judicii, evangelium tamen dicit Mat. 24^°-: Sicut autem fuit in diebus Noe ita erit adventus filii hominis. .... Melius autem est dicto evan- gelio credere quam ypocrisis codicibus sompniatis de deliramentis fantasticis hebreorum.”—Sermons, Part II. Sermon 51 (MS. T.C.C. H. 225«). ‘__P. 21, 1. 2 from bottom.— Witliouten synne, ^ alle degrees, ^c. I think I ought to have changed “ & ” into “ in ” (and of course left out the comma before it). P. 23, 1. 16 .—pes rome renneris. Pome-runners seems to have been the regular name given to the persons w'ho gained a livelihood by acting as agents at the Papal Court. There was a vast amount of private business continually in hand there, such as appeals in ecclesiastical causes, and the obtaining of dispensa- KOTES. 495 tions. Cf. Sir John Paston’s letter : “I have answer ageyn fro Eoome that there is the welle of grace and salve sufficiaunt for suche a soore, and that I may be dyspencyd with : neverthelesse my proctore there axeth a mj docatys, as he demythe. But Master Lacy, another Borne renner heer,” etc.—Paston Letters (Gairdner’s edition), vol. iii. p. 101 . Wyclif had no doubt had painful experience of these men during his litigation about the "Wardenship of Canterbury Hall. In Piers Plowman (B. iv. 128) one of the conditions of Beason’s Utopia is— “ And alle Rottie-renneris for robberis of byjonde, Bere no silver over see.”^ Mr. Skeat (note, p. 82) understands the word only of the Boman procurators who came to collect money in England. P. 24, 1.21.— Sere lordischipe ^ anemtis god, ^c. I ought to have struck out the ‘‘ The reference is to "Wyclif’s doctrine of dominion. If the man does not do his duty to his chief lord, God, his holding is forfeited, and he ceases to have any true lordship before God. P. 27, 1. 6.—Charges against poor priests of disturbing the realm were common, and sometimes not without foundation. The narrator of the Fasciculi Zizaniorum says : “ Yix aliquis eorum predicaret quin ad pugnam inter se audientes provocarentur et schismata in villis fierent ” (p. 272). In consequence, he says, the gentry required the Archbishop to put an end to these heresies, and this brought about the Council of 1382. Probably the troubles were due as much to vehe¬ ment supporters of old things as to the preachers of new; but there can be no doubt that during the Conservative reaction which followed the rebellion of 1381 the reformers were viewed with a new suspicion. P. 27, 1. 3 from bottom.— Ri^tful ^euynge ^ of almes, ^c. Probably the “& ” here should be omitted. P. 32, 1. 26.— ^if a man he somonyd to-gidre to ]>e hei^ere iuge, ^c. “ Prelati citant homines longe melius in causa dei legitime occupatos, homines quos rex regum citat ad locum contrarium, immo quos deus impossibilitat ut sic compareant.”—De Sermone in Monte, c. 6 (MS. T.C.C. f. 355a). P. 33, 1. 22.— Sewe religious assessours. The assessors in religious prosecutions seem to have been usually taken from the regulars. Probably among them were to be found the largest number of doctors of theology. In the first meeting of the Council of 1382, in which WycliPs doctrines and his followers were condemned, sixteen doctors of theology consented to the decisions, and they were all friars. In later meetings five seculars appear, but of these, two (Bigge and Brightwell) had been judged at the first meet¬ ing and admitted to pardon.—F.Z. 283-291. 496 NOTES. P. 35, 1. 5.— Ne for lecherie ff men wolen paie rente hi ^eere ^ dioelle stil \er-inne ah longe as hym liste. So in Latin Sermons: “Licenciara per annum, vel tempos pecunie huic aptatum, ad mechandum libere quantumcunque voluerit.”— Sermons, ii. 20 (MS. T.G.C. 20la). It was a common cause of complaint that the Ordinaries did not attempt to repress incontinence, but made it a source of gain. “Purs is the ercedeknes helle,” says Chaucer’s Sompnour ; and fines seem to have been generally accepted in place of amendment. In the Parlia¬ ment of 1372 the Commons petitioned that if the Ordinary did not deprive beneficed clerks who kept concubines, the church should be vacant at the end of half a year, and the patron present anew. More¬ over, that in case of the Ordinary being patron, the King should present in his stead.—Pot. Pari. iii. 314. In 1382 the citizens of London took the matter into their own hands, imprisoned some women “ in prisona quee vocatur Dolium,” then cropped their hair close, and led them in derision through the streets. They are said to have been stirred up by Wyclif and his followers.—Walsingham, ed. Piley, ii. 65. P. 35, 1. 31.— Whi schulde curatis pronounsen here hre\eren a cursed. In one of his Latin Sermons Wyclif lays down that a priest must not excommunicate unjustly, even though his prelate bid him do so. He adds : “potest autem sacerdos inferior dicere parochianis quod talis prelatus dicit se excommunicare talem subditum ; immo caveat sibi in consciencia sua quod de illo sibi imposito non sit reus, et detegat virtutem excommunicationis ne simplices de ipsa trepidant ubi non est racionabiliter trepidandum.”—Sermons, Part ii. 43 (MS. T.C.C. 218<^). Perhaps there is a touch of worldly wisdom here. In announcing the fact of the Pishop’s excommunication the priest would have formally complied with the letter. The practical results would fall on the excommunicated person. P. 36, 1. 5 from bottom.— To enprisone \e hodi aftir fourli dales a cursyng. It was the duty of the Chancellor to imprison any one who had been for forty days under the major excommunication, and to hold him until he was released from ban. P. 40, 1. 5.— Pope honorie. —Honorius III., 1216-1227. P. 40, 1. 14.— Mynystris prouyncials. The rulers of the Franciscan Order were called ministers (with a reference to Matt. xx. 25). The head of the Order was the minister generalis, and under him there was in each country a minister provin¬ cialise, who had charge of the general interests of the Order. The use of the plural adjective ‘ provyncials ’ will be noticed here. Compare p. 11, line 9, and note upon it. P. 40, 1. 34.— Tweie cotis, ^c. The Latin runs : “duas tunicas sine caputio et cingulum et braccas et caparonem usque ad cingulum.” NOTES. 497 P. 41, 1. 18.— Breuyaries, \at is smale sauteris or alreggid. This explanatory clause is not in the Latin. I need hardly remark that this is not the usual meaning of breviary. Compare the story about St. Prancis and the novice who wanted a psalter (told in preface to Mon. Pranciscana, p. xxx), where St. Prancis objects, “When you have got a psalter, then you’ll want a breviary,” etc. P. 41, 1. 20.— Vndren. Halliwell gives “undern, nine o’clock a.m.” So, too, Mr. Earle, in his “ Two of the Anglo-Saxon Chronicles,” where the word occurs s.a. 538 and 540, and he is supported by Plorence of Worcester, who translates in both cases ‘ hora tertia.’ In Stratmann’s Dictionary undern is translated noon, and in our text it is given for the hour of sext, which rightly belongs to mid-day. There is a curious discrepancy in the use of the word in the Wyclifite Versions. In Mark xv. 25, we find “ It was the thridde our, that men clepen undruu.” But in v. 33, many copies of the same version have, “ the sexte our or undurne.” And in John iv. 6, we have again, “ The our was as the sixte or undurn.” Here two copies substitute forundurn “ mydday.” Porshall and Madden (Grloss. toW.V.)say “the time from nine to twelve in the morning.” P. 44, 1. 5.— 'pe lord ha\ maad abregged word upon er\e. A quotation from Bom. ix. 28, where the Vulgate has: “quia verbum breviatum faciet Dominus super terrara.” P. 45, 1. 15.— Stable in general fei\ of cristene men. The Latin is: “ Stabiles in fide Catholica.” P. 45, 1. 22.— The Testament of St. Francis. Another English version of this is printed by Prof. Brewer, from a MS. of the 15th century, in the Appendix to Monumenta Pranciscana, p. 562. P. 45, 1. 24.— Whanne I was in ouere myche synne. The Latin is: “ Cum essem in peccatis, nimium mihi videbatur amarum.” P. 45, 1. 4 from bottom.— Litel pore prestis of \is world pat dwellen in parichis. This curious way of describing secular priests in charge of parishes runs thus in the Latin: “ Et si haberem tantam sapientiam quantam Salomon habuit, et invenirem pauperculos sacerdotes hujussgeculi in parochiis in quibus morantur, nolo prsedicare contra voluntatem ipsorum.” P. 45, last line.— Fore in hem I tahe bi discrecion goddis sone. “ Quia Pilium Dei discerno in eis.” P. 46, 1. 5.— I wile abouen all pingis. Here the translation is again rather at fault. The Latin runs : “ Et hsec sanctissima mysteria volo super omnia honorare et venerari et in locis pretiosis collocare. Et sanctissima nomina ejus {i.e. Christi) et verba scripta, ubicumque invenero in locis illicitis, volo colligere,” etc. P. 46, 1. 18.— 0 cote or Icirtil with-ynne forpe ^ with-oute forp. “ Pieced” or “ clouted ” has been left out here. The Latin runs : “ Eramus content! tunica una intus et foris repeciata,” etc. 32 498 NOTES. P. 47, 1. 10.— ])e Cardynal hostiense. The Cardinal of Ostia, afterwards Alexander lY. As Pope he was the great supporter of the Mendicants in their quarrel with the University of Paris.—Milman’s Latin Christ, book xi. ch. 2. P. 47, 1. 18.— Sf rede \ei ]>es wordis. The translation here is hardly intelligible from excessive abridg¬ ment. The Latin is : “ Et semper hoc scriptum habeant secum juxta regulam. Et in omnibus capitulis quae faciunt, quando legunt Regulam legant et ista verba.” P. 48, 1. 13.— Men seyn \at Jie is cursed \at letti\ \e ri]fful wiUe of a dede man. “Also all tho ben acursed that lette or procure to lette the testa¬ ment, and the last wil of folk whan they deye, of thinges that ben ther owne, and that they may skilfully bequethe bothe by lawe of holy chirche and by cnstome.”—Monumenta Eitualia Ecclesiae Anglicanae, by Rev. Wm. Maskell, vol. ii. p. 294. Compare the tract on the Great Sentence of Curse, S.E.W. iii. 304. P. 48, 1. 8 from bottom.— In '^e time \at sathanas was mlounden, as the apcalips telli\. A literal understanding of Rev. xx. 7 led Wyclif and other mediaeval writers to believe that from a.d. 1000 the Church had rapidly grown worse. (Compare p. 3.) Thus, in the Trialogus (lib. iv. c. 2) we find: “A tempore autem solutionis Sathanae, dimissa fide scripturae, multae haereses in ista materia, et specialiter inter fratres et discolos eis similes volitarunt,” p. 249. "Woodford ingeniously turns this belief against Wyclif: “ Sed miror valde unde adquisivit in hoc Johannes wicliff tale privilegium, quod omnes doctores de secundo millenario seducti sunt per Sathanam, illo solo excepto.”—Tractatus de peregrinacionihus ad loca sancta (MS. Brit. Mus. Harleian 635). P. 49, 1. 26.— A scarioth. The Scarioth(Iscariot)was the man who bore the bag in which the offerings were put (cf. John xii. 5). He is described-in the Sompnoures Tale, 1.46: “ A stourdy harlot ay went hem byhynde. That was her hostis man, and bar a sak. And what men jaf hem layd it on his bak.” P. 49, 1. 28.— 'peiwolen telle gold and money^ ^c. This absurd evasion of the Eranciscan rule was commonly practised, and is gravely defended at considerable length by Bishop Pecock in his Repressor, Part v. chap. 14. P. 50, 1. 11.— euyl children putten in-to here fadir ]>e pope, ^c. “ Q,ue ergo caritas filiorum in patrem et patronnm, effundere in tantum patrem venenum tarn imperfectum quod inficeret filios si ser- varent ? ”—Purgatoriura secte Christi (MS. Ashburnham, If. 52). P. 56, 1. 24.— \)es prelatis mysusen \is hetere seed. “Alii autem praelate Caesarii sunt nimis steriles et non spiritualiter prolifici.Yitium autem Sodomicum corporate est parvum in comparatione ad hoc peccatum.”—Trial, lib. iii. c. 23, p. 209. NOTES. 499 P. 57, 1. 20.—The reference at the side should be to Luke ix. 49, instead of the corresponding text in Matthew. Fonnyd is evidently the translation of the Vulgate insulsum. In W. Y. (both) it is trans¬ lated “ unsavory.” P. 60, 1. 2 from bottom.— Fittrid sqiiyeris. The only other instance of this word is in Myrc’s Instructions for Parish Priests (E. E. T. S.), p. 35, 1. 1146: “ Hast ]70u ben proude .... Of fytered clo)»es as foils done.” It probably means either slashed or cut into tags and streamers. So in p. 121, we have ‘‘proude slitterede squyerys,” and again, p. 148, “ tatrid squeyeres and o]?ere meyne.” It cannot be supposed that raggid or tatrid means that the squires were shabbily dressed, as the ground of complaint is the magnificence of the prelate’s revenue. Halliwell gives as a Yorkshire phrase, “ All in fitters, i.e. in very small pieces or fragments.” P. 60, 1. 2 from bottom.— Swerynge herte ^ honys ^ nailis ^ o^ere memlris of crist. The wickedness of profane swearing was a great point with Wyclif and his followers, some of whom went so far as to declare all oaths unlawful. In one of Wyclif’s Early Sermons, he says: “diabolus precepit . . . quod jures per vulnera et membra Christi, ut has in reputatione hominum major ex verbis audacibus; et ad tantum in isto invaluit doctriua diaboli, quod major pars hominum putat non esse peccatum sic jurare.”—Sermon 14 (MS. Lambeth). P. 61, 1. 10.— \)ere \ei my^tten vnne\e before liaue hene-lred, ^c. Compare the “ Complaint of the Ploughman ” : “ And commonly such been comen Of poore people .... Her fathers suffreth drought & weate, Many hungrie meales, thurst and cold. And all this these monkes han forsake, For Christes love and Saint Benete ; To pride and ease have take; This religion is evill beseate. Had they been out of religion, They must have hanged at the plowe, Threshing and diking fro tonne to tonne, With sorrie meat, and not halfe ynowe. Wright’s Political Poems, i. 335. Bean-bread was made for horses, and was usually called horse-bread. Making it was a special business, frequently if not always separate from that of the regular baker. See Munimenta Acad. (Anstey), p. 577. Cf. English Gilds, 366. P. 61, last line.— Mylnestpn of assis. “ Mola asinaria,” Vulgate. Our translation loses this descriptive touch, which was not superfluous in a country where hand-mills were common. 500 NOTES. P. 62, 1. 18.— Cotidian distrihucion. “ Distribucio quee Canonicis fit quotidie.’’ Dufresne, wbo cites from an ordinance for the Church of St. John at Ghent: “Yice-curati de distributionibus, corpore prebendse, aliisque prerogativis praenarratis non gaudebunt, sed illorum portio absentiae cedit Quotidianae, i.e. cum absentes fuerint nihil recipient eorum quae praesentes recepissent, sed id ad Quotidianam redibit; seu ad earn quae quotidie fit Canonicis distri- butionem.” The charge in the text is then that the clergy came to prayers only to get their share of the allowances. P. 65,1. 13.— Lordes and ladies hen tratours. “ Secundo autem erigunt seculares domini suam potestatem contra Christum in hoc quod curatos presbiteros contra suum sensura detinent in suo ministerio.”—De OflScio Pastorali, ed. Lechler, p. 38. P. 66, 1. 22.— Alle \es passen \re fiften\es. A fifteenth, or, to speak more fully, a fifteenth and a tenth, was the usual standard by which subsidies were granted in Parliament. It was a tax on all movable property, of one-tenth in towns, and one-fifteenth in the country. Professor Stubbs estimates the yield of a fifteenth and tenth at about £60,000, including the tenth which was usually granted by Convocation at the same time as Parliament voted the fifteenth. The clerical tenth was reckoned at a third of the whole subsidy.— Stubbs’ Constitutional History of England, ii. 549. P. 66, 1. 22.— Alle go\ out of owre lond comunly into enemys Jiondis. “Hon nostri sed inimici nostri cum thezauro per ipsum extracto de Anglia relevantur.”—De Juramento Arnaldi, printed by Lechler, vol. ii. p. 576. P. 68,1. 24.^— To geten ]onge eliildre to here feyned ordre hy symonye, This charge of seducing children was very commonly made against the friars. In 1358 (?) the University of Oxford passed a statute to prevent the practice, in the preamble of which it is alleged that people fear to send their sons to the University lest they should be led to join the friars (Munimenta Academica, p. 204). An award of the King ordered this statute to be cancelled in 1366 (Parliament Bolls, ii. 290J). - Pichard Eitzralph, in his Defensorium Curatorum, accuses the friars of using their influence as confessors to get children (munusculis datis allecti) to join their order. He says that he knew of one child under thirteen who was thus allured.—Brown’s Easciculus, ii. 473. Compare also S. E. W. ii. 381. P. 69, 1. 7.— Oile and crem. The crem is the chrism or consecrated oil, with which the child was anointed at baptism. The oil, distinguished here from the chrism, is that for extreme unction. Both were consecrated annually by the bishop. P. 74, 1. 6 from bottom.— And in presence speJce no word. From this it seems that it was not customary in the ecclesiastical courts to confront a man with his accusers. A petition of the Com¬ mons in 1414, complains that persons cited in the ecclesiastical courts could not obtain a libel of what was put upon them.—Pot. Pari. iv. 20 NOTES. 501 P. 75, 1. 24.— body is neuere ]>e more traueilid. Contrast the dread in which the excommunication of St. Hugh of Lincoln was held. His biographer gives several instances where death or some other fearful punishment fell upon those whom Hugh excom¬ municated. See especially book iv. chap. 6 of the Magna Vita, which is headed ‘‘He quodam forestario. He quodam etiam diacono. Et de quadam adolescentula. Et de quibusdam aliis, viri justi maledictione in carnis interitum datis.”—Magna Yita S. Hugonis, ed. J. E. Himock, p. 178. A curious specimen of the stories told to increase the dread of excommunication will be found on our p. 153. P. 77, 1. 26.— Deschaunt, countre note. Descant (or discant), discantus, a double song; originally the melody or counterpoint sung with a plain-song (Grove’s Diet, of Music). Countre-note is, I suppose, simply counter-point. The descant had been introduced long before this ; as early, I believe, as the twelfth century, but it had spread slowly, and during the fourteenth century there was a continual and rapid tendency towards increased elaboration in Church music. Descant gradually came to mean a variation (compare Shakspere’s Two Gentlemen of Yerona, Act i. sc. ii. 94). P. 78, 1. 16.— Comunly suclie cursed prelatis ben no part of holy chirche, in cas \at \ei sullen be dampnyd. This refers to Wyclif’s doctrine of the Church, which, properly speaking, he says, consists only of the elect. Patet ex fide Christ! scripturse et multiplici testimonio sanctorum, quod nullum est membrum sanctse matris ecclesiae nisi persona prsedestinata.”—Supplementum Trialogi, cap. 2, p. 415. P. 80, 1. 7 from bottom.— Staciones of rome. Stations are churches or altars, to the visitation of which, under certain conditions, some spiritual privileges are attached. Haturally, there is no city in which such privileges are granted so lavishly as in Home. Mr. Eurnivall has printed (E. E. T. S., Hos. 15 and 25) two versions of a poem enumerating the Stations of Pome, with the indulgences given at each. P. 81, 1. 22.— Also ff\e day of doom come bi-fore^ ^c. “ Sic enim ex sibi dubio concedit has fictas vanas indulgencias pro multis milibus annorum ultra diem judicii; sed valeant iste prelatis hujusmodi in vacuo infinito, quia in mundo isto non prosunt Christi fidelibus sed multipliciter magis obsunt.”—Exposition of Matthew xxiv. chap. v. (MS. Ashburnham, If. 60). P. 81, 1. 5 from bottom.— '^e pope and his ben out of charited' “ Multis videtur, cum papa posset faciliter, sine sua depauperacione vel facta injuria alicui, omnes subjectos suos a pena et culpa absolvere injungendo opus neutrum vel bonum de genere, quod omnino excidit de caritate si aliqui de suis subditis sint dampnati.”—Sermons, Part iv. 7 (MS. T.C.C. 297J). “ Quilibet papa foret fatuus et careret caritate si aliquis secum contemporaneus sit damnatus; cuilibet enim tali posset faciliter talia carismata impartiri. Quid igitur obesset nisi 502 NOTES. invidia quod cuilibet vianti, vel in purgatorio, non tribueret tale donum.”—Sermons, Part iv. 21 (MS. T.C.C. 310e holy martir possidonye writti\ of seynt austynes lif. “ Sic enim narrat beatus possidonius demagistro suo bono augustino, quod rogavit cives iponenses reaccipere predia que sibi antea donave- runt, sic quod posset vivere pure de elemosynis, ut vixerunt Christus et sui apostoli, vel de decimis et oblacionibus, ut vixerunt sacerdotes et levite veteris testament!.”—Speculum Militantis Ecclesia (MS. Ashburnham, If. 120J). P. 122, last Yme.—The angel seyd ful sothe. “Unde narrant Chrenicse, quod in dotatione ecclesiae vox angelica audita est in aere tunc temporis sic dicentis : ‘ hodie effusum est venenum in ecclesia sancta Dei.’”—Trial, lib. iv. c. 18, p. 309, compare pp. 374, 380 of this volume. It is to be noticed that in the Chronicles the voice is attributed to the Devil (Polychronicon, lib. iv. vol. v. p. 130, ed. Lumby). Bishop Pecock, in his Depressor, insists strongly on this point; for “ if this be trewe, whi and wherto schulden we beleeue his seiyng to be trewe; eithen he is oure enemy and oure bigiler ” (p. 351). KOTES. 507 P. 123, 1. 10.— In here profession \ei hen holden dede. Compare Jacke Upland : “ Why make you as dede men, when ye be professed, and yet ye be not dede, but more quicke beggars than you were before ? ” Wright, Fol, Poems, ii. 20. P. 123, 1. suche religious wrecchis seip Robert grosted, ^c. “ Cum secundum lyncolniensem claustralis propter ambicionem temporalium sic egressus sit sicut cadaver mortuum pannis funeralibus involutum, de sepulcro egressum, a diabolo inter homines agitatum.”— Early Sermons, No. 9, MS. Lambeth. The passage is also prefixed as a text (in Latin) to a short tract Lincolniensis, printed by Mr. Arnold, S.E.W. iii. 230. P. 127, 1. 18.— ^if a prest of her feyned ordre, ^c. Among the petitions in the Rolls Office (see note to p. 103), is one of 1387, from Bankyn, prior of the Augustine friars, who ‘^vestrse innotescat reverencise (i.e. to the Bishop of Ely, Chancellor) fratres nostros professos, Willelmum Pateshull, Thomam Beauchamp, Robertum Stokusle, et Johannem Sude, habitum et obedientiam sanctae religionis temere reliquisse,’’ and goes on to say that without the King’s help he cannot bring them back into the Lord’s fold. It appears that Pates¬ hull had bought himself a chaplaincy to the Pope, under shelter of which he ventured to bring charges of murder, torture, and nameless vices against the brethren of his order (Chron. Angliae, p. 377). Bankyn was a member of the Council of 1382 (Pas. Ziz. p. 499). Another petition, dated Eebruary, 1382, is from the prior of Sempring- ham, against John de Whiteby, excommunicated for contumacy and flight. In this case, however, there is nothing to show any connexion with Wyclif or the Lollards. P. 128, 1. 25.