YALE UNIVERSITY
LIBRARY

AN APOLOGY

FOR

LOLLARD DOCTRINES,
ATTRIBUTED TO WICLIFFE.
NOW FIRST PRINTED FROM A MANUSCRIPT IN THE LIBRARY
OF TRINITY COLLEGE, DUBLIN.
WITH AN INTRODUCTION AND NOTES,
BY
JAMES HENTHORN TODD, D.D. V.P.R.I.A.
FELLOW OF TRINITY COLLEGE, AND TREASURER OF ST. PATRICK'S CATHEDRAL,
DUBLIN.

LONDON:
PRINTED FOR THE CAMDEN SOCIETY,
BY JOHN BOWYER NICHOLS AND SON, PARLIAMENT STREET.

M.DCCC.XLII.

(no. XX.)

COUNCIL

OF

THE CAMDEN SOCIETY,
FOR THE YEAR 1842-3.

President,
THE RIGHT HON. LORD FRANCIS EGERTON, M.P.
THOMAS AMYOT, ESQ. F.R.S. Treas. S.A. Director.
THE RIGHT HON. LORD BRAYBROOKE, F.S.A.
JOHN BRUCE, ESQ. F.S.A. Treasurer.
JOHN PAYNE COLLIER, ESQ. F.S.A.
C. PURTON COOPER, ESQ. Q.C., D.C.L., F.R.S., F.S.A.
T. CROFTON CROKER, ESQ. F.S.A., M.R.I.A.
SIR HENRY ELLIS, K.H,, F.R.S., Sec. S.A.
JAMES ORCHARD HALLIWELL, ESQ. F.R.S., F.S.A.
THE REV. JOSEPH HUNTER, F.S.A.
SIR FREDERICK MADDEN, K.H., F.R.S., F.S.A,
JOHN HERMAN MERIVALE, ESQ. F.S.A.
THE REV. LANCELOT SHARPE, M.A., F.S.A.
THOMAS STAPLETON, ESQ. F.S.A.
WILLIAM J. THOMS, ESQ. F.S.A. Secretary.
THOMAS WRIGHT, ESQ. M.A., F.S.A.

introduction.

It will naturally be expected that the following trea
tise should be introduced to the reader by some account
of the manuscript from which it has been transcribed, and
some statement of the grounds upon which it has been
attributed to the pen of Wickliffe.
The manuscript is preserved in the library of Trinity
CoUege, Dublin, among the valuable remains of ancient
literature coUected by the celebrated Archbishop Ussher,
and presented by King Charles II. to the University.*
It is on vellum, containing 219 leaves, each 6^ inches
by 44. ; a full page having 31 or 32 lines, very neatly and
accurately written, in the usual secretary hand of the
fourteenth or beginning of the fifteenth century. The
last leaf is much wormed, and the volume ends imper
fectly. Its contents are as follow : —
* It is marked in the Library, Class C. Tab. 5, No. 6.
CAMD. soc. 14. b

VI INTRODUCTION.
I. A tract entitled Credo (being an exposition of the
Creed) ; beginning, " It is sooth that bileue is grounde of
alle vertues." Foi. I, a. This piece is attributed to Wick-
Uflfe by Bishop Bale. See Lewis's List, No. 152.*
II. A short Commentary on the Pater noster ; begin
ning, " We schall bUeue that this pater noster that Crist
hjonsilf techith to alle cristen men, passith alle othere
praiers." Foi. 2, a.
III. A Commentary on the Ave Maria i beginning,
" Men greten commonly our lady goddis moder, and we
supposen that this gretyng saueth many men." Foi. 3, b.
See Lewis's List. No. 154.
IV. Of the " vij eresies." This treatise is divided into
seven chapters, each treating of a distinct heresy. At
the end we read, " Expliciunt vij hereses contra pater
noster." It begins thus : " For false men multiplien
bokis of the chirche, now rendyng bileue, and now clout-
ynge eresies." Foi. 4, b.
The Lord's Prayer in the former tract was divided into
seven petitions, or " axyngs," as is usual with divines, and
each of the seven heresies described in the present tract
has reference to one of the seven " axyngs " of the Pater
noster. The tract appears to have been especiaUy
* Life of Wiclif, Oxf. 1820, p. 205. Bale, Cent. vi. p. 454.

INTRODUCTION. VU
directed against the Friars : as may appear from the
"•' heresies " it describes, which are as follows : —
1. " That special preier applied bi her prelats, is better than gene
ral ; as oon famulorum * seid of a frere, is better than a pater noster."
2. " That thes prelats ben hedis of goddis reume  and so
alle thes freris ben men of hooli chirche, that God wol here gladlier
than ony othere comoun men."
3. " That thei can bo we the wille of our Lord God to brynge a
soule to heuen, bi maner of her preiyng."
4. " That the sacrid cost is no maner breed, but either nowjt, or
accident withouten ony subiect."
5. " That prestis haue power to assoile men of synne."
6. " That men of priuate religioun be more thick saued."-!-
7. " That if we worchen bi conseillis of thes newe ordris, that
leuen the ordenaunce of Crist, we shal nedely be saued."
The tract ends foi. 6, b. The next two leaves are
blank. V. A treatise on the ten Commandments ; beginning,
" Alle maner of men schulden holde goddis biddyngis."
Foi. 9, a.
This is the tract entitled by Bale " Compendium X.
PrEeceptorum," which he describes as beginning Cujus-
* Alluding to the Commemoratio pro vivis in the Canon of the
Mass, " Memento Domine famulorum, famularunique tuarum N et
iV " in which special mention is made by the priest of the persons for
whom he intends to pray.
t More thick, i. e. more numerously.

vm INTRODUCTION.
cunque conditionis fuerint homines.* It is divided into
two parts, corresponding to the two Tables of the law,
the first consisting of twelve, the second of twenty-eight
chapters. VI. A treatise on " Feith, Hope, and Charite ; " begin
ning, " For it is seid in holdyng of our haUday, that we
shulden occupie the tyme in prechyng, and deuout hering
of the lawe of God." Foi. 27, a. This tract is divided
into six chapters ; and is probably the same as that men
tioned by Lewis, No. 274. There is a copy of it in a vo
lume preserved in the library of New College, Oxford -j-
VII. A tract entitled at the end " Opera misericordie
corporalis ;" beginning, " If a man wer sur that he shulde
to morowe come bifor a iuge, and other lese or wynne
alle the goodis that he hat, and eke his lijf therto."
Foi. 30, b. It is divided into six chapters.
This is also in the volume belonging to New College,
Oxford, and is entitled, " The seuen werkys of mercy
bodily." — It is mentioned by Bale and Lewis.;}:
VIII. " Opera caritatis ; " beginning, " Sith we shulden
serue our parishens in spritual almes, as thei seruen vs in
* Bale, Cent. vi. p. 464. Lewis's Catal. No. 153, p. 205. No.
273, p. 213. Comp. also, No. 278, p. 214.
f See British Magazine, Feb. 1836, p. 136.
j: Bale, ut supra. Lewis, No. 155, p. 206. No. 267, p. 211.

INTRODUCTION. IX
bodiU sustenaunce." Foi. 35, a. This tract is divided
into four chapters. It is attributed to Wicliffe by Bale
and Lewis, and is to be found in the volume, already
mentioned, belonging to New College.*
IX. " Septem peccata capitaUa ;" a treatise on the
seven deadly sins, beginning, " Sith bileue techith vs that
every yuel is other synne, or cometh of synne, synne
shulde be fled as almaner of yuel." Foi. 38, a.
The seven sins are thus enumerated : " Pride, Enuye,
Wraththe or Ire, Sleuthe, Couetise, Gloterie, Lecherie."
This tract is divided into thirty-two chapters and ends
on Foi. 63, a. There are copies of it, according to Lewis,
in the Bodleian Library, and in the King's Library.-f-
X. " De Ecclesia et membris ejus ;" beginning, " Cristis
chirche is his spouse, that hath thre partis, the first part
is in bUss, with Crist bed of the chirche, and conteyneth
aungelis and blessid men that now ben in heuene." Foi.
63, b.
This tract is ascribed to WicUffe under the titles De
ecclesice dominio, and De ecclesia Catholica.% It is divided
into ten chapters, and ends foi. 75, b. where we read
" Explicit tractatus de ecclesia et membris ejus."
* Bale, ibid. Lewis, No. 166, p. 206, and No. 258, p. 211.
t Lewis, No. 259, p. 211.
+ Lewis, No. 58, p. 191. Baber, p. 42.

X INTRODUCTION.
XI. " De apostasia et dotatione ecclesise ; " beginning,
" Sith ilche cristen man is holden to sewe [i. e. to foUow]
Crist, and whoever faylith in this is apostata." Foi. 76, a.
This tract is divided into four chapters, and ends foi.
80, b. with the note, "Explicit tractatus de apostasia et
dotacione ecclesise."
The second chapter is headed in rubric De dotacione
ecclesice, and is perhaps the same which Bale mentions
under the same title as a distinct tract, and which he tells
us begins Utrum clerus dehuerit dotationem.* In the MS.
before us the second chapter begins, " As to the posses-
siouns and dowyng of clerkis, bileeue shulde teche vs that
it doith hem harm to kepe Cristis religioun, and harm
to lewid men."
XII. " Tractatus de pseudo freris ; " beginning, " For
many beren heuy that freris ben clepid pseudo or ypocritis,
anticristis or fendis, or ony siche name." Foi. 81, a.
This tract is divided into eight chapters ; it is full of
curious matter on the controversy with the feligious
orders, but does not seem to have been known to Bale^
Lewis, or Baber. It ends foi. 95, b.
XIII. " Of the eight woes that God wished to freris ;"
beginning, " Crist biddeth vs be waar with thes false pro-
* Lewis, No. 51, p. 191,

INTRODUCTION. XI
phetis that comen in clothing of sheepe, and ben wolues of
raueyn, and thes ben specially men of thes newe ordris."
Fol. 96, a.
This is another tract of great interest, unknown to
Bale ; it consists of an elaborate parallel between the
Scribes and Pharisees of the Gospel, and the mendicant
orders of the fourteenth century. It ends fol. 101, a,
with the note, " Her enden the eighte wools that God
wishid to freris. Amen." This is probably the same
tract which Lewis describes as a commentary on the text
V(E vohis Scrihce et Phariscei hypocritce .-* of which he says
there is a copy in the King's Library.
XIV. " Exposicio evangelii M*. 24. Egressus Jesus de
tempio, 8fc." beginning, " This gospel teUith myche wis
dom that is hid to many men ; and speciali for this cause,
that it is not al red in the chirche." Fol. lOI, a.
This is the tract entitled by Bale De Christo et Anti-
christo, of which there are copies, according to Levds, in
the hbraries of Trinity College, and of Corpus Christi Col
lege, Cambridge. -f-
In commenting on the verse, " And thanne schal be
greet tribulation what maner was neuer bifor fro the
* Lewis, No. 277, p. 214.
f Lewis, No, 5, p. 181.

XU INTRODUCTION.
biginnyng of the world," our author appUes the prophecy
to his own times, in the foUowing words :— " But so ge
neral strijf as now is among many rewmes, was neuere
herd bifore fro the bigynnyng of the world, for al our
west lond is with oo pope, or with the tother, and he that
is with the ton, hatith the tother with alle hise."
This fixes the date of the tract to the period of the
great Western Schism which began A. D. 1378.
It ends fol, 116, b. with the note "Explicit Euange-
lium." XV. " Of anticrist, and his meynee," [i. e. his train,
family, or followers ; *] beginning, " Dauid seith, Lord sett
thou a lawe maker vpon hem. Hit semyth to me, seith
Austyn, that this signifieth anticrist." Fol. 117, a.
Bale mentions a tract under the title De Antichristo
et membris, in two books ; it begins, as he tells us, with
the words, " Quemadmodum Dominus Jesus ordinavit,""!"
and therefore is most probably not the work now before
us, but the tract usually known by the title, " How Anti
christ and his clerks travailen to destroy Holy Writ,"J
which has been published by the " Religious Tract
* Meynee, or Meiny, from the French Mesnie. See Nares's Glossary
in voc. Meiny.
t See Lewis, No. 6, p. 182.
X Lewis, p. 155.

INTRODUCTION. xiif
Society," in their volume of the Writings of Wickliffe
(Lond. 1831), from the MS. in Corpus Christi College,
Cambridge. The piece published by the Tract Society,
however, does not appear, from what they have given of
it, to have been in two books.
XVI. " Of antecristis song in chirche," beginning
" Also prelatis, prestis, and freres putten on symple men
that thei seyen, that Goddis office or seruyce ben not to
be songen with note." Fol. 124, a.
This work seems to be a continuation of the former,
and has escaped the notice of Wickliffe's biographers.
XVII. " Of praier a tretys," beginning " Also bischops
and freres putten to pore men that thei seyn, that men
owen not rather to praye in chirche thenne in other place."
Fol. 126, a.
It ends fol. 127, a, with the note, " Explicit tractatus de
oratione." XVIII. A tract entitled "Nota de confessione," and
beginning " Two vertues ben in mannes soule by whyche
a man shuld be rewled in hoolynesse in mannes wille."
Fol. 127, b.
It is divided into thirteen chapters, and ends, fol. 138,
a, with the note, " Explicit &c.''
XIX. A tract without title, beginning " Crist forsothe
CAMD. soc, 14. c

XIV INTRODUCTION^.
did al that he couthe to obeye to lordis, and mekely and
softly speke to hem. But to scribes and to pharisees he
spake sharply." Fol. 138, b.
XX. A tract entitled " Nota de sacramento altaris."
This title has been blotted with ink by a modern hand,
so however that the words are still legible. It begins
" Cristen mennes bileeue tau3t of ihu Crist, God and man,
and hise apostles, and seynt Austyn, seynt Jerome, and
seynt Ambrose, and of the court of Rome, and alle treue
men, is this, that the sacrament of the auter, the which
men seen be twene the prestis handis, is verre Cristis body
and his blode." Fol. 145, a.
XXI. A tract without title, beginning " Crisostom
Seith, that fischers and buystouse men, makynge iche daye
nettis with here hondes, founden Crist, whom prestis
studiynge al day in goddis law founden not." Fol. 146, b.
XXII. Another tract without title, beginning, " Seynt
Barnard spekith thus to Eugenye the pope, Supposest
thou whether thise tymes wolden suffre, if two men stry-
uing for ertheli eritage, and axing dome of thee, thou
woldest answer the voyce of thi Lord God, Man, who or-
deyned me domesman upon 30U." Fol. 152, a.
XXIII. A tract vrithout title, beginning, " God moueth
hooly chirche bi many maner of spechis to knowe the
treuthe of his lawe, and therbi to come to blisse. And

INTRODUCTION. XV
thus God spekith bi summe men, as if two persones dis-
pitiden to gidre, the which we clepyn reson and gabbyng,
whech ben Crist and the fende." Fol. 154, b.
This tract is in the form of a Dialogue, in which the
speakers are Christ and the Devil. All the foregoing
treatises from No. XVI. to this inclusive, appear to have
been omitted in the lists of Wickliffe's writings.
XXIV. Another tract without title, written as if it
were a continuation of the former, but which from its
subject appears to be distinct. It is on the seven gifts
of the Holy Ghost, and begins, " And for neither man ne
womman may perfitiy do the seuen werkis of mercy, with
outen the seuen 3eftis ofthe holy gost." Fol. 161, a.
This may perhaps be the tract mentioned by Lewis
under the title " De vii donis Spiritus Sancti."*
XXV. Another tract without title, and written also as
if it were a continuation of the preceding, beginning
" Clerkys knowen that a man hath five wittes outward,
and other fine vrittes inward." Fol. 162, b.
Lewis mentions a tract entitled " Seven bodily wittis,"-f"
but the initial sentence which he quotes does not agree
with this.
XXVI. A treatise without title, beginning " Here are
questiouns and ansueris putte, &c." Fol. 164, a.
» Lewis, No. 245, p. 211. f Lewis, No. 256, p. 211.

XVi INTRODUCTION.
This is the work now for the first time published. It
occupies 88 pages of the manuscript, and ends fol. 218, a.
XXVII. A short tract without title, on the mystical
interpretation of Jacob's ladder, beginning " Hit is writen
in the first book of holy writ, that ther weren thre pa-
triarkes in the peple of God." Fol. 218, a.
XXVIII. Another short tract, beginning, " Thes ben
the nyne poynts that our Lord Ihu answerid an holy man
that coueit to wite what mi3t most plese vn to God." Fol.
218, b.*
XXIX, A tract without title, beginning " Of the dedis
of mercy God will speke at the dredful day, and dome to
all his chosun stondyng on his ri3t side. Come ye blessed
childre of my fadre," &c, Fol. 219, a.
This tract is unfortunately imperfect, and ends on the
next page ; the volume wants some leaves, and the last
two leaves are much wormed, although perfectly legible.'f-
It seemed desirable to give this lengthened account of
the volume from which the following treatise is taken, not
only from the great interest of the collection, comprising
* This little tract has been printed in the " Irish Ecclesiastical
Journal," No. 11, (May 1841,) page 183.
f Some account of this volume was given about three years ago in
the British Mazagine, vol. xiv. p. 275, as one of a series of papers on
the MSS. of Wickliffe in the Library ofthe University of Dublin.

INTRODUCTION. XVii
as it does many works, which, if Wickliffe's, have not
been noticed by his biogTaphers ; but also, and chiefly,
because the principal evidence, if not the only evidence,
upon which Bale and others appear to have depended in
attributing to our Reformer the works of which they
have given catalogues, was undoubtedly the company in
which those works were found, in such collections as that
now before us.
The writer of these pages has already publicly declared
his conviction, that we are to this day unable to decide
with any certainty what are Wickliffe's genuine works, and
what are not.* Bishop Bale, from whose Catalogue of the
Reformer's works all subsequent writers have copied,
appears to have transcribed without much discrimination
the titles of all that he found in the MSS. to which he
had access, or which were attributed to Wickliffe by his
enemies, or by his friends, and the existence of a tract in
any coUection, containing one or more of the pieces
usually attributed to Wickliffe, was with Bale evidence
sufficient to induce him to enter it among the Reformer's
writings.-}- * Seethe Preface to " The Last Age of the Church." Dublin,
small 4°. 1840. London (Leslie).
f Bale himself says, " Edidit  partim Latine, partim in
lingua vulgari, opuscula quae sequuntur, quorum majorem partem ex

XVm INTRODUCTION.
It is not, however, quite certain that the foUowing
treatise has been noticed by Bale, unless it be the same
as the work to which he gives the title of " Replicationes
et positiones, lib. 1. ;"* and from the remark that has
just been made, it appears that, even if it had been more
distinctly included in his Catalogue, his authority would
not have been of itself sufficient, without other evidence,
to satisfy us that it was really from the pen of Wickliffe.
The only positive evidence that can be alleged in favour
of such a supposition, being its occurrence in a volume
which as a MS. is coeval with the Reformer, and which
contains so many of the treatises that are commonly at
tributed to him.
Of evidence on the other side in disproof of the hypo
thesis that Wickliffe was the author, the most satisfactory
would arise from aUusions, if any such could be found in
adversariorum scriptis collegi." But the Catalogue itself bears in
ternal evidence of having been in great part derived from the MSS.
many of the works being enumerated in the order in which they
occur in MSS. still extant. In neither case, however, can much
authority be given to Bale's enumeration of the Reformer's writings,
and in particular no inference can fairly be drawn from his omissions.
* Bale, Cent. vi. p. 455. Lewis, No. 231, p. 210. Bale also men
tions " Positiones variae, lib. i." and " Determinationes quaedam, lib.
i." but as he has not quoted the initial sentences of any of these
works it is impossible to identify them with that now before us.

INTRODUCTION. XIX
the Tract, to events subsequent to the Reformer's times, or
from quotations of writers who flourished after his death.
With this view the quotations have been diligently
examined, and as far as possible verified, and the Editor
believes that nothing will be found in the treatise, which,
so far as these considerations are concerned, might not
have been written by Wickliffe. But, as there are a few
cases in which the Editor has been unsuccessful in de
termining the author of a passage cited, this conclusion
must necessarily be received as liable to some uncertainty.
It has been suggested, indeed, as a circumstance in
consistent with the supposition that Wickliffe was the
author, that the passages of Scripture cited throughout
the treatise, are quoted not from Wickliffe's own version,
but from some other translation. But if this criterion be
applied to the Works admitted to be Wickliffe's by the
common consent of his biographers, and cited as such in
evidence of his opinions, it wiU be found to conclude
equaUy against them. Take for example the foUowing
version of St. Matt. xxiv. 27j, 28, which occurs in the
tract entitled by Bale De Christo et Antichristo, and
which is admitted to be Wickliffe's, its date being fixed,
as we have seen by internal evidence,* to a very late
* See No. XIV. p. xii. supra.