— Seynt Richard. “ Seynt Richard of Armauj ” occurs in the “ Great Sentence of Curse” (S.E.W. iii. 281). It is hardly necessary to say that Eitzralph was never canonized; he did not belong to the right party. It was, however, reported that he deserved the honour of sainthood. ‘‘Circa ista tempora Deus declarans justitiam quam magister Eitez Raffe exer- cuit dum vixit in terris, ut impleretur de eo illud psalraistae : ‘ In memoria eterna erit Justus,’ per merita ipsius Ricardi, ad tumbara ipsius, apud Dundalk in Hybernia, plura et magna cotidie operatur miracula; unde, ut dicitur, fratres se male contentos.”—Extract from a continuation of Higden’s Polychronicon, printed by Mr. Thompson as an Appendix to the Chronicon Anglise, p. 400. So, too, in the Chronicon itself, “ Quo in loco (Dundalk) innumera ad laudem Dei fiunt miracula ” (p. 48). The passage referred to in the text is in the Defensorium Curatorum : “ Item aliud damnum tarn grave quod tendit ad consumptionera seu evacuationem doctrinae in secularibus cujuslibet facultatis, est quod isti ordines mendicantium propter infinita lucra 508 NOTES. quse mediantibus praedictis privilegiis de sepulturis et confessionibus et aliis quae acquirunt, tantum multiplicati sunt in conventibus et personis conventuum. quod non reperitur in Studiis communibus de facultate Artium, sacrae Tbeologiae et Juris Canonici, ut fertur a pluribus, de facultate Medicinae aut de facultate Juris Civilis, nisi rare, aliquis utilis multum liber venalis, sed omnes emuntur a fratribus : ita ut in singulis conventibus sit una grandis ac nobilis libraria, ut singuli fratres habentes statum in Studiis, quales sunt modo innumeri, nobileni habent librarian!; unde etiam de meis subjectis rectoribus tres aut quatuor misi ad Studium; et dictum est mihi quod quia nec Bibliam eis utilem nec libros alios Tbeologiae venales eis congruos ibi poterant reperire, ad suam patriam sunt reversi, aut unus eorum saltern rediit jam. Si ista non sit in clero grandis j actura, nulla poterit in ipso esse, cum ad exitum talem, ut videtur, intendat quod clericus in Ecclesia nullus remaneat propter fratres.”—Brown’s Easciculus, ii. 474. P. 129,1. 14.— A layli, stiward . . . schullen haue festis . . . riche clo\is and huge Some examples may be culled from the Bursar’s book of King’s Hall, Cambridge (one of the foundations absorbed in Trinity College) : “ In uno exhennio misso Thomae Crosse, vis. Item in alio exhennio misso Domino Ivoni de Clyntone, vis. id .Item in alio cultello dato Domino Jervasio Baroni de Scalariis, mis, vie?. Item in cultellis datis famulis suis, iis.Liberabantur menestrallis in convivio Magistri Eicardi Goldingtone, mis.” And again from the Books of Commons of King’s Hall: “ pro uno jantaculo facto apud Infra Eeceptorem Scaccarii pro Cancellario, Thesaurario, Magistro Johanni de Offord, et aliis de Concilio Eegis, tractantibus et consulen- tibus tunc ibidem super negotiis fundationis prsedictse.”—Historical Manuscripts Commission, First Deport, pp. 84, 85, 86. P. 129, 1. 27.— To Icepe hym self vnhlekkid or defoulid fro \is world. There is a curious use of the negative here, the “un” in “un- blekkid ” being carried on to “ defoulid.” In both Wyclifite versions the text runs : ‘‘to kepe hym self vndefoulid fro this world.” P. 129, 1. 4 from bottom.— Caymes castel. The phrase Caym’s castle is frequently used by "Wyclif for a convent of friars. He explains its meaning in the Trialogus, iv. 33 (p. 362) : “Alii autem fingunt .... quod in Caym fuerunt istae sectae quattuor inchoatae.Et in testimonium istorum, quattuor literae hujus nominis Cairn inchoant hos quattuor ordines, secundum ordinem temporis, quo finguntur a fratribus incepisse, ita quod C. Carmelitas, A. Augustinenses, J. Jacobitas et M. Minores signiheat.” P. 130, 1. 9.—The side-note to chap. 21 is defective. It refers to men who left their convent and profession in order to preach, and so incurred excommunication. See p. 127 and note. P. 131, 1. 9.— yf a synful ydiot lidde hem do \e lesse goode, ^c. “ Et in ista bimembri blasfemia deserunt sectam Christi ex quo insani numero inferunt inconveniencia infinita j ut quod religiosum et NOTES. 509 voluntatis Christi est quod tails religiosus subiciat se suo prei)osito faciendo quicquid mandaverit, licet fuerit stolidissimus ydiota ; quia obediencia ut inquiunt est virtus maxime meritoria.”—De Nova Pre- varicancia Mandatomm (MS. Asbburnham, If. 95). P. 132, 1. 5.— for foure ^enywor\ good curse many \ousand soules to Tielle. So Nicolas de Clamengis : ‘‘ Sed hodiernis diebus adeo invaluerunt, ut passim pro levissimo quasi delicto, smpe etiam pro nullo inferantur. Sicque in nullum timorem sed in extremum pervenerunt contemptum.” —De Corrupto Ecclesim Statu (Brown’s Pascic. ii. 558). The evil was of old standing. In the eleventh century Peter Damiani pleaded for a less liberal use of excommunication.—Letters to Nicholas II. (i. 7) and Alexander II. (i. 14). It is worth while, however, to note one marked contrast. Damiani’s plea is: “ Indignum quippe est, ut propter unius homuncionis offensam tarn innumerabilis multitude homi- num depereat.”—Opera, vol. i. col. 22. The souls perishing from the curse excite his pity. With Clamengis the complaint is, that too- frequent use of excommunication has destroyed its terrors. P. 133, last line.— Bryngenge in ]onge children. This charge is more commonly made against the friars. See p. 68, and note on the passage. P. 134, 1. 10.— Famulorum ^ henefactorum. There is a prayer near the beginning of the Canon of the Mass for the Commemoration of the living, and another at its close for the departed. Both begin with the words: ^‘Memento, Domine, famu¬ lorum famularumque tuarum,” on which follow the names of those who are specially commemorated on the occasion. Some such com¬ memorations were granted, or at least promised (see Chaucer’s Sompnoure’s Tale) to all benefactors. The greater benefactors had frequently a day assigned to them in which mass was said on their behalf. There is a list of such observances for the University of Oxford in Munimenta Academica, pp. 370—373. Wyclif often speaks with dislike of this famulorum prayer, which, he says, is the most special, as the Paternoster is the most general, of all prayers.— S.E.W. iii. 441. So in the tract on Matt, xxiii. : ‘‘ingeminant multipliciter ‘ famuli tui ’ et ‘ famule tue,’ ac si deus foret dormienset non recolens merita viatorum.”—MS. Ashburnham, If. 77. P. 136, 1. 22.— ])ei hen groundid on labor of here hondis hi here owene reule. “ Quia tunc vere monachi sunt, silabore manuum suarum vivunt.”— Pule of St. Benedict, cap. 47. P. 143, 1. 1.— office of curates. It is, perhaps, hardly necessary to remark that the words ‘‘curate ” and “ vicar ” have almost exchanged meanings since Wyclif’s time. Curate then meant the beneficed parson in charge of the parish. If he absented himself, he put in a priest to do his work, who was called the vicar. A vicar was needed also where the benefice was appropriated 510 NOTES. to a religious house, and gradually the appointment in such cases became a permanent one. In 1402 a statute was passed that in all appropriated churches “ soit ordeine Yikair perpetuel, institut et induct canoniquement en ycelle, et covenahlement endowez par la discretion de I’ordinaire.”—Rot. Pari. iii. 500. In Prance the cure is still the incumbent, the vicaire the curate. P. 144, 1. 17.— And late alle \at helpe \ecomunes in ])is grete talliage. In the Parliament held at Salisbury in April, 1384, the Commons granted half a fifteenth to the king, with a second half-fifteenth if peace could not be made. “ Protestautz outre que Tune Moitee ne Pautre, ne soit en nule manere levable, ne levee, sanz la condicion ensuante. C’est assavoir que I’Estat de Clergie emporte & grante selonc lour afferant a I’une Moitee & I’autre du dite Quinszime, a les termes & jours suis ditz, si bien en salvacion de eux come des ditz Seigneurs & Communes.”—Rot. Pari. iii. 168«. Evidently a strong feeling was abroad that the clergy ought to bear their share of the national burdens, and this gives a slight additional probability to the date I have assigned to the tract. P. 145, 1. 9.— 'pe trewe clerk rohert graded writi\ to the pope, etc. The passage occurs in the sermon preached before the Pope at Lyons. “IJnde pastores, personam Jesu Christi induti non annunciantes [Christi evangelium], etsi non superadderent malitias alias, sunt anti- christi et satanas transfiguratus in angelum lucis.”—Brown’s Ease, ii. 251. P. 145, 1. 24.— Fewe curatis han \e hille, ^c. P may be fanciful in remarking that this passage would be charac¬ teristic in the mouth of Purvey, "Wyclif’s chief helper in translating the Bible. P. 146, 1. %.-^And afterward drawen men to prison. Among the petitions for imprisonment of persons who had been forty days under excommunication (see notes to pp. 36, 103), I noted one from the Bishop of Ely (Jan. 16, 1380), against two men excommunicated at the instance of John, rector of Xyngston, “ Occasione non solucionis decimarum silve cedue.” It was very likely a case of disputed right, as tithes on woodland were due only on silva cedua, i.e. underwood of less than 20 years’ growth, and this was a frequent cause of quarrel. In the Parliament Rolls there are several petitions for restraint of the clergy in this matter. P. 149, 1. 5.— Fatte hors with gage sadlis ^ Iridelis. Wyclif refers often to the extravagance of the clergy in horses. The complaint occurs several times in this volume, and is to be found also in his Latin works : Cogitemus ergo quod rex regura qui nunquam ante vel post fuit nisi pedestris tunc sine sella non equum bellicosum sed rudem asinam ascendit. Per hoc vero datur ecclesiasticis exemplum quod sumptuosos palefridos non ascendant, bona ecclesie non consumant cum sellis, strepis atque frenis deauratis vel antelis vel postelis de sericis.”—Early Sermons, I. (MS. Lambeth 23). NOTES. 511 P. 152, 1. 22.— Late hem enquere \e so]>e, <^e. “ Quod fideles resistentes huic pugne sacerdotum {t.e. the Flanders Crusade) fuerunt tarn, per spirituale brachium excommunicati quam per seculares dominos tribulati.”—Exposition of Matthew xxiv. chap. 2 (MS. Ashburnham, If. 56). P. 153, 1. 3 from bottom .—pat a goode cristene man^ ^c. One of the grounds for prosecuting Wyclif was that he taught that excommunication was not binding except when deserved. In the list of conclusions condemned by the Pope in 1377, we find: Ho. 11. Maledictio vel excommunicatio non ligat simpliciter nisi quantum fertur in adversarium legis Christi. Ho. 15. Credere debemus quod [papa vel alius] solum tunc solvit vel ligat quando se conformat legi Christi.—Chron. Anglise, ed. E. M. Thompson, p. 182. P. 154, 1, 12.— pere come\ a 'pardoner mp stollen lullis ^ false releJds. Compare Chaucer’s account of the pardoner— “ For in his male he hadde a pilweheer, Which, that he saide, was our lady veyl: He seide he hadde a gobet of the seyl That seynt Petur hadde, when that he wente IJppon the see, til Jhesn Crist him hente. He hadde a cros of latoun ful of stones. And in a glas he hadde pigges hones.” Prologue^ 694—700. Generally speaking we may be inclined to make some allowance for colouring in the descriptions of satirist and reformer—of Chaucer and Wyclif. But in depicting the impudence of the pardoner there was no need—one may almost say no room for exaggeration. See Dr. Jusserand’s Essay on Chaucer’s Pardoner and the Pope’s Pardoners, published by the Chaucer Society 1880. P. 157, 1. 23.— For now he\ene mennus lawis, 8fc. Cum nimis multi seculares hodie studeant in litium facultate, ipsa quoque Theologia in statu secularium paucos habeat sectatores propter abusum Roman se curise, quae Theologos contempsit, et in omni ecclesi- astico gradu lucrativarum scientiarum studiosos prseposuit.—Pierre d’Ailly, de Reformatione Ecclesise. Brown’s Fasc. i. 413. D’Ailly, Archbishop of Cambray, and a Cardinal, was a leader among the orthodox reformers, and took a prominent part in the Council of Constahce. P. 165, 1. 27.— Bete stretis vp ^ doun. This use of “bete” recurs twice in this tract. On p. 168,1. 10, we have “ betynge of pauement,” a phrase still in use in modern French (battre le pave, aller et venir sans but, sans occupation.— Littre), On p. 172, 1. 15, we have “ beten marketis,” which I suppose means to lounge about there merely for the pleasure of the crowd and society. Such loungers were generally in ill repute, as we may see by the secondary sense of swaggerer, attaching to “ market beter ” (see Reeve’s Tale, 1. 16). We may connect with this use of the word the policeman’s “ beat.” 512 NOTES. P. 167, 1. 9.— Wot li lonynge ^ ledynge. So in Pierce the Ploughman’s Crede (line 716) : “ And been at lone & at bode * as burgeses vsitbe,” which Mr. Skeat explains “to deal with lendings and biddings, to lend and bid.” It must be noticed, however, that Halliwell .says that ‘lone’ is still used in Devon as ‘ a supplication for alms,’ and perhaps ‘ lonynge and hedynge ’ may mean merely ‘ begging and praying.’ P. 167, 1. 26.— Priests so vnkunnynge \at men scornen hem in seynge of here seruyce, ^ redynge of here pistil Sf gospel. Giraldus tells a story how Hugh of Lincoln entered a parish church to hear mass, and when mass was over, the parish priest “ statim coepit evangelia multiplicare, prime Initium sancti evangelii^ deinde Spiritus Domini., demum Salve sancte parens, et alia quaedam nihil atti- nentia. Episcopus antem his auditis facete subjecit : ‘ Quid eras dicturus est'‘presbyter iste, qui hodie quod novit totnm effudit?’”— Gemma Ecclesiastica, D. 1, xlviii. P. 169, 1. 8.— Who lyue\ hest preie^ lest. “Opera autem justa plus orant pro homine quam mentis devocio et vocalis formacio labiorum.”—Lat. Sermons, iv. 3 (M.S. T.C.C. 293a). P. 169, 1. 25.— Magnyficat, sanctus, ^ agnus dei. The Magnificat was sung always at vespers. The Sanctus (Sanctus, Sanctus, Sanctus, Dominns Deus Sabaoth. Pleni sunt coeli et terra gloria tua : Osanna in excelsis. Benedictus, qui venit in nomine Domini : Osanna in excelsis) is sung in the preface to the Mass. The Agnus Dei (Agnus Dei qui tollis peccata mundi; miserere nobis {his) Agnus Dei qui tollis peccata mundi da nobis pacem) is in the ordinary of the Mass, P. 171, 1. 14.— And ofte ^e reden it. The passage referred to forms the epistle for the Thursday in Passion or Holy Week, as well as for Corpus Christ! Day. P. 172,1. 15.— Entermeten hem of louedaies, holdynge wi\ forsof armes. A love-day was a day appointed for settling differences by arbitration or amicable arrangement. Doubtless it was often useful in avoiding quarrels and litigation, especially among equals, but its comparative informality made it the more dangerous in the hands of a powerful oppressor (compare pp. 234, 243, 245). We get a similar -view of the custom in the Vision of Piers Plowman (B. x. 19): “ Who can contreue deceytes an conspire wronges. And lede forth a loueday to latte with treuthe ; He lat such craftes can to conseille is clepid.” P. 173, 1. 19.—pa hi]en faste to he prestis mo ^an hen nedful for \e peple. “ Evidens quidem est quod clerus per talem copiam temporalium peccat in quantitate et qualitate, contrarius voluntati domini jesu christi. In quantitate quidem quo ad numerum proporcionalem aliis partibus ecclesie militantis. Evidens quidem est quod talis mun- NOTES. 513 dana prosperitas facit clerum in numero superfluo appetere istum statum.”—Speculum Militantis Ecclesie, cap. 29 (MS. Ashburnham, If. 118$). P. 177, chapter 24.—It should be remembered that, when these tracts were written, chantries had come to be the commonest form of religious foundation. One order after another had fallen away from the ideal aimed at in its foundation, till people had almost ceased to look upon monks and even friars as good men whom it was meritorious to help. In endowing chantry priests, they hoped to get prayers in return for their money, and the formal religion of the day looked upon this as the safest religious investment. P. 177, 1. 4 from bottom .—Discencion ^ werris ^ pestilencis. We fear this allusion will not help us much with the date of the tract. According to Walsingham there were, besides the Black Death, of 1348, plagues in 1361, 1375, and in the north, of England in 1379. P. 181, 1. 12 .—])ei ivohn amivere for men at domes day. So the Minorite promises in Pierce the Ploughman’s Crede (123-132) : “ And myjtestou amenden us wi]? money of Jiyn owne, poll cliuldest cnely bifore Christ in compas of gold In wide windowe westwarde wel nije in the myddell. And seynt Fraimces himself schall folden the in his cope And presente the to the trynitie & praie for thy sinnes. poll} ton conne noujt )>i Crede Kare j^ou no more. I schal asoilen ^e, syre, & setten it on my soule.” P. 181, 1. 21 .—Jubilees \at we reden not of, of hyngis ne emperouris. A jubilee was celebrated when a monk or friar had completed the fiftieth year of his profession. The order for the ceremony is quoted from the Carmelite constitutions in Ducange, s.v. “ Jubileus.” TheJubileus was excused from many requirements of the rule. P. 182, 1. 22 .—])ei wole maize many doseyns to forsioeren hem. The ‘‘doseyns” are, of course jurors, whose corruption was one of the great difficulties in the way of securing even-handed justice. In 1364 it was enacted that any juror taking money for his verdict should be fined ten times the amount of the sum in question (Hot. Pari. ii. 288 «); but the severity of the punishment does not seem to have put an end to the offence. A petition of 1382 shows how juries could be used for extortion and oppression, and although much may be laid to the opportunities given by the troubles of the previous year, we cannot doubt that abuses were always frequent. Compare the Coke’s Tale of Gamelyn, 1. 785— “ For he was fast about, bothe day and other, For to hyre the quest to hangen his brother.” It is only fair to the jurors to remember that they sometimes suffered from the spite of the party who thought himself aggrieved, and that it 33 514 NOTES. was dangerous to give a verdict against a powerful suitor, altliougli not many could, like Gamelyn, hang the unjust “sisours.” P. 183, 1. 18.— Forsweren hem wittynghj for here dyner a nolle. The noble was half a mark, or six shillings and eightpence. As the shilling then contained 216 grs., it would be worth about fifteen shillings and sixpence of our present coinage. Weight for weight, its purchasing power was greater than now, but it is hard to fix a standard by which to reckon this. Mr. Seebohra, measuring it by the price of wheat, says four times, which would make the juryman’s fee for perjury about £3, besides the dinner. See an article by Mr. Seebohm in the Fortnightly He view, February, 1870. P. 184, 1. 5!— Abuses of Consistory {or FcclesiasticaT) Courts. The ecclesiastical courts, which were very numerous, determined all causes matrimonial and testamentary. “ There were other minor suits for wrongs for which the temporal courts afibrded no remedy, such as slander in cases where the evil report did not cause material loss to the person slandered.”—Stubbs’ Const. Hist. hi. 345. They had besides to enforce the payment of tithes and church dues, and were charged with disciplinary power for punishment of adultery, fornication, perjury, and other vices which did not come under the common law. The reputation of the ‘‘summoner ” is enough to show how abuses pervaded the action of these courts. Professor Stubbs has summed up the case concerning them in his Const. Hist. hi. 373. P. 190, 1. 6 from bottom.— What is actiflife ^ contemplatif. Wyclif would not allow that the life of the cloister had any special claim to he called contemplative. What was his idea of contemplative life may be seen in one of his English sermons, Ho. cxiv. (S.E.W. i. 382). He insisted that contemplation would not make a man more slothful in preaching. In a Latin tract on Matthew xxiv. he says : “ Quidam pure viventes secundum legem domini Jesu Christi, qui in lecto contemplacionis per vices dormiunt et surgunt vivacius spirituale cibarium populo ministrando ” (Ashburnham, If. 63J). He goes on to say that those who fail to lead such a life, although they may be hermits or anchorites, will be damned. Yet in one tract, and that a late one, he uses ‘‘ activi ” in the sense of laymen.— Purgatorium secte Christi (MS. Ashburnham, b2b). I notice this as a warning not to lay too much stress on single expressions, especially when they belong to the current theology of his time. P. 191, 1. 21.— Matynes of oure lady. One of the seven hours of our Lady which, according to the local use, were said with the canonical hours; and often without them. P. 192, 1. 26.— Sire iacke or hobhe. Sire is here the common title given to a priest, as occasionally in Shakspere. P. 193, last line, &c.— Saying Matins more bindmg than celebration of Mass. It is a mortal sin to celebrate without having said Matins {i.e. NOTES. 515 l^octurns and Lauds). A constitution of Archbishop Reynolds says : “Nullus Sacerdos parochialis prcesumat Missam celebrare antequarn Matutinale persolverit officium, et primutn et tertiam de die.—Lynd- woode, lib. hi., tit. 23. The object of such rules was, no doubt, to insure that the celebrating priest should be duly prepared for his functions, but one result of them was, as noticed in the text, to make the saying of hours more binding than celebration, since to say the “hours” was binding on every priest. P. 194, 1. 6.— A.ntifeners: Antiphonarium, a book containing the Antiphons or Anthems. “ISTota quod tale Antiphonarium non solum continebit in se Antiphonas . . . sed etiam Invitatoria, Hymnos, Responsoria, Yersus, Collectas, Capitula et alia quae pertinent ad decantationem Horarum Canonicarum.”—Lynd- woode, lib. iii. tit. 27. P. 194, 1. 6.— Graielis. “ Stricte ponitur Gradale pro eo qiiod gradatim cantatur post epis- tolam; hie tamen ponitur pro libro integro in quo contineri debent Officium aspersionis aquae benedictae, Missarum inchoationes sive Officia; Kyrie cum versibus Gloria in Excelsis, Gradalia, Halleluja, et Tractus Sequentiae, Symbolum cantandum in Missa Offertoria, Sanctus, Agnus, Comrnunio, &c., quae ad Chorum spectaut in Missae solennis decantatione.”—Ibid. P. 198, 1. 2 from bottom.— For alle arigelis men ^ ivommen ]iat schullm he sauyd hen goddin hyngdom ^ holy chirche. This tenet, that the true Church consists only of the predestinate, is often insisted on by Wyclif. It is found also in the parallel passage in the tract printed by Mr. Arnold : “Alle lylke ]7at schullej7 be in blysse after ]7e dome rvjtwysliche may be cleped holy ehurclie.”—S.E.YL iii. 101 . P. 199, 1. 16— Coyifermed. Probably a mistake of the scribe for “conformed,” although “ con- fermed” may be taken in the sense of firmly united. P. 204, 1. 14. —]){s addynge to is trewe. Contrast on this point the tract printed by Mr. Arnold, S.E.\Y. iii. 112: “ But for it is hard [to] men to grounde hem [leeue to add ]7us], sij’l’e,” &c. I quote thus far, as Mr. Arnold’s text is defective; the words in brackets are supplied from the Dublin MS. C.C. P. 205, 1. 4 from bottom.