XX INTRODUCTION.
period of his Hfe. The corresponding passage from the
printed text of Wickliffe's version is given in juxtaposition
for the convenience of the reader : —
The Tract De Christo et Anti- Wickliffe s New Testament.
christo.
As the leyting cometh out fro As leiyt goith out fro the est,
the eest, and apperith vn to the and aperith into the west, so schal
west, so shal be comyng of mannes be also the comynge of mannes
sone to the day of doom : and sone, where evere the bodi schal
wher euere the body be, shulen be ; also the eglis shulen ben
tbeglis be gederid ; and anoon gaderid thidir. And anoon aftir
aftir tribulacion of thoo dayes, shal the tribulacoun of tho dayes, the
the sunne be maad derk, and the sunne schal be made derk : and
mone shal not 3yue his li3t, and the mone schal not 3eue her
sterris shulen falle from heuene, li3t, and the sterris schulen falle
and vertues of heuenes shulen be fro heuene, and the vertues of
mouyd. heuenes schulen be moeued.
This is a passage in which the similarity to the printed
Version is much greater than usually occurs : but it
sufficiently proves that we can draw no inference, as to
the authorship of any work attributed to Wickliffe, from
any such deviations from the text of his Version.
Besides, even allovring the objection its utmost weight,
can it in any case prove more than that the tract in
which such deviations occur, if by Wickliffe, was com
posed at a period of his life prior to the completion of
his English Version ? But not even would this inference
be perfectly safe ; for we know that it was the custom of

INTRODUCTION. XXI
our divines, so late as the reign of Charles I. to translate
for themselves such passages of Scripture as they had oc
casion to cite ; and that notwithstanding the existence of
a Version allowed by public authority, and with aU the
facilities of reference afforded by the art of printing.*
The state of the case, therefore, seems to be, that there
is no positive evidence against the supposition that the
foUowing work may be Wickliffe's ; whilst on the other
hand there is no decisive reason for attributing it to him,
beyond the fact of its being found in a collection of his
acknowledged writings. It may be said, also, that it is
evidently the work of a man of learning, well skilled in
the canon law, and in the theology of the day, and that it
appears, from several expressions, to have been delivered
to an assembly of judges, before whom the author was
called upon to defend his opinions. Thus he says at the
very outset, " First I witness before God Almighty, and
aU true Christian men and women, and you," &c. And
he frequently aUudes to some former discourses of the
same kind ; as, p. 6, " And thus I graunt now, as oft I
have knowlechid before many witnesses," &c. and, p. 7,
" To this I seid thus, I reheirsd a doctor that seid thus,"
* See for example the works of Bishops Andrewes, Hall, Saunder-
son, &c.
CAMD. soc. 14. d

Xxii INTRODUCTION.
&c. These circumstances are aU consistent with the
supposition that Wickliffe was the author, although it
may not perhaps be easy to fix upon the precise period
in the recorded events of his life, in which such an
apology for his doctrines may be assumed to have been
delivered. There is another source of internal evidence from
which it is possible that some light might be thrown upon
this question, at least so far as indicating the shire or
proAdnce in which its author lived. This, however, is a
subject which the Editor, being an Irishman, is neces
sarily incompetent to investigate ; and he has therefore
thought it safer to leave the discussion of it to others,
than to undertake to enter upon it with such imperfect in
formation as he might perhaps have gleaned from books.
He felt also that the attempt to fix the locality of an
author of the fourteenth century, from the provincial
idioms to be found in his writings, must in every case be
somewhat precarious : unless we can be supposed to have
fully satisfied ourselves that the phrases which are now
found to characterize a particular shire, were also peculiar
to that shire five centuries ago. And at all events it seemed
certain, that no conclusion drawn from such premises
against the supposition that Wickliffe was the author of

INTRODUCTION. XXIU
the tract before us, could be deemed perfectly decisive of
the question, without a more complete application of the
same test to the other writings usually attributed to him,
than it is in the power of the Editor to undertake.
It remains now to give some account of the contents
of the treatise, which may perhaps help the reader to
understand it ; and then, a very few remarks on the manner
in which it is now for the first time printed, wiU close all
that the Editor has to say in the way of introduction.
It has been already said that the work is an elaborate
defence or apology for the principal tenets of the Lol
lards, pronounced before some court of delegates or
judges, by an individual, who if he was not Wickliffe him
self, must have been one of his early followers, and a well
read theologian of the day.
He thus states his object at the commencement of the
Treatise* : " First, I witness before God Almighty, and all
true Christian men and women, and you, that it hath not
been nor is, nor ever shall be mine intent or purpose to
say anything against the Catholic faith ; neither [with]
intent to beguUe or deceive any man or woman, in any-
* See p. 1. The extracts here made are given in modern English, for
the convenience of the reader, and (for the most part) in what may be
called a translation. In the foregoing extract a conjectural emend
ation, suggested in the note (p. 115), has been adopted.

xxiv INTRODUCTION.
thing unprofitable to the eternal salvation of their souls,
nor contradicting the words or sentence of any Saint,
speaking faithfully."
The following is a list of the propositions which appear
to have been objected to our author, in the order in which
he has stated and defended them.
I. " That the Pope is not the vicar of Christ, nor of Peter." p. 1.
This he explains to mean, that, if the Pope neglect his
duty, he must be considered as having forfeited his claim
to the office whose functions he has failed to perform.
And the principle assumed in this assertion is defended
by various quotations from the canon law, and from holy
Scripture. This was the weU known doctrine of WickUffe and his
foUowers, upon which they grounded their constant
assertion that the clergy had no right to their tithes and
temporal endowments, except so far as they discharged
faithfuUy their spiritual duties.
The doctrine that the Pope is not the vicar of Christ
or of Peter, was attributed to Wickliffe in the CouncU of
Constance, where we find among the articles condemned,
the following : — " Credere debet Catholicus, quod nee Im-
perator, nee universaUs ecclesia, nee Deus, de potentia
absoluta, ordinare potest, quod eo quod quis succedit, et

INTRODUCTION. XXV
post Petrum vocatur in facie ecclesise Romanus episcopus
vel Papa, eo ipso sit caput vel pars ecclesise cui obedien-
dum est." And again, — " Papa fingit mendaciter, quod
est summus vicarius Jesu Christi in terris. Sed benedic-
tus Deus qui istud caput ecclesise in parte contrivit, et
divisit in partes contrarias caput hujusmodi benedictum,"*
II. " That the Pope selleth indulgence." And " That he may
give no indulgence, neither to men in purgatory, nor to them that
are prescit, that is to say, that are to be damned, or are now damned."
p. 7. His defence of this point is comprised in the assertions,
that the apostles gave no indulgences : that such indul
gences can be of no value, unless we can be sure that the
Pope who grants them is himself saved ; whereas we are
certain that many popes who have granted such indul
gences are damned. That the indulgences bear internal
evidence in themselves of being fictitious, and of none
effect ; and that the sale of indulgences, if the indulgences
were of any value, would be simoniacal and sinful.
WickUffe's opinion upon this subject, as stated in his
articles condemned in the Council of Constance, was as
foUows : " Quantum ad indulgentias, privilegia, et regula-
* Orthuinii Gratii Fasciculus (ed. Brown), tom. i. p. 273. See also
Eationes etMotiva, art. 8. "Si papa est praescitus et malus, et per con-
sequens raemhrum diaboli, non habet potestatem super fideles ab alio
sibi datam, nisi forte a Caesare." Ibid. p. 282.

XXvi INTRODUCTION.
tionem ecclesise in lege nova, patet quod foret expediens
toti ecclesise, quod omnes novitates hujusmodi sint sopitse.
Omnia tamen taha videntur esse phantasmata, nee fundata
rationibus, nee Scriptura."*
And in the " Rationes ac Motiva," given by the councU
for condemning his opinions, the 4 1 st article attributed
to him is thus expressed : " Fatuum est credere indul-
gentiis Papse."-|-
IIL " Of cursing two points. 1. That the ministers of the kirk
ought not to curse and to wary. 2. That the kirk may not righteously
curse a righteous man." p. 13.
The first he explains by saying that the ministers of
the Church may curse, provided they do not use the
power for their own private ends, but for the glory of God.
To the second he answers by distinguishing two senses
in which the curse of the Church may be righteously
denounced. First, when the person cursed justly merits
such a sentence. And, secondly, when the curse is pro
nounced according to the forms of law. In this latter
sense, when the evidence goes against a man who is
really innocent, the Church may, nevertheless, be blame
less in pronouncing sentence against him, in so far as the
* H)id. p. 275.
t Orth. Gratii Fasciculus, tom. i. p. 294. See also Jo. Wiclef
Trialogus, lib. iv. cap. xxxii.

INTRODUCTION. XXVll
curse is pronounced legally and in due form : but in the
other sense, a righteous man cannot be lawfully, or in the
sight of God, rendered accursed, by the sentence of
the Church. This is confirmed by a dissertation on the
different senses of the word curse, and by citations from
the canon law.
In the " Rationes et Motiva," already referred to, the
11th article attributed to Wickliffe is, " NuUus prselatus
debet aliquem excommunicare, nisi prius sciat ipsum
excommunicatum a Deo : et qui sic excommunicat, fit
hsereticus ex hoc, vel excommunicatus."*
IV, " That Christ was cursed." p. 25.
This is explained by distinguishing the three senses in
which a man may be said to be cursed. First, by sin,
when by his guilt he excommunicates himself. Secondly,
when he is excommunicated by the Church, as a means
of leading him to repentance. Thirdly, when he is cursed
by men unjustly.
In this last way only can Christ be said to be cursed ;
and that in three senses, either as having taken upon
Him that nature of man, which was under a curse : or in
His own Person, as having been cursed unjustly by man
* Orth. Gratii Fasciculus. Ibid. p. 283. Comp. also Art. 30.
Ihid. p. 289.

xxviii INTRODUCTION.
and condemned to an ignominious death ; or lastly, in
His members, who are one with Him, and in whom, when
they are unjustly condemned, He also suffers- excommu
nication. V. " That each priest may use the key to every man." p, 28.
This proposition was a favourite one with the Lollards,
and was levelled against episcopal jurisdiction ; the mean
ing being, that every priest not only has power, but is
bound, to exercise his office independently of the license
of his bishop, and even in opposition to an express prohi
bition. It is in this sense that our author here defends it,
and it was thus that a simUar proposition was frequently
defended by the Lollards : take for example the sixth
conclusion alleged against WiUiam of Swinderby. " That
ech priest may assoil him that sinneth, contrition had ;
and notwithstanding forbiddings of the bishop, is holden
to preach to the people the gospel." To this he answers,
" Thus I said not, but thus I said, and yet say, with pro
testation made before ; That ech true priest may counsel
sinful men that shewen to him her sins, after the wit and
cunning that God hath given him, to turn fro sin to ver-
tuous life. And as touching preaching of the gospel, I
say, that no bishop ows to let a true priest, that God hath
given grace, wit, and cunning to do that office ; for both

INTRODUCTION. XXIX
priests and deacons, that God hath ordained deacons and
priests, ben holden by power given hem of God, to preach
to the people the gospel, and namely and somely popes,
bishops, prelates, and curates," &c.*
Our author here uses the same form of argument, viz.
that, inasmuch as aU power of binding and loosing is from
God, a priest, who has received that power from God,
possesses it as fully as a bishop ; and that originaUy, by
the testimony of St. Jerome, the order of priest was the
same as that of bishop. These were the weU known
errors of the LoUards, and our author (p. 30) incidentally
mentions the consequence that was commonly drawn
from them by his sect, namely, that confirmation might
be ministered by priests .-f-
VI. " Iche prest is holdun to preche." p. 30.
This was another favourite doctrine of the Lollards,
closely connected with the former. Its meaning is, that
the office of priesthood in itself imposed the duty of
preaching, without any necessity of license from a bishop,
* Fox, Acts and Monuments, vol. i. p. 634. Lond. fol. 1684. So
also in the " Rationes et Motiva" at the council of Constance, the
34th art. attributed to Wickliffe is, " Licet alicui diacono vel presby-
tero prsedicare verbum Dei, absque authoritate apostolicae sedis, vel
episcopi authoritate." Brown, Fasciculus, tom. i. p. 291.
t See what has been said on this subject in the Note on p. 30, 1. 22.
CAMD. soc, 14. c

XXX INTRODUCTION.
and even in opposition to the bishop's inhibition ; and
whether the priest had cure of souls or not. Our author's
argument is this : " Every man is holden to do what
Christ enjoineth him to do : but Christ enjoineth every
priest to preach ; therefore every priest is bound to do so."*
VII. " If any hear the mass of a priest that liveth in lechery, and
knoweth him to be such, he sinneth deadly." p. 37.
In proof of this position our author relies chiefly upon
the decrees of the two Roman synods under Nicholas II.
and Alexander II. in the years 1059 and 1063, in the first
of which it was ordained that no married priest, or, as
the synod expressed it, no priest having a concubine,
should celebrate mass, or assist at its celebration ; and in
the second, the laity were enjoined not to hear the mass
of such a priest."!-
Applying these canons to priests guilty of fornication,
our author maintains the extreme position of his sect,
that to receive the ministrations of such priests is a
* See the Note on p. 31, line 29.
f These enactments are given rather inaccurately in Gratian's
Decretum, Dist. xxxii. c. 5 and 6. They will be found in the
councils. (Hardouin, tom. vi. col. 1062, c. and 1139, c.) The decree
of Alexander II. was the dangerous example afterwards followed by
Gregory VII. of calling in the assistance of popular indignation in
support of ecclesiastical canons. See Bowden's Life of Gregory VII.
vol. ii. p. 25.

INTRODUCTION. XXXl
mortal sin ; and that ignorance of the real character of
the priest does not excuse the laity from this guilt, unless
due inquiry has first been made. He then quotes several
other decisions of popes and other ancient writers, con
demning profligacy in the clergy, which, however, are
more or less inapplicable to the question, because they
do not make the people the judges or punishers of the
delinquents. The principle assumed in this proposition was the
ground of many similar conclusions in the theology of the
Lollards ; as for example, that the incontinence of the
clergy released their parishioners from the obligation to
pay tithe ; that the priest in deadly sin cannot consecrate
the Body of Christ, nor minister efficaciously the other
sacraments.* And these principles continued, even to
the period of the Reformation, to produce such per
nicious effects, that it was thought necessary to affirm

* See the second and eighth conclusion objected against William
Swinderby. Fox, uhi supra, p. 633, 634. So in the " Rationes et
Motiva," already so often quoted, Wickliffe is made to say in the
16th article, " Nullus est Dominus civilis, nullus est prselatus, nullus
est episcopus, dum est in peccato mortali." (Brown, Fasciculus,
tom. i. p. 284). And again in the 17th article, " Populares possunt ad
suum arbitrium Dominos delinquentes corrigere." (Ihid. p. 285.)

XXXU INTRODUCTION.
the contrary doctrine in one of the thirty-nine articles of
religion.* VIII. " He that curseth any man, or denounceth him as cursed,
when he is not cursed, breaketh God's commandments, by bearing
false witness against his neighbour." p. 40.
This proposition our author asserts to "shew itself
sooth," that is to be self-evident.-|-
IX. " It is a taking of damnation that a man lead his life in
poverty." p. 40.
Our author's defence of this proposition consists in an
explanation of the sense in which poverty is a duty and
lawful, and of the sense in which the profession of it is
dangerous and a sin. It is probably in intent and mean
ing the same as the twenty-fourth article attributed to
Wickliffe in the Council of Constance, which is thus ex
pressed : " Fratres tenentur per labores manuum victum
acquirere, non autem per mendicitatem.":}:
X. " Fastings are not necessary, while a man abstaineth himself
from other sin." p. 44.
This assertion is supported by a reference to the words
* See Art. xxvi. " Of the unworthiness of the ministers which
hindereth not the effect of the sacraments."
f See the fifth conclusion against William Swinderby. Fox, ubi
supra. I " Rationes et Motiva," apud Brown, Fascicul. tom. i. p. 287.

INTRODUCTION. XXXlil
of Joel, u. 16, "Sanctify a fast," and by a passage from
one of S. Gregory's HomUies. The right use of fasting,
however, is asserted, and the benefits of it, when so used,
enumerated. XL " That the priest is not holden to his canonical hours, except
he be to sing [i. e. to officiate]." p. 44.
To this our author answers, " I deny not my having
said this, from fear of the danger to which I am exposed
by the law ; for if it were proved in evidence against me,
though it were false, if I denied, I should still be con
demned as guUty. And on the other hand I grant not
that I said it, that I lie not against myself, for I wot not
that I said it, and man's mind [i. e. memory] is slender.
If I have been in fault, I ask forgiveness, and I will
mend." After this confession, he takes occasion to urge, that
if priests feel themselves so strongly bound to their
canonical hours, imposed upon them by human authority,
how much more should they esteem the obligation of that
charge which they have received from Christ himself.*
It appears, therefore, that our author's doctrine on this
* See the articles, under the head " Contra Orationes," attributed
to Wickliffe in the Council of Constance. Brown, tom. i. p. 269.
Also those under the head " Contra Missas et horas." Ihid. p. 276.

XXXIV INTRODUCTION.
head was much the same as that of WiUiam Sawtrey or
Chantris, priest ; the seventh article aUeged against whom,
in his examination before the Archbishop of Canterbury
in 1399, was, "That every priest and deacon is more
bound to preach the Word of God, than to say canonical
hours ;" which proposition (although he afterwards re
canted) he at that time admitted to be a fair statement
of his opinions : his own words are, " And also I say,
that every deacon and priest is more bound to preach the
Word of God than to say his canonical hours, according
to the primitive order of the church."*
XII. " That in the sacrament of the altar, after the consecration,
dwelleth the substance of the bread." p. 45.
Here our author plainly aUudes to some former work
or discourse on this subject. " And in this matter," he
says, " I remember that I have spoken and rehearsed the
words of the Apostle, and other doctors, that they speak
on this matter ; for Paul saith, the bread that we break is
the partaking of the Body of Christ."
He goes on then to quote several passages from the
Decretum, which, however, seem to bear but little on the
subject. Amongst the rest he quotes the famous canon
Ego Berengarius, as if it were a testimony in his favour.
* Fox, vol. i. p. 687.

INTRODUCTION. XXXV
He distinctly asserts the Real Presence, although he
denies transubstantiation. The foUowing passage (p. 47)
deserves to be here quoted : " This is that we say, and in
all maniaers strive to prove, viz. the sacrifice of the church
to stand together in two things, and to be made in two
things together : that is, the visible species of elements,
and the invisible flesh and blood of our Lord Jesu Christ :
the sacrament, and the thing of the sacrament, that is the
Body of Christ ; as the Person of Christ standeth together
of God and man, for he is very God and man. For every
thing containeth in itself the truth and the nature of those
things that it is made of; this thing that is seen is
bread, and the cup that the eyes shew ; but this that faith
asketh to be in form of the bread is the Body of Christ."*
This is in full agreement with the doctrine maintained
by Wickliffe in the Trialogus, lib. iv. c. 2, sq. and by most
of the early Lollards.
XIII. " That churches are not to be worshipped, nor sergs [i. e.
candles, tapers, t] to be multiplied therein." p. 48.
In support of this proposition our author quotes Jerome,
* This last clause is very obscure, and is probably corrupt in the
original. It is here emended conjecturally ; the meaning appears
to be " that which faith discerns under the form of the bread is the
Body of Christ."
f See the Note on p. 48, line 8.

XXXVl INTRODUCTION.
from the Decretum ; also WUHam de St. Amour, Chry-
sostom, the Decretals, and the Decretum. His remarks
are chiefly levelled at the abuses then so prevalent, of
superstitious offerings of candles, &c. in the churches,
and the traffic carried on, vrithin the sacred edifices
themselves, of the trinkets necessary for such purposes ;
from which he digresses into the subject of simoniacal
practices among the clergy.
XIV. " That priests to sing may not first make covenant, without
simony." p. 52.
This proposition our author supports by citing some
passages from the canon law, and other authorities against
simony. See the notes, p. 1 52, sq.
XV. " That the pope, cardinals, bishops, and other prelates be
neath [i. e. of inferior degree] are disciples of Antichrist and sellers
of merit." p. 53.
In proof of this proposition he quotes the well known
passages of St. John's epistle, to shew that aU who are
contrary to Christ in their life or faith may be rightly
caUed Antichrists. He then shews by extracts from the
writings of several popular authors, that this accusation
might fairly be brought against the prelates and clergy of
the day. The vsriters quoted for this purpose are Robert
Grosthead, Bishop of Lincoln, in his famous sermon be
fore the Pope and Cardinals, at the Council of Lyons,

INTRODUCTION. XXXVii
A. D. 1250 ;* the sermons of Odo,-f~ and the Ferbum
Abbreviatum of Peter Cantor Parisiensis.:}:
XVI. " That there is no pope ne Cristis vicar, but an holy man."
p. 58. In defence of this proposition our author cites the
words of Holy Scripture, and of Gratian, St. Jerome,
Pope Symmachus, St. Gregory, and St. Bernard, to prove
the necessity of holiness in the priesthood, and the
vanity of the dignity of sacerdotal functions without this
higher quaUfication.
XVII. "That a judge giving sentence against an innocent man,
sinneth mortally." p. 60.
In this proposition he evidently has reference to the
proceedings against the Lollards ; he proves it by quoting
the definition of a judge from Isidore, and by stating the
obhgation which rests upon every judge to discern the
truth and decide according to the right. For this he
quotes St. Austin, St. Ambrose, St, Gregory, and many
passages of Holy Scripture. He argues also that it is no
excuse to a judge who condemns the innocent, that he has
* Published in the Fasciculus rerum expetend. et fugiend. Ed.
Brown, tom. ii. p. 260.
f See the Note on p. 66, line 9.
X See the Note on p. 63, line 12.
CAMD. soc. 14. /

XXXVIU INTRODUCTION.'
given sentence and conducted the trial in accordance with
the forms of human law, because the Divine law, which
forbids the condemnation of an innocent man, is of superior
obligation. He states also another class of objections and
refutes them. As " that God Himself condemneth the
righteous along with the guilty, and Christ gave Himself
to the death. Abraham was ready to slay his innocent
son, Sampson slew himself in slaying the Philistines^
David slew the Amalekite (2 Sam. i.) for a crime of
which he was not really guilty. And thus by these
examples it seemeth that man may give sentence, yea,
even to slay the innocent." To these objections he an
swers, first, " God may do what He will, and therefore in
some things it is not enough to us, God doth thus, there
fore we may do thus." Secondly, Abraham " was not in
will to slay his son," but acted by the command of God,
ahd was blessed of God for his faith and obedience.
Thirdly, " Of Sampson men say, either that he had the
command of God, or repented after ;" and as to David,
"all his deeds are not to be foUowed," nor was the
Amalekite innocent in the sight of God, for he thought
to have pleased David, and to have obtained a reward for
slaying Saul, and " for his lying he was a murderer," and
therefore deserved his fate.

INTRODUCTION. XXxix
XVIII. " That a priest assoiling a feigner (a hypocrite), sinneth
mortally." p. 66.
This assertion our author maintains without any at
tempt at quahfying it. For the priest [he reasons] who
assoils a hypocrite, must either do so from carelessness,
or ignorantly, recklessly, and by error. And in either
case he is guilty of sin ; whether he pretend to absolve, as
author, from the punishment of sin, or as minister, to
promise that God vriU do so. He sins, moreover, in that
he gives occasion to the guUty man to trust in the abso
lution, and to continue in his sin ; and also because by
such an absolution " the priest beareth false witness, and
professeth himself to know and to do what he neither
knoweth nor doeth, and deprive th God of His majesty,
making the man to trust in leasing, and so to do sacrifice
to the devil."
These views are supported by the authority of the
Prophet Ezekiel, St. Gregory, St. Bede, and St. Ambrose.
He sums up his doctrine thus : " The priest may know
that he hath not power to assoil, except so far as God
giveth him commandment ; now God saith thus : If thy
brother sin, rebuke him : and if he forsake his sin, cease
thou to rebuke him : but if he will not forsake his sin,
proceed against him before witnesses : and if he will not
hear you, be he then unto thee as an heathen man, and

xl INTRODUCTION.
a pubUcan. And whomsoever ye so bind, shall be bound,
and whomsoever ye bring out of sin,* the punishment
shaU be remitted him. He commandeth not here to
curse him that sinneth not, nor to assoile him that
abideth in sin ; but, on the contrarj'-, to assoUe him that
forsaketh his sin, and excommunicate him that con-
tinueth in his sin."-|-
XIX. " That marriage made in the third or fourth degree,
although contrary to the ordinance of the Church, is rate and stable."
p. 70. He explains this to mean, that such a marriage can
not be held null, so that the man should be free to marry
another woman, or the woman another man. And his
argument is this : with the dispensation or confirmation
of the Church such a marriage is valid ; but the Church
could not ratify it, unless it were previously ratified and
vaUd in the sight of God ; therefore the marriage is not in
its own nature contrary to the law of God, for, if it were,
no dispensation or ratification by the Church could render
it lawful. This opinion he supports by some passages
* Our author's gloss upon the words quemcunque solveritis in terra,
" warn ))at 3e bring out of synne " is remarkable. It is not to be taken
as a translation, but as an exposition of the passage. In the printed
text of Wickliffe's New Testament the words are rendered " what
ever thingis 3e unbynden on erthe, tho shulen be unbounden also in
hevene." Matt, xviij. 18. ¦\ Page 70.

INTRODUCTION. xli
from the Decretum, in which it is admitted that the law
forbidding marriages within certain degrees of consan
guinity is of human institution merely, and no part of
the law of God.
On the whole, he concludes that marriages within the
third and fourth degrees of consanguinity ought to be
avoided ; but that when made they are valid, and cannot
be regarded as nuU, or as marriages made within the de
grees forbidden by the law of God, for these he admits
are unlawful and void.*
XX. " That the Church by solemnising matrimony in a degree
forbidden, erreth, consenting to sin, and authorising sin." p. 71.
This position is thus proved. The marriage of cousins
in the third and fourth degree is forbidden only by the
law of the Church. It is therefore no sin in itself, but
only by the law of the Church. Now St. Paul saith, " If
I buUd again the thing that I throw down, I make
myself a transgressor ;" therefore the particular Church
that celebrates a matrimony forbidden by the law of the
universal Church is a transgressor ; authorising the sin
of those whom she should have warned against a viola
tion of the law, and thus consenting to sin.
* The eighth of the Articles attributed to Wickliffe, and impugned
by William de Wodford, is " Quod causae divortii ratione consan-
guinitatis vel afiinitatis, sint infundabiliter humanitus ordinatae." See
Orthuini Gratii Fascicul. ed. Brown, t. i. p. 190, and p. 213.

xlii INTRODUCTION.
XXI. "That Canon Law is contrary to God's law; and that
decretists, as to that part of wisdom that they have of the world's
wisdom, are Egyptians.* And that by the science of Canon Law
holy writ is blasphemed, yea God Himself who is the lawgiver. And
that it were well if this science were in a great measure driven as
chaff out ofthe Church." p. 73.
These assertions are defended by extracts fi-om several
writers. The first is from an author who is not named,
who objects to the canon law ; that it tends to strife and
debate, and is therefore contrary to the spirit of the
Gospel ; that it is of human origin, and that it is too
closely allied to civil law, and that " from the commixture
of these two laws is in diverse ways sown great seed of
discord in the Church of God." St. Chrysostom is also
cited, for the sentiment that " man's law " is busied in
carnal things, and putteth carnal things present, before
spiritual things to come. The other writers cited are
" Parisiensis" (i. e. most probably Peter de Poictiers, com
monly called "Cantor Parisiensis "-|-), Gregory, Austin,
Odo, and some whose names are not given. One very
long extract, from a writer who is cited as " an other
vritti in that same law," the Editor regrets very much his
inabUity to trace to any author whose works are printed
or within his reach. This viriter, as our author quotes
* Egyptians, that is enemies of the true servants of God, and
holding thera in bondage, as the Egyptians did the children of Israel.
f See Note on page 53, 1. 12.

INTRODUCTION. xHu
him, urges eighteen formal objections against " the new
law," by which term he probably intends the additions
made to the five books of the Decretals of Gregory IX.
by Popes Boniface VIII. Clement V. and John XXII.
between the years 1298 and 1326.* Most of his objec
tions have reference to the temporal power and exemp
tion from secular dominion, claimed for the clergy in the
new decretals. As that no priest or clerk should be
subject to secular lords : that the lands of the Church
should pay no tribute ; and that simony, heresy, usury,
adultery, perjury, should be punished by the ecclesiasti
cal courts only. He objects also to the abuses which,
though not actually enjoined in the law, were neverthe
less tolerated or permitted ; as the superabundant wealth
of the clergy, their being engaged in secular employments
and offices, their bribery and corruption; the right of
prescription ; the abuses of indulgences and remissions ;
the neglect of the ancient custom of requiring the assent
of the people in the ordination of ministers ; the com-
* The " Liber sextus Decretalium " was added by Boniface VIII.
in 1298. The five books of Clementine Constitutions were compiled
under Clement V.but published by his successor John XXII. in 1317.
And the twenty constitutions of this latter Pontiff, now commonly
known by the name of Extravagantes, were published about the year
1326.

xhv INTRODUCTION.
pounding for penance with money ; the simoniacal abuse
of proctorships, customs, and other expenses ; the grants
of privileges and exemptions from episcopal jurisdiction ;
corrupt decisions of law in matrimonial causes ; cases in
which a judge is compelled by the law to pronounce a
sentence which he knows to be false ; cases of unjust
excommunication ; decisions of lawyers in cases of mar
riage between cousins ; and contradictions between the
law and the words or precepts of holy Scripture.*
XXII. " That no man is Christ's disciple unless he keep Christ's
counsel." p. 81.
In explanation of this position our author divides the
counsels of the Gospel -jf into two classes, the first consist-
* See the Articles condemned as Wickliffe's in the Council of
Constance, No. 38. " Decretales epistolae sunt apocryphae, et seduc-
tivae a fide Christi, et Clerici sunt stulti qui eas student." Orthuini
Gratii Fascicul. ed. Browne, tom. i. p. 292.
f It may be well to remind the general reader that theologians dis
tinguish between the counsels and the commands of Christ. The latter
are absolute, founded on the principles of immutable morality, or our
natural duties to God and man, and are consequently equally binding
upon all men, in all places and under all circumstances, and abso
lutely necessary to salvation. The counsels of Christ on the other
hand relate not to things necessary, but to things expedient, leading
us not to holiness, but to higher degrees of holiness, not to salvation,
but to higher degrees of glory. " Haec est differentia," says St.
Thomas Aquinas, " inter consilium et prceceptum, quod prceceptum
importat necessitateni, consilium autem in optione ponitur ejus cui

INTRODUCTION. xlv
ing of those which are counsels of perfection to all
Christians : as the three counsels of poverty, continence,
and obedience ; the second consisting of those which are
addressed to some and not to all, as when our Lord said
to the young man in the Gospel, " If thou vrilt be perfect,
go sell aU that thou hast, and give to the poor, and thou
shalt have riches in heaven." And he concludes, that, in
reference to the former class, no man is Christ's disciple
unless he keep Christ's counsels. It is true, he admits,
that in a general sense aU men are Christ's disciples, who
by the law of nature follow His teaching : and that in an
especial manner those that followed Him by the know
ledge of the law of Moses, may be said to have been his
disciples ; but in the highest sense are they His disciples
who follow Him in the Gospel, and to these it is neces
sary to obey His counsels, unless they would go back,
like Judas, and walk no more with Him. For He Him
self has said that no man may be his disciple unless he
datur : et ideo convenienter in lege nova, quae est lex libertatis,
supra prcBcepta sunt addita consilia : non autem in veteri lege, quae
erat lex servitutis. Oportet igitur quod jor^'cejoto uoveb legis intelli-
gantur esse data de his quae sunt necessaria ad consequendum finem
aeternse beatitudinis, in quera lex nova immediate introducit ; consilia
vero oportet esse de illis per quae melius et expeditius potest homo
consequi finem prEedictum." Summa Theol. 1, 2, q. 108, 4.
CAMD. soc. 14. g

xlvi INTRODUCTION.
renounce all things that he hath and take up his cross
and follow Christ. Our author concludes thus : " it fol-
loweth plainly that, though a man be Christ's disciple in
some degree, nevertheless in some degree [i. e. in the
highest degree, as just explained,] he is not Christ's dis
ciple, but if he keep Christ's counsel."* It would seem,
therefore, to be our author's meaning that aU counsels of
perfection, except such as were speciaUy addressed to an
individual, are binding upon all Christians as such, and
have the force of commands.
XXIII. " That each man is holden to do the better." p. 83.
This position appears to have reference to the former,
and to signify that in a case of interference or opposition
between a commandment of God and a counsel, or be
tween two counsels, the commandment, or the counsel
which is of superior obligation, should be preferred. Our
author has not expressed himself very clearly in his de
fence of this position, which is chiefly occupied in defining
three senses in which a thing may be said to be better
than another, viz. in its nature, form, or virtue. But the
quotations he has given from the Scriptures, and from
St. Jerom, appear to show that his meaning was as stated
above. * Page 82.

INTRODUCTION. xlvii
XXIV. " That Images of the saints are not to be worshipped."
p. 85. In defence of this proposition the author quotes St.
Gregory the Great, and a writer whom he describes
anonymously as "another;" also the second command
ment, and other passages of Scripture.
He then states as an objection, that these passages
refer to the images of the heathen, in which they wor
shipped the devil, not to the images " brought in by the
Church," In other words that the Scriptures prohibit
not every use of images, but only that use of them which
would substitute them as an object of worship in the
place of God : and for this he quotes the Decretum.
To this he answers that doubtless no true Christian men
do honour the images of the saints as God : but others
who are not true Christians do ; and there are many ways
of committing idolatry ; as first, when a man " setteth in
his affection anything before God." Secondly, " of undue
order and cause ;" and this in three ways, as giving to a
creature what is due only to God ; or honouring God
irreverently ; or honouring the creature for God. He
asserts that many fall into these errors : " that many be
Ueve the image to be God, and many believe God's virtue
to be in the image subjectively, and therefore are more
affect to one image than to another, which is doubtless

xlviii INTRODUCTION.
idolatry, as true men say." These abuses he maintains
should be amended ; and confirms his opinion by passages
from St. Austin, St. Clement, St. Chrysostom, St. Ber
nard, St. Jerom, and the Archdeacon.
XXV. " That the Gospel written is not to be worshipped." p. 90.
This proposition is levelled against the superstition of
hanging " the Gospel," that is a few verses of the Gospel,
about the neck as a charm. This he refutes by the
authority of St. Chrysostom, St. Jerom, and St. Austin ;
and he adds, that when men hear the Gospel in the
Church and are not saved, and inquire "whether the
Gospel is in leaves of words, or in virtue," they are to be
answered, " If it were in the leaves, thou hangest it
reasonably about thy neck ; but since it is not in the
leaves of the parchment, but in the virtue, and by hearing
thou art not healed, therefore in vain thou hangest the
leaves about thy neck."*
He then states the objection, " But if thou say, by the
touching of Christ's body many were healed, and by the
touching of his clothes, as the Gospel sheweth, and the
Apostle sent napkins to put on men shaking with derils,
and the devils were driven away. And it is said that a
woman made an image of Christ, and an herb by touching
* Page 91.

INTRODUCTION. xlix
there6f received the virtue of healing.* Therefore men
may trust in such things." To this he answers, first
" That Christ is more exceUent, more full of virtue, than
creatures.''-^- Secondly, " they that were healed, were not
healed simply by the touching, but for the trust that they
reposed finally in God." Thirdly, " that such things were
at first permitted, and miracles wrought for rude men,
to confirm them in the faith. But now that all is plain
and open, it is vain and superstitious for the people to
have such things." And for this he quotes Chrysostom
and Bede.:}:
XXVI. " These are two other points. One, that charms in no
manner are lawful. Another, that it is superstitious to hang words
at the neck." p. 92.
In defence of these positions our author quotes the
* This story is told of the woman whose issue of blood was healed
by touching the hem of our Lord's garment. See Note, p. 91, 1. 24.
+ In the original " raore excellent and vertuosar than other crea
tures." This would seem to a modern reader to imply that Christ
was a creature. But such was not our author's meaning, nor the im
port of his language, as it would have been understood in his own
day. The word creatures is grammatically in apposition with other :
as if he had said " more excellent than others, i. e. than creatures."
Comp. Luke x. 1. Bom. viii. 39, in our English Version.
i In this part of the work our author repeatedly refers to sorae
former discourse or treatise. " I have rehersid the sentence of
Chrysostom, p. 90. " And to this I seid thus," p. 91. " And to
theis I have said thus," p. 92. See p. xxi.

1 INTRODUCTION.
Mosaic law and the prophet Isaiah, confirming his" dob-
trine by citations from St, Austin and the Decretum. He
shows by these authorities that witchcraft, charms, en
chantments, and divinations in every form are unlawful,
both by the law of God, and by the law of the Church.
And that Christian men, when visited with sickness or
any kind of peril, should have recourse, not to charms,
augurs, or diviners, but to God; that after the example of
Job they should confess their sins to the Almighty, and
beg His forgiveness, " and take then such medicines as
God hath made and commanded, and deceive not them
selves vainly, nor incur further indignation." For St.
James has said, " Whoso needeth any wisdom or help for
anything, let him ask of God, and all that is needful shaU
plentifuUy be given unto him."*
He then proceeds to enter more at length into the sub
ject, defining the charms and enchantments forbidden, to
be such as are " brought in by accursed devils and by
suggestion of devils, contrary to the commandments of
God, or else by man's vanity and folly, without authority
of God Almighty, in which men hope for help without
Him, or even in opposition to Him, Hke heathen men or
infidels." He then defines the various kinds of charmers,
* Page 94.

INTRODUCTION. ll
as enchanters, ariolers, aruspicers, augurs, dreamers,
necromancers, geomancers, hydromancers, piromancers,
sortilegers, &c. concluding " that, since God hath for
bidden these things, as well as holy doctors and the
Church, it is vain and superstitious, and a species of
idolatry, to use such things against so many commands,
authorities, witnesses, and counsels."
He next supposes an objector to urge that " such
things are useful, because God hath given virtue to herbs,
to words, and stones, and men often see by the evidence
of. their senses that such things help." To this he
answers, " it is true that God hath given virtue to aU
things that He hath made, and hath ordained how they
shall be used, and to what end. And therefore ought
every man to use them as He ordaineth, but not in a way
contrary to His ordinance, or without it. This, therefore,
gives no proof that these things profit when hung about
the neck, unless we find it written and bidden so to use
them." And again, " when men say such things help,
this is not certain without better proof." He then pro
ceeds to point out some of the causes to which the
apparent success of such charms is to be attributed, and
concludes by an earnest exhortation to trust in the good
ness and providence of the Almighty, and not in the

Iii INTRODUCTION.
unlawful and uncertain aid of charms, forbidden alike by
the authority of the Church, and by the testimony of
Holy Scripture.
XXVIII. " That the vow of religion is against Christ's Gospel."
p. 100.Here our author first explains " that the name of reli
gion is taken in many manners." As first " for the
truth that ruleth a man to serve duly his Maker " Se
condly, " for the act and state proceeding of this reli
gion." And thirdly, "materially, for the persons thus
inclined." The present question, however, relates chiefly
to the second signification of the term, in which those
are called religious, "who depart from other people by
sects [or orders], founden by traditions, and other sensi
ble rites."
He then explains the nature of a vow, and shows that
it may be wise or unwise, profitable or unprofitable, law
ful or unlawful. Hence he says, "four things are
required to every vow that obligeth," viz. " first, princi
pally, that it be made to God." Secondly, " that it be
in such things only as are good and profitable to the sal
vation of the soul : and not in things evil, or unlawful, or
noyous [i. e. injurious] to any man, nor letting to any
commandment of God, or counsel of Christ." Thirdly,

INTRODUCTION. liii
" that it be made with deliberation." And, fourthly,
" that it be wUful."
He concludes, therefore, that " if the vow of religion
[i. e. the vow taken upon entering one of the religious
orders or the monastic state] be thus circumstanced, then
it is pleasing to God, and in accordance with the Gospel ;
else if it be in a contrary manner begun, followed, or
continued, who doubteth that it is not sin ?"
He then enumerates several ways in which " the vow
of religious men or of any man " may be against the
Gospel, and therefore unlawful ; as when men vow " that
they will not eat flesh, till they be avenged of some man :"
or " to fast, or to go pilgrimage, for to do their lechery
or vengeance on some man." Also when men " bind
themselves to keep any estate or degree," or to observe
any monastic rule, " more for the sake of highness
of the world, or worldly riches, or lust of flesh." Again,
he instances in the ease of the friars, their obligation to
live by begging, " which is against the Gospel ;" their
vow to abstain from meats, " against Christ's freedom,
that biddeth His disciples eat such things as men set
before them ;" for which " forbidding men to be wedded,
and abstaining from meats," they are also reproved of the
Apostle, 1 Tim, iv. Further, " when they vow to keep
CAMD. soc, 14. h

liv INTRODUCTION.
an obit, or other rites, although God promiseth no re
ward for keeping such, but rather reproves them :" when
they so vow obedience to the superiors of their several
orders, as to "' put their will under man's will, more than
under the will of God," that they may not do even what
God biddeth them do, if their superior bid them refrain,
or do the contrary ; and " when religious men are letten
by their vow from preaching of God's Word, and from
fulfilling the deeds of mercy ;" in all these cases, he con
cludes, " it is certain that their vow is against the Gospel."
In confirmation of these views, he quotes the book On
Cotitemplative Life, commonly attributed to St. Prosper ;
also St. Bernard, and Grosthead, bishop of Lincoln, with
many passages of Scripture ; concluding with the words
of St. James, " If any ween him [i. e. suppose himself] to
be religious, not refraining his tongue, but deceiving his
heart, his religion is vain. Religion clean before God,
and before the Father, is this, to visit the fatherless, and
motherless, and widows, in their tribulation, and keep
himself unspotted from the world."
XXIX. " That religious men are bound to bodily works." p. 105.
This he proves by testimonies of holy Scripture : also
by the authority of St. Augustine, the Decretum of
Gratian, and the rules of St. Francis and St. Benedict;

INTRODUCTION. Iv
in which last, special times and hours are set apart for the
labour of the friars.
XXX. " That it is not lawful for the religious to beg." p. 108.
This he explains, that " though it be lawful to every
man to beg in need, nevertheless it is not lawful to any
man without need," or for the purpose of " gathering
much worldly riches, or to enable him to waste his time
in idleness, or waste himself and his goods, and those of
other men, in lusts and in other vain curiosities."
He then shews in what sense begging may be lawful,
but asserts that " wilful begging of stalworth [or able-
bodied] men is forbidden to every Christian man, by the
Apostle of Christ, and by God Himself;" and that St.
Paul commands the excommunication of such as " walk
disorderly, working not at all." (2 Thess. iii. 10 — 14.)
From which our author reasons thus : — " And since no
man ought to be cast out from the communion of Chris
tian men, except for deadly sin, it foUoweth that he
sinneth mortaUy, that wilfully and wittingly bindeth him
self to such a state, contemning travail,* as that he beg
for ever."
* The words " contening traveil " (p. 109, 1. 13) are printed
exactly as they stand in the MS. but " contening " is probably a
mistake for " contemning." The omission of a line over the e would
make the whole difference.

Ivi INTRODUCTION.
This position is defended by many texts of Scripture,
and by the authorities of Augustine, the Decretum, the
Glossa ordinaria, Jerome, Prosper, the Golden Legend,
and St. Gregory.
The foregoing brief summary of the contents of the
treatise, and of the arguments employed by the author,
may be of some use, it is hoped, in assisting the reader,
to whom the antiquated language of the original may be
an impediment. It may serve also to estabUsh the
truth of what has been already said, that the treatise con
tains nothing inconsistent with the supposition that
Wicliffe was its author. No writer of a later date than
Wicliffe appears to have been cited in it ; and the general
moderation of its tone and doctrine would seem to indi
cate, that it proceeded from a man of learning, and was
composed at an early period of the great religious move
ment of which Wicliffe is regarded as the leader.
It remains now to say something in the way of expla
nation, and something perhaps also of apology, for cer
tain peculiarities of the present publication.
The Editor has taken great pains to furnish an exact
transcript of the MS. from which the work has been
printed : even its obvious errata have been reUgiously
retained (except where they were corrected by the origi
nal scribe), and aU conjectural emendations, however

INTRODUCTION. Ivii
necessary or certain, have been reserved for the notes.*
This seemed the indispensable duty of an Editor who had
undertaken to print from a single manuscript ; not only
to preserve such traces of the true readings as even the
mistakes of transcribers sometimes enable us to discern,
but also because it appeared desirable to retain exactly
the orthography of the original.
No attempt has been made to represent the contractions
of the MS. which would have served no useful end,
even if it could have been effected without getting type
expressly cast for the purpose ; but the use of two Saxon
letters 3 and \i has been retained, because they appeared
to form an essential part of the orthography of the period
to which the MS. belongs.
For this, however, the Editor feels some apology to be
necessary, as the use of the ]? especially was persisted in
* The only deviations that have been permitted are, first, in the
case of proper names, the name of God, &c. which are written in the
MS. sometimes with small, and sometimes with capital initial letters.
In the printed tract capital letters have been uniformly employed.
Secondly, in the punctuation ; which has been conformed to the sense,
and to the modern notation. The punctuation of the MS. is highly
capricious and irregular, and no object would have been attained by
attempting to preserve it. The marginal summaries, and references
to the Scriptures and Fathers, although the greater part of them
occur in the original, have been in some cases added by the Editor
for the sake of uniformity.