— For whanne wymmen hen turnyd, ^c. “ Sicut enim femina ad bonum dedita est specialiter ecclesie juvativa, quia organum domini in maria et aliis sibi in virtute similibus; sic femina seducta cautelis diaboli superat in malicia multos viros, cum sit speciale rethe diaboli.”—Sermons, Part II. 22 (T.C.C. 202J). P. 206, 1. 7. —He \at han hest pleie a pagyn of])e deuyl. I think this must refer to miracle-plays, in which the devil was usually the leading comic part. Grossetete, in a circular to his arch¬ deacons, complains that the clergy sometimes take part in such plays : “ Faciunt etiara, ut audivimus,clerici ludos quos vocant miracula,” and he 516 NOTES. desires that they may be put a stop to : “ Miracula etiam et liidos supra nominatos et scotales, quod est in vestra potestate facili, omnino exter- minetis.”—Eoberti Grossetete Epistolse, ed. H. E. Luard, Letter cvii. P. 206, 1. 23.— pe roten hody^ \at is ivormes mete ^ a sah of drit. “ Cogitaremus itaque quod femina qiiam sic tangimus est, nedum pro tempore suo horrendum cadaver putridum, sed in presenti, secundum regionem nutriciara intuita, saccus stercorum.”-—De Mandatis Divinis, cap. 29 (MS. Univ. Camb., LI. 5, 13). The same idea recurs, S.E.W. hi. p. 125. P. 207, 1. 3 from bottom. —Seynt steuene was ful of grace. Our A.y. has “ full of faith,” but the Vulgate “ plenus gratia et fortitudine.” P. 208. 1. 3.— God \e trinyte is wi^ eche creature li my^t, wisdom ^ goodntsse to kepe it. AVyclif’s doctrine on this point is explained in Trialogus, book ii. chap. xi. : “ Certum est quod necessario Leus conservet locum quem- libet et quamlibet creaturam, et non conservat per potentiam ab eo distinctam [or distantem] : nec potest vicissim. adesse et deesse suae fabricae. Ideo necessario est ubique. . . . . , Deus necessario secundum totam suam essentiam perpetuo est ubique. . . . Ideo Deus habet unura modum excellentem et proprium, quo essentialiter est ubique. Et cum in Deo sit virtus atque potentia, quae realiter est divina essentia, patet quod Deus virtualiter et potentialiter est ubique.” —(Ed. Lechler, p. 113.) It is probably this doctrine which led to the charge against "VVyclif of holding “ quod Christus est vilissima creatura, cum sit ipsa materia prima,”—r-Easc. Ziz. p. 2. P. 211, 1. 7.— Trentalis. A Trental is an otfi.ce of 30 masses to be said on so many successive days for the dead. It also means the offering made on consideration of such masses. Special observances were usual on the 30th day from the death. In the Academy of October 18th, 1879, Mr. Peacock printed the will of Sir Thomas Cumberworth (A.n. 1450), which gives us a good example of the way in which money was distiibuted on such occasions: “I will the interment be made at my xxx day & the abbot of Thorneton do the masse derige & the exquies & have xxs & the vs iiij*^ that he ows me aforesaid & I wil the abbot of J^eusom & the abbot of Welhow yf thay both come to my xxx day haf ather of tham xiis iiij'^ and ilke prior & prioris that comes to the xxx day hafe vis viij^ and ilke chanon or none that comes to the said xxx day have xx*^ & ilke prest & 'frere that comes that day to deryge & masse hafe iiij*^.” Purther, two priests are to sing at the altar where his wife and father and mother are buried, “ & that ilken of tham haf C® to say the Trentall for hus in all the hast that may be getyn thereto.” So universal was the custom of having a trental said for the dead, that we may notice in the Poor Men’s Gild of Norwich an order, “ ]?at any bro]?er or sister of ]7is gilde deye vii mile abouten j^e Cite, or wilh- innen the cite, alle fe bretherinand sistrin shullen ben at ]7en enteryng NOTES. 517 of ]7e dede corps, and offerin at his messe, and ^euen xxx*^ for xxx messes singing for ]7eson.le, and foralle cristen soules.”—English Gilds, E.E.T.S. No. 40, p. 41. In the Sarum Missal the Missa pro defunctis has a special prayer, secret, and post-communion for the 30th day.— Sarum Breviary, ed. Proctor and Wordsworth, ii. 529. It seems that sometimes the 30 masses were all said on one day. In the ordinance for the gild of St. Katherine, Aldersgate, the wardens are to summon the friars to say the dirge, “ and on ]?e morwe to seie a treat of masses at same freres.”—Id. p. 8. P. 212, 1. 5.— Whanne riche men hen dede wi\ dirige, ^c. “ Why covet you not to burie poor folk among you sith that they been most holy as ye saine that ye hen for your povertie ? Why will ye not be at her diriges as ye have been at rich mens, sith God praiseth hem more than he doth other men ? Jacke Upland, Wright's Political Foems, ii. 22. Our last note supplies a good answer to Jacke’s questions. P. 212, 1. 10.— Stryuen ^ Ji)tten for\e dede eareyne. Any one who wishes to see a lively description of such a struggle will do well to turn to Erasmus’ colloquy, Funus. P. 213, 1. 6 from bottom.— Liynge, probably for lei]ynge=^'\oM^\- mg.’ P. 213, 1. 3 from bottom.— 'pat longe\ to iurdiccion of prelatis. Eornication and adultery were cognizable only by the ecclesiastical courts, and the bishops resented any lay attempts at repressing these vices. Such attempts seem to have been made occasionally. I have already (note to ]3. 35) mentioned one on the part of the London citizens, related with much indignation by Walsingham. About the same time, Aug. 3, 1382, I find a monition against the hallivi of Canterbury, who have presumed to try adulteries, etc., “ inqui- rentes cognoscentes et judicantes, penas bannicionis et alia deformia et noviter adinventa supplicia pro hujusmodi criminibus auctoritate sua propria imponent” (Lambeth Begisters). Banishment must have been a most objectionable punishment in the eyes of the ecclesiastical officials, since it dried up the sources of revenue. P. 218, 1. 14.— Fleynge fro suche companye ^ ahstynence ^ saad traueile is lest medecyne a^enst lecherie, “ Et ad hoc valet ista medecina triplex precipue; circumspecta corporis maceracio, loci et persone cum qua peccaretur declinacio, et omnino tocius virtutis cognitiue assidua et sancta occupacio.”—De Mandatis Divinis, c. 29 (MS. IJniv. Camb., LI. 5. 13). P. 220, 1. 13.— Sixtene condicions of charite. The notes of charity given by the Apostle in 1 Cor. xiii. 4, may be counted as sixteen, and are so enumerated in the tract on Eaith, Hope, and Charity, p. 353. 518 NOTES. P. 223, 1. 6 .—\iat \ei approprien not parische chirchis. This is not the only place where Wyclif notices that appropriations prevent the material repair of the church, as well as the pastoral care of the parish : ‘‘ Alii autem attendentes ad seculum horrent quod iste basilice appropriate tantum deficiunt in tectis et ceteris ornamentis. Bed infinitum gravior horror est quod populus ille, tanquam desertus a domino, deficit in spirituali pastore qui ipsum duceret ad beatitudinem secundum regulas legis Christi.”—DeHova Prevaricancia Mandatorum, cap. 5 (MS. Ashburnham, If. 93J). P. 224,1. 10. aS?]? role'rt grosted clepi'^ siche exempcion fo deuelis neitis. I have not been able to trace this expression, but in his sermon preached before the Pope, Grossetete denounces the evil of exemptions. Sic ligantur pastores,” he says, “ quod lupis in gregem grassantibus nec ad modicum possint occurrere.”—-Brown’s Eascic. ii. 255. P. 224, 1. 12.— it is a grete sentence of '^e chirche '^at who euere do]) a]enst \e rifful wille of a dede man is cursed. See note to p. 48, line 13. P. 224, 1. 23.— Mortuaries. These were fines or dues payable to the parson or vicar of the church where a man was buried. The religious in burying rich men naturally caused quarrels as to the payment of mortuaries. These dues were sometimes of considerable amount. Thus in one case we find the prior of "VYenlock claiming one-third of all the deceased possessed at the time of his death, according to the custom of the diocese of Hereford.—Pot. Pari. ii. 38. In another case the chaplains of a free royal chapel complain that the Chapter of Lichfield have opened a chapel and ceme¬ tery, and taken away their mortuaries.-—Pot. Pari. ii. 77. P. 224, 1. 8 from bottom .—schame of grete synneris pf \ei were schryue at here owene curatis. EitzPalph, in his Hefensorium Curatorum, insists strongly on the evil of confessing to friars, and gives this among many reasons: “ Quod in confessione ordinario facta, est erubescentia amplior quam cum confessio est fratri facta.” Of the extent to which friars heard confessions, he says, “ Ego enim in mea dioecesi (ut puto) habeo dua millia subditorum qui singulis annis propter sententias excommunicationis latas contra homicidas voluntaries, fures publicos, incendiaries et istis consimiles sunt excommunicationis sententiis involuti, de quibus vix veniunt ad me seu paenitentiarios meos quadraginta in anno ; et recipiunt sacramenta omnes tales ut caeteri, & absolvuntur vel absoluti dicuntur, nec per alios quam per fratres ” (Ease. Perum. Expet. ii. 68). It is to a friar that Mede comes for confession in Piers Plowman, B. text, iii. 35. P. 224, 1. 2 from bottom .—To homly wi] gentil wymmen. Compare a passage in the tract On the Leaven of Pharisees, p. 10. P. 227, line 5 from bottom .—'pe fend moue\ summe men, etc. This should be compared with the tract Be Sex Jugis, printed in Dr. Lechler’s Appendix, in which Wyclif insists strongly on the duty of obedience to masters, even when tyrannical.—Lechler, ii. 601. NOTES. 519 P. 228, 1. 15.— Weilynge or languyschynge. In our A.Y. doting, but in Yulgate languens circa questiones.” P. 229, 1. 9.— Pore prestis . . . charge seruauntis to le suget pouj lordis hi tirauntis. “ Homines sic tractati civiliter, quantumcunque in donis Dei gratuitis et gracia Christi resplendeant, debent humiliter injurias istas pati : et per passiones huj usinodi debent communiter plus merer! quam in aliis officiis nunc laudatis. Sic enim meruerunt Christi martires paciendo et sic docet Petrus dominis, et discolis, subici paciendo.”—De Servitute Civil! et Dominio Seculari, c. 3 (MS. Ashburaham, If. 86). P. 231, 1. 25.— Come and reproue him. “ Seke ^e doom, helpe ^e bym that is oppressid, deme ^e to the fadir- les and modirles child, defende je a widewe. And come ^e and repreue ^e me, saith the Lord.”— Later Wyclijite Version. “ Et venite et arguite me.”— Vulgate. P. 231, 1. 27.— Mercy and trewpe kept of kyngis. There is something wrong with the text here. The Yulgate has : Misericordia et veritas custodiunt regem \ and the W.Y. “Mercy and treuthe kepen the king.” P. 233, last line.— Paien not perfore hut white stickis. There was often a difficulty in getting tallies cashed. In the Parlia¬ ment of 1376 Lord Nevill was impeached for buying up tallies of assignments made by the king to various persons. These he had got full payment for, while paying little or nothing to their owners. He was said to have made £300 in this way. Two persons are mentioned as having been thus defrauded—the Lady de Pavensholme, and Reynold Love, a merchant of London (Rot. Pari. iii. 328). When persons such as these rated tallies so low, it may be guessed what was their value to poor country people, whose goods had been taken by purveyors. Cf. God Spede the Plough (appended to Mr. Skeat’s ed. of Pierce the Ploughman’s Crede): The Kyngis purviours also they come, To have whete and otys at the Kyngis nede ; And over that’hefe and Mutton, And butter and pulleyn, so god me spede ! And to the kyngis courte we moste it lede, And our payment shal be a styk of a bough ; And yet we most speke faire for drede— I praye to God, spede wele the plough. P. 234, 1. 10.— But rapere wypholden pore men here hire. “In lege antiqua Levitici 19“°- dicitur ^ Ron morabitur opus merce- narii tui aput te usque mane.’ Quaravis autem istud exponatur communiter quod post completionem laboris opus mercenarii non debet remanere per tempus culpabile tenebrosum, tamen assistente indigentia mercenarii debet merces retribui in completione laboris. . . Rovit mundus quantum injuste multi mercenarii sunt tractati nunc, labores indebitos ex diurnitate temporis, ex qualitate operis, et ex aliis circum- stantiis exigendo.”—Erom tract De Sex Jugis (Lechler, ii. 598). 520 NOTES. P. 234, 1. 27.— Lordis stryuen mp here tenauntis to brynge hem in \raldom. Among the petitions presented in the first Parliament of Richard 11. is one complaining that the villeins and tenants get copies of Domesday hook which they use to assert their freedom. Coming from the land¬ lords, this petition declares this action to be wrongful, and attributes it to certain agitating counsellors, who misinterpret the document. Things had got so bad already (in 1377) that the peasantry helped each other to resist distraint.—Rolls of Parliament, iii. 213. P. 240, 1. 22.— Lay correction of clerics. “ Mover! potest ulterius si secularis populus debet de prelato hujus- modi judicare, nam sic liceret ipsum deponere et decimas et oblaciones suas subtrahere; sed tunc forent forus ecclesiasticus et seculare judicium commixta ad invicem et confusa, et contra istud militant multe leges. Sed hie videtur multis quod rex, cujus interest pacificare rempublicam, debet impedire adulteria, furta et alia crimina, sed speci- aliter in prelatis, cum ipsa precipue perturbant rempublicam, et patet exemplum 3 Regum 2 de Salamone.”—De Sermone Domini in Monte, chap. 32 (MS. T.C.C. 393c). P. 241, 1. 29.— PauVs appeal to Ccesar. “ Quomodo igitur renueret papa vel prelatus aliquis judicari per judicem secularem, cum vas eleccionis, instar magistri sui Chiisti judicari sic eligentis, appetit se taliter judicari.”—De Sermone Domini in Monte, c. 32 (MS. T.C.C. 3933). P. 242, 1. 4 from bottom.— A market betere. The presence of priests at markets seems to have been a scandal. John Myrc, in his “instructions to Parish Priests,” says— “ Markets and feyres I the forbede But byt be for the more nede.” E.E.T.S. No. 31, p. 2. Market betere is usually explained as a swaggerer, but it seems here to be used only in the sense of a frequenter of markets. Compare beten marketis, p. 172. P. 243, 1. 21.— Lords meyntenen . . extorsioneris, robberies, ^ reuers. The habit of keeping bands of violent and disorderly retainers, by liveries and other gifts, to maintain their patrons’ quarrels, was common among the great people of the time. Statutes and petitions in Parliament were useless against it. In one petition the Commons say—“ qar si les Meintenances des Grantz soient tollez les faux felons & malveys serront puniz & les Leyes et la Pees meyntenuz ” (Rot. Pari. ii. 165). The disorder did not diminish in the first part of the fifteenth century, as the Paston Letters show very clearly, and it was reserved for the strong hand of the Tudors to put down the abuse. P. 246, 1. 15.— Or wis ofbildynge of castelis. This has often been supposed to allude to William of Wykeham, but it is by no means certain that it has any personal reference. NOTES. 521 P. 271, 1. 6.— \ridde heresie \at may hoold of olde synnys. Mr. Heritage suggests that for ‘‘ may ” we should read “ many.” I am rather inclined to take the reading of A. A.., co recting “ ma|» ” to “makij?”—“ ]7at makij? hoord of olde synnys.” Cf. p. 476, 1. 25— “ Abbe)'s & collegies ben hordis of synne.” P. 277, 1. 17.— Fees for proving wills. Compare the petition of the Commons—“ que y puisse estre declare en cest Parlement de certein combien les Curatours prendront pur proeve de chescun Testament et pur I’acquitance d’ycels, car ils preig- nent au present tres grantz fyns & extorcions pur ycels, a grant damage du poeple” (Rot. Pari. i. Ric. 1. vol. iii. p. 253). P. 277, 1. 22.—This proposal for lending freely to poor men sounds revolutionary; but, as no means are proposed for carrying it out, we may take it to be only the expression of a pious wish for the extirpa¬ tion of a practice which every one thought sinful. In 1376 the Commons petitioned for more repressive laws against usury—“ Come Torrible vice de I’usure soit taunt espaundu & usee parmy la terre, que la vertu de charite, sanz quele nul puist estre sauve, est bien pres tote perdue ” (Rot. Pari. ii. 3503). It may be worth while to quote Wyclif’s words as to the wickedness of usury: “ Usura autem videtur habere istam blasfemam maliciam quod usurarius vendit tempus, quod dare est deo propriurn ; et postposita spe misericordie et retribucionis divine propter hoc quod gracia bonitatis sue adjuvat fratrem suum, feneratur ista temporalia principaliter pro spe lucri; et quia iste sic postponit divinam ordinanciam, usura racionabiliter inter peccata maxima est damnata.”—De Sermone Domini in Monte, cap. 58 (MS. T.C.C. 3773). Cf. S.E.W. iii. 154, where there is a long piece on usury in a tract which is almost certainly Wyclif’s. P. 278, at bottom.— Amortisemeni hy mean hands. One of the petitions in the first Parliament of Richard II. is directed against this practice. I quote it for comparison with the point in the text—“Pur ceo que les Religiouses purchacent terre, et fount autres de ceo estre enfefiez et les ditz Religiouses pernantz les profitz. Et auxi terre lour est done & autres persones enfeflPez d’icelles et les ditz Religiouses de ce pernont les profiles. Q’en celle cas & en touz autres que purront estre ymaginez, q’ils puissent estre ajugez en cas d’Estatutz de Religious’ entfaitz, & que la Roi et autres Seigneurs eient I’avantage en celle cas come est ordeigne en le dit Estatut.”—Rot. Pari, iii. I9a. It is to be noticed that the petition was presented also in the last Parliament of Edward III. P. 279, 1. 14.— pe wast tresour hanged on stoclcis ^ stones. “ Unde ad honorem foret sanctorum et utilitatem ecclesie, quod distributa forent pauperibus jocalla sepulcrorurn quibus stulte ac eciam inaniter sunt ornata.—Sermons, part ii. No. k2 (MS. T.C.C.). P. 285, 1. 24.— pei hen nedid to spoyle here tenauntis. “ Magnates ^depauperant ac ipsos necessitant ad pauperes sues 522 NOTES. tenentes et subclitos insuetis tallagiis onerandam.”— Purgatorium Secte Christi (MS. Ashburnham, 50). P. 286, 1. 3.— JS'o man reuersi\ God. ‘‘ E-eyersij? ” here is used (or miswritten) for resisteth.” The Yulg. is quis restitit ei et pacem haluit? The reference should be to Job ix. 4. P. 286, 1. 14.— ])at mald\ a man seruaunt to nou^t. This has reference to the doctrine which Wyclif had learned from Augustine (see Ease. Ziz. liv), that evil has no substantive existence, but is simply the absence of good, as darkness is the absence of light.” Thus, he says in the Trialogus (i. 9) that sin has no Adea,’—“ sed homo cognoscendo creaturam peccabilem et quod peccat, sine ydea, hoc est per carentiam vacuitatis ydeae (ut dicit Lincolniensis) cognoscit peccatum ” (p. 67). Again, “ Sed cum peccati non sit ydea, nec peccati productivitas vel produoibilitas est in Deo; oportet concedere peccatum esse et, adesse vel potius abesse deficere ” (p. 74). See Lechler, i. 509. P. 287, 1. 12.— Unahleto . . . ^eue ony sacramentis. AYyclif has been said to make the efficacy of the Sacrament depend on the worthiness of the priest, and this passage gives some colour to the charge. Put if we compare it with other utterances on the same subject, we shall find that we must not take the words absolutely in this sense. In a tract ‘ De precationibus Sacris,’ after reciting the decrees forbidding attendance at the mass of an incontinent priest, he goes on—‘‘Nowe si]? lecherie maki]? priests unable to . . . seie masse ” (S.E.W. hi. 225). Here we have nearly the same expression as in the text, but the inability refers only to legal disqualification, not to the absence of Divine aid in consecration. In the same tract be lays down clearly the orthodox doctrine: “ a cursed man do]? fully ]7e sacramentis ]»ou^ it be to his dampnynge ” (p. 227). In the same spirit he says of a priest who is not in grace, nec sine falsitate dicit verba sacramentalia, licet prosint capacibus.” Wyclif’s real view seems to have been that since the efficacy of the Sacrament depended on the assistance of Christ, there was every reason to believe that the faithful would not be allowed to suffer for the unworthiness of the priest. Still the priest who was in mortal sin was no true priest, and had forfeited all claim to Christ’s aid, and therefore we could only suppose and hope in each case it was given, without asserting it as a matter of faith. Et sic visa bostia adoro ipsam conditionaliter, et oranimode deadoro corpus Domini quod est sursum ” (Trial, p. 281). Compare chap. 38 of the tract on Prelates (p. 102), Wyclif’s authorship of which is too uncertain to allow us safely to draw arguments from it as to his opinions. Dr. Lechler has stated the case for Wyclif’s orthodoxy very strongly, i. 608 et seq. (ii. 168 of the English trans¬ lation). P. 289, 1. 25.— Secular jurisdiction over clerhs. Compare p. 240 and note. NOTES. 523 P. 297, 1. 1.— Crist louede persones of hem, as weren poul and nychodeme. Cf. Of the Leaven of Pharisees, p. 2. P. 298, 1. 16.— ^nd as pei seyen freris weren penne and longe hifore. Peferring to the Carmelites, who pretended to a direct descent from Elijah. P. 299, 1. 27 .—'^oure mahid hirpins. Purthens of your making. This curious nse of the participle is not suggested by the Latin of the Yulgate, which runs—ipsi uno digito vestro non tangitis sarcinas.” P. 301, 1. 25.— secte of Macametlie, etc. “ Scimus quidem quod secta saracenica multis fidei nostre articulis autoritate legis dei consenciat, et multos ritus honestos atque lauda- biles ultra has sectas observat; sed quia in necessariis secundum legem Christi deficiunt nec autoritatem ab ipso accipiunt, ideo sunt infideles filii diaboli fugiendi. Quare igitur non iste secte que Christi ecclesie magis nocent.”— Purgatoriwn secte Christi (MS. Ashburnham, 53J). P. 310, 1. 4.— Jealousies between the different orders. “Cum sicut dicunt, ecce hie et ecce illuc est capud ecclesie, ita dicunt hujus generacionis filii, quod in ordine meo oportet hominem salutem consequi ; alius autem quod non, sed ordine meo oportet viantem compendiosius et excellencius venire ad patriam ; et in omnibus istis postponitur et contempnitur simplex religio Christiana.”—Sermons, II. 48 (MS. T.C.C. 222(?). For an amusing picture of these jealousies, see Pierce the Ploughman’s Crede. P. 310, 1. 20.— per hen now many mahid anticristis. “ Et nunc Antichrist! multi fact! sunt.”—Yulgate. P. 310, 1. 28.— Ilche spirit pat lousip jhesu. “ Omnis spiritus qui solvit Jesum.”—Yulgate. P. 312, 1. 24.— Ofte we erren in entent and desyren veniaunce in rancour. This characteristic confession of Wyclif’s fault of temper should not be overlooked. Cf. Introduction, p. xlvi. P. 314, 1. 7.— Wo is me for I heelde myn pees, “ Yee mihi, quia tacui! ”—Vulgate. P. 314. 1. 16.— Poul hiddip iymothe to reprove, to preie, ^ to hlame. “Argue, obsecra, increpa.”—Yulgate. P. 316, 1. 14.— Sanctity of the friar''s habits. This common superstition is several times mentioned by Wyclif. “ Et tantam vim virtutis ponunt in suis habitibus quod sperant si persona aliqua, vir vel femina, moriatur in ipsis non dampnabitur ad infernum.”