Iviii INTRODUCTION.
on his own responsibUity entirely, and in opposition to
the judgment of the Council of the Camden Society ; to
whom he takes this opportunity of returning his thanks
for the deference they have paid in this, as well as in
another instance, to his vrishes.
His principal reason for desiring to retain this ancient
letter, was because it seemed to him to form a part of the
Orthography of the language, at the period to which the
MS. belongs ; and because he does not believe that its place
can be adequately suppUed by any modern substitute.
In the fourteenth century, the compound letter th does
not appear to have had the soft or aspirated sound which
now belongs to it ; it had the hard sound which in
German it still retains, and was written chiefly in foreign
words, or when the t and h were in different syllables, as
in such words as priesthood, knighthood. In some few
instances in the foUowing pages, th will be found at the
beginning of a syllable, but always in words where t is
now employed, and where the th had therefore most
probably the hard sound.* For example theching, (p. 33,
* Macpherfson, in his edition of" Wyntoun's Cronykil of Scotland,"
has the following remark on the difference of J> and th. " D, ])
expresses the sound now marked by th in that, this ; whereas such
•w or A& as think, thing, are written with th ; and this distinction with
very few exceptions (apparently faults of transcribers) is constantly
observed." f General rules for reading Wyntoun's Cronykil, vol. i.
d. p. 2.) This distinction (which is no raore than the difference

INTRODUCTION. Hx
1. 31) for "teaching;" bi thwex, (p. 38, 1. 1 1) for "betwixt;"
thwo, (ib. 1. 13) for "two;" throwi]), (p. 40, 1. 26) for
" troweth," i. e. believeth. These peculiar spellings could
not have been retained or noticed, had the character J»
been every where replaced by th in printing the treatise.
Less objection seems to have been made to the re
tention of the letter 3 ; and it was, in fact, impossible,
without altogether reducing the words in which it oc
curred to modern speUing, to find any real substitute
for it. It is now generally represented by the soft or
quiescent gh, as in such words as thought, though ; but
frequently also by g, hard, and by g. In some words it
is represented by h, and in some it is now altogether
dropped. For example, it is now soft or quiescent in
tauTit, taught ; rij/t, right ; lij,t, light ; hi-^t, hight, [i. e.
promise,] &c. It is represented by hard^, in ayn, against ;
for'jet, forget ; j,efing, giving ; j,ate, gate ; 30/", gave, &c.
It has become h, in ^el, health ; ^/cd, heed ; yrd, herd
(i. e. shepherd) ; ^er, hear, &c. It is g in }oive, you ;
yt, yet ; 3ong, young ; yre, year ; }eld, yield ; enpUT,ed,
employed; bg-^ar, buyer; jiha, yea. And it has been
between^ and » is probably characteristic of Scotch MSS. The
Editor has not observed any such use of th as distinguished from J>
in the English MS. ofthe fourteenth and fifteenth century to which
he has had access.

Ix INTRODUCTION.
altogether dropped in the modern spelUng of j,er]>, earth ;
frw^t, fruit ; yrle, earl ; abij,d, abide. In some cases it
has been used for z, as jpowjiand, for thousand ; solempnij^id,
for solemnized, &c. ; but in these cases z perhaps ought
to have been printed, although no difference can be ob
served in the MS. between the 3 used for g, gh, g, h, &c.
and the 3 used for z.
On the whole it appeared impossible to substitute
for these letters their modern representatives, without
admitting a principle that should have led to the
translation of the whole treatise into modern spelling, a
task which the Editor had not undertaken to perform.
Nor did it seem to him that, while the antient ortho
graphy in other respects was retained, much additional
inconvenience could result to the reader from the pre
sence of the two letters 3 and ]>. Those who took the
trouble to read the tract at all, and who were resolved to
master the other difficulties which its language presents
to a modern reader, would become familar enough with
those letters before they had perused half-a-dozen pages ;
and it is hoped that such readers will perceive that with
out those letters, the transcript of the orthography of
the period, which it was the Editor's object to put in
print, would have been inaccurate and incomplete.

INTRODUCTION. Ixi
The other instance in which the Editor has to return
his thanks to the Council of the Camden Society for
deferring to his judgment, is in reference to the title that
has been given to the treatise. That title is of course
without authority from the original MS., and when the
work was first proposed for publication to the Council,
some Members were of opinion that it bore internal
evidence of a date later than the life of Wicliffe. But
the Editor not being able to concur in the reasons
aUeged* for this view, and being convinced that the
work contained nothing that might not have proceeded
from the pen of Wicliffe, was anxious that the question
of the authorship of the treatise should not seem to be
in any way decided by the title given to it in the present
pubUcation, and he therefore proposed that which now
stands on the title-page, retaining the abbreviated title of
"WicUffe's Apology," on the upper margin of every page ;
— a proposal to which the CouncU cheerfully acceded.
The Editor has to acknowledge having received much
valuable assistance in the laborious work of collating the
proof sheets with the original MS. from his friend the
Rev. Richard Gibbings, of Trinity CoUege, Dublin. The
* The principal of these reasons has been already alluded to, p.
xix. CAMD. soc. 14. i

Ixii INTRODUCTION.
errata, for which the reader's indulgence is soUcited,
occur chiefly in those pages which had not the advantage
of his revision.
Some apology is due to the Society for the long time
that this volume has been passing through the press.
The delay has been occasioned chiefly by the great
difficulty of verifying the author's references, and by
the occupation of the Editor's time by his official
duties. JAMES H. TODD.
Trin. Coll. June 13th, 1842.
P.S. A learned friend, to whom the Editor shewed these
sheets, has suggested that some readers may perhaps
misunderstand what has been said, p. xvii. respecting the
difficulty of deciding what are WicUffe's writings and
what are not. It may be well therefore to say that the
Editor does not by any means intend to assert that we
are not now able to determine whether any of the ancient
tracts attributed to Wicliffe are really his. On the
contrary, there can be no doubt that vrith respect to
many of these treatises we have every reasonable proof,
as well from the testimony of friends as of enemies, that
they are the production of Wicliffe. But what has been
said is, that we are to this day unable to give any satis-

INTRODUCTION. Ixiii
factory criteria of his genuine writings ; we are unable
to decide, for example, such questions as that which
presents itself with respect to the author of the fol
lowing treatise ; and in the case of by far the greater
portion of the tracts that have been attributed to Wic
Uffe, as weU as of those which exist in our libraries on
simUar subjects, and which have escaped the notice of
his biographers, we seem at present to have no means of
ascertaining with any certainty their real parentage,
beyond the evidence afforded by the authority of Bale, or
the catalogues compiled by writers, who in many cases
do not so much as profess to have seen, much less to have
perused, the treatises they describe.
UntU all these writings are collected and published,
under the care of competent editors, the learned world
will not be in a condition to discuss the genuineness of
any tract attributed to Wicliffe, or to decide upon the
real character of his doctrines.* J. H. T.
* See the Preface to " the Last Age of the Church," a tract sup
posed to be the earliest of WicUffe's writings, and published from
an unique MS. copy in the Library of Trinity College, Dublin, by
the Editor of the present volume.

WICLIFFE'S APOLOGY.

Here are questiouns and ansueris putte J^at are writun here aftir.
First, Iwitnes bifor God Alini3ty, and alle trewe cristunmen and
wommen, and 3 owe, )?at I haue not ben, nor is, nor neuer schal, of
myn entent ne purpos, to sei any J^ing 33 en ]>e general iei]> ; neijjer
entent to bigile, or deseyue, ani man or womman, in ani vnprofitable
to perpetual 3el of soule ; ne agein seying to Ipe wordis, ne sentence,
of ani seint, seying fei]?fulli. But if J>ei sem ani tyme to uari, onli
in word, I purpos to take and vndirstond her wordis to veri and
feij>ful witte, and so to acorde hem to gidir, and to acord wi]? iike
of hem in iike trowj'e. Preying also iike man to reduce me in to
J»e ri3t wey aftir ]>e gospel of our lord Jhu Crist, and wey of ]>e
apostlis, prophetis, and doctours, if I haue gon biside ]?e wey, in
ani J'ing in ]7eis pontis, or in ani oj'er, to be put for)? heraftir ;
knouing, if I finali abode in error, I were to be punishid perpe
tual!. On hat is put is his ; hat he pope is not ]>e vicar of Crist nor of ^- The
Petir. I knowlech to a felid and seid ]7us, wan he fillij? not in dede, tke vicar
ne in word, ye office of Petir in 3er]7, ne doi}» not ]>e ]?ing in ]?at "f Crist,
office ]7at he is holden to do : but do)? contrarili, and so in dede he Hr.
is not ]>e vicar of Petir in dede. And )?is steri)* me to fele ]>\xs :
CAMD. soc. 14. B

wicliffe's apology.

Rq. viij*^.
Glose.
Jerom.

Aititeyn.

Gregor.

Deereis.

Austeyn.

\e, apostil Foul sei)? )?us ; If ani man haue not )?e Spirit of Crist, he
is not of him ; )?at is, as )?e glose sei)?, he )?at ha)- not )?e Spirit
aftir witt or dedis, he is not of )?e body of Crist. Also )?us sei)»
seint Jerom ; Noght alle bischoppis in name ar bischoppis in dede ;
)>u tend^ to Petir, but considir Judas ; )'u takst vp Steuen, lok
ageyn to Nicol ; )?e kirkis dignite maki)? not only a cristun man.
Cornell centurio, 3et vncristund, is clensid wi)? )?e Hooli Goost.
Daniel, 3et a bame, jugid )?e prestis. It is not li3t to stond in )?e
place of Petir and Poule, and hald )?e place of hem )?at regnun in
heuen wi)? Crist. Sonnid salt is not wor)?, but )?at it be cast for)?,
and soilid of suynne. Also Austeyn sei)?, Nout ilk )>at sei)' pes to
30U, is to be hard as colver or a doue. He )>at ha)? not in him )?e
resoun of gevernauns, ne haj? not wipid a wey his defautis, ne
mendid )?e crime of his synnes, is more to be seid a vnschamfast
hound )>an a bischop. Not alle prestis ar had for prelats, for \e,
name maki)> not )?e bischop, but )?e lif. And Gregor sei)? ; Foul
sei)?, blam )?u not an heldar man ; but )?is reule is )?an to be kept
in him, wan \e, synne of )?e heldar man drawi)? not be his
ensaumple )?e hertis of )?e 3ungar in to de)? ; but wan )?e heldar
gifi)? ensaumple to )?e 3ong to de)?, )'er is he to be stregun wi)?
scharp blamyng, for it is wri toun, Al 36 be grynnies of )?e jong.
And eft, Waried )?e barn of an vndrid 3ere. And )?is is put after
in deereis, Wejier )?e priuilege of dignite is not to be tan a wey from
hem to wham Austeyn, Jerom, and Gregor tak a wey )?e name of
\e bischop, or heldarman, )?at he may be correctid of wudlowtis.
Also Austeyn sei)*. He )?at desiri); bischophed, he desiri)? a good
werk ; he wold expound what is bischophed, for is it \& nam of
werk, and not of honor ; it is Grek ; and )?er is seid a word, )?at he
)?at is maad a prest, tak he 3ed to )?e jjingis )?at he is maad prest to,
doing )?e cure of hem ; scopos is locand vp on ; )?er for, if we wU, we
mai calle bischoppis, locars up on, )?at he )'at lufith to be a prest
not fur)>er to, vnderstond him not to be a bischop; )?us sei)?

wicliffe S .4P0L0GY.

Austeyn. But if )?u sei he seki)i ai to fur)?er, it be howfi)? )?at it be
schewid in dede ; for seynt Jam sei)>, Fei)? wi)? outun werkis is deed ; s. jam. ij".
so to seke to profit is but deed, but if it be put for)? in dede after
power. And as fei)» is for)»filfid of )»e werkis, so is also desir. And
ellis desir sle)? )?e soule ; )?erfor sei)? Crist to Petre, )»rise, Simon of /o. ^^^1°.
Jon, lufist )?u me ? feede my schep. )?erfor as Gregor sei)*, He )?at q^.^^^^
is chosun in to schepherd, he howi)" to feed wi)> word, and en
saumple, and sustinaunce of body ; )»an if he be conuicted not to
luf, ne to do )>e office of Crist, in )'is he is conuict not to be his
vicar. Also )»us seij? Crisostom ; Sin Jhu was temptid, he ouercam crisostom.
hunger in desert, he despicid auarice in )>e hille, he strak ageyn
veyn glorie vp on ]?e temple ; ]>a.t he schwe to us, )?at he )?at may
ageynsey his wombe, and despice \& goodis of )>is world, and desire
not veynglorie, he howi)? to be maad Cristis vicar, and preche Cristis
ri3twisnes, and for )»oo )»re chimneis ich low of \e. fendis blowing
is sett in fire. And )?us sei)> an o\ev ; It is wel wetun )?at Crist Another.
was mekist man, pure, and moost obedient to God ; it is not )>an
inconuenient his vicar to be moost Iik him in )'eis Jre, namly.
Now deme )»is fi3ting kirke, if )>e pope be moost mek, reseyuing
wrongis don til him ; if he be purist man as to seculer lordship,
moost hatyng to be enpli3ed wi)? seculer bisines ; and \e, \nA, if he
be moost obedient to God, and to his lawe, most content of \e.
boundis of his lawe, not presumand to put to his lawe, ne to
minys )?erfro. For so)?, if )?e pope do )?eis befor o)?er men, )?an is he,
by for o)'er men, )?e folower of Crist ; ellis is verified in him \e
sentence of Crist, He )?at is not wi)» me, he is ageyn me. And Matt. xij-.
Crisostom sei)". He )?at desiri]? primacy in 3er)? schal fynd confusion crisostom.
in heuen, and he schal not be countid among )?e seruaunts of
Crist )?at treti)» of primacy ; nor no man hast to be seen more
)?an o)»er, but )?at he be seen lower Jian o)?er ; for he is not )>e
ritwisare )?at is more in honor, but he )?at )?e ri3twisare, he is ]>e
more. Ensaumple ledi)? us to )»is same ]?us ; If a man haue an

wicliffe s apology.

Ecclus.xvi".

Luc. x".
Matt. iii°.

Jerom.

Greyor.

hired plowman in to serueys to dwel wi)? him, to do ani dede, and
fei)?fully to serue to him in to )?at werk, and )?at seruaunt obliche
him to do so, 3efing fei)? to )?is ; if he felle not aftir in dede and
tyme aftir his hi3t and couenaund, but go)? a wey |?er fro, and
leui)» to wirke, and do)? contrarily directly, and in to )?e harme of
his maistir, it is certayn \&r\, )?owe he be his seruaunt of dette and
oblisching, na)?les he is not his seruaunt in filling of werk, and so
not in dede ; but ra)?er aduersari, fals trespasor, and traytor.
And )?us it semi)? in ]>q propos. If ani chosun of God himselue,
and of )?e puple, in to pope, or prelate, and ordend in to vicar of
Crist to his ofiice in 3er)?e, and he hi3t it; whan he filli)? not in
dede, but do)? contrarily to his behest in degre, he semi)? not to he
)?e vicar of Crist in dede. And so, )?owe he be his vicar vp degre
and dignite, and o)per tyme in dede, wan he do)? )?e dedis of ))e
office, )?erfor )»e pope ioi not, or ani prelat, or o)?er in \e, jiam of
dignite or of state, wan it is not to perpetual blis to )?e soule.
But al dred more lest )?ei geit )?er of harme to )?e soule, and tymung
for defaut of trespase ; for )?i )>at in swelk )?e synne aggregi)? bi
resoun of )'e degre ; for ]?us it is writun, Joi )?u not of )?e vnpitouse _
sonis, if )?e drede of God is not befor hem; for better is oon
dredan God, )?an a ]?0W3and vnpitouse. And better to die wi)? out
barnes, )>an to lef vnpitouse barnis aftir. And efte )>us sei)? Crist ;
Joi 36 not for spiritis are sogetis to 30we, but joi 3e \a,t 3or namis
are writun in heuen. And eft sei)? \q gospel, Maki]? wor]?i frutis of
penaunce, and wil 3e not sei wijiin 3or self we haue \e fadir Abra
ham, for God is mi3ti of ]>e stonis to reise ]>e sonis of Habraham;
for now is ]?e axe sett to ^e, rote of )>e tree, )'erior ilk tree |iat
maki)» not good fru3t, schal be kyt doun, and cast in to )ie fire.
And eft Jerom sei)? ; It is not li3t to stond in )?e place of Petir and
Poule, and hold )7e chaur of hem )?at regnun wi)? Crist ; for )?er of
it is seid ; ^ei are not )'e sonis of seyntis )?at holdun )»er placis,
but )?ei )'at vse ]>qv werkis. An Gregor sei)», We )?at are prestis how

to ask to knowe, not of dignite of place, ne of kirkis, but of noliley
of maneris ; not bi clerte of citees, but bi purte of fei)? ; places ne
orderis makun not vs nekist God, but o)»er good meritis ioynun to
gidir, or ellis departen, )>at is wit, as to mede merit and blis. And
Crisostom sei)? ; A cristun man falli)» strongli in to synne for two Crisostom.
causis, o)?er for gretness of Jie synne, or for hei3t of )?e dignite.
Also of )»e dedis of Boneface )'e martir ; If )ie pope ben tan rekles Bonef.
of his and his bre)?er's 3 ele, vnprofitable and slow in his dedis,
more ouer and stille fro good, )>at more noye)» to him and alle
o)?er, )'an he ledi)? wi)* him silf going bifore to helle peple wi)?
outun nowmbre, to be dongun wi)* him wi)'outen ende, wi)» mani
digingis. ]7erfor, si)? )?e office of Crist [on] \e 3erd was to line most
purist and mekly, and to preche bisili )>e word of God to ]?e peple,
and to calle hem a3en to \& lord God, fadir of alle, and in to )»e
vnite and prosperite of body, and cam to serue and not be
seruid, and to 3if his lif raumsum for mani, and bi )'is ha)» 3efun to
vs mani good )?ingis, and to fille ]?is ordeynid Petir, seying to joh. xxt".
him, lufist me ? feed my schep, and folow me, and in him he biddi)>
. )?e same to alle successors of Petre, as als in Petir a gaf to hem
power of bindyng and lowsing, and Jius ordeynd him his vicar, and
)'us his successor ; and Petir himsilf )'us fillid )?e office of Crist,
ill fining, and in teching, and in ]?oling ; and )?is same he biddi)"
to his successors, as is opun in his pistil. But )>ei ^sX do not in
dede, it is clere y&t in dede )»ei hald not, ne do, his office, ne office
of Crist ; and )'us it semi)? \at ]?ei are not led be ]>e same spirit.
)?erfor as be ]?e dedis of Crist in his persoun, and bi )?e dedis )?at
he dide in Petre, moost goodis are comyn to vs in )»is tyme, and in
tyme to come, so it is to drede, )?at bi )?e slownes of )?e pope, and
of prelats succedand in his place, and bi her peruerse werkis, moost
iuil comi)? to vs, bo)" of synnis and of peyn, now in )?is tyme, and
ay to dwell wi)? vs, but if we mend.

wicliffe S APOLOGY.

And )?us I graunt now, as oft I haue knowlechid bifor mani wit-
nes, )?at )?e lawfulli ordenid his Cristis vicar, or wan he do)?, or
biddi)», ony )?ing in )»e nam of Crist, as if Crist do )?at bi him, ]?at
)?an he is )?e vicar of Crist in dede, and )?an it is to obey to him,
as to Cristis vicar, and as to Jhu Crist. And so to folow after )7e
1 Cor. xio. sentence of )?e apostel seyng ; Be my folowars as I am Cristis.
Gal. iv°. ^nd eft, 36 tok me, he sei)?, as an aungel, 3e as Crist Jhu, for Crist
speki)? in me, and he )?at dispici)? our teching, dispici]? not man,
1 Thes.ivo. but God )?at 3af his Holy Gost in vs, for Crist sei)?, he)?atheri)? 30W,
Lue.x". heri)? me, and he )?at dispici)* 30W dispisi)? me, )?at is, wan 36 spek
of my spirit. But not so wan 36 spek of a no]?er spirit. But
wan )?e pope go)? a wey fro Crist, and do)? )?e contrari, as is be for
seid, or do)> )»e contrari, )?an is not he Cristis vicar, ne it is not to
obey ne folow him in )>eis )?ingis. )?us haue I oft seid ; and, as I
suppose, cordandli wi)? holi writ, and fei)>ful doctors, and autentik
deereis. And it semi]? me, ]?at it be howfi]? me to sey )?us, for it is
knowun )?at many popis han synnyd, and ben snibbid ; and sum
tan in heresy and deposid. And, )?erfor, )?ei are not to be folowid
sympli in al )'ing. Also non lyuyng in )?is frel lif is simply wi)?out
synne, non but Crist, holi writ witnessi)?. Also ani in popehed
aftir Petir is not holier, nor mor confermid in ]?at office, )?an he,
Gal. if. and he, aftir ]?e Holi Gost taking, synnid opunly in si3t of )?e
puple, constreyning )>e gentil to be com Jewes in obseruaunce;
werfor Poule a3enstod him in )?e face, and redarguid him, for he
was reprouable. ]?an it semi)? to me, ]?at it is helsum to )?e pope,
and to prelatis, and to )?e peple, and worschipful to God, Jiat ]?e
peple be ri3tly enformid, how )>ei owe to accept )?e pope as ]?e
vicar of Crist, and how )?ei owe to bowe fro him ; )?at ]>e peple,
deseyuid ani tyme, worschip not God and )?e fend to gidir, ne ani
tyme ]?e fend in )?e sted of Crist, and J?e wrathe of God com bo)? on
)?e peple and on )>e prestis.

APOLOGY. 7
0)?er two poyntis )?at are put and askid are ]?eis. On, )?at )?e ^- •(«<^«^i'-
pope selup indulgence. An o)?er, ]?at he may 3ef non indulgence popeseliith
noi)»er to man in purgatori, nei)?er to hem )?at are prescit, )>at is ^^f^f^'^"'
to sey )?at are to be dampnid, or are now dampnid. may yef
To )?eis I seid )?us ; I rehersid a doctor ]?at seid ]?us ; We owe ^^^p^ „(,,•_'
not to tak as fei)? indulgencis, now sale wor)?, for ]?i ]?at are not ij^^r *" "">"¦
)?us grauntid of our lord Jhu Crist. And, sin sophisticacoun falli]? tori, nei-
ofte in )?is matir, fei)»ful men askyn, vnder peyn of )?rowing hem a '^"^ to hem
wey, )?is witnes; fei]? of holi writ is sufficient to reule alle hoU^rem^.
kirk, but men redun not )>at ani of J'e apostles grauntid silk
indulgencis. And fei]?ful curats owen to sorowe as wel of ]>e
spoling of )?er sogetis, as also of )>e synne of ]?e spoliars, for Crist
sei)?, Blessid be )?oo )»at mornun, for ]>ei schal be coumfortid. Matt. if.
Blessid be J'oo )»at hungrun and )>ristun ri3twisnes, for ]?ei schal be
filled. Blessid be )?e merciful for ]?ei schal gets mercy. It semi)?
to mani, )>at it were wark of mercy to opun ]>e trow)? of pe fei)»
in )>is part, put ]?e pope ha)» not power to graunt silk indulgencis
for so li3t price. Also abodily )?ing of how euer litil price howi)"
not to be bout but wi)? )?is wisdam ; )?at ]>e by3ar be profhabili
sekir of )?e )>ing sold. But )?e pope mai not siker ani man ]?at
aftir his dede, or be fom, he schal haue so mikil indulgencis ; )»er-
for prouabily silk marchaundise owi]? to be left. For )>e pope
wat not, ne of himsilf, if he be sauid of God, or prescit to be
dampnid, )?at if he be prescit, silk indulgencis rennun not for)*
a3en )?e ordinaunce of God, ordeyning aylastingly ]?e contrary;
]?erfor, wan ]>e pope may not procure silk indulgencis generaly to
himsilf, it is euident to many ]?at silk marchandis are suspect of
coueytise of symonie. It is not a3en )?e fei)», or prouable a3en )?e
trow)?, )?at mani popis ]?at be word onli hau grauntid mani large
indulgencis are dampnid ; )?an how may )?ei defend )?er indulgencis
bifor God ? Also, a duke, or an 3erle, stonding ny a 3er)?li king, and
)?e king grauntid a fredam or priuilege, it is not inferrid of Jiis, )?at

wicliffe S APOLOGY.

)?e duk, or3erle,graunti)?)?is fredam or priuilege, but ra]?er it longi]?
to )?e kyngis dignite ; )?an, sin )?e king Crist is king of kings, heiar
wi^ out comparisoun )?an ani pope, )?an }e king is souereyn to ani
3erle or duke, it semi)? mikil more euident ]?at it longi)? to )?e
gretnes of God to graunt singlerly )'eis priuilegs or fredam ; for it
folowi)> not, if a bedel, or criare, schewe )?e fre graunt of his lord,
)?an )?at ]?is seruaunt, Jius schewand, graunti)' swilke maner of
fredam; mikil more if he pronounce wi)? out autorite or lif, con-
trariously, a3ennis )?e lordis wille. And in ]7is caas are comynU
grauntars of pardoun. Also, a fei)?ful curat owi)» to notify to his
sugets, were is pardoun, sikirar, largar, and for les price, to be
bout to his sogets. But )>e popes bulle techi)>, as it is seid, a pope
to a maad and grauntid, at ]?einstaunce of a king, two)'ou3and 3er)
als oft as a nobil man sei)» it bi twex ]>e consecracioun and Agnus
Dei. And )?us prouabli a feijiful man mi3t in 3ering mani messis
geit on a day )»ewenti )'ow3and 3er of pardoun. Swilk a wis mar
chandis for hel of soul, mi3t a curat sey to his parischings. Also,
putting to ouer for lewid men, ]?at can not ]?is orisoun, ]?at ]?ei schal
haue as mikil or more indulgencis for )?e pr. nr. as oft as )?ei sey
it, and as gret charite and mekenes deseruing indulgens. Also,
a3en swilk feynid and on groundid indulgens, howi]? a fei]?ful prest
to multiply quek resouns, weil he hungri)» and )>risti)> ri3twisnes
of )?e law of God, for by suelk sophymis of anticrist, ]?e lawe of God
is despicid, and ri3tful is put in veyn hope, and vpon ilk side
a liuar in )?is world is falsly iapid. perior, lif a man a iust lif, and
tryst he of )>e parting of merit )?at God gifi)? men frely as him
liki)>. And alle feynid arguments of anticrist are not wor)"! to be
Matt.xvj". rehersid. God seid to Petir, Wat )?u byndist vpon 3er)?e it schal be
boundoun also in heuin. And pe pope is Petir's vicar, perior it be
howfi)> to trowe )'at ]?is fei]? is verifi3ed of him. Ilk fei)'ful man
graunt of pe gospel pe first. And suppose of pe secound word,
)iof it be euident of dede him not be pe vicar of Petre, syn Petir

WICLIFFE's APOLOGY. 9
was not hardi to accept ]?is foule hardy presumpcoun, but suppose
)?at Petre or aungel of heuun accept to lowse or to bynd, he may
not do )?is, but in as mykil as it soundi)? to pe hed of pe kirk
abouyn. And as ]?is consonaunt is vnknowen to pe japer, so )>is
fendly marchaundy is vneuident to pe fei]?ful peple knowend ]?is ;
J?us sei)? pe doctor. Also a doctor in pe lawe, Barthelmew in Earth.
casis, sei); )?at dais or 3eris of indulgens are not dales ne 3eris of
heuen ne of purgatory, but )?ei are dales of )?is world. Also pe Clemen -
law sei]?, Pardoneris ow not to graunt indulgens of )>er wil of dede,
ne dispens vp on wowis, ne asoil of swering, mansleyng, or of
o)?er synnis )>ei }»at schriuis to hem, ne for3eue )'ingis iuil tan awey
and vncerteyn to worae to restore for a quantite of money 3yuen
to hem, ne for3eue pe }>ridde or pe fourt part of penaunce en-
ioinid, ne to draw sum tyme a soule fro purgatorie, as Jiei feynun
falsly, ne graunt pleyn remissioun of synnis, ne asoile a pena
et a culpa, for alle priuilegis up on ]?eis or ani of hem are a3en
callid in. pe Clementyns de pe. c°. abus. h. Barth. in Casibus.
If it be askid we)>er pe pope selle indulgencs and merits of seynts,
or ]?at men of pe kirke selle )»er orisouns preyours or gostly suf-
fragis ; here I sey )>us. It semi)' me spedy to aferm no )?ing folily.
But it semi)> mekenes to seke how bying and sellyng synfuUy may
falle in swelk )?ings, )?at fei)?ful folk eschew pe warliar ; and )'an pe
dede semi)? and witnessi]? herd and vnderstonden and ojier circum-
stauncs. Ilk man deme pe sikirliar )?ing )>at semit to him. To
selle is pe hauer to 3eue his )?ing for price tane, and bi his resonable
nature to reseyue )?ing for price 3euun, and ]?us bying and sellyng
dubli grauntid and dubli 3euing. ]7er to selle is seid as for to 3eue
to selling. Werfor wan I by meit for money, I selle pe money
]?at pe to)?er man bie]?, as I bye ]?ing )»at pe to)?er selli]?. I bye ]?e
met ; in ]?is ]?at I reseyue for price 3euun. And I selle pe money
in ]?is ]?at I giue it for price. And it semi)? ]?at bying and seUing
of man is many fold; pe first heuinly; vpon ]?e rewlis of wis-
CAMD. soc. 14. C

10 WICLIFFe's APOLOGY.
dam ; |?e secound is on pe gespel, vpon pe rewlis of prudence ;
pe Jirid is worldly, up on pe rewl of mannis lawe ; and pe fourt is
fendly. Be pe first, gostly ]?ings ai lastand are bout for temporal
]?ings ]?at are falling and passing. Of secound is seid, )»at Cristis dis-
ciplis went in to pe cyte to by met. Of pe )?rid is comyn among
men. Of pe fourt is seid )?at Achab was sold to do iuil in si3t of
pe Lord. ]?eis wel vnderstondun, it seme)? wel ]?at popis, cardi-
nalis, and ojier prelats, prestis, and o)>er religiouse, may medfuUy
and graciously selle indulgencis and merits of seynts and preyours
and gostli suffrages, as )'ei may graunt be cristun men swilk ))ings
or benfets and deds of mercy and o)?er goodis ; and ]?us may o)?er
bye. And mani may not tak part of grace ne of blis but if pel
bye it vn sum maner, and it be sold hem ; it semi)? bi )»is )»at Crist
bou3t us a3en, and for our good dedis behit vs heuenly kyndom.
)>us blessid martirs for gloriouse martirdom deseruid to haue per
petual crounis. )?us pe apostil did alle ]?ings for pe gospel ]?at he
schuld be maid perseyuer )?er of. Als )?us seye we, o maruelous
marchandies, pe maker of man kynd takyng a soulid body of pe
virgyn, demd to be borne, and for}»going man wi)? out seed, may
gif vs his godhed, swilk ieip is ai mad in hope trust and charite.
And ]?us if pe pope, or ani o]?er, ani tyme fei)>fully and charitably
graunt and hi3t to ani man indulgens, or part of merit of seynts,
part of preyours, abstinens, wakyng, obediens, or o]'er deds,
iustly, and on Goddis plesaunce, and graciousli, for her good deds,
o)?er )?at )?ei be relesid of synnis, or of peynis, or )?at )?ei be pe
more sterid to pe ieip, or to plese God, blessidfi ]?ei selle swilk
)?ingis to hem. And a3en worde swilke )?enkand to do pe deds of
God iustli, and graciously pe dedis of mercy, )'at he be maad per-
seyuar of swilk jjings, bo)? J'e! bien and sellen blessidli. But if pe
pope, led bi coueytise, or o]?er, as symonie, or wij? pe spirit of pride,
as if )?ei wi]? here biginning disposid alle ]?ings, and graunt swilk
)?ingis to iike man, 3 ha wi)? out merit, orwi]? out God ledar before,

wicliffe S APOLOGY. 11
but as if folowid, and schuld proue, and schuld conferme wat )iat
him list to be don, as now is presumid of many; or led wi)? pe
spirit of lust of flesche, graunt or behi3t ani swilk Jiingis, o)'er for
mony or ofier 3er]?li bodili temporal good and fleschly )'ingis, or
preyour or fauour of meed, or fleschli )?ings, or for swilk luf, haterad,
or drede of swilk men, or for vndeu seruise, or o]?er vndeu cause
and vnpertinent, who schal )>an dout but )?at pe pope and o)?er
selle swilk )?ingis synfully, and for symonie, and )?us alle )?at per-
sewen for swilke indulgens, or benfices, or o)?er graces, wi]? swilk
froward in wit, who douti)> )?at ]?ei ne bi3e sinfully, or veriliar en
force to bye ping ]?at schal not geyt ? Also if pe pope, and o]?er
men of pe kirke, wil not graunt indulgens or benfics to hem Jiat
)?ei be grauntid to frely, but if money or sum o)»er J'ing be 3euen
to hem, or if minstris of pe kirke weie not frely minster to hem
)?at Jiei [schuld ?] frely minster to, not but if mony or o]?er ]?ing be
3euen to hem, who dowti)» )>at ne swilk men sellen synfully swilk
)?ings ? )'is semi)? be pe sawis of fei)?ful doctours, put in pe canon,
so and )'ei )»at wenun to bye indulgens for )>er temporal goods, and
wenun to be assoilid or for 3euun be hem, poi )'ei abi3d in per
synnes, nor mak not satisfaccoun dewly of Jier synnis on o)>er
syde, but also eft turnun a3en )»er to ; byen synfully, and wenun
to haue ]?at is takun a wey from hem. And also swilk are in defaut
)?at hopen not, ne turnen not to be for3euun oiper synnis; wan
)>ei mend hem vp on Cristis bidding, 3ha if pe prest wil not mins
ter to hem, not but if money be gyuen to hem, and for )>is ]?ei seUe
)?is iuil wille. Also how blam wor)?! are )»o minstris )'at wan men
and women are foundun in synne, anoon )»ei forbed hem pe sacra
ments of pe kirke and comynng of cristun men, and enioyn hem
gret penaunce, but if ]?at )?ei fynd better grace. But as sone as mony
is 3euen )»ei reysen pe synnars to pe takyng of pe sacraments and
comyning oipe folk, and joynun prestis to reseyue hem, and minster
to hem, poi )?ei leue not ]?er synne, but contenun it more orribli, and

12 WICLlFFE^S APOLOGY.
oft leue hem tul a tyme to contune )?er inne. A howe cursid mar
chaundise of men oipe kirke, to selle souMs in synne to pe deuilfor
)?ergodis ! And also )?er oune soule ; in part takyng of pe defaut,
and for pe sacrilege ]?at )?ei do in reif of goodis. A howe gret
schrewidnes, fraude, gile, and reif, and peruersite now regne]? in pe
kirk, as is opun be pe dedis ! Certis now is fillid pa.t is seid in pe
Ps. liv". psalme. For I sawe wickidnes and contradiccoun in ]?e cyte day
and ny3t. Wickidnesse schal compasce here vp on her waU, and
traueilin her middis, and vnritwisnes and vsere and gile an [are] not
fallen from here stretis. In how many gret casis may it be, ]?at
now regni]? in pe kirk synful march ondise ; bryng to witnes ; exa-
myn pe sawis ; discusse pe dedis ; opun and comyn fame tra-
ueyli)?, )>at in pe court of Rome mai no man geyt no grace, but if
it be bowt, nor )>er is noon grauntid, but if it be for temporal meed ;
for )?is p&t pe pope reserui)? to himsilf, and to pe chaumbre, as
graunting of sum benfics, and )»e first fruts of sum o]?er, )?at he gifi)";
and translatyng of bischops ; and al )?is is don, as it is seid, for couey-
ties, and ]?at is seruant of idols ; ]?ei )?at persuen for indulgencs,
exempcouns, and priueylegs, sey how J'e! geyt nowt wi)? out bying;
swilk are comynly grauntid to pe riche and my3ty of pe world.
Wat of graunting of indulgencs, an abbot of gret riches 3af pxe
vndred marke, to geyt to his abbey, )'ries in pe 3eere, pe same in
dulgence )?at pe kirk of Rome is wont to graunt to hem J?at visitun
a place )?at is callid porciuncula. Nout only, but also' [a] cardi
nal gaf at his dying al his good, to haue pe same grauntid to a
riche abbey were he was be fore monk, as men )»at are hold trewe
men witnessen. What more ? A clene man was in pe court, and
spak to hem )?at had gret gouernaile in pe court, and praid him
to 3if him ordres frely. Wel, he sei]?, I schal 3eue pe frely. And
]?ou schalt 3eue me foure floreynis, and I schal ordeyn pe a
bischop aftir noon. And he ansuerid, So)?li, I haue but foure
katereynis. Forso]?e, he sei)?, and Jiu schalt hau non ordres here.

WICLIFFe's APOLOGY. 13
And )>us he went wi]? out ordres. And nowe how pe pricis are
ekid, and how mykil him behowui)? to 3eue )?at schal geit ben
fics, ]?ei telle )?at bring swilk new )?ingis fro pe cowurt.
Nowe ilk man discuse wedir swilk marchaundis be synful, and
ai be war of pe perel, and see )?at we sey no fals witnes a geyn ani
man, but ioi we euer to gidir in trow)?.
Of cursing twey poynts. m oy
A no)?er is ]7is )?at is put and askid, ]?at )>o minstris of J>e kirke cursim/
owe not to curse and to wari. points.
Certs to ]?is I sey )?ei owe bohe to curse and wari, but neuer for ^-.^"^J'f ,
...'.''' ' ministrisof
luil wille ne veniaunce, but for luf of ritwisnes. And ra)?er for pe i>e kirk
breking of pe bidding of God, )?an for worldli goodis or pride of pe "^^J^f '"
world and flescli lust.
An o)»er is ]?is )'at is putte, )>at pe kirke may not ri3twisly curse 2. ]>at j>e
a ri3twys man. To )>is I seid pus, ]?atin two maner of J'ing, is seid *«''*«.»««y
iust ; first sympli, or after trow]?, as ]?at vnrytwysnes is not inne. wisiy curse
In be secound maner is a man seid iust, onli in name or aftir ^"^ "'^*
present ri3twisnes. And Jius as doctors seyn, a sentence of cursyng
is seid to be 3euun justli, on two maners. On after trou)», wan it
is don wit just cause, juste ordre, and iust entent. A nojer, wan
it is don onli up on comyn form o lawe. And p-a.% it may be as it
semi]? sum tyme, J?at )?ow pe kirke curse iustli, as to form, a iust
man, ne]7les it [is] not iust as to so)?fastnes ; as wan pex is no
cause of pe fulnes of pe kirke cursing : vnri3twisnes of pe cause is
)»o syn going be for of pe obstinat, wan pe synnar wil not dewli
obey ne amend ri3t. )?at is ]?at )?u dost )?o dom in nam of pe kirke,
fei)»fully wilyng J'e mendment of pe synnar, helful, to pe worschip
of our Lord Jhu Crist, and due ordre procedand up pe gospel. But
suppose her ]?at ]?is iust is )?at is ordeynid be God to do a ]?ing, or
to suffre, to comyn, or to minister in ani maner, or 3end in pe nam
of Crist, and he willing to perform obediently and fille pe wark )?at

14 WICLIFFe's APOLOGY.
God ha)? 3euun to do, suppose he )?at ]?is is iust. And )?an I sup
pose pe kirke mai not iustfi curse him, as he may not sequester
him fro )?is ]?at God joini)? him to do, but if God wille ]?at he be
sequestrid ; nor pe kirk may not iustfi priue pe comynmg of
cristun men, nor taking of pe sacraments, nor part taking of good
)?ings, wyle he is iust, not but if God wil )?at it be done ; nor pe
kirke may not iustfi punisch nor bid punische swilk on, bifor ]?at
God bid ; nor non may denounce swilk on cursid, not but in pe
forme )?at he is cursid ; nor pe kirke mai not iustli lede ani man
in to synne, nor bid do synne, ne contune per inne, pe wilk he
putt owt of comyn and harmi]?, as it semi]? bi pe speche of feijful
men ; nor mai not iustli wari him, ne pray iuil to him, ne punisch
him, for he wiU do wel and fiUe Godds bidding, and amend his mis.
In ani swilk maner )'ei mai not curse ani swilk iust man.
But it seme]? me )?at it spede)? a litil to seeke pe witte and pe
sawis of fei)'ful men, owe [how ?] )?ei speke of cursyng, for ]?er
is mani maner of cursyng. pe first and pe warst, and )>at is dedely
synne, bi pe wilk a man synning, putti)? him self out of cominyng
of fei]?ful men, )?at is to sey, vndisposi)? himsilf to tak part of pe
merits of pe kirk, as it is of ilk man deed bi synne ; and )?us
owi)> no man to curse ani man, for God may not autorise ]?at actyfe
cursyng ; nor Crist was not )?us cursid, for he synnid neuer. But
passyue cursyng, )?at is peyn be it self wi)* synne folowand, is iust ;
wilke is proper God to 3 cue, and is iust medicyn ]?at )?o synnar
ovrip for to take )»ankfuly, and be sory for pe cause peroi: )?er
is also a no)?er cursing, ]?at is preying of iuil or effectual warying
or cursyng ]?at is iust, departing fro comyning of feij'ful men, and
fro pe taking of pe sacraments. And a no)?er by wilk a man
cursi]? a no)?er contrarily to pe lawe of Crist, and J»at but only in
nam or pretendid.
peiioT to spek of pe cursyng of pe kirke, [by] pe wilk pe kirk de-
nounci)? opunly a synnar to be put out of comynyng, and be for-

WICLIFFe's APOLOGY. 15
fendid him )?o comyn feleschip of fei)?fulmen, and taking of sacra
ments, )?at he do pe ra]?er penaunce, and infect not o)?er, and )?at
]?is be ritful bo)? up fie side )>at is cursid and up on pe kirk side
cursing, be howfi)? pe kirk to temt warly. For as ]?re condicouns
mak martirdom faire, ]?at is to sai, ri3twisnes of pe cause, charita
ble pacience of pe martir, an vnri3twisnes of pe persewar, and so
)?at cursing be ri3twyse longen in a contrari maner ; )?at is to say,
ri3twisnes in the kirk cursing, cause of vnri3twisnes in pe man
cursid, and enemy of pe obstinat. And )»us it may be, poi pe
kirk curse a iust man iustly, as to form of vsing of lawe ; nafiles
it is not iustly as to pe cause of so)>fastnes, nor it may not, wyle
)?er is no cause of vnri3twisnes in pe man, ne obstynacy, ne
ritwisnes in pe kirk, ]?us doing ; ]?at is, wile God biddi)? not pe
kirk curse, )?us pe vnri3twisnes of pe cause is synne going biforne,
for wilk pe man schuld be cursid. Enemy of pe obstinat, wan pe
synnar wil not dewli obey ne a mend. Ri3twisnes of pe kirk doing
execucoun is wan pe kirk a cordi)? wi)? Crist, and pe kirk aboue ;
of mek charitable fei]?ful entent, )?enkyng helful correccoun of pe
synnar to pe honor of God, procedi)> in dewe ordre up J'e gospel.
But, for to haue J»e more clere and vndeceyuid knowyng of )'is
mater, cursing and assoling in mater of domis, and geuing of
sentence in ani maner of dome, priuey or comyn, and in mater
witnessing, and in materis to be don, )'olid, susteynid, aprouid,
confermid, canoni3id, autenkid, or to be helpid, in ani maner of
cause a geyn ani man, or for ani )?ing, me semi)? now spedy to sey
summe J>ings.
First, I tak as ieip, J>at no creature mai do iustli, weie, meri-
torili, perfitiy, vnsinfuUy, efFectuali, ne perseuerantli ani ]?ing, not
but if God wirk )?at J'ing bi him, and in him ; ]?at if he do, or pre
sume to do )?is )?at God wirki]? not bi him, he synne)?, and his wark
schal be in veyn, and idil, and schal not stond in profit. )?is semij»
]?us, Crist mi3t not, J?an mikil more non oJ?er creater mai )?at Crist