—Purgatorium Secte Christi (MS. Ashburnham, If. 515). And again, “TJnde multe sunt hereses in tali materia introducte. Tit quod sint habitus fratrum tarn sacri et tarn virtuosi quod nullus mortuus in istis habitibus damnabitur ad infernum.”—Tract on Matthew xxiii. cap, 3 (MS. Ashb. If. 72). Compare Colloquies of Erasmus: Funus and Exseguice Seraphiccc. 524 NOTES. P. 316, 1. 29.— And \at men mai see wel hi grovoyng ^ colour of here hodyd' Cf. song in the Appendix to Brewer’s Monumenta Pranciscana (p. 602): ‘ ‘ Men may se by their contynaunce That thai are men of grete penannce, And also that their sustynaunce Symple is and wayke. I have lyued now fourty jers, And fatter men about the neres pt sawe I neuer than are thes frers, In contreys ther thai rayke.” P. 321, 1. l.—Men ^at hen wandrynge in \is weye. Yiator is the word generally used by Wyclif in his Latin works to signify man living on the earth. P. 321, 1, 9.— What lif\at'plesi\moreto god is hetere preiere to god. ‘‘ Cum quelibet res dicit deo seipsam, fidelis operarius suis operibus deum melius et ecclesie utilius exoraret.”—Speculum Militantis Ecclesie, cap. 29 (MS. Ashburnham, If. 109^). P. 321, 1. 17.— ])at ]>ei liuen honestliche in chirche. “ Arguitur enim communiter quod fratres rnultum prosunt ecclesise et non nocent, cum habent domos atque ecclesias, quibus regna mul- lipliciter decorantur.”—Supplementum Trialogi, cap. viii. (p. 444, Lechler’s ed). P. 322, 1. 8.— '^re \yngis shulden moue men to he glad of sich hyldyng. There is something wrong here. Wyclif cannot have put these three reasons for gladness into the mouth of his opponents, even in irony; W’hile to himself they would be causes of sorrow, as he says (1. 20). P. 327, 1. 26.— Mathew telli\ hou crist confessed to his fadur. “ Inillo tempore respondens Jesus dixit: confiteor tibi Pater, etc.”— Vulg. P. 328, 1. 5.— Side note. In the Dublin MS. C.C. this tract is not divided into chapters. P. 328, 1. 21.— Til Innocens cam. “Duplex est confessio singulariter deo facta et confessio ex in- stitucione Innocencii tercii facta proprio sacerdoti. Prima est dignior, fundabilior et necessarior quam secunda, quia de prima confessione et penitencia loquitur scriptura generaliter et nusquam de secunda ; immo videtur multis, cum ecclesia melius militavit per mille annos et amplius sine ilia.”—Sermons, Part iv. Ser. 6 (MS. T.C.C. 296c). Confession was first made of general obligation in the 4th Lateran Council under Innocent III. P. 329, 1. 3.— Mahers of\is lawe weren so marrid, etc. “ Sed gramadici [sic] cum adjutorio logicorum impugnanthanc legem, dicentes quod solum pro ermofroditis de virtute vocabuli fuit facta.” De contrarietate duorum Dominorum, cap. 6 (MS. Ashburnham, If. 46^). The bull runs “ Omnis utriusque sexus.” NOTES. 525 P. 331, 1. 14.— Propur prestus hen vnahle. The exaggeration of difficulties here is rather extravagant. The proper priest was as a rule the curate of the parish, but there were many cases in which the penitent might choose another confessor, e.g. if the priest were indiscreet, a babbler, or in any way personally affected by the sin to be confessed (see Myrc’s Instructions for Parish Priests, line 824 et seq.). The real mischief seems rather to have been in the multitude of licensed confessors, friars and others, who had no knowledge of their penitents, and exercised no good influence over them. Chaucer’s Parson in his “ Tale” insists upon the evil of ‘‘ de- partyng of schrift.” Ch notes to pp. 9 and 224, P. 332, last line.— Men seyn \at grelcs han. The Greek Church enjoins private confession, and has a special office for the administration of the rite. The form of absolution in that Office is as follows : “0 my spiritual child, who dost confess to my humility, I, a humble sinner, have no power on earth to remit sins. This God alone can do. Yet by reason of that divine charge which was committed to the j!^postles after the Pesurrection of our Lord Jesus Christ in the words : ‘ Whosesoever sins ye remit,’ etc., and by that encouraged, we say : whatsoever thou hast confessed to my most lowly humility, and whatsoever thou hast omitted to confess, either through ignorance or any forgetfulness, may God forgive thee, both in this world and in that which is to come.” The Prayer Book Interleaved, Campion and Beamont, p. 221, Pivingtons, 1866. P. 334, 1. 9.— Riche men haden occasioun to drede not jor to synne. “lit pauperes possent de remissione sui peccati quo ad dominum desperare, et divites possent blasfeme credere quod ab omni peccato suo per imposicionem manuum antichristi possent sine dolore quern deus instituit liberari.”—Tract on Matt, xxiii. (MS. Ashburnham, If. 71). P. 334, 1. 4 from bottom.'— Qwenes, duchesses and oper ladies han con- fessowrs. So in the Tract on Matthew xxiii. : ‘‘ Ista autem verba hiis novis sectis pertinenter poterunt applicari, cum sint duces dominorum et dominarum, episcoporum et‘ multorum magnatuum ” (MS. Ashburn¬ ham, If. 78.) P. 341, 1. 10. —And pits pre reisyngis, etc. This allegorical interpretation of Christ’s three miracles of raising the dead to life is taken from the Lathers. See Trench on the Miracles, p. 427. He gives a quotation from Donne, which illustrates the passage very well: “If I be dead within doors (if I have sinned in my heart), why suscitavit in domo, Christ gave a resurrection to the ruler’s daughter within doors, in the house. If I be dead in the gate (if I have sinned in the gates of my soul), in my eyes or ears or hands, in actual sins, why suscitavit in porta, Christ gave a resurrection to the young man at the gate of Pain. If I be dead in the grave (in customary and habitual sins), why suscitavit in sepulcro, Christ gave a resurrection to Lazarus in the grave too.” 526 NOTES. P. 343, 1. 10.— And ]>us freris my^ten telle \epuple, etc. “ Et sic posset proterviens totum sensum Scripturse subvertere, negan- clo sensum literalem et fingendo sensum figurativum ad libitum.”—De Yeritate Scripturse, c, 2 (quoted by Lechler, i. 486). P. 344, 1. 27.— JForde pat crist had to hue apostlis whenne he had qwichened la%ar. “ Christus eciam in persona propria suscitavit lazarum de sepulcro, et mandavit postmodum suis apostolis solvere ipsum ab institis quibus sensibiliter est ligatus, ac si vellet dicere in figura : dens est qui tollit peccata mundi, sed suis fidelibus concedit postmodum potestatem ad dimissionem ilium populo declarandum.”—Tract on Matthew xxiii. c. 2 (MS. Ashburnham, If. 70^). P. 347, 1. 1.—The words “ opera sine fide” are an addition either of preacher or scribe. “ 3° ” is a mistake, the verse being James ii. 26. I P. 348, 1. 21. — But in pre maneres may mennus feip fayle. Sed hec fides deficit in nobis hodie tripliciter. Primo, scutum fidei oranino vel secundum pluriraum in multis abest, ut patet de infidelibus extra Christianismum, et illi sunt omnino accensi jaculis hostium. Secundi vero licet habeant magnam partem istius scuti cum habent multa foramina defectus fidei . . . Tercii vero sunt hii qui, licet habeant scutum fidei integrum tamen nimis remissum vel tenue.” —Early Sermons, l^o. 6, MS. Lambeth. P. 349, 1. 2 from bottom.— For feip is of thingus . ... of good pinge in pe hlis of heuen. “ Spes vero ut distinguitur contra fidem respicit bona speranti futura. Fides vero est de preteritis, presentibus, et futuris, tarn bonis quam malis,'pertinentibus et impertinentibus.”—Early Sermons, III. Lambeth MS. (part i. No. 25 in T.C.C. MS.). P. 350, 1. 1^.—Neper ive witen ue we trowe now to he savyd. “ Proposito mihi si salvabor nec concedo nec nego nec dubito, sed spero.”— Speculum Militantis Fcclesie, caj). 12 (MS. Ashburnham, If. 113J). "Wyclif always emphatically denies the possibility of assurance. In his tract “ De Blasphemia,” he says,'“ If po pope asked me whej^er I were ordeyned to be saved, or predestinate, I wolde sey pQ.i I hoped so, but I wolde not swere hit, ne ferme hit wij^outen condicioun, |>of he grettly punyscht me; ne denye hit, ne doute hit wolde I no wey ” (S.E.W. III. 426). See introduction, p. xxxvi. P. 357, 1. 10.— But it is nouf or accident ivorse pan any breed. This is one of ,Wyclif’s favourite objections to Tran substantiation. The substance of bread was gone, but the accidents remained and without substance; for the friars would not allow that the whiteness, roundness, etc., of the host were accidents of Christ’s body. Conse¬ quently the consecrated host was a mere nothing; accidents with no underlying substance, and so inferior to a straw which had a substantial existence. So in the tract on Matthew xxiv. he says, “Papa dicitur dogmatizare quod ilia hostia consecrata nec est panis nec corpus Christi, sed unum incognitum infinitum minus bonum quam hostia non sacrata” (MS. Ashburnham, If. 58). NOTES. 527 P. 362, 1. 15.— 'pis state or power is \e vicar of\e god-Jieede. “ Secunda pars mee railitantis ecclesie forent domini temporales, qui debent esse vicarii deitatis. Ideo sepe meminit augustinus quomodo rex est vicarius deitatis,”—Dialogus, chap. i.(MS. Ashburnham, If. 97). P. 363, 1. 12.— pis state in ])e chirche is \e vicar of pc manhede of criste. “Unde Augustinus sepe asserit quod tales domini sunt vicarii deitatis, si cut sacerdotes . . . sunt vicarii humanitatis Christ!.”— Do Set'vitute Civili et Dominio Seculari, cap. 2 (MS. Ashburnham, If. 833). Compare p. 375, 1. 8. P. 368, 1. 25,— Sum of hem han saide pat pai schuld gete owte of pc seculer hondis alle the temporal lordeschip pat pai magd"* So in the Dialogus, Wyclif puts into the mouth of Mendacium, “ Yidetur quod doceri debet e converse quod clerici auferant totum seculare dominium a brachio secular! et reservent ex integro ipsum sibi.”—(MS. Ashburnham, If. 119.) P. 374, 1. 14.— pc holy doctourc Odo. “ Odo ” is quoted in the Apology for the Lollards, where Dr. Todd has identified a passage as coming from the Flores Sermonum of Odo de Sheritona, an English Cistercian Monk, who flourished about the year 1184, and whose sermons were published at Paris in 1520 ” (Dr. Todd’s note, p. 158). 1 should like to find this passage, as it is an early date for the mention of the voice heard at the time of the endowment, but the Flores Sermonum is not in the British Museum. P. 374, 1. 15.— pc lissynes of schipard and spiritual mornynge or weylynge is slayne. In the list of names with meanings usually appended to the Yulgate we find Abel = Luctus. This applies only to Abel as the name of a city, but Odo seems not to have troubled himself with such minor distinctions. In the same list is Cain i= possessio. P. 379, line 7, et seq.— Silvester''s sin in accepting the donation of Constantine, “hlam licet cesar ex sua stulticia vellet privilegium tale concedere, viri tarnen apostolic! foret ipsum renuere. Ideo qui nititur excusare in hoc Silvestrum vel ahum a peccato nititur accusare Christum et con- tempnere Christ! legem. . . . Supponi tamen potest quod sanctus Silvester de isto crimine postmodum penitebat.”—De Christo et suo Adversario Antichristo (ed. P. Buddensieg, Gotha, 1880). P. 377, 1. 2 from bottom.— Constantyne was helid of god hj grace ministred to hym hi silvestre. P. 379, 1. 2.— Whan he was sow]te to passion, he hidde hym sijlfe. The legend of Silvester tells us that Constantine was smitten with leprosy, and by counsel of the senators and heathen pontiff 3000 chil¬ dren were collected in order that the emperor might be cured by bathing in their blood. Constantine however refused to sacrifice so many lives for his own health. The next night Peter and Paul appeared to him and told him to send for Silvester, who was then hiding from perse- 528 NOTES. cution in Mount Seraptis (Soracte). The purifying waters of baptism healed the Emperor of his leprosy. P. 380, 1. 3 .—As Gorram sai]>. Nicholas de Gorran, a Dominican, was a Fellow of Merton. He was confessor to Philip the Fair, of France, and died a.d. 1295. His Commentary on the Acts, the Epistles, and Apocalypse, was printed at Antwerp (1620) from a MS. in Merton College. 1 have looked into it, but cannot find the passage here quoted. P. 380, 1. 15.—-Soler. The meaning generally given to the word is “an upper room,” (see Halliwell and Gloss, to M.Y.), and in Joshua ii. 6 Pahah made the spies “ stie up in to the soler.” The word seems, however, to have been used for any living-room. In W.Y. it is frequently given as an alternative to souping-room in translating ccenaculum, and in the account-books of King’s Hall we find the fellows lodged “in solario juxta gardinum; et in solario sub eis ” (Hist. Man. Com. First Eeport ]). 84). P. 382, 1. 14 .—But whan we argue of an creature., etc. “ Cum ex fide eapimus quod nullus sanctorum, quantacunque sanctitate prepolleat, est in dicto vel consuetudine credendus, nisi de quanto illud consonat cum Christo qui est prima veritas. Et per con- sequens, habita a Christo vivaciori evidencia ad credendum contrarium, istud est ex ilia forciori evidencia dimittendum .”—Speculum Militantis Ecclesie, c. 16 (MS. Ashburnham, If. 102). P. 382, 1. 28.— Gabriel schal blow his home. One of the articles condemned at the Council of Constance as 'Wyclif’s is—^“Audacter prognostico omnibus istis sectis et suis com- plicibus, quod non defendunt fidelibus quod sacramentum sit accidens sine subjecto antequam Christus et tota triumphans ecclesia venerit equitans, in finali judicio super flatum angeli Gabrielis.”—Brown’s Fasciculus, i. 267. P. 382, last line.— Chefesaunce. Chefesaunce or chevisance seems to be the payment made for a loan. Usury was forbidden alike by ecclesiastical and common law, but capitalists would not lend vuthout consideration. Sir John Paston’s agent writes to him: “ I trust that I have studyed such a mene that, uponsurete as ye may make, to gete you an Cli or CC mark to be lante unto yow for an halfe yere, with oute any chevisshaunce or losse of good by yow.”—Paston Letters (Gairdner), ii. 297. In Pot. Pari. ii. 173, some merchants accused of extortion pray for inquiry lest men should be afraid to deal with the King ‘ en chevanches.’ Comp. Chaucer, Schipmannes Tale, 329, and Piers the Plowman (B,), V. 249, with Mr. Skeat’s note. P. 385, 1. 4 .—Prisonynge and hangynge. The exercise of criminal jurisdiction by churchmen was felt to be a scandal, although the advantages and dignity attaching to it made it an object of ambition. Bishop Pecock ingeniously pleads that the NOTES. 529 steward or bailiff who held the court was, for that purpose, the King’s officer. “ Whatever man the bischop or abbot so chesith, the King therwith and theryn committith his power to the same person so chosun, and he oujte not but in an vnpropre manor of speche be clepid (name- lich in maters of deeth) to be stiward of the bischop or of the abbot, but of the King.”—Pecock’s Repressor, p. 369. P. 387, 1. 16.— schulde he on no wyse a nedy man and a heggere amonge hem. ‘‘ Et omnino indigens et mendicus non erit inter vos.”—^Yulgate. P. 389, 1. 22.— 'p erf ore \er may noon ope, etc. “ Carte, inquiunt, concesse de perpetua elemosyna sunt implenda. Sed idem est procuratorem diaboli sic arguere ac si intenderit, si quis juraverit se occidere fratrem suum vel aliquod facinus pro parte diaboli contra dominum perpetrare, ex fide suo de servando juramentum tenetur illud facinus adimplere. Et sic racione diaboli tenetur manere perpetuo in suo crimine contra Christum.”—De Contrarietate duorum Dominorum, cap. 4 (MS. Ashburnham, If. 44J). P. 393, 1. 25. —No man herynge his hnyfhode to god. “ Kemo militans Deo.”—Vulgate. P. 395, 1. 4.— Saynte gregori wrote to pe defensoure of rome. ‘ ‘ Gregorius Romano defensore nostro SiciliBe. Peiiatum ad nos est reve- rendissimum fratrem nostrum Basilium episcopum (of Capua) velut unum de laicis in causis seecularibus occupari et prsetoriis deservire. [Another reading is ‘ velut unum de ultimis in causis occupari et prse- toriis inutiliter deservire.’] Quss res quoniam et ipsum vilem reddit, et reverentiam sacerdotalem annihilat statim ut experientia tua hoc pre- cep turn susceperit, eum ita ad revertendum districta exsecutione com- pellat, quatenus ei illic te insistente quinque diebus sub qualibet excusatione immorari non liceat ne, si quolibet modo eum ibidem moram habere permiseris, cum ipso apud nos graviter incipias esse culpabilis.”—Letter, book x. 10. P. 399, 1. 13.—Parysiensis, probably Peter, ‘‘Cantor Parisiensis,” whose Yerbum Abbreviatum is quoted in the Apology for the Lollards, ed. by Dr. Todd for the Camden Society, p. 53. See Dr. Todd’s note, p. 154. P. 417, 1. 7 from bottom.— Sixe maner of consentis. “ Consentit operans, defendens, consilium dans, Ac auctorisans, non iuvans nec reprekendens.” Quoted by Lechler in a note to the De Officio Pastorali, p. 15. P. 428, 1. 4.— Prestis wipoute degre of scole may profite, etc. Kam inspiracio sacerdotura simplicium tarn in noticia quam in operacione voluntaria plus proderit capacitati fidelium laicorum quam omnes dicte universitates cum studiis suis adjacentibus. Speculum Militantis Ecclesie, c. 26 (MS. Ashburnham, \\2h). P. 428,1. 8.— God wole sujfere noonyuel he don hut pf good come perof. “ Dicunt enim fideles theologi quod deus bonus non potest aliquid 34 530 NOTES. malum sinere, nisi ipsum facial mnltum bonum.”—Exposition of Matt, xxiii. cap. 5 (MS. Asbburnham, If. 74). P. 428, line 5 from bottom.— In making of ]>es magstris hen pore mennus godis ofte wasted. Eor the cost of taking a Master’s degree, see Mr. Anstey’s preface to Mnnimenta Academica, p. xc, where the various expenses are enumerated. Among other things the new master was bound to feast all the Regents, or pay a fine of 20 marks. It is true that this was legally binding only on those who possessed a certain income, but it was often difficult for men to plead poverty. Attempts were made to restrain extravagance by statute, but probably with little effect. Wyclif speaks elsewhere of “ sumptuosas spoliaciones pauperum ad incepciones ac graduaciones ” (Ashburnham, If. 75J). P. 429, 1. 5.— Nou^t groundi\ hem hut nygromansye. This charge of necromancy is not to be taken too literally. In the tract de Contrarietate duornm Dominorum Wyclif brings the same accusation, but he explains the sense of it so carefully that it is clear that he is only indulging himself in the use of another hard name for his opponents. ‘‘Extendendo,” he says, “nomen nigromancie, potest quelibet ars falsa vel non fundata in lege domini ars nigromantica bene dici. Et sic pseudo predicantes vel practizantes in lege papali, vel alia lege hominum in lege domini non fundata, possunt nigromantici vere dici, quia omnes illi discunt et practizant legem mortuam ex instinctu diaboli ” (MS. Ashburnham, If. 43J), P. 429, 1. 7.— y)e wit of goddis lawe shulde he tawf in ]?at tunge \at is more knowun. “ Lingua enim, sive hebrea, sive greca, sive latina, sive anglica, est quasi habitus legis domini. Et per quemcunque talem habitum ejus sentencia magis vere cognoscitur a fideli, ipse est codex plus racionabiliter acceptandus.”—De Contrarietate duorum Dominorum, cap. 2 (MS. Ashburnham, If. 44). P. 429, 1. 27.— Lordis of englond han \e hihle in freynsch. There is a curious confirmation of this statement in M. Paulin Paris’s “ Catalogue of the MSS. in the Royal Library at Paris.” The oldest complete French Bible in the Library is a fine MS. of the fourteenth century, which belonged in the fifteenth century to Louis de Bruges, seigneur de la Gruthuyse (Ho. 6701). Of this book M. Paris says, “ L’ecriture et le dialecte du numero dont nous nous occupons semblent indiquer qu’il fut execute en Angleterre.” It is possible that Wyclif may have seen this very volume in the hands of one of his many friends at the Court. We must not omit to notice that a revised transla¬ tion was undertaken by a contemporary of Wyclif, Raoul de Presles (d. 1383). He does not seem to have got beyond the Psalms. The MS. in the Hational Library containing this is numbered 6818^. P. 429, line 3 from bottom.— As men seyen in \e pley of ^ork. Among the returns from Gilds made in 1389 is one from the Gild of the Lord’s Prayer at York, from which we learn that “ once on a time ISOTES. 531 a play, setting forth the goodness of the Lord’s Prayer, was played in the city of York, in which play all manner of vices and sins were held up to scorn and the virtues were held up to praise. This play met with so much favour that many said, ‘Would that this play could be kept up in this city, for the health of souls and for the comfort of the citizens and neighbours.’ In conse¬ quence a gild was formed, with the main object of keeping up the play, but combining with this some forms of mutual aid common in such societies. For the greater honour of the Lord’s Prayer the Gild maintained a candle bearer of seven lights (in token of the seven supplications in the prayer), which was hung in the Minster, and lighted on Sundays and feast-days. “ Also they are bound to make, and as often as need be to renew, a table shewing the whole meaning and use of the Lord’s Prayer, and to keep this hanging against a pillar in the said Cathedral church near to the aforesaid candle bearer.” This play must be distinguished from the great play acted by the Corpus Christ! Gild at York, representing the life and passion of Christ, of which a copy still remains in the possession of the Earl of Ashburnham. This gild also represented every ten years a Creed-play, bequeathed to them by William Hevetor, a chantry priest of the chapel of St. William in Ousebridge. These plays were probably later, as the Corpus Christi gild was founded in 1408. The people of York kept their love for the plays after the Reformation. In 1568 there was talk of acting the Creed-play, but it came to nothing. Again in April, 1572, the Council agreed, “my lord mayor shall send for the maistir of St. Anthony’s, and he to bring with him the book of the play called the Pater Yoster play.” Whether the master brought it, and what was done with it, I do not know. It was something to have kept the popular favour for at least two centuries.—See English Gilds (E.E.T.S. Ho. 40), p. 137 : and York Records of the Fifteenth Century, edited by R. Davies (London, 1843), pp. 257, 267, etc. P. 431,1. 7.— Specific not ]ies 7%yne ordris, as poul doip in his hokis. The nine orders of angels, as arranged by Dionysius in an ascending scale, are Angels, Archangels, Princedoms, Powers, Virtues, Domina¬ tions, Thrones, Cherubim and Seraphim. Of these, Colossians i. 16 supplies thrones, dominations, princedoms, powers; and Horn. viii. 13 angels and virtues (our A.Y. has “powers” also here); 1 Thess. iv. 16 adds “ archangel,” but Cherubim and Seraphim are, I believe, not to be found in St. Paul’s writings, or indeed in the JSew Testament. P. 431, 1. 8.— Cornyn \ingis, i.e. Uuiversals. Wyclif, as a realist, held these to have actual being. P. 434, 1. 11, &c.—It may be worth while to give the corresponding passage in the Latin tract: “ Et istud foret frenum rectoribus, ne lasciviant in esculentis vel quibuscunque concernentibus personam propriam deminutis elemosinis subditorum, ut est de lecsterniis, dorsariis, aulicis bancariis, pulvinaribus, et sumptuosis domorum ceteris ornamentis. Et idem indicium de vestibus ac surrearum [I fancy 532 KOTES. there is a misprint here for ‘ furrearum ’] splendencia.”