16 WICLIFFe's APOLOGY.
Jo. ao. nii3t not, semi]? )?us ; for he sei)? in the gospel, J'e Sone mai not of
himsilf ani )?ing, nor nou3t, but as he sej' ]?e Fadir doing; ]?at if
he schuld do ani )?ing )?at God schuld not bi him, schuld do
vniustly. For )?us he sei]? : If I bere witnes of misilf, mi wittnes is
not trewe, it is Fadir )?at berij? wittnes of me ; and as pe Fadir
berij? witnes of him, and biddij' him bere witnes and speke, so he
berij? witnes and spekij'. War for he sei)? ; pe words J'at I speke,
I speke not of misilf, but pe Fadir dwelling in me he do)? pe dedis,
and as he gaf me bidding so I spek. And so is ilk man holdun
to spek, and do, and witnes, as pe Fadir giffij' bidding to hem.
And ]?at no creater mai do iustli ani )?ing, not but if Crist do it bi
him, semi)? )7us. Ilk power in heuen and in 3er)?e is 3euen to
Crist. Also pe Fadir ha)? 3euen al dome to pe Sone, and al wysdam
is of pe Lord God. periav wiJ? out Crist is no iust power, dome, ne
Apoc. iij. wisdam ; he haj' pe key of Dauid ; he closij', and J>an no man
opunni]? ; he opunniJ> and ]?aii no man closi]?. If he dyng down,
)?an no man biggi)? vppe. If he close, J'an is )?er no man )?at may
opun, ne iustli a3enstond him, nor no man mai sey )?is schal be
don, but if he bidde. And he giffij? power, and wisdam, and sei]? :
Joh. xuo. Wi)? outen me 3ee mai no )?ing do. And for J'is sei]? Poule : We
2 Cor. iijo. may not of our self J'enk ani J'ing as of ourself, but our sufiiciens
SCor.xiijo. is in God ; and no werkis in vs and no J'ing mai we a3en pe trow]?,
but for pe trow]?. And for )?is sei)? J'e prophet : Lord, )?u hast
/*. xjnijo. wrout al our warkis in vs. And mani swilk witnes. And so, sin
no creater mai do iustli ani ]?ing wi]? outun Crist, )?an pe kirk may
not, no]?er general kirk, ne particuler ; pe kirk in heuen, ne pe
kirk sleping in purgatory, ne pe kirk 63 ting in )?is world, aggregat,
or gedred to gidre in on of Crist, and of al chosun to be blessid
wi)? him wiJ' outen ende, lepun vp to gidir in to 00 spirit and con-
corporel and conperseyuers and felows of J>e hei3estof Crist, and of
his godly kynd. As Petre sei)? in his epistil, and Poul of Colo-
censes : We)?er it be pe kirk particuler, as were two or ]?re are

WICLIFFe's APOLOGY. 17
gedrid to gidir in Cristis name, and of ]?e kirk ; or if it be a per-
sone ordeynid to do ani )?ink in pe name of Crist and of J'e kirk,
he mai no J'ing do iustli, but in maner befor seyde, J'at Crist do
it bi him.
And )?us is opun ]?at pe kirk mai not iustli curse ne bles, but
as he haj» befor ordeyned to be doun, and do it be pe kirk ; pe
kirk mai not ellis curse iustli, J»at is nojier sequester ani man
fro comyning of fei]?ful men, ne fro part takyng of sacraments, ne
for bid him ne to do ani J'ing, ne joyn him penaunce, ne denounce,
put out of comyn, ne bid iuil to him, ne curse him in ani maner,
be wat nam ]?at cursing be callid ; pe kirk may not do it iustli, ne
vnblamfully, not but in als mikil as Crist haj* ordeynid to be
doun, and doij' it bi J'e kirk, and confermit it. And ri3t so of
soiling ; oj'er wis may not J?e kirk bring a man out of synne, ne
for3ef J?e peyn, nor man siker, ne pronounce, ne hi3t him to be
soylid, in ani maner for ani cause. Ne o)?er wyse howij' ani man
to dred ani curse, not but in als mikil as it is 3euen vp Cristis
bidding, ne oj'er wise ioi of assoiling ; ne reste hemsilf siker J»er for;
0]?er wyse ow 36 not to drede it ; J'at is, 3e ow not to drede it J'at it
schal greue 30W, or noy 30W, as at God to mak 30W sinful, or to
be punischid, nor 36 ow not cesse, ne abstene fro ani good wark,
but vp J'at Crist for bedij* it him. J'is sentence is clere of manifold
witnes of pe ieipiul opunning of holi writt, and publischid expresly
andympli3e)'ly, and of J'e sawis of feij'ful doctours, witnessing and
expounding; and of J'e deereis of J'e kirk confer ming. In canoun
it is writun J'us, of J'e words of J'e pope Leoun ; pe priuylege of Leoim.
Petre dwellij' were euer J'e dome is 3euen aftir his equite, Jat J'e
fersnes be nojier to mikil ne to litil, were no J'ing schal be bounde
ne lowsid, not or Petre byndij' or lowsi]>. Who euer deserue to tak
pe sentence of daming, if he weie perseyuer in his wit, no man
Tnai relesse him. And also Jerom seiJ', If ani man be put out Jerfim.
nou3t be ri3t dome of hem J'at are abouen to J'e kirk, if he ^vent
CAMD. SOC. 14. D

18 WICLIFFe's APOLOGY.
not out be forne, J'at is, dide not so )?at he deseruid to be put out,
he is no )?ing hurt in J'is J?at he semij? to be put out fro men be
dom not ri3t. And J'us it is don J'at sum tyme his [he ?] is wi]? inne
J'at is cast out, and he is wi]? out J'at semiJ? wi)? inne. J'us sei]? he.
Geiazi. And Gela3i pe pope seiJ', He J?at sentence is 3euen a3en do he
awey pe error and it is voyd, and if it be vniust, so mikil he owi)?
to charge it J'e lesse as at God and at his kirk. Wickid sentence
mai greue no man, and so disire 3e not to be assoilid )?er of be
Austeyn. wilk 36 holdun 30U not boundon. J'us seiJ' he. And Austyn sei]?,
Vp on pe general feij', no man mai noi pe kynd of God, ne pe
kynd of God mai not noi ani man vniustly, ne J'ole ani be noi3ed
Col. iij". vniustly ; he J'at noiJ', as J'e Apostel seiJ', schal reseyue J'is )?at he
noi]?. To )?is acordi)? Rabanus and o)?er doctours mani ; of wilk
3et it is spedi to rehers summe. )'er is a cursing )?at is dedli synne
J'e wilk J'e man synning putti)? himsilf out of comoun ; J'at is, vn-
disposij' himsilf to tak part of merits of J'e kirk, os it is of ilk ded
be synne, and be swilk cursing is man waried to God. And ]?us
no man ow to curse ani man, sin God mai not autorise )?is cursing
actif, for J'us was neuer Crist cursid, for he synnid not. But cursing
of peyn be it self folowand is iust, pe wilk longi)? to God to 3ef.
pev is ano]?er cursing, bi wilk pe kirk denouncij' opunly a synnar
put out of comyn, and forbedij* him comyn feleschip of cristun
men, and J'e takyng of sacraments, J'at he mend J'e raj?er, and smot
not oj'er. And of J?is curse J?e kirke spekif' most famously. And
J'is is callid J'e cursyng of J'e kirk. To whas ri3tful ratifiyng, als
wel on his syd )?at is cursid, os on pe side of pe kirk cursing, Je
kirk be houui)? to tent to pre condicouns J'at are requirid to ]?is
lawful cursing ; )7at is, vnri3twisnes in the cause, enuy of a3en
stonder, and ri3twisnes of pe kirke doing execucoun. pe first
semi]? )?at no man is )?us cursid but materaly for synne. Ilk synne
is vnri3twysnes or brynging it in, )?erfor to ]?is lawful curse is re
quirid J'e vnri3twisnes of J'e cause; ne it is a3en J'is, but acording

WICLIFFe's APOLOGY. 1!)
J'at man be cursid, for pe honor of God, and profit of himsilf, and
of J»e peple, wi)? mani final leful leke causis os it semi)? of pe peyn
of dampnid men. pe secounde circumstaunce semi)? of J?is, J'at to
lawful cursing is requirid )?refald broj'er correcting, and but he dwel
obstinat to pe fourt peyn ]?at is dede of pe kirk ; for it is a pre-
scripcoun fro comyning of fei]?ful men ; ellis )?is cursing is not
lawful, pe ]?rid circumstaunce semi)? of )?is, )?at is it [it is ?] not
possible to be put of comyn of men, but ]?at if it be )?erfor )?ow a
persoun prescit curse bi autorite of J'e [kirk], neuer J'e lesse he
presupponij' J»e kirk. And J?us it semiJ' al onli in effect an heretik
schuld vnderly pe curse of J'e kirk ; but it semi)? )?at ilk synning
to pe de)? is an heretik ; as a3en ward a heretik is he )?at synnij' to
pe de]?, for ilk swilk pertinatly contrarily techij' to holi writte.
And swilk curse, syn it is iust medicyn of pe gilty, schuld be
tane J'ankfully, for he is not perid J'erby, but betteryd, or elfis his
mafice swagid. But he schuld do a wey J'er of, and take J'e
medicyn, schakyng a wey synne from him be absolucoun of sacra
ment, and mekly taking a noj'er absolucoun of iurisdiccoun of
him ]?at cursid, by was vertewe he my3t comyn wiJ' cristun men
and tak sacraments. And )?ow J'at medicyn be good for pe tyme,
neuer)?eles pe hele folowand is fare better. And bi resoun of J'at
prohibicoun fro comyng of feij'ful men and reseyuing of sacraments,
syn it is not a sacrament supposid )'at is it leful to a lewyd man in
J'e vertew of J'e kirk to curse and louse ; but wan ani after J'e
]?ridde correpcoun dwellij' inobedient, he owi)? not only to be de-
nouncid a cursid, )'at of sume is callid J'e lesse curse ; but comyn
of feij'ful men and takyng of sacraments owun to be defendid
him ; J'at is calfid J'e more curse J'an pe kirke haj? ordeyned re-
sounably ; )?at pe kirk performe it solemply, candel slekennid,
bell rogun, and pe cros turnid vp so doun. neuer]?eles it intendif*
pe good of him ]?at is cursid charitabli, and profist of pe kirk. And
it semiJ' be a noJ?er doctor to bring forj' a no]?er curse, be wilk i

20 WICLIFFe's APOLOGY.
is leful to curse J?e iust raan, wiJ" outun his demerit, of forbeding
him comyn of men, and taking of sacraments, J'at he geit mede of
his obedience, and J'e sinnar be mad redy, or for summe o)?er swilk
cause. But certeyn I am J'at J'is curse may not be done wi)? outun
resounable cause ; ne J'e nakyd wille of J'e prelat is not inowe ]?erto ;
ne a man is not holdun for swilk curse to leef J'ing J'at he is holdun
to do bi Godds bidding. Neuer]?eles he mai medulfully cesser fro
summe dedis for a tyme, and deserue for obediens. And if ani
can ground J'is maner of cursyng I consent.
But how ]?at we spek of curse oi)?er it )?at is dedly, or peyn con
sequent J'er of, or ellis warying, or it ]?at is sequestracoun of pe iust
man fro comyn, or it be wilke pe iust man be cursid as contrari to
Godds lawe, )?at is but only in name or pretendand, or ani o]?er, it
semiJ' J'at noun owij' to curse ani principali for money, for his
proper cause or wrong don til him.
pis semiJ' bi ensaumpul of Crist and Moyses, and swilk o]?er ;
and also be doctors and laws of pe kirk : for bi lawe canoun no
man howiJ' to curse in his owne proper cause ; for vnder pe autorite
Gregor. of Gregor J'e kirk writi]? J'us ; Among mani quarells a nobil man,
Ysidore, pleynid him to be cursid of J?e [thy] broj'er hed, and wan
we lere of J'e [thy] clerk J'at was present for wat cause )?is was don,
he maad knowen for non oJ?er cause, but for he had greuid )?ee*
Wilk J'ing noi3iJ' vs ri3t gretly, if it be so ; J'u schewist J'ee to peak
no ]?ing of heuenly J'ings, but tokunist J'ee to haue an 3er]?li conuer-
sacoun, til )?u haue done cursing for venging of )?i selue ; J'at is
defendid bi holi rewlis. Werfore fro bene for)? be wel bisy abowt.
And presume J'u neuer to do aftur swilk )?ingis, for defence of pi
noune iniurie ; for if ]?u do ani swilk )?ing, wyte J'u wel it to
vengid after in J'i self. Werfor pe glose of Ion seiJ', Pe bischop
mai not curse ani man for wrong don to him, nor mai not be iuge
in his oune cause, J'at is to vnderstond, namly, it is leful to no
man to curse principali for his o une proper cause.

Ion.

WICLIFFe's APOLOGY. 21
)?is semi]? be ensaumple of Crist, for he wold not curse hem )?at
denoied to him harborow and lifelod, but reprouid his disciplis ^'"'- '•«^'-
askyng veniawns ; and wan he was waried he waried not a3en, 1 Pet. ij.
wan he was punischid, he manest not a3en, but mekly be toke him
silf to him J'at iugid him vniustly ; and J>e peyn of o)'er synne
bare, and prayed for his cruciars.
Also be ensaumple of Moyses, wan J'e peple synnid in to God,
he vengid it ; and wan ]?ei greuid him he )?olid, and 3aue J'e cause
to God.
Also it be howuij* J'O synne to be notory and greuows, for wilk
cursyng schuld be done. Were pe Archedecoun seiJ', J'at J»e more Archaic.
curse is to be 3euun for contumacy alone ; and J'is he groundiJ>
be mani lawis. And al oj'er lawis J'at semen to sey, J'at man how
to curse for crime of vowtre, ]?eft, and swilk o]?er ; so ]?at vndir
stond for contumacy descendend of swilk crime. And he sei)?
Lincoln to be of pe same sentence, and Innocent, seing J'at man is Lincoln.
not to be cursid only for J'e crime, if he wil amend him. And J'e ^"""'^^t-
sentence of Crist acordi)? in pe gospel ; were cursing is groundid.
Were for J'e kirk seiJ', None of bischoppis priue ani man fro comyn
ing of pe kirk, wiJ' outun certeyn and opun cause of synne. The Mrie.
And resoun is J'is, for ilk cursing vniustli also cursij' himsilf, for
he synnij? dedly. And Austeyn seiJ', as is be for seid : No man mai "*'^3"'-
noye kynd of God.
Of J'e wilk semi)? pre notable conclusiouns : first, J'at God mai
not curse ani man ne suffur him to be noi3ed to his pering, but
himsilf be first in cause ; for pe curse of pe kirk takif' not a wey
ri3tfulnes ne vertu, ne inferri)? not synne, but schewi)? departing
fro comyn of seynts, and defendi)? medicinable comyning wiJ' J'e
kirk or sacraments of it. Were for sei)? Archedecoun, efter ]?at he ^rchede-
> ' , coun.
schewij' J'at J'e keyes of J'e kirk only byndun and lousun, wan J'ei
are confermid to J'e keyes of Crist, J'at bynding or lousing of J'e
prelat is not J'e cause why ani is lousid or boundun in heuin. But

22

WICLIFFE S APOLOGY.

Deereis.

Deere.
Archedecoun.

Lincoln.

)?us it is seid, for oft ]?ei felow hemsilf to gidir and for J'ei how to
felowhemsilf to gidir,os it semi)? bi pe decreisand sentence of doctors
cording to gidir, is, J'at pe keyes erring noi]?er bindun ne lowsoun
as to God. J'e ]?rid is )?is, )?at he )?at vniustly cursi)? as to pe face of
pe kirk, noi3)? principali himsilf, for he misusi); his powar. Werfor
pe decre seiJ", We are not dampnid wiJ' out dom, wan we are cursid
vniustly. Archedecoun seiJ?, J'at he J'at cursij' his sugetis vniustly
incurrij? sacrilege,for sacrilege is to file holy J'ing; J'erfor he J'at cursi)?
vniustly filij" pe holi body of J'e kirk, fro warn he puUiJ? out vniustly
his membre. And I deme not but J'at ilk curse is to be deede, for
)?at he is cursid vniustly, howi)? to examin him diligently after holi
writte, ]?at he be not gilty in ani ]?ing. Pe secounde he houi]? to
drede of J'e perel of him J'at cursij? vniustly. And J'e J'rid of harm
of J'e broj'er J'at may cum of pe forbodun of J'e comunicatise doc
trine of bro)?er. And J'is dede Lincoln, )?at he calfij) to pe popis
cowrt, wan he was manifold greuid J'ore, he appellid stalliwor]?li
fro J'e court of Innocent J'e ierpe, vn to ]?e barre of Crist. Ne]?eles
it is not to deme )?at ne it is leful to curse accessorily ; for ]?at
tendij? but to men fifing actifly ; syn )?at execucoun of J'is curse
1 Cor. vi". saueri]? seculer cause, and J'e Apostil biddi)'. If 3e hau seculer nedis,
ordeyn ]?oo J'at are contemptible, ]?at are in pe kirk, to deme. And
)?is is notable to wite, in pe decre vndre autorite of pe sen3e and of
seint Jerome, were after )?at he schewi)? )?at vnleful curse hirti]? not
him J'at is notid J'er wiJ*, os innocents, he sei)?, mai not be
condempnid wiJ? J'e crime of a noj'er, he obiecti]? vnder J'is forme,
Crist sei]?, and pe Apostil : Blesse and wil 30 not curse. Mischel
was not hardi to 3eue dome of blasfemy to J'e fend, most worji
curse, as pe Apostil sei)?, howe mykil more howe we to be clene of
al cursyng. pe fend seruid curse ; but blasfemie howi)? not to go
out of pe aungefis mouj?. Rede pe holde bokis, and see wilk lynage
were sett in Jie hifie of Gari3ym to bles J'e puple ; and wilk in pe
hiUe of Hebal to curse. Ruben )?at filid his fadir bedde, and Zabloun

Decre.

Judej"

WICLIFFe's APOLOGY. 23
pe last son of Lia, and J'e sonis of pe wengis were sette in pe hille
of Hebal to curse hem )'at were wor)'i curse. And wan we are
taw3t gostly of alle storis of J'e wold testament how it is to do in
tyme of grace, it semi]? J'at half of pe linage blessing betokyn hem
J'at charitabli purli for desire of hietis of Crist comyn to J'e hiUe ;
J'e toj'er half cursing menij' hem J'at for drede of torment filling
J'e lawe comun to J'e hille. Also J'ei tokun actifis and contem-
platifis ; J'at sterun to vertewe be J?er two maneris. pe souereynes
of pe kirke howun not to curse for temporal Jingis ; ne bisy a bowt
hem, but bles and preche. pat it is leful for to curse semip of pe
oold stori, and of pe newe testament ; but J'e canoun distinguij' Canonn.
pas ; Cursing ]?at is forbidon is )?is )?at procedij' of wille of veniaunce
or hate of J?e perseware, not purli of J'e luf of ri3twisnes ; and
proui)? J'is of mani witts of seyntis. perfor it is certeyn Jiat iche
man cursing, wiJ? out stering of J'e Holi Goost first cursing, or not
]?enkyng charitabli good of him J'at is cursid, and good of J'e kirk,
he synnij? greuowsly ; periox sei]? J'e canoun, vnder autorite of Gre- Canoun.
gori, Prestis synnen not in J?at curse, in wilk )?ei discord not fro
J'e innare iuge. And after, vnder J'e autorite of Austeyn, Sogets Austeyn.
ben correctid of oj'er prouastis wiJ? correccoun comyng of charite,
and for J»e diuersite of synnis. But now it semiJ) to men wel be
haldyng J'at prelats and prestis Jieis dales in J?e court of pleet, and
]?ei )?at persewen causis a3en ]?er neybors, enfectun and warioun
hem siif manifold and sinfully foilun ilk o]?er. Also J'at mani
cursing now blowun in ]?e kirk are not to be dredde, not but in
als mikil of J'ei smotte J'e curse or oj'er of cause on oj'er side. And
til is concordyng to pe first curse of God. It is semyng be J'is
wan it is no)?er foundid in holi writt, ne in J'e lif of Crist, ne of
his Apostlis. But alle J'ings ]?at prelats owun to do are sufficienly
groundid ]?er, and J'an si]?en J'ei curse not ]?us, it is not to drede
o]?er wise, )?an as is seid before in pe strong autorite. Also for
Crist forbedi)? swilk liianer of cursing, os now in case is vsid in pe

24

WICLIFFe's APOLOGY.

Luc,

Salamon. Glose.
Salm.

1 Cor. vi'^
Mal. ij^.

SalmecviiP.Mat. jj'^.

kirk. As pe gospel of Luc telli]?, and absteni)? periro as it semi)?
of Schario)?, and neuerj'eles in him was more cause of cursing )?an
in sum ]?at to day are blawun in J'e kirk. It valij' not to seie )?at
Petre cursid Anani, and Poule pe fomicary, for ]?ei cursid be a
cursing J'at mani prelats to day kan not, nor hau not power to.
Petre be tok Anani bi dede going be for to pe fend to be tormentid
perpetuali. And Poule be toke J'e fornicari to sajjanas til a tyme,
)?at his spirit schulde be saue. But mani prelats are out of part of
J'is maner of cursing. Also bi J?e feiJ? of pe gospel no man owi)? to
curse a no]?er not but of charite J'at he haj' to him, for of ]?e ieip
we owe to luf our enmies, and also for to do alle )?ings in charite,
for mani man cursij* now not for charite, and J'erfor not fei]?fully.
A part prouid of J'is signe, J?at J'ei curse more souare and horribe-
lare hem J'at J'ei hatun, as it semiJ' of hem J'at are cursid for Jei
wil not 3ef money or reuerens to J'e mynisteris of J'e kirk. And
J'US it semiJ) J'at prelats mai mikil drede of J'er cursyng hem silf,
and oj'er ioi of J'er cursyng, and dred mikil J'er blessing; for
Salamon sei)?. Cursing veinli brout schal pletesuowsli descende in
to summe man ; )'at is as J'e glose sei)', in to him )'at bringi)? it
iorp. And sei]? J'e salm. He lufid cursing, and it schal cum to him.
And he dede on cursyng os a do]?, and entred as water in to his
inword J'ings, and as oyly in to his bonis. Be it made to him a
clo)?e J'at he is helid wi)?, and as belt J'at is he ai gird wiJ*. And
Poul sei]?, Cursars schal not weld J'O kyndam of God. And bi pe
Prophet God sei)? ]?us, Nowe to 30W prestis )?is sonde, if 3e wil not
sett to pe hert to 3ef glory to my name, sei)? J»e Lord, I schal sende
hunger vn to 30W, and I schal curse to 3or blessing, and I schal
curse to hem, for 3e sett not to pe herte. And on)?e to]?er side ]?e
salme sei)?, J'ei schal curse, and J?u Lord schalt blesse. And so sei]?
Crist, 3e schal be blessid wan men schal curse 30W, and persew
30W, and sey al iuel a3en 30W, and reproue 30W, and cast out 30ure
name as iuel, liand vp on 30W forme, and for' J'e gospel; ioie)? and

bep glad, for 3or mede is pleiitiuous in heuen. God bring us to his.
And prelats mai sore drede, J'at her vniust and iuilwilly cursing
be in cause whi J'e puple dredij* not cursing, nor mendij? not, but
a3enstondiJ' and risij' a3en hem ; and J'is is cause of al iuil, for ilk
crature wiJ? God au3t to 3enstond falshed : for J'us is writun in J?e
Psalme, Who schal rise to gidre wi]? me a3enis J'e iuil willid, or Psalme
who schal stonde wiJ' me a3en J'e wirking wickidnes. And J'e wise gap. u".
man, pe gelousy of him schal tak armor, and arme J'e crature to
venge him on J'e wickid,- and wiJ* him al J'e world schal fi3t a3en J'e
vnwitti, and J'e spirit of vertu schal stond a3en, and as a wirlwynd
schal diuide hem ; and wickydnes schal bring al 3erJ' to wildrenes,
for cursing J'e 3erJ' swelfij', and iuil wille schal tume out J'e setis
of J?e mi3ti. And as seynt Jame seiJ?, As J'e weUe mai not bring Jac. Hi".
iorp of o pitte bitter water and swete ; so mai we not blesse God
wi)? pe mouj", J'at we curse man made to his lekenes.
pis is a no]?er point, for I seid )?at Crist was cursid. But J'ei IV. Crist
toke heuely at J'e worde, J?erfore I preied to excuse me or spare '^"^ "ursid.
me in termis ; and neuerj'eles to trewe vnderstonding me J'inkiJ?
it mai be seid soj'fi, and wi)? out blame : for we schal vnderstond
bi Holi Writte, and bi teching of seynts and bi resoun, and bi
comyn experiens, J'at in J're maners is a man seid cursid. Ffirst i°-
and warst be synne, wan he cursij' himsilf, and bi his wickid dede
go)' out of comyn of holi men, and vndisposi J' him to tak part of
merits of pe kirk. And J'us mai not God curse ani man, ne bid
ani man curse, ne a proue it, ne J'us was Crist neuer cursid, for he
synnid neuer. In J'e secound maner is man cursid iustli, wan 2°.
God wordeynij' him for J'is synne to be putte to peyn, and out of
comyn, and to be waried, or denouncid, or schewid, as cursid and
haldun swilk. And ]?us is man iustli cursid and worj'ili, wan men
curse him bi Godds biddyng, and J'an ]?ei do it medefuUy. And
)?us God cursi]? men, and ]?e 3erJ', and bests, and o]?er )?ings in
mannis wark, wan he ordeyni]? )?eis J'ings to be noyous to man, and
CAMD. SOC. 14. E

26 WICLIFFe's APOLOGY.
punisch him, and not to bring iorp frut ; and )?us he sei)? he wille
curse to her blessing, wan J'ei wil not kepe his bidding ; for wan
]?ei prey for plentey, and pees, and swilk o)?er J'ings, and delitun in
)?eis )'ings, and 3ekun J'er synnis )?ar by, he wil send hem skarnes
and noi3es, and J?ole hem to haue debate, and punische hem in mani
wyes, and ay ]?e moo lusts J'at ]?ei haue here, ay pe more schal ben
)?er peyn. And J'us he cursi)? to )?er blessing. And so )?is ]?at
mani callun blessing is cursing. And a3en ward ; ]?us we prayen
iuil and cursing to our neybor iustli, wan we desire )?at discese
and oj'er enuyes be to hem to lette hem of iuil and to mak hem to
drede synne and to do bettar. And J?us we blame childre and
lob 3°. misdoars. And J'us lob cursid his day. And Jeremy ]?at man )?at
Jer. 20". callid his fadre )'at a son was born to )?im, and as bi ioy gladid him,
for ]?ey desirid )?at J'eis schuld lette men fro doing of iuil and be in
a maner to stere men to be heuy of )?er mysse and to desire to be
heyne ; for J'us were good to mani a man, )?at)?ings were in desesse
to him, )?at now are in mikil leking. But 3et in J'is maner of curse
)?at men curse man iustli for his misdede, was Crist not cursid,
for he seruid not to be cursid, nor God bad not men curse him, ne
S"- )?ei dede not )?is iustly to him. But in pe J'rid maner a ]?ing is seid
cursid wan men cursun man )?ow ]?ei do it vniustly, or bannun him,
or puttun him out of comyn, or haldun him cursid, or denounce,
or schew him cursid. And J>us comyn speche calli)? men cursid.
And bi lawis of pe kirk men are )?us cursid, and bidun to be holdun
cursid, wan ]?ei are wel good, and ]?e more blessid of God. And
J'US Crist was cursid of men, and olden cursid, and put out of
Gal. 3°. comyn of men, and put to de)? as cursid man. And J'us sei)? Poule,
He was mad for vs )'at cursid )'ing, J'at we schuld be mad blessid
Vsa. 53°. in him. And J?e prophet Ysaye, J'at we arettid him as smitun of
God and lafte, and )?us he sei)? bi J'e prophet )?at alle men cursun
to him. But for J'is is he mikil J'e bettar and not J'e wars. And
we schuld luf him ]?e bettar and desire )?us to be cursid wi]? ]?im,

WICLIFFe's APOLOGY. 27
as Poule dede, and Moyses, and odir, as Holi Writt sei]? of hem ;
for Poule sei]? he desirid to be cursid of Crist for his brej'cr, to Ro. 9, a.
make hem saue. And Moises praied to for3eue J'e puple J'er ex. 32°.
synne, or ellis to do him out of his book; not ]?at J'ei desirid to do
synne and be cursid wor]?ily ; but ]?at ]?ei wold ]?us wi)? out desert
be punischid as cursid for J'e peple, to make pera. saue. And J'us
schuld we alle if we were in charite, as me J'inkiJ?.
And it semi]? bi sindre resouns it mai be seid J'at Crist was i°.
cursid ; first bi J'is J?at he was made man wiJ' outun synne J'at was
cursid of God, and iustli put out of lordschip and comyn for a tyme.
pe secound, for he was in his persoun )?us wi]? out desert punischid, ^°-
as if he had ben cursid, J'e J'rid, for he is cursid in his membris J?at 3°.
are oon wi]? him. After J'is )?at he seiJ', ]?is )'at"3e dede til ani of
hem lest of myn good or iuil, 3e did it to me. And )'at3e ded not
to hem 3e ded not to me. And J'is schuld maak men rad to do
ani iuil to ani good man, or to curse him, or to gruch a3en him,
for it soundi)? in to Crist. And )?erfor seid Moyses, 3or grucching ^•*- 1^"-
is a3en J'e Lord. J'us as he is seid cursid )?at men cursun. And
as al men of a comynte berun punisching for J'e defaut of two or on,
J'US it is be tweh Crist and vs, for J'us was he punischid for vs.
And ]?us seip Peter ]?at he bare our synnes, for he bare pe peyn of P^- 3°.
hem. And J'us he callij' our synnis and our defauts his. And
)?us he seiJ? in J'e Salm, God my God loke in to me, why hast J'u Salm. 22.
left me, fare fro my heyle, J'O wordis of my defauts. And God 3et
left neuer Crist, but ay is wiJ' him, for he doj" ai J'O J'ingis J?at plesun
God, OS himself sei]?. But for he ]?olid him ]?us be punischid, and
for he left sum membris of J'e kirk at a tyme, for J?is he seiJ? J'at
he left him. And )?us was Crist callid a synnar and blasfemer,
and J'e cursidist man in 3erJ?e, for J'ei seid J'at he was a deuowrar,
and J'at he blasfemid. And )?us, as we sey )?at man a 3efe blasfeme
or cursid, wan he is J'us iugid and rettid of men, )?ow he be not so
in so]?nes, in )?is maner we sey of Crist pat he was blasfem, synnar.

23and cursid, and J'at he 3et was not; for he blasfemid not, ne-
synnid, ne did no J'ing worj'i curse ; and )?at Crist wold )?ole al Jis
schuld we be glad, and leren to )?ole wiJ? him ; and )?an bi )'at we
schal be holdun of God pe more blessid, and be J'e more blessid,
and be so perceyuers of Cristis meritis.
V. ich A.n o)?er is J'is J'at is put and askid, J?at ilk prest may vse pe key
vse the key. in to ilk man. To )?is, me )?inki)?, I may wel sey )?us, syn al power
Joh. 3°. is of God, and, as J'e gospel seiJ', J?er is no power but of God, ne
man may do no J'ing, but if he 3eue him J'e mi3t ; as Crist sei]?,
Joh. 15". jg jj^^y. ^jj, ^j^^. jj^g j]q j^q J'ing, J'at onely a raan vse his power in to
ilk J?ing, as God werkij? bi him, and lefij? him to vse it vnblamfully,
and no forjjer, and fro J'at may no man lette him. And )?is is )?at
we sey, )?at we may of ri3t so, if J'er be ani vsing of power, or callid
power, J'at is not bi Crist, J'at is no power, but fals pride, and
presumid, and onli in name, and as to 3end and effect is now3t.
Neuer)?eles, a man is seid to haue power, and leue to vse power,
in many wyse, as sum bi lawe and ordre of kynd, sum bi lawe
and ordre of grace, and some bi lawe and ordre made and writun.
And so it is seid bi lawe )?at is mad of ]?e kirk, )?at ilk prest ha]? ]?e
same power to vse pe key in to ani man in )?o poynt of dej, as ]?e
pope ; but not ellis, not but autorite in special be 3euun to him
of pe kirk J'er to. But if it be askid, if ilk prest mai vse pe key in
to ilk man, J'at is to sey, to assoile him, or elfis to bind him fro
grace, it semiJ' opunly ]?at ilk prest may not asoile ilk to bring him
3Jait. 13°. to heuyn ; for J'e gospel seiJ', J'at Crist in a coost of J'e Jewis mist
not do ani vertu J'er, for J'e vntrouj', not but hefid a few seek, Je
handus leyd vpon, and he maruelid for J'er vntrow]? ; )?an, wan
Crist, J'at is God Almisty, and of his absolut power may al )?ing,
and no J'ing is vnpossible to him, nor no J'ing may a3en stond him,
and 3et may not of his ordinat power 3ele pe folk for Jer ontrowj,
and vndisposicoun, and vnabilite to reseyue, mich more ani o]?er
bene)' may not help, but after J'e disposicoun of him )?at receyui]?.

WICLIFFe's APOLOGY. 29
Al so it semi); bi )'is, J'at pe pope may not bring in to grace, ne
bles, him )?at lasti]? in vntrow}?, and in ]?er synnis ; os it semi)? bi
Jewes and Saracenis and o)?er swilk, os is witnessid, and of fei)?ful
witnes. Also God 3aue him no farrer power, not but asoyl hem
]?at wil leue ]?er synne, or to bynd hem and curse )?at wil dure J'er
inne. And bi so J'e same resoun none oj'er prest may not excede.
And if it be axid wej>er ilk prest haj' as mykil power as J'e pope, as
a nenist God, it semiJ' to me J'at is foly to a ferme in J?is case oijier
3ie or nay, be for J»at it mai be schewid out of Holi Writte. And
so it semiJ* al so to me it is foly ani prest to presume him to haue
euyn power wi]? ilk o)?er, be for )'at he may ground him in ]?e ieip ;
and foli it were to deme to ani man any power J'at God haj' 3euun
to him, or ]?e vsyng J'er of; for certeyn I am, how euer ani man
tak power to him, or vse power, it profij' not, but in as myche as
God seuij) it, and wirkij? wiJ' it, and confermij' it ; and certayn I
am, J'at J'e power J'at God 3aue Petre, he 3aue it not to him alone,
ne for him alone, but he 3aue it to J'e kirk, and for J'O kirk, and to
edifying of al pe kirk ; os he 3eui)? pe si3t of pe ee, or pe act of ani
membre of J'e body, for help and edifying of al J'e body. And
Sent Jerom seiJ', Sum tyme J'e prest was J'at ilk J'at J'e bischop. Jerom.
And bi for J'at bats were made in religioun bi stinging of J'e fend,
and was seid in J'e peple, I am of Petre, I of Poule, I of Apollo,
I of Cephas, ]?e kirkis were gouernid bi J'e comyn of prestis coun-
seil. But after J'at ilk man callid him )?at he baptisid his, and not
Grists, J'an was in al J'e world wordeynid J'at on of pe prestis
schuld be made chefe, and pe seedis of scysmis schuld be tan a
wey. J'er as prestis wit hem to be to J'er souereynis sogets be
custum of J'is kirk, so knaw bischopis hem to be more of custum
]?an of dispensacoun of Goddis trow)', to J'er sogets, J'e more J?er
souereyns, and in comyn J'ei owe to gouern J?e kirk. Lo I sey
bischops present, and )?at J'ei stondun nere him, prests mai
in pe autere mak )?e sacrament. But for it is writun, Prestis )?at l Tim. 5.

30 WICLIFFe's APOLOGY.
prestun wel bi ]?ei wor]?i had dowble honor, most )?at )?ei trauel in
word and teching : it semi]? hem to preche, it is profit to bles, it is
congrew to sacre, it cordi)? to hem to 3 cue comyn, it is necesari
to hem to visit ]?e sek, to pray for J'e vnmisti, and to fele oipe
Jerom. sacramcnts of God. perfor non of J'e bischopis, enblawen wi]? enuy
of pe fendis temptacoun, wraj?, if prestis ouerwile exort or monest
J'e peple, if )?ei preche in kirk, if )?ey blesse pe floe, for I schal sey
)?us to hyra ]?at wernij' me J'eis )?ings, he J'at wil not prestus do
J'ing )?at J'ei are bidun of God, sey he wat is more J'an Crist ? or
wat may be put beforn his flesch and blode ? And if pe prest sacre
Crist wan he blessij' pe sacrament of God in ]?e auter, awi]? he not
to blessij' J'e peple, )?at dredi]? not to sacre Crist ? A 3e vniust
prestis J'orow 3or bidding pe prest of God stintij? J'e office of bless
ing, a bowt lewid men and women ; he stintij' J?e wark of tong,
he haj' no tayst of preching, he is dockid on ilk part, he haj' only
J'e name of prest, but he holdij' not J'e plente ne J'e perfeccoun ]?at
falli)' to his consecracoun. I pray 30W prestis wat honor is j'is to
3 ow, J'at 3e bring in J'e damage of alle )?efolke? for wan worJi
diligence is taken a wey fro prestis bi power, sum smiting of mis-
chef rysi]? in pe flok; and 3e geyt harme of pe Lordis patrimoyn,
til 3e alon wil be potentats in pe kirk. And for )?i seyn oj'er men
J'US, if a bischop in conforming J>at he approprij' to him silf wi)? out
ground of J'e Scripter, ¦}e\iip grace, whi not a simple prest )?at in
merit is more at God, of mor merit, gefe mor wor)?i sacraments ?
Sum tyme was no resoun, wan ]?e same was bischop and prest.
And bi forn )?at presched was hied, or veriliar filyd cursidly bi pe
world, ilk prest of Crist was callid indifferently prest and bischop,
as it semiJ' be J'e wordis of Jerom.
VI. Iche A.n oj'er is J'is, J'at ilk prest is holdun to preche. ]?is haue I seid
aW™'*o °^ ^® wordis of Gregor, Austeyn, and oj'er. And J'is steri]? me to
prec/ie. scye J'US, for ilk man is olden to do ]?ing )?at Crist enioyni)' him to
do. And it semi)' bi witnes of seyntis, J'at Crist enioyni]? ilk prest

.31
to preche, and )?an he is boundun J'er to. And )?is semi]? bi pe
gospel )?at sei)? )?us. After ]?at Crist had ordeynid his apostfis, and ^'"''' ''*¦
sent hem to preche ; after he assignid seuenty and two disciplis,
and sent hem be forn his face, two and two, in to ilk place and
cite widir he was to com, and bad hem preche J'e kyndum of God ;
vpon wilk sei)? an expositor ]?us. Crist sent his two and seuenty
disciplis, and 3aue power to performe it. And sin it is prouable
)?at )?ei were not prests, for J'an had )?ei ben bischopis, and apostlis,
but ]?ei were dekunis, lowar )?an prestis, as Steuyn, and silk oj'er
J?at is redd of in apostlis dedis, it semiJ? J'at Crist, sending hem to
)?is office, sendij? in his ordeyning al o]?er heiar, as prestis, to J'e
office; to pe same soundun J'e wordis of ]?e prelat ordening dekunnis.
Were fore in be fourt book of sentence, J'e fowr and twenti distinc- ^"^r I™';
. ' . . ' . K°. 4. 24 d.
coun, J?us is writun ; To J?e decoun it pertenij' [to] stond nise pe
prest, and minister to him all )?ings J'at are don in J'O sacraments
of Crist, to bere J'e crose, to preche J'e gospel, and J'e pistil ; for
as J'e olde Testament to J?e redars, so is bedun to dekunnis to prech
J'e newe. And J'is same seiJ' Seint Ysidor, as it is put in ]?e decrees. Vsidor.
For J'i seiJ' Seint Gregori, Poule seiJ' to ThimoJ'e, Jat J'e prest be Gregor. in
mi3ti to exort in al doctrin, and argu hem J'at a3en seyn J'e i^ip-^^ddt 43
)7er for is seid bi pe prophet Malachie, pe lippis of pe prest schal Mai. 2°.
kepe sciens, and men schal ask J'e law of his mowj'e, for he is J'e
aungel of J'e Lord of hostis, J'er for J'e Lord monestij' be J'e prophet
Ysaie seing, Crie, cese not, vphauns J'i vols os a trompe. Who ^^"''^ ^^°-
J'at niy)? to prest hed he takij? J'e office of a criar, J'at he go criing
for J'e goming of J'e iuge J'at ferfulli folowij'. Werfor J'e prest,
going in and out, die)? if he go wi)? out J'e sound of preching. But
here sum glosun and seyn, )?at preching is her vnderstonden reding
at J'e messe, and )?at Gregori spak ]?is of curats ; _ but swelk men
be howuen tak hede, )?at bi )?is are not curats excusid ]?at prechun
not ; and it folowi)? not )?er of )?at simple prestis are excusid bi )?is,
for he spak to curats, and be J?ei ware ]?at J'ei knitt not falsly a wey

32

WICLIFFe's APOLOGY.