—cap. xvi. p. 25. P. 437, 1. 7.— \ey shulden he moost dere^'’ etc. “ Non vosmet ipsos defendentes, charissimi.”—Yulgate. P. 438, 1. 22.— God a:cip not dyuysiouns ne rymes of hym ]iat sliulde preclie. This is not the only place in which 'W’yclif speaks of the friars as preaching verses. In the tract on Matthew xxiii. he says : “Pratres predicant verba fictaet poemata ripinisata.”—Ashbiirnham, If. 75. Ido not know what is meant by ‘ripinisata.’ Can it be ‘ rabbinized,’ broken up under different heads after the fashion of the rabbinical commentators ? If so, it would answer to the ‘ dyuysiouns ’ in the text. P. 442, 1. 7.— ■'Physic or alkemonye. Alchemy was already in the fourteenth century discredited as being usually practised by cheats (see Chanounes Yemannes Tale, and Piers Plowman’s “ Experimentz of alkenamye J>e poeple to deceyue.”—B. x. 212); but here it seems to be used in the innocent sense of chemistry. The chief students of the physical sciences were among the friars, whose credit as physicians we have seen noticed (pp. 10, 224). P. 442, 1. 6 from bottom.— We hen not holours of goddis word. “Non enim sumus sicut plurimi, adulterantes verbum Dei,” &c.— Vulgate. P. 443,1. 3.— ivolen gedere comynly godis aftir ]iat \ei han prechid. So in Exposition of Matthew xxiii. Wyclif says : “ Et stulto stulcior potest ex usitata fratrum predicacione statim cognoscere quod gracia lucri colligendi a populo statim post sermonem finaliter predicarunt ” (MS. Ashburnham, Iff 75). P. 444, 1. 20.— A wichid hayward. A hayward was properly a man set to look after the inclosures or cultivated ground, and prevent cattle straying upon it from the common land. His business was also to prevent trespass. Such an officer, the Eeldschiitz or garde champetre, still encounters trespassers on the Continent, where, as in the England of the 14th century, the fields are not hedged off. At a time when roads were mostly mere tracks, it is easy to understand that a man so employed might abuse his powers and stop travellers even where they had a right of way; and this seems to be the drift of the text. Twice elsewhere Wyclif calls prelates hay wards (S.E.W. i. 104; iii. 436), but in both cases the word is used in its secondary sense of overseer. Compare Mr. Skeat’s Notes to Piers the Plowman (pp. 87, 273). The duties of the hayward as a village officer seem to have been various. In Paston Letters (i. 217, Gairdner) we find the haywards making a distress and taking a plough and two horses. P. 445, 1. 5 from bottom.— ])ei depraiten {curates) to \er parischens. See Erasmus’ Colloquy, Trroy^OTrXovo'LoC) where two friars ask NOTES. 533 shelter at the house of the parish priest and are harshly refused. He gives a reason which reflects no great credit on him : “Quia si con- spiceretis in aedibus meis gallinam aliquam [it is hardly necessary to remark that gallina here is equivalent to focaria. The ‘chicks’ need even less explanation] aut pullos gallinaceos, eras in condone traducerer apud populum. Hanc soletis referre gratiam communicati hospitii.” And all the friars can say is: “Hon omnes sumus istius- modi.” P. 447, 1. 23.— Shulden lerne lawe of porjirie. So in Trialogus, lib. ii. c. 1 : “ Eo quod juxta Porphirium partici- patione specie! pures homines sunt unus homo.” P. 449, 1. 5.— ^if persouns hadden no glebe f etc. “ Si autem curatus recipit fructum istius glebe, respuendo domina- clonem mundanam in animo, fidelis ministracio potest ipsum quoad deum et homines excusare. Hoc tamen videtur quod fidelis curatus cum opportunitatem habuerit debet renunciare isti dominio seculari.”— Speculum Militantis Ecclesie (MS. Ashburnham, If. 120J). P. 449, 1. 27.— As \ei seyn, etc. “ Sicut enim piscis sine aqua vita caret, itasine monasterio monachus, ut dicit Eugenius Papa, 15. q. 1. Placuit.”—Sermon of William of St. Amour (Ease. Per. Exp. ii. 43). So in Piers the Plowman— “ Whenne fissches failen flode or pe fresche water, pei deyen for droiithe whanne pei drie ligge; Ri}t so, quod Gregorie, religioun roileth Sterveth and styuketh and steleth lords almesses. That out of coueiit and cloystre coveyten to libbe.” —B. X. 295. See Mr. Skeat’s note on the passage, p. 93. P. 461, 1. 26.— God's love shown in the Great Schism. “Dei justicia, non sinens amplius sine dirupcione ecclesiam malig- nancium ita stare, facit ipsam ascefolam, ejus caput in duas partes debiles dividendo.”—Sermons, Part IV. Ser. 20 (MS. T.C.C. 309^). Compare the tract De Pontificum Pomanorum Schismate, S.E.W. iii. 242 et seq., especially p. 247. P. 462, 1. 12.— Maki^ lordis to hyssehis feet where crist wayschide his postlis feet. “ Valde diversum est a papa petere pedum oscula beatorum, et ipsum papam lintheo se precingere et lavare humiliter, ut Christus fecit, pedes per ordinem subditorum.”—Sermons, IV. 8 (MS. T.C.C, AMd). P. 462, 1. 15.— Where crist wente on his feet. .. \ei seyen \ispope wole be closid in a castel, etc. “ Christus circumivit patrias pedestre, oppressis benefaciens atque sanans. Papa residet tanquam alter cosdroe in sumptuoso palacio ex spoliacio pauperum fabricate et.malefacit pauperibus.”—Exposition of Matthew xxiv. c. 3 (MS. Ashburnham, If. bib') 534 NOTES. ‘‘ Quomodo ergo antichrlstussic extollitur super Cliristumquod residens iu palacio tanquam immobilis sufficit spiritualiter visitare totam terram habitabilem, mittendo dominative per modum citacionis cesarie post quemcunque sibi contrarium quem voluerit impugnare ; revera ista non est regulacio Christi cum ipse iucessit humiliter de loco in locum per civitates et castella predicans peditentim.”—De Ordine Christiano, c. 4 (MS. Ashburnbam, If. 23^). There is a rather similar passage in a tract just published by Dr. Buddensieg, De Christo et suo Adversario Antichristo, c. xii. P. 468, 1. 3 from bottom .—Tellen more hi a cronycle of foly of an emperour. This refers, of course, to the story of the donation of Constantine. P. 469, 1. \0.—3Iyraclis maad of deed men, etc. Et secundum apostolum, 1 Cor. 3°; Si viator habuerit omnem fidem, ita ut montes transferal, caritatem autem non habuerit, nichil est. Multo magis ergo signa ostensa a deo sive diabolo in presencia corporis mortui non indicant quod sit sanctum. Ideo una de precipuis cautelis diaboli per quam seducit viantes est decepcio in hiis signis.” — Speculum Militantis Ecclesie, cap. 16 (MS. Ashburnbam, If. 105J). P. 469, last line.— God mut nedis he cheef lord, etc. “ Si secundum legem humanam non valet donacio nisi habita licencia doinini capitalis, patenter convincitur quod non valet aliqua tails donacio nisi prehabita dei licencia, qui est dominus duminorum.”—De Contrarietate duorum Dominorum (MS. Ashburnbam, If. 45). P. 471, 1. T .—For ]>is name is newefoundun, and it hitoJceni\ wundirful. The only suggestion I can make as to this “wonderful” interpreta¬ tion is that Wyclif connected Papa with nrairal. P. 475 1. 2 .—Anticrist myfe not for shame canonyse ]>is emperour. Constantine was canonized by the Greeks, and his feast is on May 11, as mentioned by Higdenin the Polychronicon (Lumby, vol. v, p. 142). He has never been formally canonized in the Western Church, but his name is inserted in the Acta Sanctorum, under May 21st, where we are told that in Britain several churches and altars were formerly dedicated to him. It is possible that there may be here some confusion between the Emperor Constantine and. two kings of Scotland of that name who were canonized. The speech of Constantine to the Nicene Council referred to in line 15 is reported by Higden in the same place. P. 475, 1. 5.— 0 cause why he dide ]}us was to hye his oune prestis. “ Sed captato tempore seduccionis populi, diabolus movebat cesarem quod, sicut ipse excellebat alios seculares dominos, sic sacerdos suns, quem vocat romanum pontificem, debet excellere quoslibet alios sacerdotes .”—Speculum Militantis Ecclesie, c. 34 (MS. Ashburnbam, If. 115J). P. 476, 1. 3 .—A coorde is a good \ing, etc. “Ham chorda est creatura bona Dei, sicut et collum hominis, et NOTES. 535 tamen modus habendi illara circa collum hominis strangulati est satis odibilis.”—Trial, lib. iv. c. 17, p. 306. P. 477,1. 17.— Our hileue techi\ vs ])at a man doi\ no lengere merits etc. “ Yidetur autem mihi quod securissimum foret hominem pro tem¬ pore quo yiat juste vivere, et non in suffragio executorum vel aliorum oratorum pro suis temporalibus niinis confidere.”—Sermons, lY. 2 (MS. T.C.C. If. 292^^). P. 482, 1. 7 .—\if \e pope, for lidding of a Icyng, graunti\ so large indulgensis, etc. So in the De Sermone Domini in Monte (chap. 12), “Dicitur quendam papam fecisse oracionem quamdam et concessisse ad instanciam regis francie duo milia annorum, quocienscunque habilis ipsam dixerit inter consecracionem et agnus dei.”—(MS. T.C.C. If. S57b). Compare also S.E.W. i. 354. Dr. Todd, in a note to the Lollards’ Apology (p. 122), has shown that this refers to a bull of Boniface YIII. He quotes the prayer from a copy of “ Hours of the Yirgin,” in which it occurs with this rubric : “ Our holy father the pope Bonifacius sextus hath graunted to all them that say deuoutly this prayer folowynge betwene the eleuacyon of our lorde et the iij Agnus dei x. thousande years of pardon.” A similar rubric from another edition says 2000 years. An allusion to this prayer and indulgence is to be found also on p. 82. I GLOSSARIAL INDEX. Abac, behind (put abaczrre- pressed), 38, 145, 332. Abbots, ride about with great retinue, 60. Abel, meaning of the name, 374, 527. Abel, burnt his tithes, 431. Abide, persevere in, 71. Abite, habit, dress, 3. Able, fit, 11 ; able of witt, cle¬ ver, 176. Ablynden, blind, 382. Abreggid, abridged, 41; abregynge, lessening, 364. Absentees, tithes should be with¬ drawn from, 436. Absolution, is not in the priest’s power, xix, 106, 333, 481 ; made a privilege of the rich, 13, 334, 464, 525; different forms of, 332, 525. Abstinence, pretended, of friars, 13, 316, 524. Abusioun, abuse, 454. Accepcion, acceptance, 227. Accident, used in scholastic sense, 352, 357, 465. Accountid, taken into account, 133. Active life, 190, 514. Adam, 15, 49, 392, 428. Adjective, plural form of, 11, 40, 492. A-doun, down, 10. Adulterers, protected by ecclesias¬ tical authorities, 213, 249, 517. See Sin-rents. Aferd, afraid, 59; afierd, 71. Agast, afraid, 20. Aggregen, aggravate, 167 ; agre- giden, pret. 378. Agnus dei, 169, 512. Ajen, back, in return, 23, 146. Ajens, against, 2; ajeyns, 12 ; ajenus, 408. Ajenseie,contradict, 86 ; forbid, 43. A^enseiynge, contradiction, 228. A^enstonde, resist, 21. Ajenward, in return, 146, 260; on the contrary, 463. D’Ailly, Peter, 511. Ayse, ease, 150. Alamysse, all amiss (a pun on almesse), 389. 538 GLOSSARIAL INDEX. Alargen, enlarge, 341 ; alargid, part. 445. Ale, all, 46. Aleggen, allege, 266; aleggid, part. 344; aleid, 70. Algatis, always, anyhow, 64. Al^if, although, even if, 293. Alhool, entirely, 172. Alyenen, alienate, inf. 284; alien, pres. ind. 50. Aliens, benefices purchased by, 144. Alkemonye, alchemy, chemistry, 442, 532. Alle hawen, All Saints’ Day (Nov. 1), 41. Almesse, alms, 102. Alms, definition of, 385 ; pun on, 388 ; must be voluntary, 420; discretion needed in giving, 423 ; enforced by process, 16. Alms, perpetual, 12, 384, 385, 388, 392, 476. Alonde, on earth (comen alonde, come to exist), 366. Aloonely, only, 289. Als, as, 22; alse, 38. Altar, sacrament of the, 19, 152, 357. Altars, fees for consecrating, 69, 214, 233, 277. AlJ;ere, of all (al]7ere maystir, master of all), 293 ; altherhijest supreme, 159. Alwytti, omniscient, 21, 71. Ambrose, St., 105, 125, 269, 339. Amersy, amerce, fine, 417. Amoneste, admonish, 41; amonest- ynge,_ 47. , Atnorteised, put into mortmain, 117; amorteisynge, 117; amor- tasynge, 278 ; amortesynge, 385. Amortisement, destroys knight¬ hood, 117, 368. Amortisement, in fraud of the statutes, 278, 521. Anemtis, about, with regard to, 24. Angels, nine orders of, 431, 531. Anyneris, stewards, 13, 493. Ankeris, anchorites, 304. Anneys, Agnes, 205. Annueleris (or annual priests), priests hired to say annual masses, 103, and note, 505. Anoy, annoyance, 243. Anselm, 125, 268. Antecristis martiris, 123. Antichrist, signs of, 19, 494. Antichrist (the Pope) claims uni¬ versal dominion, 477. Antifeners, books of antiphons, 194, 515. Antinomian arguments rebutted, 111, 351. Apaied, satisfied, 173; apeied, 46 ; a-payde, 388. Ape resouns, 96, 412. Apeyrynge, injuring, 388. Apere, appear, 36. Apert, open, 91 ; apertly, openly, 119. A-place, in place ; cam a place= came to exist, 373. Compare Alonde. Aplis, apples; used as bribes to lure children to orders, 68. Apostaile, see of, apostolic see (Pome), 44. Apostata, apostate, 127, 225, 306. Apostilhede, apostolate, 383. Appelis, apel; appeals, used to hinder justice, 184. Appelis, apples, 12; appul, 461; aplis, 68; used to entice children into orders, 12, 68, Appropriation, of churches, 97, 116, 190, 223, 236, 419, 427, 518. Apropren, appropriate, 42; appro- pren, 125 ; aproprid, fpart. 285 ; approprynge, 97. Aquitauncis, quittances, 277. Aray, array, state, 88; araies, trappings, 61. GLOSSARIAL INDEX. 539 Arelideacons, their extortions, 417, 435, 456. Arclidekenes, 248 ; archidekenes, 417 ; erchedekenes, 435, Archery, wins favour for priests, 65. Architects, priests act as, 213, 246, 520. Aristole, 6 ; aristotle, 426. Armures, pieces of armour, 347. Arraiynge, ordering, arranging, 213. Arraiouris, setters in array, com¬ manders, 100. Arrian, Arius, 68. Aseet, satisfaction, 340 ; aseej^e, 339. Aspied, observed, 136 ; aspiynge, 151. Assaie, try, 96 ; asaye, 463. Assis, (mylneston of) 62. See note, 499. Assises, an occasion of oppression, 234, 278. Assoile, absolve, 7 ; assoilid, parL 74; asoyling, 328; assoilyngis, 66 . Assurance of salvation impossible, xxxvi, 350, 526. Astaat, estate, condition in life, 230. Astonye]?, confounds, frightens, 417. Astronomy, taught by friars, 225. Atier, attire, 315 ; atir, 206. At perti, apart, privily, 213. Auaunte, boast, 433. Auctorite, authority, 71. Auentyng, moving about in the open air, 319. Auer, possessions, 119. Auerous, avaricious, 412. Augustine, xxxviii. See Austyn. Auynoun, Avignon, 405, 457. Aumeneris, almoners, 242. Auncetreris, ancestors, 389. Auoutrer, adulterer, 49; awoutrer, adultress, 328. Auoutrie, adultery, 6. Avow, vow, 7. Austernete, austerity, 471. Austyn (St.), 7, 8, 38, 51, 58, 76, 104, 118, 172, 191, 258, 270, 272, 274, 281, 342, 362, 363, 375, 376, 384, 389, 426, 441, 473. Auter, altar, 19. Auterage, altar dues, 149. Autor, author, 267. Awey, used without verb for go away; be got rid of, 124. Axe, ask, 14. Babwynrie, apishness (baboui- nerie), hence trick, deceit or cozenage, 8. Bac, back, 434. Bayli, bailiff, 129. Bayte]?, irritates, 437. Balam, Balaam, 378. Balyes, bellies, 315. Bali, John, xxvm., 226. Bancurs, tapestries or cloths to cover Benches, 434. See Du- cange, s.v. Bancale. Baner, beren j^e, are the foremost, 130. Bangor, Bishop of, ix. Baptist, 297, 321. Bareyne, barren, 171. Basile, 395. Batailis, armies, 100. Becase, by chance, 337. Bede, 57, 105; seynt bede, 118, 506. Bedele, herald, crier, 58, 189. Bedynge, 167. See note. Bedrede, bedridden, 7; bedered, 186 ; beddrede, 211. Beds censed, 325. Bedun, bidden, 410. Beelzebub, 312 ; belsebub, 456. Beerd, in here=:to their face, 297. Beerded sterre, comet, 308. Beestliche, sensual, 304 {animalis, Yulg). 540 GT.OSSARIAL INDEX. Begging, forbidden by Christ, 352. Beheyjt, promised, 331. Belialis carte, 260. Benebred, bread made of beans for the use of horses, 61, 499. Benefactorura, a prayer, 134, 509. Benefices, kindnesses, favours, 167. Benet (St. Benedict), 51, 120, 301. Beren heuy, are aggrieved, 296. Beren on, put upon, accuse, 11. Beren on honde, pretend, 214. Beriynge, burying, 9. Bernard, St., xlvi, 51, 61, 104, 125, 132, 149, 167, 301, 383, 398, 504. Berton, William, Chancellor of Oxford, XXV, xxvi. Besi, busy, 8. Beste, beast, 58. Besumms, brooms, 468. Bete stretis, lounge about, 152, 166, 511. Beten marketis, lounge or hang about at markets, 172, 511. Betynge of pauement, lounging, 168. Bi, be, 101. Bible, should be studied, 145, 194, 235 ; should be taken literally, 266, 343; should be translated into English, 159, 429, 530. Bible, has been translated into Erencb, 429, 530. Bicliptide, embraced, 462. Bie, buy, 13; biere, buyer, 233. Biforn, before, 22. Biggen, buy, 58; byje, 334. Biheste, promise, 11 ; command, 163. Bihete, v. promise, 455; biheti]?, 40; by bote]?, 368 ; perf. be- hejten, 16 ; bihijt, 41 ; bi- hetynges, 20. Bikenes, outward signs or gest¬ ures (?), 471. Bileue, belief, 19. Bileue, v. used with prep, ‘to,’ “bileue to him,” 158. Birie, bury, 212. Bishop, saying of a, as to lay property, 368, 527. Bishops set example of unchastity, 73. Bishops, their large gains from fines for incontinence, 63 ; func¬ tions reserved to, 69. Bishops, exact fees for leave of absence to study, 244, 250 ; in partihus stay at home, 225. Bischopricke, diocese, 43. Bisiden, at (bisiden rome), 51. Bisien, v. busy, 94 ; bisen, 150. Bitake, inf. commit, give, 146; part, bitokene, 243; bytake, 365 ; bytaken, 374. Bitydden, perf. happened, 377. Blaberen,talk idly, 73,168,274,289 Black Death, 513. Blackfriars Council, xxvii. Black Hall, at Oxford, Wyclif a prisoner in, xiv. Blasphemes, blasphemers, 7 ; blas- phemye, blasphemous, 158. Blastis blowing (probably refers to the organs), 77. Blaunchid, whitewashed, 299. Blely, blithely, 417. Blent, blinded, 77 ; blend, 144. Bleren J^e eyen, impose upon, 316 (Yet schal I biere here ye.— Eeeve’s Tale, 29). Blickid, stained, 218. Bobbe, mock, 291 Boden, bidden, 343. Boffetynge, buffeting, 291. Bok, a book, often used as ‘ a pat¬ tern,’ 61, 92, 268, 408, etc. Boldynge, encouragement, 215. Bolne]?, swells, 354. Bone, boon, 262. Bonere, good-natured, 229. Books monopolized by the religious orders, 49, 128, 221, 508. GLOSSARIAL INDEX. 541 Boot, "boat, 411. Boote, avail, 308. Borde, table, 46. Boren, carried, 229 ; borun, 420. Boris, booris, boars, 425. Borwyng, borrowing, 277. Bosardis, buzzards, 157. Boarding, jesting, 446. Board is, jests, 446. Bradwardine, iii. Bregynge, breaking, 74. Brenne, burn, 88 ; brennynge, 16 ; brent, 246. Breuyaries, abridged psalters, 41, 427. Bribouris, bribers, probably the agents or Rome-runners men¬ tioned on p. 23 {see note, p. 494), 66. Brideclolis, wedding garment, 351. Briddis, birds, 21. Bridles, decorated, 149. Brondis, brands, 170. Broj7elis, scamps, 214. Balls, papal, 23, 66, 82, 479. Burials, fees at, 9, 15, 212, 224, 492, 516, 518. Burning, as punishment of heresy, 16, 34, 88, 94, 124, 211, 246, 259, 260. Bury St. Edmunds, gateway at, 494. B uschementis, ambushes, 421. Caas, case, in caas—perchance, 7 ; cas, 10; pi. caassis, 412; caice, 336. Cayme, Cain, meaning of the name, 374; burnt his tithes, 431. Caj^mes castel, a friary, 129, 211, 420, 425, 448, 449, 478, 508. Cayphas bischops, 72. Cameile, camel, 100; camaile, 172. Can, knows, 95. Canon Law, studied too much, 145, 156, 437. Canonization of saints not a matter of faith, 469. Canterbury Hall, Wyclif’s war- denship of, iv. Cardinals unnecessary, 471, 479, 481; meaning of the name, 472. Careyne, carcase, 123, 212. Cast, device, 84. Caste]?, overthrows, 127. Casten, devise, plot, 91. Castles built by religious orders, 5, 321. Catel, chattel, goods, 11. Cauyllacions, cavils, 154; caue- lacions, 182. Caumbridge, Cambridge (univer¬ sity), 427. Cautel, trick, wile, 38. Ceesen of, leave off, 4. Celibacy of priests, a cause of adultery, 7, 100, 170, 303 ; of child murder, 100. Certeyn, certainty, 134. Certis, certainly, 9 ; certes, 25. Chaar, car, 259. Chacchi]?, impels (catches or chases), 293, 431. Chaffare, v. bargain, 23; chaf- farynge, 23. Chayer, seat, 437. Chalengen, accuse, 44 ; claim, 84 ; chalengi]?, 478. Chalis, chalices, 69. Chanons, canons, 68. Chanting. See Song, Hew. Chantry foundations, 177, 513. Chapels, private, parish priests employed in, 65. Chaperon, hood, 40. Chapitre, chapter, 43, 146, 156, 299. Charchid, charged, 393. Chargen, lay stress on, 7 ; chargi]>, 67 ; part, chargid, 74. Chargis, burdens, 31. Charious, burdensome, 193, 470; chargious, 455. 542 GLOSSARIAL INDEX. Cliarite, charter (Magna Carta), 287. Charity, sixteen conditions of, 220, 353, 517. Charter, the Great, 287. Chancer, 1, 490. Chees, chess, 152, 168, 259. Chees, chose, 189. Chefesaunce, interest or considera¬ tion for a loan, 382, 528. Chepyrige, market, 280. Cherlis, serfs, 205. Chese, cheese, 304. Chesen, choose, 7, 32 ; perf. cheseden, 413; chees, 25; ches- ynge, 43. Cheseris, choosers, 450. Chesoun, occasion, cause, 299, 430. Cheuenteynes, chieftains, 150. Cheueren, shiver, 14. Chiff, chief, 172. Chiden, quarrel, 152; chidynge, 152. Chif werk, masterpiece, 16. Children enticed into religious orders, 9, 10, 12, 51, 68, 133, 223, 235, 269, 278, 500. Child murder, to hide inconti¬ nence, 100. Chirche^erdis, churchyards, charges for consecrating, 97, 233. Chirischen, cherish, 38. Choristers, their bad ways, 192. Chouchen, lie (couch), 168. Christ, the first reason of all things, 425 ; lord of all things, 423, 448 ; king and priest, 471 ; would not be made an earthly king, 195, 371, 376 ; paid tri¬ bute to the Emperor, 86, 139, 456. Christ, the only model to he safely followed, 382, 451; his example a command, 377. Christmas plays, 206. Chrysostom, 25. Chronicles preached, 16, 26, 50, 59, 105, 124, 153. Church, false notion of what it is, 78, 256, 258 ; consists only of the predestinate, 78, 198, 501, 515. Churches left unconsecrated for want of the fees, 69. Cicile, Cecily (St.), 205. Cyprian, St., 393, 394, 452. Citations, 30, 462, 483—487, 495, 533. Civil law, too much studied, 156, 184, 185, 235. Civil obedience insisted on by Wyclif, xxxvii, 229, 519. Cyuylite, civil rule, 385. Clamengis, ISTicolas de, xxxix;^., 509. Clamouse,clamorous, 105; clamose, 269 ; clamours, 27. Clement YI., xxxiii. Clement VII. (Antipope) xv, xlviiw. Clene, aclj. pure, 51 ; clennest, 276. Clene, adv. entirely, 100; clenly, 146. Clenese, cleanse, 312, 323. Clepen, call, 27; clepij?, 21; perf. clepede, 2; part, clepyd, 6. Clergye, learning, 128. Clergy employed in lords’ houses, 13, 65, 168, 242, 246, 333, 449; are architects, 213, 246. Clerg)'', hold serfs and execute jus¬ tice like laymen, 385; fight in person, S83; claim exemption from lay judgment, 158, 289, 291. Clergy, their extravagance in horses, 149, 434, 510. Clergy, lay correction of, 240, 289, 520 ; authorized by the law of England, 292. Clergy, state of, represents Christ’s manhood, 363. GLOSSAKIAL INDEX. 543 Clerkis, learned men, 4. Clier, clear, 208. Clipping, embracing, 218. CloJ?, clothes, 13 ; cloi]?, 151 ; cloj^is of gold, 88. Clothes giyen as presents, 129, 210 . Cloute, V. patch, 41. Coffris, coffers (almes of coffris), 12, 493. Colage, college, 385; colage of Christr=the apostles, 366. Colour, pretence, excuse, 10, 88. Comelyngis, strangers (translates advened),^ 42, 46, 217. Comendacion, commendatio ani- marum, one of the services for the dead (Sarum Breviary, ii. 282), 191. Comets, a sign of pestilence, 308. Comineris, commoners, 88. Comynte, community, 9; comuntc, 49; comynalte, 110; comunete, 125. Commandments, The Ten, broken by the E-eligious, 7. Community of goods among monks and friars a sham, 384. Compayne, company, 22; lord of compaynesi=lord of hosts, 58. Complexion, constitution, tempera¬ ment, 10, 38, 170. Comunen, communicate, hold com¬ munion, 19 ; comyne, 357. Comounynge, holding in common, 385. Comounte, commonalty, commons, 278; comonte, 363. Concel, counsel, 315. Concubines kept by bishops, 73. Confession, Wyclif’s teaching as to, xli; ought to be voluntary, 328, 337 ; does some good, 337 ; may lead to fornication, 330 ; would be better made to two priests at once, 336; secret is not a sacra¬ ment, 341. Confession, first enforced by Inno¬ cent III., 328, 337, 524. Confession to friars, evils of, xlv, 9, 27, 181, 224, 492, 518, 525. Confessors, private, 65, 248, 325, 334, 525. Confessors, false, 65, 181, 186, 237, 242, 247, 277. Conforten, encourage, 176; part. conforted, 100. Congregacion, society, order, 9. Coniected, devised, 255. Conne, know, 143; connyng, know¬ ledge, 4. Conqueren, acquire, 183. Consecration of churches, altars, etc., a means of extortion, 35, 62, 69, 97, 214, 233, 277, 393. Consent, six manners of, 20, 417, 529. Constance, Council of, 504. Constantyne (the Emperor) com¬ pared with I7aaman, 377, 527 ; with Phinehas, 475 ; not canon¬ ized, 475, 534. Constantine, donation of, xxxix, 378, 379, 475. Constorie, consistory (courts), 95, 156; consistorie, 184, 514. Contekis, quarrels, 232, 234. Contemplation no excuse for not preaching, 113, 188. Contemplative life, 188, et sq., 514. Contynce, continence, 40. Contynen, continue, 33; part. contyned, 93. Continence, vows of, brought in by the devil, 100. Contradicions, traditions, 7. The word is very likely used to im¬ ply that the traditions contradict God’s law. Contrarien, oppose, 56, 409. Contrarius, contrary, 380; con- trariously, 85. Contrition, what it is, 339. 544 GLOSSARIAL INDEX. Convents, splendour of, 5, 27, 49, 321, 448, 490. Conventycles, societies, 366. Coolding, cooling, 487. Cope, covering (cope of heuene), 318, 478 ; a monk’s frock, 128. Corieris, curriers, 471. Coryouste, curiosity, 8; daintiness, 200 . Comely, Cornelius, 471. Corpus Christ! Gild at York, 531. Corseris, coursers, horses, 88; horsedealers, 172. Corsica claimed as subject to the Pope, xxxiii. Cosdroe, Chosroes, pope likened to, 533. Cosyns, cousins (Christ’s), 353. Cost, expenditure, 88. Coste, spend, cost!];, 174; part. •costid, 157. Costelevs^e, costly, 121, 129, 205. Costy, expensive, 76. Cotidian distribucion, 62. See note, 500. Cotumax, contumacious, 184. Couche, lie, dwell, 30, 60.- Couden, could, 81. Coueitise, covetousness, 2. Couenable, suitable, 217; couen- abliche, 314. Couent, convent, 127. Couere, the ark, 55. Council of 1382, xxxvi, 495. Countre note, harmony, 77. Countyngge, keeping accounts, 65. Coupable, culpable, 312. Coupabilnesse, guiltiness, 335. Courtenay, Bishop of London, x; Archbishop of Canterbury, xxvii. Courtesy, decay of, 205. Courtesy of God, 284, 291, 340. Cowntervaylen, v. equal in value, 392. Craft, business, 73. Credence, credit, 255. Crem, chrism, the consecrated oil used in baptism, 69, 500. Cristene, baptize, 112. Cristendom, Christianity, 102. Cristismasse games, 206. Croceris, crosiers, 210. Crois, cross, 45. Croke, turn, 230. Crokid, deformed, 27. Cropen, crept, part. 296. Croune, the tonsure, 125. Cruelliere, more cruelly, 98. Crusade in Plunders, xxxi, 8, 52, 141, 152, 263, 491, 511. Cujshens, cushions, 434. Cuylid, part, collected, 433. Cumberworth, Sir Thomas, extract from his will, 516. Curate, use of the word, 509. Curates are bound to reside, 453 ; how they should be appointed, 450 ; take office in lords’ houses, 149, 161 ; absent themselves under pretence of study, 156. Curates, drunken, 152; ignorant, 153, 167, 455 ; extravagant in dress, 148; given to hunting and hawking, 151, 434 ; give to their kinsfolk what should go to the poor, 439. Cure, care, 32, 42. Curteys, courteous, 284. Cusees wif, 414. Custode, warden (of the Pranciscan Order), 42, 47. Custodries, wardenships, districts over which the wardens had charge, 43. Custumable, habitual, 174; cus- tumabliche, 183. Dailes, without judgment or re¬ dress, 92, 128. See note, 503. Damiani, Peter, 509. Damyselis, damsels, 9. Dampne]?, condemns, 67. GLOSSARTAL INDEX. 545 Dancing, helps men to preferment, 65, 246. Dancing, leads to late hours, 204; sometimes allowable, 206. Danyel, 15, 75. Dante, xxxix. Dauid, 231, 365; davi];, 291. Deacons, appointed by the apostles, 413. Debatis, quarrels, 59. Debts, rich men delay payment of unjustly, 25. Debts, distinguished from alms (or tithes), 423. Debt, imprisonment for, 200, 211, 214; incurred through drunken¬ ness, 217. Decknys, deacons, 364. Dede, dead, 5, 23. Dede, deed, 6, 70. Dedis of apostlis, the Acts, 195, 383. Deel, subs, share. Defaute, defect, 4. Defendid, forbidden, 17. Defensoure of Dome : defensor civitatis was the title of a magistrate whose chief duty was to afford protection against oppression on the part of the governor ; he had a subordinate civil jurisdiction, 395. Defoulid, trodden down (of. W. Y., Luke X. 19 : “ power of defoulinge othir tredinge on serpentis ”), 18. Defourmed, ill made, 349. Degeneracy of mankind, 38, 93. Degrees, university, of doubtful advantage, 428, 529. Degrees, expense of taking, 428, 530. Deisese, discomfort, 179. Deyitte, ? dignity (perhaps dainti¬ ness), 211. Deynte, dignity, 220. Delices, pleasures, 124. DeliK distributes, 161; delynge, 134; delid, 181. . Deme, v. judge, 84; perf. demeden, 231 ; dempten, 393; po/rt. demyd, 33. Denes, deans (rural), 249. Departe, separate, 199 ; departing, distributing, 81. Depnesse, depth, 62. Deprauen, slander, speak ill of, 445; depraveden, 312; deprau- ynge, 168. Derrere, dearer, 6. Derne, secret, 353. Derwor]?!, dear, 98. Deschaunt, descant, 77, 91, 191, 501. Despair, the sin against the Holy Ghost, 351. Devoyde, remove (^'^But for a short time m 3 "self I devoyde.” — Coventry Mysteries, 243), 182. Dichis, ditches, 420. Dictis, Dicta, a book by Grossetete, 385. Diffiede, distrusted, 479. Di^schis, dishes, 434. Dijt, prepared, 340. Dilauy, lavish, 306. The word occurs in S.E.W. iii. 388, and we find also delauynesse, ii. 298, and in both cases it bears . this meaning. I can find no other example of it. Dymes, tithes, 57. Dirige, mattins in the office for the dead, 15, 177, 191, 212, 494, 517. Disceisen, discomfort, 11. Disceit, deceit, 61; disseyt, 461. Dysceyuen, deceive, 4. Discess, departure, 299. Dischargi]?, relieves, 47. Disclaundren, slander, 138. Disgratid, degraded, 246. Dispeir, despair, 15. Dispende, spend, 433. 35 546 GLOSS Am AL INDEX. Dispensations, from rule of friars, 182, 223. Dispensis, expenditure, 321. Dispit, spite, 35 ; contempt, 17. Dispitusly, pitilessly, 160. Disport, playground, 322. Dissert, desert, deserving, 351. Dissese, discomfort, 61 ; deisese, 179. Distresse (legal), 214 ; used harshlj^, 234. Distruje, destroy, 340. Disturbances, charged on poor priests, xxvi, 27, 138. Disturblyu, disturb, 285; dis- trurble, 257 ; disturbleden, 27; part, disturblid, 43; disturbl- ynge, 43. Disusen, misuse, 440. Divinity Schools, false doctrines upheld in, 265. Dyuors, divorce, 20, 176, 185. Docke, cut away, 430. Dolium, a prison in Loudon, 496. Dom, judgment, 16. Domesman, judge, 32. Dominic, St., 301. Dominion, doctrine of, learned from Pitz-ralph, iii; its origin and growth, xxxiii, xxxiv ; its value to. Wyclif, xxxv. Dominion, all held of God, 24, 26,244,247,284, 373, 423,470. Dominion, belongs to laymen, 117,276,373,391,451. Domnpnesse, damnableness, 126. Don of, take off, 348. Doomsday, fifteen tokens before, 19, 494. Doren, dare, 36 ; dorn, 73. Doseris, hangings for the walls, so called because they came at the back of the people sitting, 434. Doseyns, dozens (of jurors), 182. Doump, dumb, 420. Dowe, endow, 284; part, dowid, 124; dowing, 445. Dreynt, drowned, 62, 444. Drenge, drag, 473. Dress, clerical extravagance in, 60, 92, 121, 148. Dryncching, drowning, 59. Drit, filth, 22. Dronkelewe, drunken, given to drink, 193, 217. Droof, drove, 241. Drowyn, drew, 105. Drunken men see double, 267. Drunkenness, in priests, 152, 168, 193; brings men to poverty, 217. Druste, durst, 149. Dwe, due, 17. Dukes, leaders, generals, 63. Durren, dare, ind. 251. Ebreu, Hebrew, 430. Ecclesiastical courts, procedure in, 74, 156, 500; abuses of, 184, 251. Echone, each one, 475. Eddris, adders, 315. Eelde, old age, 411 ; elde, 173. Eeris, ears, 345. Eft, again, 339, 354, 363. Egipt, 440. Ejte, eighth, 220. Eien, eyes, 281; eijen, 99. Ey ris, heirs, 476. >Eise, ease, 134. Eke, also, 57. Eldris, parents, 49 ; ancestors, 439. Ely, Eli, 55 ; hely, 314. Elizebeth, 204. Ellis, else, 15. Emperor, The, 362, 386. Emperours bischop, 467. Emperours clerkis, 79, 446, 447. Emperour prelates, 444, 479, 480. Empire, rivalry of, with the Papacy, xxxiii. Encenseris, censers, 323. Enchesouns, reasons, 315. GLOSSARTAL INDEX. 547 Encombre, to set fast, as in the mire, 70. Enci’esce]?, increases, 155. Endeles, infinitely, 71. Endityng, indicting, prosecuting, 16. Endowment, of the nhurch is wrong, xxvi, 122, 284, 385, 388, 445, 476; voice heard at, 122, 374, 380, 506. Endowments, impoverish lords, 97, 285, 369 ; should be re¬ stored to the laity, 389. Endurid, hardened, 25. Eafamynen, starve, 150. Enfect, infected, 379. Enforce, strengthen. 111. Enforsid, urged, pressed, 378. Englond, engelond, 22, 276. Enhaunsen, exalt, 75. Enleuene, eleven, 482. Enoc, Enoch, 308. Enpeyringe, injury, 389. Enproprid, appropriated, 81. Enpugne, impugn, 391 ; en- pugnyd, 369. Enqueren, inquire for, seek after, 130; enquyred, 279. Ensaumplerie, example, 230. Ensaumplid, exampled, 119. Ensuren, assure, 17. Entails, 391. Enterdite, put under an interdict, 63 ; ^art. entirdited, 79 ; enter- ditynge, 79. Entirmete, meddle, 394; entir- meten of, 159. Eutre, entry, 94. Entre, entire, 106; enteire, 107. Entrike, entangle, 393. Enuenymen, poison, 92. Enyoie je, reji. rejoice, 243. Envonje, enjoin, 43; enyoyned, 49. Ephesyns, 232. Ere, ear, 328 ; eris, 8 ; erris, 117. Erryng, wandering (stars), 308. Erchedekene, archdeacon, 455, 456. Es, is, 82. Esen, V. ease, 30. Esi, easy, 2. Esseis, Essenes, 2. Eue, Eve, 207, 392, 428, 461. Euele, adv. ill, 57. Euen, just, 394. Evil always a source of good, 428, 529. Ewgeny, Eugenius III., 383. Excommunication invalid if not deserved, 34, 153, 454, 511. Excommunication lias no effect on the body, 75, 501. Excommunication for not paying tithes, 146, 151, 233, 453, 510. Excommunication a cause of im¬ prisonment, 36, 74, 95, 277, 496, 505. Excommunication, letters of, 35, 250. Exemption from jurisdiction of the bishops, 224, 247 ; from lay jurisdiction, 277. Experimental science practised by friars, 8, 442, 491, 532. Expounen, expound, 84. Ezechiel, 395. Eaat, fat, 6. Eables told to support the orders, 153, 310. Eables preached, 16, 50, 59, 73, 105, 153, 175. Eace, appearance, 84, 158. Eagyngis, flatteries, 307. Eailleden, failed, 109. Faith, what it is, 261, 347. Fallas, fallacy, 425. Falsed, falsehood, 260. Falsen, give the lie to, 352. Famularite, familiarity, 44. Famulorum, a prayer, 134, 195, 509. 548 GLOSSARIAL INDEX. Fantom, vanity, 186; fantyra, 321. And worlisshe riches how swa come, I hald no}ht elles hot filth and fantome. —Pricke of Conscience, 1196 ; see Dr. Morris’s note on the word. Faren, go on, act, 96, 138. Faste, busily, steadily, 6, 15. Faulty, faulty, 387 ; fawty, 364. Fawte, default, 388. Fautouris, abettors, 69. Febli|>, weakens, 454. Feen, mire, 62. Feiris, fairs, 280. Fel, fierce, 476 ; adv. felly, 456. Feld, field, 10. Felde, fell, 477. Fend, fiend, devil, 9. Fendliche, devilish, 304. Fer, far, 10; ferre, 31 ; comp. ferrer, 381. Fercastynge, scheming, crafty, 256. Feren, frighten, 79. Ferfor]?li, far, 391. Ferme, farm, 243. Fer|>e, fourth,.Ill ; firj^e, 220. Festis, feasts, 23. Fe]?, faith, 79. Ficchid, fixed, 307. Fier, fire, 78. Fiftenj^es, taxes, 66. See note, 500. Figuren, transfigure, 288. ■ Fi^s, fish, 449. Fille, fulfil, satisfy, 217. Fynde, provide for, 151, 176; fyndynge, 116. Fynden vp, invent, 199. Fyndyngis, inventions, 77 ; fyn¬ dynge vp, 77. Fynees, Phinehas, contrasted wdth Constantine, 475. First fruits, 245, 277, 393, 451. Idsege, visage, 307. Fisik, medicine, knowledge of abused by friars, 10, 224. Fittrid, 60. See note, p. 499. Fitzralph, Archbishop of Armagh, iii, xxxiii, xliii, xlv?^., 128, 507, 518. Flaundris, Flanders, 152. See Crusade. Flen, fiee, 34; perf. fley, 195; part, fieed, 173; fieynge, 218. Fleys, fiesh, 411, 435. Fleysly, fieshly, sensual, 474. Flori^shid, ornate, flowery, 445. Flo wen, fied, 71. Fode, food, 150. Folde, bow, bend aside, 288, 426. Foie, fool, 10. Fool, foolish, 118; folie, 7; foly, 163. Folily, foolishly, 290; folyliche, 320. Fonnyd, foolish, 20; insipid, 57, 499. Foimydnesse, foolishness, 266. Forbarre, hinder, 61 ; forbaren, 234 ; forbarien, 182. Forbeden, forbid, 59 ; perf. for- beed, 287; part, forbodun, 376. Fordo, destroy, 38 ; fordohe, 345; fordiden, 314. Fordon, done before, 339. F'orfenden, forbid, 303. Forfeture, loss, 348. For^eue, abandon, give up, 200 ; (for^euynge manasse, 232; trans¬ lates the Yulg. remittentes minas,” Eph. vi. 9). Forgoer, leader, 383; translates the Yulg. ‘‘praecessor ” ; for- goeris, forerunners, 128. Forrouris, furs, 12. Forswere, perjure, 63 ; forsworn, 75 ; forswerynge, 253. For];, may not for];, cannot go on, 155, 222; usen for];, continue to use, 248. For]>inke, repent, 235; for]»ink- yng,_ 338. Forwhi, because, 44. Foule, foully, 9. GLOSSARIAL INDEX. 549 Poundement, foundation, 260. Pranchisen togydir, are under the same (private) jurisdiction, 385. Prancis, St., Testament of, 45, 497. Pranciscans evade their rule, 49, 498 ; say they are released by the Pope, 47. Praternity, letters of, 4, 5, 12, 27, 160, 262. Praticelli, 219 ; persecuted by other friars, 12, 51. Praunse, Prance, 429. Praunseis, St. Prancis, 40; fraun- ciss, 301. Preedom of God’s law, or the Gos¬ pel, 17, 31, 67, 253, 256, 299, 330. Preelte, frailty, 344. Preewill, 108, 110. Preliche, freely, 4. Prench Bible, 429. Prere, friar, 40. Priars, Wyclifs opposition to, xliii; preach for gain, 442, 445; evade their rule 47, etc.; errors r aboiit the Host, 19, 349, 352. Priars hear confession, xlv, 9, 27, 181, 224, 492, 518, 525 ; slan¬ der parish priests, 445, 532; waste money in adorning their churches, 8, 181, 321. Priars, unchaste, 6, 10, 12, 224, 305, 309, 490. Priars practise as physicians, 10, 219, 224, 492. Priars send money out of the realm to the King’s enemies, 50; build extravagantly, 5, 27, 50, 316, 490; steal children, 9, 10, 51, 68, 133, 223, 269, 278. Priars, character of their preaching, 8, 16, 105,444; some good, 298. Priars’ habits, sanctity attributed to, 316, 523. Priste, first, 245. Pryste fruytis, firstfruits, 66. Proytis, fruits, 66. Pulbut, headstrong, 213. Pulle, at jje, sufficiently, 55. Pullire, headlong (the Dublin MS. has fulbere), 256. Purniture, expensive, used by priests, 6, 434, 531. Purrours, furs, 434. Gabbe, to lie, 297, 331; gabben, ind. 290 ; gabbynge, 207. Gabbyngis, lies,. 305, 442. Gabriel, 382, 528. Gadlyngis, slanderers, 214. Gamelyn, 513. Gamenes, games, 246. Garlek, for goose-stuffing, 82. Garnement, garment, 50, 302. Gaten, got, per/. 73. Gateways, embattled, to abbeys, 15, 494. Gatis, ways, 191. Gaunt, John of, ix, x, xi, xii, XXV, xxix, XXX. Gederen, gedre, gather, 14, 46; gedre];, 6; gederynge, 154 ; gederid, 431. Gederid, compound (a gedrid name), 431. Gendren, engender, 146; gendrid, 45. Gendring, used of consecrating the elements (gendring[Christ’s] body), 441. Gendrure, begetting, 441. Generalte, the whole body, 4^. Gentry, bad example set by, 207. George, St., 99. Gessen, suppose, think, 105, 192; gessedest, 67. Gestis, guests, 42. Geti]?, begets, 441. Gettere, boaster, 23, 243, 249; also written iettere. Gidre, v. gather, 128. Giesy, Gehazi, 67; giezi, 378, 380. Gildene mouth, translation of Chrysostom, 104. 550 GLOSSARIAL INDEX. Gilis, deceits, 305, 323. Gilours, deceivers, 309. Gyltif, guilty, 9, 112, 272; gylti, 10 . Gises, fashions, 186. Gyternynge, playing on the cittern, a sort of guitar, 9. Glauer, v, chatter, 330. ]iue it vp, yield, allow oneself beaten, 296. Glastonbury kitchen, 494. Glebe, 449, 533. Glymerynge, indistinct perception, 339. Glorious, ostentatious, 162. Glose, commentary, 12. Gloseris, commentators, 284. Glosynge, commenting, 135, 148. Glotyne, gluttony, 86. Glutton’s argument, 97, 454. Gnackis, tricks, 184. Gnare, snare, 437. God is a courteous lord," 284, 291, 340 ; he is liberal, 434. God, presence of, in all creatures, 203, 208, 516. God’s law, a favourite expression of the Lollards, 254. Gogelen, squint, look aside, 341. Gold exchanged for lead (in pay¬ ing for bulls), 23, 66, 245. Gold drained out of England to the Papal Court, 22, 66, 92, 144. Golet, gullet, 200. Gomor, Gomorrha, 26, 248. Good fryday, 302. Gorram (Nicolas de Gorran), 380, 528. Gospel, commentaries on, are scarce, 145. Gospel, authority of, 255. Gospelleris, authors of Gospels, 256. Gostli, spiritual, 90; gostly, adv. 56. Gouernaile, governance, 24; go¬ vernment, 118, 239. Graielis, service hooks, graduals, 194, 515. Gratter, greater, 383. Greek form of absolution, 332, 525. Greese, anoint, 439 ; greesse, 454. Greesis, steps, stairs, 420. Gregge, aggravate, 319 ; greggi]?, 286. Gregor j^e sixte, 391. Gregory, St., 8, 35, 56, 58, 61, 64, 70, 77, 96, 112, 118, 188, 245, 272, 339, 377, 395, 529. Gregory XI., \\n., xiii, xiv, 405. Greke, a member of the Greek Church, 332, 455, 464. Grete, great, 2 ; greteste, 86. Grette, greeted, 204. Gret chep, very cheap, 185. Greu, Greek, 430. Greue, suh. grave, 17. Groos, plain, 408. Grosted (Pobert Grossetete,Pishop of Lincoln), 61, 123, 145, 224, 507, 510, 518. Gruceben, to grumble, 111; gruc- chi]7, 466; grucchynge, 15. Gruccheris, grumblers, 308. Guarnerius, Arnold, viii. |ate housis, gate houses (expendi¬ ture on), 15, 494. ^ee, yea, 2; ^e, 10 ; jhe, 297. ^ee, ye, 8. |eer, year, 3 ; ^er, 62. ]elden, yield, give, 97; gilding, 423. ^erde, a stick, 332. )erdis, yards (chirche jerdis), 97, 233. ^efe, to give, 181 ; jeuen, 9; jaf, 3; ^auen, 118; jeuynge, 12; ^eeuynge, 67; ^ouen, 40. ]ette, boast (?), 319. ]euere, giver, 11. ]if, if, 2. ]ifte, gift, 66 ; pefte, 82; jeftis, 71. GLOSSARIAL INDEX. 551 ^it, yet, 4; 333, ^hit, 350. ^ock, yoke, 354; joc, 425; jook, 228. ^onge, young, 6; comp, jongar, 383. ^ork, York (Archbishop of), 118 ; play of, 429, 530. ^ouwre, your, 179. )ouj7e, youth, 253. Habitis, dress of monks or friars, 12 ; its excessive amplitude, 315 ; sanctity attached to, 316. Hayned, persecuted, spited, 250,. I cannot find this word any¬ where else, but suppose it to be connected with Fr. haine. Hayward, a keeper of inclosures, 444, 532. Halde, hold, 49; baldest, 132. Halewid, those who are sanctified (translates sanctificatis, Yulg.), 300. Half, behalf, 303. Halidaies, holy days, 280. Halpeny, halfpenny, 21. Haltynge, lame, 231. Hal wen, saints, 88. Halwid, hallowed, 41, 188. Halwynge, consecration, 35, 62. Han, have, inf. 15; ind.pres. 4; hauen, inf. 99. Hangij? in, depends on, 266. Hard, of hard=:hardly, 297. Hardy, bold, 33. Harim, harm, 21. Hasard, gambling, 152. Hauynge, property, 2. Haunten, frequent, 60; hanten, 23 ; practise, 73, 146, 248. Hauntynge, practice, 207. Hawen, saints, 41, 48. Hawynge, having, 131. Hawking by priests, 23, 151, 212, 246, 259, 434; by monks, 121. Hedly, in a headstrong way, 100 ; heedly, 256. Heele, health, 340 ; heelj^e, 297. Heerde, herdsman or shepherd, 321. Hey, high, 5; hei^e, 13; heje, 61; comp, he^ere, 159; sup. heierst, 327 ; hierste, 408. Helped, exalted, 225 ; heyhid, 307. Heieris, heirs, 183. Heyl, hail, welcome, 311. Heynesse, highness, 42. Heldris, parents, 9, 32. Hele, heal, 179; helid, 58 ; heledde, 343, Hely, Eli, 314. Hely, Elijah, 75 ; helise, 67; heli^e, 377 ; heliye, 380. \Helynge, clothing, 97, 387. Helles, else, 125; hellis, 64. Helt, poured, 380. Hem, them, 2. Hende, end, 24; hendeles, endless, 220 . Heoris, theirs, 300. Herberwen, v. harbour, entertain, 5; herberewe, 211; herbwre, 210; herbwerid, 129; her- boringe, 413. Herebervve, harbour, shelter, 14; herbwre, 146; herbore, 415. Herberweles, shelterless, 129. Here, their, 2 ; hern, theirs, 232 ; heeren, 310 ; heren, 328 ; herne, 414. Here, ear, 169. Hereris, hearers, 158. Herefore, therefore, 11 ; herfore, 13. Heresy, unjustly charged against true priests, 74 ; prevalent in schools of divinit}*, 265. Heretics’ property, to whom forfeit, 502. Herford (Nicholas), xxvii, xxix, 141. Herid, haired (^' J^e sterreherid or beerdid” =the comet), 308. 552 GLOSSARTAL INDEX. Herie, worship, praise, 216 ; heriede, 301 ; herynge, 206 ; 'part, hirid, 288. Heryyngis, praises, 274. Heris, hairs, 21. Herode, 273, 389; heroude, 101, 297 ; his oath not binding, 389. Herof, for this, on account of this, 111 . Herre, hinge, 472. Heitis, hearts, 20. Hertly, heartily, 110. HerJ^e, earth, 86. Heruest trees, trees at fruit time, 307. Heest, command, 79; hestis, 7; ]7e ten hestis ” =;the Ten Com- m.andments, 340. Heten, eat, 96. Heuyd, head, 3; heued, 218; hed, 21 . Hidliche, secret, 315. Hien, hasten, 168 ; hijen, 173 ; hiede, 195. Hye, exalt, 311, 475 ; hi^en, 241; hyed, 421 ; hiyng, 475. Hi^t, promised,- 348. Hildegar, 11, 492. Hilden, hold ; hilden out=exhibit, 171. Hile, V. cover, 475. Hilynge, covering, 248, 411 ; church vestments, 223. Hynes, servants, 418, 439, 454. Holler, Dr. Constantine, ix, xxix, xxxii, xlvii. Holde, fortress, 321. Holde, old, 58. Holde for]?, practise, continue, 3, 11 . Holderis up, supporters, 10. Hfjletis, dens, caves, 322. Hole, whole, 67, hool, 100. Holy, wholly, 370 ; hooliche, 42; Holy days, breaking of, 9, 120. Holiliche, holily, 179. Holid, pierced with holes, 349. Holiness better than knowledge, 327. Holouris, whoremongers, adul¬ terers, 91, 442. Holsum, wholesome, 382; adv. hoolsumly, 393. Holsumness, wholesomeness, 239. Homly, familiar, 41, 477. Hondis, dogs, 12, 121. Honorie, Honorius III., 40. Hoosis, hose, 287. Hoot, hot, 170. Hope, what it is, 349, 526. Hordam, whoredom, 205 ; hor- dom, 156. Hord, hoarding, fence (?), 316. Hordis, heaps, 100 ; treasuries, 476. Horden, heap up, treasure, 101, 338; hoordede, 321. Horses, extravagance in, on the part of the clergy, 60, 88, 92, 149, 210, 249, 434. Hospitality of bishops, 413. Host, doctrine of the, 19, 345, 349, 352, 357, 465. Host, the worse for consecration, 357, 526. Hostiense, the cardynal, the Car¬ dinal of Ostia, 47, 498. Houj, how, 388. Houre, our, 83. Housynge, dwellings, 175. Houslewth, shelter in a house, 211. Howen, ought, 241. Hud, hidden, 299. Hue, Hugh (St.), 382, 512. Hungary claimed by the Popes, xxxiii. Hure, her, 12. Hurlid, bandied about, driven, 184, 233, 250. Y, I, 76. lapen,«?. jest, trick, 82 ; lark, 238; iapi}?, 170; iapynge, 213. lapes, jests, tricks, 12, 65. GLOSSARIAL INDEX. 553 lame, James (St.), 129, 211 ; James, 61 ; Jamus, 304; his teaching on confession, 343. Y-broken, broken, 391. Iche, each, 327. Ychoon, each one, all of them, 328; ychone, 345. Ydiots, ignorant men, 5, 46. Idolatry, it is, to worship an acci¬ dent, 466. Jacke Upland, 490, 492. Jaudun, John of, xxxiii. lepte, Jephthah, 389. leroboam, an example of simony, 67. lerom, Jerome (St.), 31, 37, 58, 112, 118, 122, 125, 248, 380; translated the Bible, 429. Jeromye, Jeremiah, 188, 231 ; ieromyes, 131. Terusalem, 125. letteris, braggarts. See Getteris. Jews, worst governed under priests, 370. Y^e, eye; at i^e=:at a glance, 384. Ilche, each, every, 297, 310. like, same, 9, 87, 311. Images, worship paid to, xlii, 7 ; money wasted on, 210, 279,521. Ympe, offshoot, 334. Imprisonment for debt, 200, 211, 214; for excommunication, 36, 74, 95, 277, 496, 505. In, against, 296. ’ Incontinence, prevalence of, 218. Ynde, India, 436. Indignacion, contempt, 4, 204. .- Induction fees, 248. Indulgences, 8, 82, 150, 238, 464, 482, 491, 535. Innocent III., private confession first made binding by, 328, 524. I-now, enough, 327 ; ynowj, 12. Institution fees, 248. Instuyng, instituting, 450. Intention can be judged only by God, 311. Intil, into, 288. Joan (Princess) stops proceedings against Wyclif, xiv. Joas, Joash, 365. lob, 354; served God on the dunghill, 15; called king, 231. logelours, jugglers, 99. loly, lively; 169; iolily, gladly, 100 . Joon, Jon, John (St.) the Evange¬ list, 9, 34, 37, 195, 327. Joon, John (St.) Baptist, 2, 329, 345, 467. John St. Chrysostom, 25, 104, 105. Josias, 365. Ypocrisie, hypocrisy, 2. Ypocrite, hypocritical, 89. Yren, iron, 303. Irose, angry, 307. Is, his, 67. Ysaye, Isaiah, 25. Ysedore, 172 ; ysidre, 272, 374. Israel, 232 ; israelle, 366. Isscheweden, eschewed, 166. Jubilees, 181, 513. Juda, Christ belonged to the tribe of, 391. Judas, 26, 63, 65, 135, 167, 183, 267, 378. lude, St., 306. lude, Judsea, 27. ludycialis, judicial laws, 285. luelis, jewels, 63, 86, 195, 216. luge, judge, 32. lurdiccion, jurisdiction, 57. Juries bribed, 63, 183, 513 ; packed, 182. Jurisdiction, criminal, exercised by ecclesiastics, 385, 528. Jurisdiction of prelates protects vice, 213. lurrouris, jurors, 63, 183. lustis, jousts, 10. Kacche, catch, 205. Kaste, devise, intend, 87. 554 GLOSSARTAL INDEX. Katerine, Katherine (St.), 205. Kechenes, kitchens, extravagant in monasteries, 15, 494. Kechene clerkis, 13, 65, 168, 242, 246. Keynes, keys, power of, 341. Kepyng, care, 21. Kempt, combed, 426. Keruynge, cutting, 12. Kest, perf. cast, kestiden, 443. Keuercheris, kerchiefs, head¬ dresses, 65, 205 ; keuerchiefs, 246. Keuerid, covered, 20. Kyn, kind, sort (many kyn skillistreasons of many sorts), 352; kynne, 160. Kynde nature, 4, 100 ; race, 7. Kyndely, natural, 174, 372. Kyndles, broods, 2 ; kyndlyngis, 315. Kynghod, kingship, 471. King’s Hall, Cambridge, 508, 528. Kynrede, tribe, 230, 304. Kirtlis, tunics, 40. Knackeris, tricksters, 156. Knackis, tricks, 156. Knackynge, tricky, artificial music, 9, 76, 91, 118, 169. Knighton, xlvi, 254. Kny^tte, land held by knight service, 384. Knytting, binding, 476. Knoweleche, acknowledge, 256; knowlechi)’, 21 ; knowlech- ynge, 327. _ Koynte, cunning, quaint, 347. Kon, can, 320; kunne, 105; koude, 471 ; koujde, 382. Kotis, coats, 287. Kunnen, know, 81. Kunnyng, learned, 5. Kunnynge, knowledge, 10, 23, 58. Label, a tassel, Halliwell. Chaucer uses the word for a pointer at¬ tached to the astrolabe. In the text it means a condition under which a hull is granted. The idea seems to be that of a slip attached to the bull and bearing the conditions, 331. Labourers, defrauded and op¬ pressed, 233, 519 ; robbed by prelates, 73. Lackid, used impersonally (him lackid), 93. Ladies, entertained at monasteries, 129; keep confessors, 334; help on bad priests, 246. Lafully, lawfully, 74. Laity, should read the gospel, 159, 429. Lay rulers, should correct the clergy, 80, 130, 241, 292. Lancaster, Duke of. ^ee Gaunt, John of. Languyschynge, sick, 228. Largen, are liberal, 341. Largenesse, liberality, 174. Lasse, less, 31. Laten, late, let, 14, 38. Laudis, a service appointed to he said at 3 a.m. It is usually joined with Mattins, and the two make up the first of the Canonical Hours, 41. Law, Wyclif’s knowledge of, iii. Law studied instead of Theology, 157, 511. Lawere, lawyer, 299; lawereris, 23. Lawyers, harm done by, 182, et seqq., 234, 237 ; ecclesiastical, the worst, 184. Lazar, Lazarus, 344, 526. Lead, gold given for, 23, 66, 245. Leccherours, fornicators, 102; lec- chouris, 169. Lechery, prelates reserve punish¬ ment of, to themselves, 213. Leffel, lawful, 41 ; leful, 67; lef- ful, 90; leeful, 284; adv. lef- fully, 265; leffly, 132. Lege, liege, 31. GLOSSARIAL INDEX. 555 Leggeaunce, allegiance, 290. Leggen, allege, 289. Leie, tell lies, 264; leif, 270; lei^ede, 264. Leie, v. lay, 247; leyne, 286; leid, 50. Leyen, part, lain, 286. Ley^e, laugh, 460. Leiser, leisure, 112. Lekerous, savoury, tempting to gluttony, 216. Leland, i. Lemes, limbs, members, 323. Lemmanys, concubines, 156 ; bi¬ shops have several, 73. Lene, lend, 128. Lengest, longest, 18. Lepers, priest’s office in regard to, 343. Lepre, leper, leprosy, 67. Lerid, learned, 243. Lesen, lese, lose, 18, 30; lesynge, 18. Lesewis, pastures, 433. Lesyngis, lies, 3. Lesyng mongeris, liars, 11, 125, 268. Letten, hinder, 3 ; letti]?, 48; let- tid, 56 ; letting, 101. Lettede, ceased, refrained, 313; lett 3 nge, ceasing, 190. Lettris of fraternity, 4, 5, 12, 19, 27, 160, 262, 353, 489. Leue! an exclamation eqhivalent to the modern dear I probably short for ‘‘Leue God!” 454 1. 11, 479 1. 5. Leue, gladly, willingly, 333. Leuen, live, 92; leue^, 183; leu- ynge, 33. Leuen, leave off, neglect, 53, 70 ; leuejj, 102. Leuefulliche, lawfully, 297. Leuy (tribe of), 230, 365. Lewid, lay, unlearned, 26, 77, 238. Lewiderste, most ignorant, 409. Lewidly, ignorantly, 289. Lewis of Bavaria, xxxiii. Liehy, like, 414. Lickenesse, likeness, 19, 96 ; com¬ parison, 319 ; licnesse, 304. Licned, likened, 97. Lije, tell lies, 333 ; li^e]?, 36. Lien on, slander, 120. Liflode, livelihood, 11, 18; lijf- lode, 364 ; lyfelode, 386. Lige, liege, 16, 62. Lijtly, easily, 481. Liynge, laughing, 213, 517. Likerousnesse, daintiness, 61. Liki]? (used impersonally), hem liki]7, 72, 91, 256. Lykynge, pleasing, 14, 162. Likyngis, delights, 34, Lymytacion, restraint, 70. Lymyti]?, appoints, gives a mono¬ poly to, 331. Ly my tours, friars to whom was assigned a district within which they weie the official beggars of the Convent, 5. Lyms, limbs, 109. Lyncolne (Grossetete), 4, 11, 56, 92, 112; lyncolnyense, 385. Lynyoge, lending, 277. Liste, impers. please, hem liste, 12. Lystris, 298. Teachers or lecturers on Theology in a monastery or capitular church. (I give this with doubt, as the best among the many meanings of “ lector.” 8ee Mr. Skeat’s Note to Piers Plowman, p. 112.) Litergi, lethargy, 372. Litigiousness of prelates, 61, 87, 436. Lytliche, easily, 296. Lyue, leave, 40. Lywynge, living, mode of life, 124. Lok, lock, 330. Loke, look, take care, 38 ; see 95, 97. 556 GLOSSARIAL INDEX. Londis lawe, common law, 132. Longi];, belongs, 69. Lonynge, lending (or begging ?), 167 ; see note, p. 512. Loos, loss, 16, 212. Lordeschipinge, exercise of lord- ship, 385. Lordlynes, lordliness, 384. Lords, duty of, to their subjects, 230, 239; impoverished by en¬ dowment, 97, 285, 369; im¬ prisoned for helping true priests, 79. Lordship. See Dominion. Lorel, rascal, 191, 212, 214. Lorelschipe, rascality, 156. Lore, doctrine, 350; lords, 38, 303. Losinga, Herbert, 503. Loue, praise, 320, line 4. Cf. Dutch loven. I believe the word is not used in this sense in the W. V. Louedaies, courts of arbitration, 172, 234, 242, 243, 512. Louse, loose, let go, 310 ; lousi]?, 310; loused, 328. Loute, bow down to, 423, 460 ; loutid, 306. Lucifer, 2, 3, 15, 24. Luk, St., 146. Lumpis, bodies, societies, 6, 447, 449, 491. Lustly, pleasant, 411. Luther, xx, xlvi. Maad, made, 2. Macamethe, Mahomet, 301. Machabees, 468. Magdaleyne, 189, 205. Magnyficat, 169, 512. Magrey, unpleasantness, misfor¬ tune, 465. Mahometans, their likness to the religious orders, 301, 523. Mahound, Mahomet, 99. Maydynhot, maidenhood, 474. Maires, mayors, use their influence on behalf of false preachers, 26. Maistir of stories (Petrus Comes- tor), 2, 489. Maistris, masters (at the uni¬ versity), 6. Maistry, mastery, lordship, 421. Malachie, 363. Malcus, Malchus, 382. Malencolious, gloomy, ill-tem¬ pered, 215. Maliss, power for harm, ill eflect, 457, Malle, mallet, 351. Manas, menace, 94, 99; manass, 417. Manas, v. threaten, 63, 234 ; manaaside, 461 ; manasynge, 37. Manere for ]7e, for fashion’s sake, 156. Manhede, manhood, 167. Manly, courteous, 65, 74. Manquelleris, murderers, 10. Manquellyng, homicide, 9. Mansleeris, murderers, 56. Marc (St.), 313. Marchaundise, merchandize, 63. Marchauntis, merchants, 22, 24; machauntis, 172. Margare, Margaret (St.), 205. Marie, the Yirgin, 21, 204. Mariemagdeleyne, 328 ; maudelen, 414. Market betere, frequenter of markets, 242, 520. Markets, should not be held on Sundays or holidays, 280. Marriage of priests, unlawful, 474; should be allowed, 7, 100, 303, 504. Marrid, marred, 329. Marsilio of Padua, xxxiii. Marteris of glotonye, 211. Massageris, messengers, 106. Mass-books, a witness to the Gospel, 290. GLOSSARIAL INDEX. 557 Masse pens, money paid for masses, 160. Masses, false trust in, 167, 318 ; said by bad priests, should be avoided, 418. Matematik, 342. Matynes, 57, 112, 118, 177, 183, 193; mate 5 ms, 418; matynys, 168; metenes, 22; matynes of our lady, 191, 514. Matins, obligation of saying, 193, 514. Matheu, 2. Mathy, Matthias, chosen by lot, 452, 482. Maumetrie, idolatry, 122, 279. Maurametis, idols, 5, 67. Maundement, commandment, 7, 149. Measures, false, 25, 185, 199. Meche, much, 82, 296. Meddle, mix, 442; medlen, 297 ; meddlid, 456. Medes, meadows, 10. Mede, reward, 247. Medeful, meritorious, 8, 83, 178 ; medefulli, adv. 382. Meyne, household, followers, 32, 81 ; meynne, 102; meynje, 365. Meynteneris, supporters, 24. Meke, v. humble, used reflectively, mekehim=:humble himself, 338. Mekerste, most humble, 460. Mekenesse, humility, 4. Mendynauntis, mendicants, 128, 220 . Mene, sub. mean, midway, 140. Mene, mediator, 409. Mene, middle, 271 ; menene, 278. Menely, moderately, 31. Menours, minors, 40. Mentile, mantle, 475. Merchants, their tricks, 25, 185, 238. Mercymentis, amercements, 118, 233. Meri^t, merit, 48. Meritorie, meritorious, 264. Merken, remark, 387. Meschef, mischief, 91. Mesel, leper, 205, 343, 377. Messager, messenger, 58. Messis, masses, 212. Measurably, moderately, 433. Metenes, mattins, 22. Meuen, move, 245. Mychel, much, 15; mychil, 83. Midnight rising of Religious, 133, 317. Myjttis, powers, 217. Mylneston of assis, millstone of a mill worked by an ass, 61, 499. Mynging, mixing, 475. Mynor, the minor (proposition in a syllogism), 382. Mynstralis, minstrels, 121. Miracles not proof of sanctit}^ 288, 469 ; false stories of, 94, 153. Miracle plays, 429, 515, 530. Myschef, misfortune, discomfort, 14; myschif, 16; myscheues, 49 ; myscheyf, 231. Myschefous, miserable, 14. Mysese, discomfort, 380. Myslyuyng, evil life, 4. Misse-liki]?, displeases, 338. Myspeken, speak ill, 228. Myssaid, reviled, 353. Missetaken, taken wrongfully, 344. Myster, need, 409. Mystiliche, mystically, 309 ; mys- tely, 343. My sty, mystical, 344. Mytris, mitres (jewelled), 210. Moche, much, 3 ; mochel, 83. Moeblis, moveable goods, 445. Moyses, Moses, 387. Moldwarpis, moles, 89,95,147,502. Mone, money, 331. Mone, moon, 192, 267. Money taken out of the country by priests, 23, 92, 144, 223. Moneste, admonish, 41 ; moonest, 44 ; monestynge, 300. 558 GLOSSARIAL INDEX. 9 ! Mone]?, month, 69. Monks, bound to maintain them¬ selves by labour, 136, 509; ought not to leave the cloister, 449, 533. Monks become such for worldly goods, 61, 122; their many faults, 115, et seqq. Moo, more, 8. Mootehallis, legal assemblies, 395. Moralis, moral laws, 285. Mornynge, mourning, 91. Mornynge abite, garb of penitence, 4. Mortal, what sin is, xxxvi, 338. Mortesid, amortised, 123. MorJ^ere, murder, 11. Morjjerid, murdered, 100. Mortuaries, fines due from pro¬ perty on the death of the owner, 224, 518. Morwe, morrow, 204. Moste, greatest, 174. Mot, must, 50; moten, 57, Motetis, a sort of Church music. See note, 502. Mount, so called from moving, 457. Mowen, might, 69 ; mowne, 26. Mowlid, made mouldy, 153. Muk, muck, 5, 147. A favourite expression of "Wyclif for riches. Musen, consider, wonder, 35. Mut, must, 285. iMaaman, 67, 377. Ifakid, mere, 35. Ifame, reputation, distinction, 2. iNamely, especially, 9, 20, 279 ; nameliche, 16. iN’appi]?, sleeps, 303. IS’aprye, table linen, 434. 'Ne, nor, 3. Neden, compel, 57 ; nedid, 11, 41. Nedy (should probably be nedys), needs, 49. Kedles, needlessly, 51. iMeer, nearer, 252, 289, 409. IN'eet, cattle, 172. Neie^boris, neighbours, 35; nei^e- boj^eris, 73. 17eyn]?e, ninth, 12. j^emne, v. name, nemyn, 465 ; nempnyd, 394. ISTerehonde, almost, 243. Nej^eles, nevertheless, 40. Nevill, Lord, impeached, 519. ■Kycete, trifling, 167, 205. Nicodeme, 2 ; nychodeme, 256, 297. Mcodemus, gospel of, 256. N’ye, nigh, 389. Ny^e, high (the n carried on from end of the previous word), 336. Nigromansye, necromancy, 429. Nyle, do not (ne wille used as Lat. \ noli), 21. Nys, is not, 50, 78, 89, 149 (in \ all these cases used with another negative nys not ”). Nyse, dainty, fanciful, trifling, 23, 152. Noble, a gold coin worth six shillings and eightpence, 183, 514. Nobleie, nobleness, 152, 194; nobeleie, 204; nobley, 440. Noblemen, keep up bands of ruffians, 243. Noye|», hurts, 307. Noyose, hurtful, 315. Noon, None, the fifth of the Canonical hours, 41. Noon, none, not one, 19, 23. Norischen, to nourish, support, encourage, 6, 24 ; norsche]?, 42. Norisses, nurses, 182. Norwich, bishop of, 152, 502. Not, nought, 216. Not, knows not (ne wit), 333. Notaries, used to take down false witness against preachers, 74. Noteful, needlul, 343. GLOSSARIAL INDEX. 559 IS’ottis, nuts, given as presents by friars, 12. Novelries, novelties, 50; nowel- ries, 94. iN’owarde to hem, they do not care, 24. l^urschid, nourished, 421. 0, one 19. Oaths, enforced needlessly, 253. Obedience, civil, xxxvii, 229, 519. Obedience to prelates, limits of, 29, 31, 131, 416. Obesche, obeche, obey, 29 ; obiche, 90; obliche, probably a mistake for obeiche, 43. Oblischen, bind, 335; oblishid, oblishyng, 298. Ockham, William of, hi, xxxiii. Odo (de Sheritona ?), 374, 399, 527. Of, by, 78, 89. Of hard, hardly, 297. Oil, consecration of, 69, 500. Omnis utriusque sexus. The bull, 329, 524. On, one, ^21 ; oone, 50; oon, 293. Onehed, unity, 429. Onest, honourable, 411. Onys, once, 6 ; oonys, 372. Onoon, anon, 102. Onsuerede, answered, 299. Oonliche, only, 310. Oost, host, 63, 291. Ope, hope, 65, 159. Opyn, public, well known, 287. Opyn, openly, publicly, 34. Or, ere, before, 166. Ora pro nobis, sung in procession through the streets, 133, 176. Orble, horrible, 233. Ordeynen, appoint, 5 ; ordend, 388. Ordeynyngis, oriinances, 57. Orders, jealousies between, 310, 523. Ordination fees, 166, 393 ; bribes given to avoid examination, 166. Ordynal of Salusburjq 170, 193. Orgene, organs, 77; orgen 91 ; orgon, 191. Orible, horrible, 59, 130. Origene, 373, 398. Orphans cheated by monks and friars, 130. Ose, Hosea, 383. Oste, host, 345. Osteleris, innkeepers, 181. Ostia, Cardinal of, 47, 498. Oper, either, 78. Ouer, besides, 460. Ouermost, uppermost, 340. Ournementis, ornaments, 393. Outlawid, driven out, 116. Outtake, except, 54; outaki]?, 130. Outwittis, senses, 291. Owen, own, 3. Owen, ought, 20; owij?, 11. Oxneford, 427 ; course of study there, ii; university supports Wyclif, xxvi, et sq. Pagyn, pageant, 206. With the secondary sense of an acted trick, 99. note on p. 515. ‘ ‘ In the word pageant the final i is unoriginal, as in ancient and tyrant; the derivation is from the Low Latin pagina, fully vouched for hy the notes in the Proniptorium Parvulorum, meaning a scaffold for the acting of miracle plays.”— From a notice of some remarks made hy Prof. Skeat at the Cambridge Philological Society, Academy^ Dec. 27, 1879. Payed of, satisfied with, 432. Paynymes, pagans, 29, 184. Paleis, palaces, 14, 129 ; paleicis, 221 ; paleises, 14. Pans, pence, 36. Panter, snare, 80, 193, 205. Parceyued, perceived, 10. Pardoneris, distributors of indul¬ gences, 73, 150, 154, 175, 511. Pardons, indulgences, 5; useless if sold, 66. 560 GLOSSARTAL INDEX. Parischenes, parishioners, 9, 16, 76,146,436; paries (or parish?), 418. Parish churches ruined by appro¬ priation, 223 ; the competi¬ tion of the friars, 14, 322, 448. Parysiensis, 399, 529. Park breaking, 98, 503. Parliament, debate in, reported by Wyclif, vi; Wyclif present in, yiin. Parsener, partner, 421. Parsones, parish^priests, 76. Parte, divide, share, 14 ; partid, 316. Partynge, distribution, 134, 175. Partyneris, sharers, 81. Passen, exceed, surpass, 66, 88. Passyngly, exceedingly, 342. Pastors, what they should be, 438. Pater noster, 16, 176, 320, 421 ; tract on, 198. Pater noster, the best prayer, 320. 509 ; taught in English by friars, 429. Pateshull, William, an escaped friar, 507. Paul, an exception among the Pharisees, 2, 294, 297; ap¬ pealed to Caesar, 241, 520. Paul withstood Peter, 292. Pecock, Bishop, 385. Pedderis, pedlars, 12. Pees, peace, 18. Peiere, make worse, injure, 181, 194, 250; peyrynge,-.365 ; pei- rid, paired, 102; perid, 32; peierid, 188. ' Peyne, pain, penalty, 24, 56 ; peyny, 339. Peyned, punished, 11. Peyneful, laborious, 124. Peynted, false, hypocritical, 271. Peisble, peaceable, 41 Pellure, fur, 12, 92, 148; pelure, 121 ; peluris, 127. Penance, false, 25, 160; arbitrary, 333 ; danger of money penance, 334. Pencions, annual payments out of the tithe or endowment, 97, 503. Peny, penny, peny, used for money generally, 67. Peny clerkis, account keepers, 78, 246. Pens, pence, 69. Percy, Lord Henry, x. Pere, peer, equal, 47 ; peris, 183. Peris, pears, 12. Perfit, perfect, 2 ; perfitere, 269 ; perfiteste, 157. Perfitly, perfectly, 3. Perilousere, more perilous, 31. Perjury, prelates claim sole right to punish, 213; at assizes, 278. Perpetual aims=:endowment, 12, 384, 385, 388, 392, 476. ^ Perpetuald, perpetuated, 477. Perpetuities, Christ only can or¬ dain, 478. Perquisitiuys, perquisites, 393. Perische, pierce, 348 ; persi]?, 288. Persecution of true priests, 5, 130, 177, 237, 279, 334; to death, 9, 16, 87, 88, 94, 119, 134, 369. Personalities, wrong, 298; avoided by Wyclif, 263. Persones, parsons, 395. Pesable, peaceable, 371. Pese, V. patch, 41. Pestilences, 177,513; philosophers’ account of, 307. Petir, 34, 38. Peter was Christ’s vicar, 460; lodged humbly at a currier’s, 471; his repentance, 381; called Satan, 145, 410, 471. Petrus Comestor, 489. Pharaoo, 215 ; pharao, 373, 444. Pharisees, religious orders like, 2, 27, 312. Philemon, 414. GLOSSARIAL INDEX. 561 Physic made an occasion of adul¬ tery, 10, 224, 492. Picchid, pitched, fixed, 307, 480. Piers Plowman, 492, 493, 495, 518, 528, 532, 533. Pierce the Ploughman’s Crede, 490, 523. Pies, magpies, 194. Pilat, 241, 290; pilatis not pre- latis, 63. Pile, rob, 300; piled, 118; piliynge, 88 ; piling, 417. Pilgromage, 7, 103, 279, 343. Pyned, punished, 213. Pipe wi^ an yuy lefe, 372. Pistles, epistles, 101; pistlis, 157. Pite, pity, 129. Pitee, piety, 228, 304. Placebo, vespers in the office for the dead, 57, 177, 191, 494; placeboes, 15. Placis, mansions; 14. See Mr. Skeat’s note on Piers Plowman, xiii, 246. Plate, extravagance in, 60, 92, 279, 434. Plede, go to law, 24, 66. Pledynge, litigation, 93, 122; pletynge, 123, 373. Plee, lawsuit, litigation, 60, 61, 116, 123, 146. Pleien, play, 99. Pleies, amusements, 6, 23, 1,52 ; pley, mystery play (of York), 429. Pleyne]?, complains, 38, 234 ; reji. plene hem, 388. Pleynt, complaint, 308. Plenerly, fully, 50, 104, 126. Plentifousli, plentifully, 3; plen- teuously, 68. Plesance, pleasure, 369. Plesandeli, pleasingly, 3 ; ple- saunly, 288. Plesaunt, pleasing, 16. Pluralities sometimes allowable, 432. Poeuere, poor, 195. Poynt devyse at, exact, complete, 329. Poyntis, (?) appointments, 250. Poisies, poems (preached), 124. Polychronicon, 391. Pond, pounds, 82; pondis, 100. Ponderen, consider (?), it seems rather to bear the meaning of pretend, 486. Ponysche, 35, 67. Pontificals, books containing pray¬ ers and ritual directions for Bishops, especially those needed in exercising the offices reserved to the Episcopal order, 480. Poondis, inclosures, 421. Popes. See Urban Y., Urban YI., Gregory XI., Clement YII. Pope, Wyclif’s views as to, xv; meaning of the wmrd, 471, 534, fallibility of, 425, 461 ; is anti¬ christ, 89, 457, 462. Poralis, poor people, 14. Porerste, poorest, 460. Porfirie, 447, 533. Portos, portable breviaries (port- hors); Lat. portiforium : “ liber quern portat foras sacerdos.”— Int. to Sarum Breviary. Possessioners, endowed clergy, 11, 116, et seqq., 506. Possidonye, 118, 506. Postlis, apostles, 55, 462. Potestatis, rulers, 181, 229. Pouert, poverty, 5. Poverty, as professed by monks and friars, 490. Poul, 2, 6, 19, 34, 241, 297. Pray, prey, 123. Prayer, effective according to the good life of him who prays, 117, 169, 238, 274; of the elect, 77; special, 16, 27, 134, 320, 509. Prayer, good life the best, 76, 190, 321. 36 662 GLOSSARIAL INDEX. Prayer not the special work of a curate, 454. Pravelegies, 139; pravylegies, 482 (probably spelt thus to suggest a connexion with pravus). Preaching, a priest’s best work, 111, 189, 441; frivolous, see Chronicles, Yerses; license re¬ quired for, 57, 70, 85, 105. Predestinate, Church consists only of, 78, 198, 501, 515. Predestination, 108, 111. Prefe, proof, 384. Preie, pray, 77; preied, 14; prei- ynge, 6. Preire, prayer, 42. Preisen, praise, 70; preisynge, 66. Prelates appointed by simony, 64; their vices, 73 ;-their extrava¬ gance, 88 ; they are dumb dogs, 104; too fat to preach, 445. Prelates, jurisdiction of, 35, 213, 496, 517. Prentis, apprentices, 11, 185, 238. Presents given to men of influence, 129, 508. Presonen, imprison, 211. Presthold, priesthood, 78; prestod, 58, 88. Preue, privy, 17, 104; preuei, 5. Preuely, secretly, 89. Preuyte, secrets, 10; preuytes, 46. Prickid, choked with thorns, 443. Priests bound to preach, 58, 178 ; abuses prevalent among, 166, et seqq.; are too numerous, 173, 512. Priests take service with lords, 65, 168, 242, 247, 394. Priests, poor, institution of, xvi; charged with causing disturb¬ ance, 27, 29, 138, 229, 264. Prikynge, riding fast, hastening, 24. Prime, one of the Canonical Hours due at 6 a.m., 41. Principalite, rule, 327. Prynte, impress, 473. Pris, price, 21, 70. Prisone, imprison, 79; prisoned, 79. Privileges exempting from resi¬ dence, 424. Priuetees, book of. Apocalypse, 309. Priu 3 mge, depriving, 267. Processe, continuance, 64; argu¬ ment, statement, 367. Procurasies, procuration fees, sums payable to bishops or archdeacons at visitations, 92, 249, 456. Procuratours, proctors, agents, 9, 60, 70, 91, 139; proctours, 279. Proff, proof, 70. Profltere, more profitable (?) (most likely a mistake of the scribe for perjitere), 269. Profren, proffer, 18. Propre, property, 40, 478 ; have in proprempossess as one’s own, 461. Propre, own, private, 49. Proprely, as private property, 49. Proprete, ownership, 49. Proprid, appropriated, 49, 317, 353. Propring, appropriating, 421. Prouendris, prebends, 419. Proues, proofs, 290. Proverbs and Proverbial Expres¬ sions :— Putten a veyn J^orn in his feet, 50. Swyn in feen, 62, 156, 217. Charite schuld bigyne at hem- self, 78. Give a goose and charge for the garlic, 82. pe fox feyne]? hym dede til « briddis comen to his tounge, 123. Beren |>e baner, 130. He ]?at handli]; pich schal be foulid 218. GLOSSARIAL INDEX. 563 "Wif hook or wi]? crok, 250. Doggis in a poke, 319. Yuel frute witness!]? ynel rote, 331. Go pipe wij? an yuy lefe, 372. Gabriel schal blow his home, 382. At racke and at manger, 435. Eish out of water, 449. Prouyncials(mynystris), officials of the Franciscan order, 40. Psendo, pretender, hypocrite, 296, 308, 479. Pupplische, publish, 290. Purchasen, acquire, 131. Purgatory, 201. Purgatory, Pope ought to empty, 81, 501. Pursuen, persecute, 5, 35, 44, 87; pursuynge, 22, 24, 87. Pnrsueris, persecutors, 138. Pursuyt, persecution, 5, 44. Purtenance, belongings, 370. Purvey, John, 141, 510. Purviance, provision, 387. Putrie, whoredom, 10. Putten on, charge with, slander, 19. Queer, choir, 192, 319. Queynte, cunning, 212; queyntely, cunningly, 144, 477. Queyntise, cunning, 20 ; ^ queyn- tises, tricks, 218. Quekenyd, quickened, made alive, 131. Quellyng, killing, 77. Queste, legal inquiry, 182, 278, 290. Qwestyons, book of (Augustine’s), quoted, 362, 375. Quyenals, masses said for the dead during five years, 66. Quik, living, 246; quyke, 96; quic, 477. Quiken, make alive, 319, 452. Quiten, repay, requite, 173, 215. Eayme]?, robs, 185. See'M.w Skeat’s Yotes to Piers PI., p. 275. Raphael, 201. Ratellen, chatter, 274. Raunge—seyn a more raurige=: speak at greater length, 332. Raunsonyd, ransomed, 66. Realte, royalty, high state, 14. Rebellion of 1381, xxvi, 226, 495, 502. Rebelte, rebellion, 31, 75, 86, 109, 229. Recerven, reserve, 98. Kechelesnes, carelessness, 392. Recke, v. care, 44, 151 ; recki]?, 143. Redi, ready, 24. Reeaumus, realms, 305. llefreynen, restrain, 207 ; re- freyned, 278. Regalie, kingly rights, 130, 279, 280, 292. Regnen, reign, 68; regnede, 481. Reisen, raise, 185. Rekennynge, reckoning, 33. Relekis, relics, false, 154. Releue, lift up, raise, 58. Religion, monastic profession, 7. Religious, regular priests, monks, friars, etc., 2. Renewelid, renewed, 314. Rennen, run, 22, 30; renne]?, 100; rennynge, 31. Renneris, runners, 23. Rennue, increase, profit, 320. Rents for sin, 184, 214. Repyndon, Philip, xxvii, xxviii, xxix. Represente, present, 47. Repreuen, reprove, 9; convince, 30. Reprof, disgrace, 23. Reproof often a duty, 55, 292, 296, 313 ; should be welcomed, 293. Resceyuen, receive, 97; resseyued- en, 469; ressayuyng, 377. 564 GLOSSARIAL INDEX. Eeste, quiet, 132; leisure, 172. Eette, repute, reckon, 357. Eeuen, rob, 15, 291. Eeuers, plunderers, 243. Eeuersi]?, for resists, 286, 522. Eeues, bailiffs, 195. Eeule, V. rule, 23. Eeulis, rules, 7, 120; rewel, 300. Keward, regard, 21, 36, 96. Kewlelicbe, regularly, 317. Rewme, realm, 23. llhymes out of place in sermons, 124, 438. Eialte, royalty, 379. Eibaudrie, ribaldry, 204. Eichard (Fitz-ralph), primate of Ireland, 128, 507. Eichessis, riches, 16, 24. Eiching, enriching, 445. Eichmond, i. Eigge, Chancellor of Oxford, xxviii, xxix. Eijtwisnesse, righteousness, 29. Eikene, reckon, 425. Eitual, novelties in, 162. Eobert grosted, 56, 123, 145, 224. Eobes, given to lawyers, 235. Eochester, bishop of, xii. Eohrbacher, xxxiv. Eome, 23, 102. Eome, Court of, at enmity with England, 92; nest of Antichrist, 446. Eome, pilgrimage to, 66, 343; corruption at, 23, 66, 93. Eome-renners, agents at the Papal Court, 23, 494. Eote, root, 173; rotid, 131; rotynge, 201, 256. Eote, rot, 408. Eoten, rotten (used most often as a term of contempt, for corrupt, worthless), 19, 72. Eoune, whisper, 343; rownyng, 100, 328, 336. Eownyngly, whisperingly, 328. Eudenesse, ignorance, 291. Saad, steadfast, 21 ; sadde, 79. Saaf, safe, 36, 107. Sacchis, sacks, 41. Sacraments, new, 253. Sacrament, what it is, 341; con¬ fession not a, 341. Sacrament, affected by the worthi¬ ness of the priest, 102, 287, 522. Sacraments, too many, 244, 253. Sacrament of Lord’s Supper. 8ee Host. Sacre, consecrate, 480 ; sacrid, 465. Sacrynge of orders, ordination, 393. Sadnesse, steadiness, 198. Saduces, 2. St. Amour, William of, 489. Saints, prayer to, xlii; merits of, xix, 83. Saints, not always safe models, 288, 382, 451 ; some cited as examples, 205. Salisbury Ordinal, 170, 192. Salomon, 8, 45, 76, 190, 231, 291, 365 ; Samon, 231 ; de¬ posed and appointed high priests, 241. Salvation, our own, a matter of hope, 350. Samary, Samaria, 415. Sanctuary, abuse of, 134, 280. Sanctus, chanted to fanciful music, 169. Saracenes, Saracens, 456; saras- yns, 45 ; sarsyn, 74, 98; adul¬ terate Christ’s law like the Pope, 456. Saruandis, servants, 362. Satanas, 3, 48, 87, 313 ; un-- bounden, 3, 48, 89, 328, 332, 357, 498. Satrap, a worldly prelate, 7, 491. Sauoure, know, 95. GLOSSAHIAL INDEX. 565 Sautir, psalter, 41, 156. Scala Cell, a chapel near Eome, 102, 504. Scarioth (Judas), Iscariot, 319, 409, 461, 477 ; sharioth, 296 ; schariotis, 330 ; applied to the friar’s bag-bearer, 49, 498. Scars, sparing, 316, 473. Scarsly, sparingly, 300. Scarste, scarcity, 364. Scewi]?, shews, 148. Schaak, shake, 291. Schamefasteness, modesty, 204. Schapellis, chapels, 194. Schapen, made, 352. Scharpliest, most sharply, 67. Schaueldours, idle wanderers, va¬ gabonds, 249. Scheld, shield, 261, 347 ; schildis, 155. Schepe, sheep, 32; schep, 172. Schepeherde, shepherd, 238; schip- ard, 374. Schepische, simple, silly, 212. Schism, Great, xv, xviii, 19, 461. 533. Schitte, shut, 272. Schon, shoes, 41. Schrewid, wicked, 216. Schrewidnesse, wickedness, 17, 211 . Science, Wyclif’s studies in, ii. Sclaundren, slander, 5 ; sclaun- drynge, 18 ; offend, scandalize, 168. Sclandris, slanders, 22. Sclaunderis, slanderers, 14. Schulden, should, 11 ; schullen, 5. Scole, university, 10, 156, 428. Scots, stratagem played by, 99, 504. Scripture, how to be interpreted, 10, 89, 266, 343. Sect, a, what it is, 301. Seculeris, laymen, 31. Seculerte, lay rule, 385. Sege, throne, 230. Seie, say, 82; seyn, 5 ; seist, 285 ; seij^e, 29 ; seiynge, 3. Sey, saw, 118. Seit, set, 74; seeit, 174. Seyntiwarye, sanctuary, 280. Seke, ask, 56. Selde, sold, 67, 97. Selis, seals, 66. Semen, seem, 148; seme]?, be¬ seems, becomes, 46. Senage, synodals, a tax paid to the bishop by clergy coming to, the yearly synod, 456. Sengie, single, unmarried, 73. Seniours, elders, used apparently as equivalent to priests, 303. Senses, the five, tempt to sin, 216. Sensuris, censures, 286. Sentence, meaning, 201. Serabites, monks not under a rule, 12 ; and note, 493. Serfdom, unjustly enforced, 226, 234, 520; serfs held by clergy, 385. Sermonyalis, ceremonial laws, 285. Seremonyes, ceremonies, 93 ; serymonyes, 276. Seruage, serfdom, bondage, 122, 228, 450. Servants, duty of, 227. Seruen of, use, make use of, 79. Seruese, service, 285. Seruyces, conditions of tenure, 26. Settyng, assessment, 103. Seue, follow, 30; sewe, 105; sewyng, 299. Seurerly, securely, 333. Shapen, devise, 318. Shaualdours, idle wanderers, vagabonds, 210; schaueldours, 249. Shende, put to shame, 318. Shewide it out, gave distinction to it, 470. Shitte]?, shuts, 67. Shoop, made, 419. Shroof, perf. of shrive, 329. 566 GLOSSARIAL INDEX. Sib, akin, 437 ; sibbe, 95. Siche, such, 74. Sychou, such an one, 47. Siynge, sifting, 100; Sik, sick, 46. Sike, search into, 231. Siker, sure, safe, 2, 21 ; comp. sikerere, 118. Sikyrly, surely, 19. Sikeren, assure, 129. Sikernesse, certainty, security, 32, 119. Sille, sell, 13 ; sillynge, 35. Sillere, seller, 90. Siluerene, of silver, 6. Siluestre, Sylvester (Pope), xxxix, 377, 378, 380, 381, 445, 475, 527. Symon Magus, 67, 378. Symonient, a person guilty of simony, 23, 26, 64, 241, 378. Simony, its prevalence, 64, 166, 237,245, 248 ; definition of, 377. Symonynge, summoning, 30. Sin, mortal and venial, xxxvi, 338. Sin, a negation, 286, 522. Synage, synodals, 249. jSee Se- nage. Singuler, individual (synguler wille=the will of one person), 82. Synguleris, individuals, 447. Sin rents, 33, 35, 62, 72, 97, 156, 184, 213, 237, 249, 276, 280, 435, 496. Sire, prefixed as title to a priest’s name, 192. Sisouris, holders of assize (or jury¬ men ?), 234. Si]?, si}>en, si]7}>e, since, 3. Skil, reason, 36,47,66; skyle, 481. Skileful, reasonable, 432, 454. Skilefuly, reasonably, 410. Skochen, escutcheon, 99. Slee, slay, 8; sleen, 12; slee]?, 270. Sleeris, slayers, 151. Slei^tte, trick,, 199. Sleujje, sloth, 159 ; slou^te, 200. Slyh, sly, 321. Slitterede, slashed, or cut in tags and streamers, 121. Smacchen, smack, taste, 299, 318. Smale brekynge, fanciful or florid music, 191. Smyttid, stained, 352, 436, 446. Snybbe, reprove, 297,313; snyb- bynge, 127, 292. Socialist teaching, a heresy, 227. Sodeyne, sudden, 214. Sodom, 248, 251. Sodomy among friars, 6. Soget, subject, 44. Soiorne,sojourn, 14; soiouren, 129, Sokun, sucked, 441. Soler, an upper room, 380, 528. Solomon deposed a high priest, 241. Somenour, summoner, 457, Someres garaenes, games played at Midsummer revels, 246. Cf. Piers Plowman, viii. 22, and Mr. Skeat’s note, p. 137. Somone, summon, 79, 146; so- mene, 357 ; somoned, 178 ; somnyd, 250 ; sompned, 151 ; somonynge, 31. Sond, sound, 38. Sonde, sending (sonde of be holy goost), 292. Sone, son, 21. Sonere, sooner, 240 ; sonner, 372. Song, New, 76, 116, 162, 253; hides the words, 169, 177, 191; gives headache, 191. Songen, sung, 191. Sophymes, sophisms, 6. Sore, severely, 89. So]?, sooth, truth, 3 ; soj^e, 85. So]?li, truly, 20 ; soj^eliche, 302. Sotil, subtle, cunning, 9. Soteltees, tricks, deceits, 20, 25. Soudyoures, soldiers (used in its original sense of men paid to fight), 368. GLOSSARTAL INDEX. 567 Soudon, soldan, sultan, 98. Souereyns, rulers, 73. Souereynly, supremely, 20. Sou^t, looked into, studied, 23. Sounen, tend, 306, 443; sounes, 353. Sourdow, leaven, 2; sourdou, 299. Soutere, cobbler, 425. Spain claimed as subject to the Popes, xxxiii. Sparwis, sparrows, 21. Spede, help, 43, 66 ; sped!]?, 449 ; sped, 23. Spedy, helpful, 42; spedeful, 43. Spediy, energetically, 247. Spenser, dispenser (of alms or pro- visionsk 413. / / Spensis, expense, 186. Sperid, fastened, 34Iw. Spices, species, kinds, 72. Spicerie, spices, 8. Spiritual Franciscans, 39, 51. Spiritualte, spiritualty (tithes and offerings as distinguished from endowments), 276. Spouse brekeris, adulterers, 205. Spreswell, i. Spuyng, vomit, 25. Spuyle, rob, 425 ; spuyling, 417. Squeyeres, attendants, 148. Stably, firnaly, 75. Stablynge, confirming, 229. Staciones of Fome, 80, 501. Stade, state, 391. Statis, conditions, ranks, 25. Staat, stead (in staat of), 57. Stede, place, 55, 480. Steying, ascension, 448, 468. Stelle, steal, 280. Stere, stir, 9 ; sterif, 27; ster- ynge, 17. Sterynge, impulse, 131 ; stiryngis, 200 . Sterris, stars, 113. Steruen, die, 14, 217. Steuene, Stephen (St.), 110, 207. Stewards, oppress tenants, 239. Stide, place, 318. Stie]7, rises, 191 ; stijen, 136. Stif, strong, 317. Sty fly, strongly, obstinately, 71, 270. Stikide, stabbed, 475. Stille, silent, 112. Styngynge, stinking, 166. Stiward, steward, 129 ; stiwardis, 13, 239. Stok, stock or stem of a tree, hence any log of wood ; applied to images, 7, 67. Stokes, Peter, xxvii. Stokune, fastened, 341. Stond, stand, 24; stondi]?, con¬ sists, 76; stod, 78. Stonde at here will=be at their mercy, 184. Strecche, stretch, 435. Strecte, strict, 129 ; streit, 132. Streytly, strictly, 285 ; streyt- liche, 322. Stre 5 me, constrain, 421. Strengyed, strengthened, 23. Stressid, distressed upon, 234. Striers, destroyers, 128. Stroie]?, destroys, 83 ; stryed, 467. Strong, strict, 103. Study, leave of absence for, 244, 250 ; abused, 156. Studie, apparently used for pre¬ tence, 98. Studier, student, 380. Subarbis, suburbs, 364. Subsidies, unfairly levied by pre¬ lates, 103. Sudbury, Simon, Archbishop of Canterbury, x, xxv. Sue, sueu, follow, 17, 99; swen, 374; sueden, 112; suyden, 481; suynge, 99. Suerere, swearer, 242. Suffragans, assistant bishops; bishops in partibus act as, 225. Suffrage, help, 303. 568 GLOSSARIAL INDEX. Suget, subject, 19. Sullen, shall, 78. Sumdel, somewhat, 266 ; sumdele, 379. Summen, some men, 461. Sumned, summoned, 69. Sunnest, soonest, 23. Sunday, observance of, 280. Suren of, assure against, 14. Susanne, 74; sussanne, 205. Suspect, suspected, 'part. 2, 33; causing suspicions, 44. duster, sister, 205 ; sustris, 12. Sutere, follower, 292. Swearing, profane, 60, 120, 139, 151,206,216,233, 278, 499; by priests or monks, 120, 170. Swerd, sword, 109; swerid, 215. Swet, sweat, 51; swoot, 73. Swyn in ]7e fen, 156, 217. Swyjjune (St.), 382. Swolwyng, swallowing, 100, 172; swelwynge, 123. Swolwis; whirlpools, 97. Tables, backgammon, 152,168,259. Taliage, taxation, 229, 456; talliage, 144. Tally-sticks, 233, 519. Talow, tallow, 104. Takyt, take it, 21. Tapitis, carpets, 246. Tarien, delay, hinder, 184, 428; taried, 253. Taterynge, gabbling, 192. Tatrid, cut in streamers, 148; cf. robes made of scredes, Wright’s Pol. Poems, ii. 252. Taverns, priests freqpent, 23. Tauten, taught, 235. Taxes, heavy, 144, 233, 510. Taxes, clergy claim exemption from 86, 139. Taxes enforced by excommunica¬ tion, 103, 505. Taxid, valued, 415. Tey, tied up, 252. Told, told, 2. Telle, count, 49; reckon, esteem, 480. Temperure, temperance, 440. Tenants, despoiled by impoverished lords, 283. Tenefulle, sad, sorrowful, 387. Tente, heed, 372, 373. Teris, tears, 300. Testament, Old, its moral laws still binding, 285, 366. Testamentis, wills, fees for proving, 393. Testeris, fittings at the head of a bedstead, 434. Tej^es, tithes, 132. \),pluralm,Y^it\]>, 14; wity]?, 89; leue]?, do]?, 102; be]?, 166. p, imperative or optative in, dis- troie]?, 83; stire]?, 140; see]>, plural, 162. pef, thief, 11. pefly, thievishly 235; ]?euely, 389. Theresa, St., xlvi. picker, more frequently, 328, 344. pise, these, 2. po, those, 20. Thomas (St. of Canterbury), 120, 382. poutes, thoughts, 330. pral, thrall, bond, 58, 227. pridde, third, 2. pries, thrice, 6. prist, thirst, 14. pristyng, thirsting, 319. prittene, thirteenth, 150 pritti]?e, thirtieth, 161. prof, throve, 481. prungen, thronged, crowded, 319. prusty, thirsty, 210. Tierce, one of the Canonical Hours, 41. Tillen, draw, obtain, 300. Tymothe, 303 ; thymothe, 228. Tirauntrie, tyranny, 72, 95. Tisynge, enticing, 43. GLOSSARIAL INDEX. 569 Tite, Titus, 314. Tithes, are alms, 415, 421, 436 ; origin of, 391 ; due to good priests, 431. Tithes should be withdrawn from- wicked priests, 132, 229, 418, 435; from non-residents, 421; 436, 453. Tithes, enforcement of, 132, 146, 415, 453. Tyssington, xxii. Tobie, Tobias, 201. To-fore, before, 71. Togidre, together, 19. Toke, took, 67. Tokens,fifteen, before doomsday, 19 Told bi, prized, 300. Tonge, tongue, 76. Ton, the one, 188; toon, 432 ; in both cases is prefixed, as also in the phrase ‘‘]7e ton ne toilier,” 190. Tooknyge, betokening, 364. To-rent, much torn, 50. To squatte, crush in pieces, squash, 461. To]7er=the other, but has ‘J^e’ prefixed, 19. Touche, prove, 22. Traieden, betrayed, 99. Traitere, treachery, 149 ; traiterie, 130 ; traitre, 26 ; traitoiirie, 65. Traytourly, traitorously, 447. , Translatid, changed, 77. Transubstansiuge, transubstanti- ation, 345. Traveilen, v. work, 156 ; travaile, 22; to trouble, 36, 75; traveil- ynge, 15. Traueile, work, 22 ; travel, 300. Traueilous, laborious, 92; trauel- ously, laboriously, 439. Trecchouris, traitors, 239. Trentals, 211, 516. Tresoreris, treasurers, 242. Tretable, easy to persuade (trans¬ lates suadihilis), 305. Tree, beam, wood, (neyj^er stoon ne tree), 323. Trentalis, thirty masses, 211, 222, 224, and note, 516. Trewe, true, 3 ; trwe, 5. Triacle, antidote, 417, 451. Tribute, paid by Christ, 139, 230, 456. Trinity, the, is in all things, 208, 516; is the measure of all things, 321. Trinity, the Three Persons in, answer to the estates of Lords, Clergy, and Commons, 114, 134, 362. Trist, suhs. trust, 3; triste, 83. Triste, tristen, v. trust, 33, 78. Tristiliche, confidently, 42. Tryuolis, trifles, trifling, 442. Trowe, believe, 73, 288. Truths, necessary, 469. Turn, trick, 127. Tweie, two, 40. Twynny, in twynnyir: asunder, 318. Variaunt, varying, 301. Vauntage, advantage, 302. Vein, vain, 3. Vencusche, vanquish, 435 ; vencu^sche, 436. Yenge, revenge, 35 ; vengid, 24. Yenemyn, v. poison, 286. Yenym, poison, 100. Yeniaunce, vengeance, 312. Yerrey, true, 3; verray, 19. Yerrely, truly, 80. Verses, preached, 124, 438, 532. Vertues, mighty works {virtutes, Yulg.), 443. Vestments, consecration of, 62. Vicars, incompetent, 116, 212, 223, 425. Yikede, wicked, 76. Yikeris, vicars, 8, 30; vekeris, 76, 454. Yisely, busily or carefully? 279. 570 GLOSSARIAL INDEX. Yiserid, masked, 99, 503. Yisitation fees, 249. Ynablen, disable, 191, 319; vnabli]?, 344. Ynable, incapable, unfit, 23, 67 ; vnhable, 465. Yiteleris, innkeepers, 174. . Ynablete, unfitness, 67, 260. Ynauysely, inconsiderately, 383. Ynauysid, inconsiderate, 389. YnbelefFul, unbelievers, 45. Ynbleckid, unstained, 211; un- blekkid, 129. Ynderloute, perf. bowed down, submitted, 46. Ynderlout, submissive, 228. Yndernyme, reprove, 292. Yndren, one of the Canonical Hours, 41, 497. Ynequite, injustice, 394. Ynfree, not free, 284. Ynfredom, slavery, 286. Yngrundid, unfounded, 337. Ynhalwedid, unhallowed, 69. Ynhilid, uncovered, 412. Yniversity, loose life at, 156. Ynknoud, unknown, 38. Ynkunnynge, ignorant, 33. Ynkunningness,ignorance, 159,379 Ynlefful, unlawful, 46. Ynmeble, fixed, used of property like the Fr. immeuhle, 12. Ynmercy, mercilessness, 72. Ynne]7is, hardly, with difficulty, 22 ; vnnej^e, 25. Ynordynel, inordinate, 310, 315. Ynpatience, impatience, 70, 152. Ynpees, disquiet, 286. Ynperfi^t, imperfect, 302. Ynri^twisnesse, unrighteousness, 240. Ynskilfully, unreasonably, 216. Yn witty, foolish, 158. Ynwyttynge, not knowing, 68; wnwyttyngge, 56. Ynworschipe hymsilf, lose his dignity, 462. Yoide, foolish, 36. Vois, voice, 71. Yp, upon, 24 ; according to, 64. Yphepid, heaped up, in full measure, 370. Yplond, in the country, 176. Ypsodoun, upside down, 119 ; vpsodon, 98 ; vpsodom, 210. Urban Y., claims tribute from England, vi. Urban YI., xv, xviii, xxxi. Ysid, practised, 428. Yss, use, 453. Usury, 186, 238, 277, 521. Utterly, thoroughly, 135 ; finally, 213. Wafreris, cake-hawkers, 12, 493, Wagynge, waking, 133. Wayn, waggon, 258. Wayschen, washed off, blotted out, 289; wayschide, 462. Wayte, watchman, 395. Wake, watch, 300, 363 ; wakynge, 168. Walwe, wallow, 83, 217, 261. Wanhope, despair, 350. Wanne, when, 130. Wantiden, were lacking, 427. War, wary, careful, 20, 65 ; ward, 33. War, encouraged by the clergv, 59, 73, 90, 99, 132, 147, 176!! Warde, care, regard, 72. Warien, curse, 18, 217, 234; warrie, 76. Warliche, warily, 299. Warne, forbid, 50. Wast, vain, useless {cf. W. Y. Eccles. ii. 26, where wast of the first version is replaced by superflu in second), 5, 88. Wasty, wasteful, 129. Wasteris, extravagant persons, 102. Waxen, grow, 345. Wedris, storms, 211 ; wederis, 457. GLOSSAKTAL INDEX. 571 Weeg, wedge, 49. Weie, way, 17 ; weieje, 66. Weights, false, 25, 148, 185, 199. "Weyhte, weight, 321 ; weitis, 185. 'We 5 deii, lament, 312; weylynge, 374; fretting? (translating languens), 228. Welden, have command of, 369. Welfare, abundance, good cheer, 61. Welle, indeed or much ? 18. Welle, source, 66. Welschap, beauty of figure, 4. Wem, spot, blemish, 304. AVenden, go, 427. Wene, think, 11; wenyng, 423. Where, whether, 84. AVerchynge, working, influence, 44. Were, wear, 50. Werie, v. curse, 35. Werk-bestis, plough oxen, 214. Werre, war, 16; werris, 9. werrynge, warring, 147. Wettes, weights, 25. AVexe, wax, 101. Whiche, ark, 55ra. Who, woe, 271. Whot, knows, 77. AViche-craft, witchcraft, 9. AVyclif, birth, i; studies at Oxford, ii; Master of Balliol, iii.; War¬ den of Canterbury Hall, iv ; Commissioner at Bruges, ix; prosecuted by the Bishops, x ; again, xi; consulted by the Council, xii; examined at Lambeth, xiv; trains poor priests, xvi; translates Bible, xvii; his attacks on Church abuses, xviii; on Transubstan- tiation, xx; publishes his Con¬ fession, XXV ; his teaching con¬ demned at Blackfriars, xxvii; driven from Oxford, xxx; cited to Borne, xxxi; death, xxxii; his personal character, xlv; his temper, xlvi, 294, 312; his moderation, xl. W 5 "clif, John, vicar of Mayfield, iv?^. Wykeham, William of, 520. Wills, extortions connected with, 277, 393, 521. Wills, protected by excommuni¬ cation, 48, 224, 498. Wilne, inf. will, 328. AVilful, voluntary, 14, 69. Windows, gay, in churches, 8, 181. Wine, spiced, 13. AVirien, worry, 24, AVis, wise, 3; wiss, 443. Wyste, wisten, knew, 44, 478 ; wist, part. 20. Wi];-ynne forj^e, inwardly, 46. AVi]7-oute for]?, outwardly, 46; wi]?- outen forj^e, 354, AVij^seie, contradict, oppose, 160. Witnesses, subornation of, 74,182, 278. AVitsontide, 43. Witt, intelligence, 32 ; meaning, 343 ; wittis, senses, 20. Witte, witen, wite, know, 37, 77, 328 ; wity]?, 89. Witti, wise, 10; comp, wittiere, 10. Wyttyngly, knowingly, 63. Wlappid, wrapped, 97, 123, 435. AVolen, will, 23. Woluys of helle, 24, 149. Wombe, belly, 6. Wombe-ioie, pleasures of the table, 68, 119. Wondir, wonderfully, 378. Wondirful, making, giving ad¬ miration {mirantes, Yulg.) 308. Woned, accustomed, wont, 321. Wode, mad, raging, 25, 109 ; wood, 307. Woode, madly, 5. Woodnesse, madness, fury, 313. Woodford, xxiii, xliii, 498. 572 GLOSSARIAL INDEX. Woodland tithes on, 510. Worche, work, 87, 227 ; worsche, 123 ; worchi]?, 352. Wordli, worldly, 3. Worschipen, do honour to, 265. Worschipe, subst. honour, 13; worschipis, 34. Worschipful, honourable, 14. WorJ^inesse, dignity, 174. AVouke, week, 454. AV^ow, vow, 170 ; wowes, 66. AVoxun, waxen, grown, 448. Wrast, V. tune, wrasted, 340; wrastyng, 341 (wrest, a tun¬ ing key, is used in the “Legend of Montrose,” chap. 9). AYrathi]? her, is angry, 354. Wra]7id, angered, 43; wraj^j^id, 200 . Wrotynge, grubbing, digging with the snout like swine, 147. Wurche, work, 342. York, miracle play acted at, 429, 530. Zacharie, Zechariah, 270. STEPHEX AUSTIN AND SONS, PRINTERS, HERTFORD. yiMv'' it, ' r V i ’ i* j , ' R‘ ' JJI *►' 1 M'. '1 [' n M *0 1 V i B '■-'. 1 { f ' i' 1 , ♦ ^ .1 T'’ M 1 I'-' V G'C '• '* \j lA *k ' > f i 1 ■ > ' ijiif r: .w/, m V; i 1 ) ' '■ S>.' •- '^;^VVV w;u,> ^ uw vW *v :v ■ ';■■% H^M H: /Avy<^