Vsa. 43°,

pe witt fro ]?e lecture, and bere fals witnes vpon seynts, and diseyue
simple prestis bi J'er fraudis, wening )?us to be excusid ; for God
sei)? bi Ysaie, ]?i fadir pe first synnid, and ]?in enterpretors han"
brokyn Je lawe asenis me. And tak J?ei 3ed how Gregor sei]? to
pres]?od ; he sei)? not to cure. And )?ei J'at seyn ]?is preching is
takun for reding, take ]7ei 3ede to preche, for in a langwag
vnknowun ilk man and womman mai rede, and mani are for bodun
to prech. And if ilk man mai prech it, it were but foly to go to
pe hordres to geit more iarche. And also take J'ey 3ed how to
preche; J'e holde Testament was bodun dekunis, wej?er not in tong
J'at J'e peple vnderstode ; for soj? to preche is in siche maner to a
monest good J'ingis, as Crist bad his disciplis do, wan he sent hem
to preche, J?er for be J'ei ware J'at J'us wenun to excuse prestis, for
Austeyn. Austeyn seiJ' J'us, fewe are ]?e prestus ]?at prechun iustli pe Word
of God, but many are stille dampnably, sum of vnkunning, Jat
refuse to be tau3t, oi)?er of neligens, J'at despice Goddis Word, but
noij'cr J'ei nor )?ei mai be excusid of pe syn of J'er stilnes ; sin ]?ei
how not to be prests )?at can not preche, ne J'ei to be stille Jat
can, J'OW J'ei be not curatis. And J'us sei)? Crisostum, it semiJ Jat
God enioni)? to doctors and dekunis pe minstri of presthed, and of
dekunhed, J'at are ristful, and it semiJ' J'at men hau ordeynid hem
J'at are vniust, and not curatis. And so of J'e J'ing issewe is
knowun who is ordeynid of God, and who of man ; he Jat do]?
wel his minstri, J'at semi)? J'at he is ordeynid of God, and he j'at
do)' it not wel, is ordeynid of man, J'e wilk soJ?li as to God, is nei)?er
dekun ne prest. J'erfor seiJ* Isidor, kunne J'er prestis Holi Writt,
and J'e canouns, and J>at al J'er wark be in preching, and in doc
trin, and edify )?ei alle men, as wel of sciens of J'e fei]? as in dis-
ciplyn of dedis, )?erfor pe prestis, but )?ei make opun al trow)? in
J'e peple, )?ei schal 3eue resoun at pe day of dome; as God sei)? bi
Ezech. 3° pe prophet, Lo I haue sett pe a be holdar to pe hows of Israel, if
]?ou sey not to J'e wickid man, )?at he go fro his wickid weies and

Crisosi.

Isidor.

WICLIFFe's APOLOGY. 33
lefe he schal dye in his synnis, and I schal seek his blod of )?in bond.
And for so)' prestis schal be dampnid for wickidnes of Je peple, if
J'ei lere hem not wan J?ei are vnkunand, nor snyb hem not wanne
J'ei synne. And as it cordi]? to argu pe synnar, so it fall!)? to not
do veniaunce to pe iust man. pis sei)? Seynt Isedor. And J'us it
semi]? J'at )?ei are boundun her to vnder pe peyn of dedly synne
and dampning to helle. And for obieccouns and sophims )?at men
may mak and obiect, it semi)? to me J'at J'ei are bounde ]?us ; ilk
man taking presthed, he takiJ? him mater to mak him holy, body
and soule and spirit, and so to be holy and halow oj'er, be en
saumple of lyuing, word of teching, and ministring of sacraments,
after J»e sentence of Poule, in pe ordening of prestis, seyng J'us, 2 Tim. i°,
Wil )?u not tak reclesly pe grace of God ]?at is in pee bi pe putting
vp on of my bonds. And J'us he sei)? to Titus, For J'is I left J'e at Ad Titum
Crete, J'at J'u mend J'ingis )?at wantun, and ordeyn bi syst prestis,
as I haue ordeynyd J'ee, and disposid to J'e ; if ani is man wi]? out
wif of synne, hauing feij'ful sones, not in accusing of lechery, or
not soget, for J'e bischop be howui)? be wi)? out crime, as a dis-
pensar of God, nor proud, ne wra]?ful, ne 3euin to drink, ne
strikar, ne coueytous of foul wynning, but to holde hospital, and
to be bening, sobur, just, holy, chast, biclipping pe feij'ful word
J?at is after doctriii, )?at he be misti to exort or monest in his doc
trin, and snib hem ]?at asen seyn ]?e soj'e. Also dekunis to be 1 Tim.nj".
chast, not dowble tongid, not 3euun to mikil to drink, ne fowlow-
ing fowle wynning, hauing J'e priuey witt of J'e ieip in a pure con-
sciens ; and first be J'ei prouid, and so, hauing no crime, minister
)?ei ; be ]?ei pe man of a wife, ]?at goueren wel ]?er sonis and )?er
housis, and )?at ministre)? wel, schal geit him a good decre in mikil
trist in pe ieip ]?at is in Ihu Crist. And be pn ensaumple of feij'ful 1 Tim. iv".
men in word, in leuing, in charite, in feiJ', in chastite ; take to reding,
and to exorting, and to theching, and to be stonding in hem ; Jjenk
)?eis )?ingis oft, be ]?u in J'eis J'ings, )?at J?i going forJ' be made opun.
CAMD. soc. 14. F

34 WICLIFFe's apology.
And doing ]?eis ]?ings, )?u schalt mak )?i seluen sane, and hem J?at
1 Tim. v°. herun J'e. And prestis J?at prestun wel be J'ei hade wor)?i dowble
honor, and most )?ei J'at trauelun in word and in dede, teching. ]?us
it semi)? J'at J'ei are bound to hold J?is forme of hue in hemsilue,
and ai to be redy to ken o)?er and to minister to hem. And were
euer bi oportunite, or conpetent acordauns, to be redi to fil it in
dede, wi)' out dispensacoun, and wi]? out excusacoun, but if our
Lord Ihu Crist despens wi)? hem, and excuse hem, or for bed hem.
1 Cor. xi". For no man sett a no)»er ground J'an it J?at is sett, J»at is Crist Ihu,
Apoc. iij". )?at haj' J'e key of Daui)?, and he closi)?, and )?an no man opuni]?, he
opuni]?, and J'an no man sperri)?, ne)?er is no man wor)?i to opun
pe lasing of his scho ; J'at is J?us to vnderstond : as no man is worJi
to opun J'e priueite of his incarnacoun, ne to fynd J?e resoun of al
his warkis, so is no man worj'i to mak a letter or title of his to
go by vnfiUid, ne to put more J?er to, ne to draw J'er fro, ne to
chaunge it, noi)?er to lowse ]?at he byndi]?, ne to bynd ]?at he lowsi)?,
befOr )?at he 3eui]? ]?e key, and kennij' to opun and to steyke ;
)?erfor tent J'ei so, and here J'ei al J'ing J?at ni3ej' to presthed, and
alle J'at admitten oj'er J'erto, and J'at enforcyn to excuse hem fro
dede of preching, and to excuse hem in pride of lif, worldly
coueiteis, coueiteis of een, and coueiteis of flesche, tent )?ei to ]?eis
Eze. xiiv". )?ingis be for seid. And to )?oo J'at God sei]? bi pe profet, son of
man, putt to hert, and see wiJ? J'in een, and here wiJ' J'in heris, alle
)?ings J'at I spek to J'e, of al cerimoynis of ]?e house of J'e Lord,
and of lawis J>er of, and )?u schalt sett J'in hert in pe weyes of Je
temple, bi al J'e issewis of pe sanctuari ; and ]?u schalt sey to pe
house of Israel stering me to wraJ', J'eis J'ings seiJ' pe Lord God ;
sufficij' to 30W al 3or felonies hous of Israel ; for J'at he bring in
alien sonis vncircumsicid in hert, and vncircumsicid in flesch, )?at
J'ei be in my sanctuari, and fyle myn house, and 30 offer my lofis,
mi gres, and my blod ; my couanant 3e dissoluen in al 3or felonyes,
and han not kepid pe biddings of mi sanctuari, and hart put kepars

WICLIFFe's APOLOGY. 35
of my sanctuari obseruaunce to 3or silf ; J'eis ]?ings sei)? pe Lord
God, Ilk alien kynd and vncircumsisid in hert, and vncircumsisid
in flesch, schal not go in to my sanctuari, ilk alien son j'at is in
medil of pe hous of Israels sonis. But and J'e leuits, j?at han gon
a wey fro me in error of ]?e sonis of Israel, and haj? errid fro me
after ]?er idols, and haj? born j'er wickidnes, J'ei schal be in my
sanctuari huschers, and portars of j'e 3atis of j?e house, and minis-
tres of j?e hous ; ]?ei schal sle pe bernt offrings and off'rings of vic
tories of pe peple, and j'ei schal stond in Jer si3t J»at j?ei minister to
hem ; for )?i j?at ]?ei ministred to hem [in] J'e si3t of J'er idols, j?ei are
mad in j'e house of Israel in to offens of wickidnesse, aftir I haue
liftid vp my hand vp on hem, seiJ* J'e Lord God, and j?ei schal bere
J'er wickidnes, and schal not nise to me, J'at j'ei vse presthed to me,
ne nye to al my sanctuari, bi J'e sancta sanctorum, but J'ei schal
bere her confusioun, and her felonyes j'at j'ei haue done ; and I
schal 3eue hem portars of j'e hous of luda, and al ministery j'er of,
and al j?ings ]?at ben don j'er in. But j'e prestis and j?e leuits,
sonis of Sadok, j?at han kepit J'e cerymonis of my sanctuari, wan J?e
sonis of Israel errid fro me, J»ei schal ni-^e to me, J'at ]?ei minister
to me, and stond in my si3t, )?at J'ei offre my grece to me, and my
blod, sei)? pe Lord God. pei schal go in to my sanctuari, and J'ei
schal to mi bord nise, J?at ]?ei minister to me and kepe mi cery-
moynis. Certeynli J'O hous of God her is tane J'e congregacoun Moral.
of fei]?ful men, in onhed of spirit wij? Crist, J'at is J'e general kirk,
and gostly' body of Crist, ]?at is foundid in feij", reisid in hope of
lif, and couerid wij? charite, and ful mad in good werkis ; j'at haj?
for J'e ground, pe ieip oi Crist, J'at is J'e ston vp on wilk pe kirk is
groundid ; hope for j?e fowre walls, hoping al iuel to turne to joy
to seynts, be vertu of Crisis pascoun, and al J'ings to cum in to
blis, be vertu of J?e first geyting of Crist to vs al j?ing a boue us
frutfully, and to vse al J'ing be ne]? man blessidly ; of j'e wilk
grouij? charite heling al J'e bigging. To J'e bigging of ]?is pe prest

36 WICLIFFe's apology.
howij" to trauel, and to be bisi, to ding doun of J'e contrari ; pe
cerymoynis and J'e lawis of )?is hous are pe biddingis and J'e conseyl
of ^e gospel, 3euun be Crist and his Apostls, and ensaumplied'be
fife, to j?e wilk J'e prest schuld put to J'e hert, j?at is J?e streng]? of
his luf, and wij' J'e eeris and een of his hert, he schuld vnderstond
hem, and kepe hem in himsilf, and ken pe peple to kepe al j?ingis
J'at Crist haj* comoundid. But alien sonis vncircumsicid in hert
and flesch, are J'ei ]?at serue not Crist in spirit, ne in fleschly dedis
gostly. For J'ei enter not to j?e fif bi J'e maner of Crist in meknes,
pouert, paciens, and labour, and o]?er vertuus dedis : but J'ei enter
for to lif in prid of J'e world, and worldly riches, and lustis of j?e
flesch, and j?erfor j?ey are alien, and wij? swilk cursidnes J'ei polewt
J'e hous, for ]?ei leede mani in to synne, and sterun God in to
wraJ', and causun Jat God is holdun vniust. And ]?us J'ei vndo Je
couenaunt ; wil J'ei kepe not J'e office of presched in J'at maner Jat
Crist bad, but j'ey putt J'e kepars of J'e obseruaunce to hemsilf.
Wen J'ei welun J'at J'ei kepe more specialy J'e Jings, and pe
biddingis enioynid of men, and streytar J'an biddingis and Jingis
enioynid of God ; and namly, wan )?ey putt kepars to gedre temporal
J'ings to hem, after ]?er decre, [rather] J'an to gedre souls to Ihu
Crist. But here wat folowij?. Sich alien and vncircumsisid schal
not enter in to pe sanctuary, for as pe Lord forbedi]? swilk to be
ministris, so he stori)? hem her J'at J'ei schal not accept grace, wil
)?ei are swilk, ne schal not minister grace to pe puple, but swilk
]?at han gon a wey fro God in to error and ignoraunce, and swilk
idolatrie, worschiping man 33 en Goddis bidding, and doing ojer
iuel : )?ei schal bere J'er wickidnes, as ]?ei han synnid, so schal )?ei
be punischid, and J'ei schal be huscheris and portars ; for as Jei
opunid synnis to J'e peple and brout hem ine, so schal )?ei enduce
hem in to peyn, and )?us schal J'ei scle J'e brent offrendis. But
prestis and leuits, J'e sonis of Sadok, J'at han kepid pe cerymoynis
of J'e sanctuari, j?ei schal nise to minister to me ; but swilk be

WICLIFFe's APOLOGY, 37
prestis of Crist, ]?at entren be him in spirit, soule, and dede, and
kennen J'e peple to kepe his comaundments, and schal ni3e in to
grace, and at J'e last in to ioy. And as J'ei opunid J'e wey of trowj'
to J'e peple, so schal J'ei bring hem to ioi, syne and wrechednes
slayn. pus we vnderstond ; and wan j'is comij' ]?at is now seid,
j?an schal we wit it; )?erfor schuld bischopis dred to ordeyn vnwis
prestis, and ioi to seek pe good, for Jerom seij', }?at J'e vnwise sone Jerom.
is schemschip to j?e modir, and J'e wise sone glori of j?e fadir; J'erfor
glory J'e bischop, wan he ha]? chosun wise prestis, for pe cause
of ruyn of J'O peple are iuil prestis.
An o)?er is ]?is. If ani 3 ere pe messe of a prest ]?at leuij? in lechery, VII. The
and knowij? him to be swilk, [he] synnij' dedely. To J'is I se^ fomicary.
J'US ; I rehersid oft J'e word of seynt Poule, J'at forbedij' us to 1 Cor. vi".
tak meit or comyn wij' J'eis manslears, for sworn men, cursars,
drunksum men, rauenors, fornicarers, and swilk oj?er ; for j?ey J'at
do swilk j?ings, schal not haue J'e kyndum of God, for J'ei are
worj'i J'e dej' ; not onli J'ei J'at done, but and ]?ei J'at consentun wij?
J'e doars, or ]?ei J'at wirkun wij?, or defendun, or 3euen conseyl or
confort, and J'at autoryse it, ne helpun not to a mend, ne reproue
it not, as )?ei schuld. Al so I rehersid J?e decre of J'e kirk, bidding Decre.
]?at no man here pe messe of pe prest J'at he wot dowtles haj' a
concubyn, or a womman suspect preueyli browt vndre. pan seyd
ani j?us to me. But wat if I wot not him swilk, what syn haue I
]?an ? I answerid, trend perchauns J'u hawtist to wete and enquire ;
wan J'U dost not, how wilt ]?u be excusid ? And to J'is I led him
be sensible ensaumple. And wan he tok it heuily, and wold not
vnderstond, I 3af him Jis ensaumple ; 3if J'u cum til a frend, and
he sett rawe meyt be for pe, and sey it is rostod i now, or sodyn,
if p\x heyt it, and tak ]?i deJ', how art Ju J'an not dede ? And ]?us
it semiJ' in mani casis, it mai be susteynid Jat it is soJ', ]?ow it be
not in ilk case. Namli sin Crist seiJ, He ]?at knowij? his lordis Imc. xii«.
wille, and maid him not redy to do )?er after, schal be dongun wij?

38 WICLIFFE S APOLOGY.
mani dingings, and he j'at cnowij? not, and dede J?ings worj?i betings,
Austeyn. schal be dongun wij? few dingings. And as Austeyn sei]?, Not ilk
vnkuning schal be excusid of synne, but he mai be excusid ]?at
fond not wat for to lere. But he mai not be excusid j?at fond what
he mi3t lere, and 3af not wark ]?er to ; and ]?erfor we pray God for
3eue vs our ignoraunce. And J'er for men schuld not tak j?is word
ouer egirly, ]?er for prestis flee fornicacioun, not onli for hemsilf,
but also for all oj?er, j?at J'ei make hem not to synne dedly ; for j?e
gretnes of ]?e synne in prestis, ouer J'e synne in oj?er men, is
schewid be many resouns ; and for it is mikil greuowsare ]?an simple
fornicacoun bi thwex an onlepy man, and an onlepi womman, and
it is grettar ]?an spouse brokun of seculer men bodily, and neuer
j?e lese boj? thwo are dedly synne. And J'at it be ]?e more semij? bi
j?is ; for ai j?e heiar degre, j?e sarrar is j?e falle, but presthed is heiar
degre J'an bodifi matrimoyn, and J'us J'e prest in doing fornicacoun
do]? sacrile, and brekij' his wow ; for bi pe vertu of his degre, he
made J'e vow of chastite. Also J'e gretnes of j?is synne is schewid
bi j?e lawis and peynis }?at are made J'er a3en ; for J'us is writun in
Deereis, j,e decreis, pe prest or dekun ]?at is tan in fornicacoun, peit, or
Dist. 81. mansleyng, or forswering, be he deposid. And eft. If ani are
iiiid.c. prestis, dekunis, or sodekunis, ]?at Iij? in pe sin of fornicacoun, we
forbede him in almi3ti Goddis behalue, and bi autorite of Peter and
Poule, ]?e entre of pe kirk, til J'ey repent and amende ; and if j?ei
last in ]?er synne, j?at noon of 30W presewme to here j?er office, for
)?er blessing is turnid in to cursing, and Jier prayor in to synne ;
Mal. ij". as God seij' bi pe profi3t, I schal curse to 3our blessing; and who
so wil not obey to j?is helsum bidding, he synnij' in j?e synne of
1 Reg. XV". ydolatrie, as Samuel witnessij?, and seynt Gregor enformij? ;
Gregor. synne of wichcraft is to not obey, and j'e felowny of ydolatrie to
Dist. 32. not wel assent. And eft j?us. Bidding we comaund, J'at no man
here j'e messe of j?at prest J'at he wot dowtles j?at haj? a concubyn,
or a womman suspect brout in vndir. Werfor in pe holy seyn is

39
ordeynid J'is capitul, vnder J'e peyn ; seying : If ani of prestis,
dekunis, or sodekunis, after j?e ordinaunce of J'e good memorie of
our predecessor seynt Leoun, and pope Nicol, of J?e chastite of
clerk, hold concubyn opunly, or leuij? not heer J'at he holdij' ; vpon
almi3ti Goddis half, and bi autorite of Peter and Poule, princis of
postlis, we bid him, and a3en sey him, ]?at [he] syng no messe, ne
rede no gospel, ne pistil, at J'e messe, ne dwel not wij> prestis, ne
tak no part of j?e kirk. And as J'e decretals declarun, in jre maneris Decretals.
is j?is callid notory ; Oijer wat it is lawfuly conuictid bi witnesses, or
bi his oune cnowleching, or ellis bi J'e dede J'at mai not be weypid
a wey, as J'e dwelling to gidre of j'e man and J'e womman, and j'e
bringing forj? of barnis. And eft pe decre sei)?, If ani bischop, or Decre.
ani of prestis, or dekunis, consent to fornicacoun, or to crime of
incest in his parische, for price or prayour, or amendij' not J'at is
done bi J'e autorite of his office, be he suspendid. And eft writij' Decretal.
pe pope to J'e bischop, We bid to J'i broj'erhed, Jat j?u steer bisili
J'e clerkis of j?i jurisdiccoun, ]?at are wij? in pe ordre of sodeken, or
a boue, J'at han concubins, J'at J'ei moue hem fro hem, and reseyue
hem no more a3en ; and if J'ei wernid hold hem stille, suspend hem
fro office ; and J'ei suspendid if j'ei wel dwel stille in J'er iuel, do
pej bisines to moue hem fro office for euer. And as j?e doctor seij', Doctor.
pis schal be heuen wij' deposing. And forsoj' seij? the pope. We
wel J'at pe bischops J'at are necligent in Jis, vndir go J'e same peyn.
And eft J'e decre biddij', Receyuij? no wey J'e office of him J'at 3ee Decre.
wot liej' in synne of fornicacoun, and of symonye, and als mikil as
3ee mai, forbedi]? swilk fro holi ministres ; for it is nedeful, for J'ow
J'e sacraments han J'e dignite of J'er vertu, neuer]?eles ]?ey noy J'us
mikil boj? to J'e ministring, and to J'e receyuing hem, a3en pe ordi
naunce, )?at boJ» pe ministring and to [ ? )?e] receyuer vnworj'ily are
wij? hem verrey idolatrers ; Jer for sacraments are forbidun to be
reyciuid of J'e handis of such prestis, J'at wan such prestis see hem
dispicid of J'e peple, ]?ei be j'e licliare callid to penaunce, and j'us

40 WICLIFFe's apology.
seyn we to our prestis bi j?eis witnes, and oj?er moo do ]?us oft
idolatrie, and are vnfeij'ful, and j?us in mani oj?er crimes, what
wondir if we be wounded in ilk sid, in many peynful wrechidnes.
VIII. To A. noj?er poynt putt is J'is : he J?at cursij? ani man, or denounci)?
curse a man . ., ,. .,, i., y-<ii.,.i. .
that is not him cursid, wan he is not cursid, he brekij? Goddis binding, berij?
cursid. f^][g witnes a3en his ne3bore. pis schewi]? it self soJ', and oJer
resouns prouun it weie. And for so]?, as he li3j' ]?at sei]? a3en
mend, as wan he wot how a ]?ing is if he denay and afierm in Je
contrari ; or eUs he ]?at presumij? and wenij' to wete verily of a
j'ing, and properli denaij J'at, and affermij* J'e contrari, wening him
to li3e in J'is, so li3j' he J'at chargid to afferm of a j?ing os it is aftur
witing, and he affermij? a3en J'e so)?e, and a )?ing os it is, for in Jis
he sei)? a3en God, and so a3en his mynde ; for pe trouj' of his mynd
aff'ermij' not to him J'e j?ing to be but os it is ; for J'e toj'er is fals
presumpcoun. And ]?us wan he affermij? him to wite ]?ing j?at he
wot not, he affermij? a3en his mynd, and namly wan J'e Jing is
nowt, for he mai not wet but j?ing J'at is, for if he wene to wit Jing
j?at is not, J'at is but fals presumcoun ; and for J'is seij? Crist in
sentence, if I denoy ]?is ]?at is, I schuld be Iik 30W a Iier. On Jis
schuld here witnes hang J'at j'ei witnes not a3ens God, nor be not
disseyuid hemsilf, nor disseyue non oj?er men.
IX. Of pis is a noj'er : it is a taking of dampnacoun j?at a man lede his
pouer e. |j£ -^ pouert. Certs ]?is is contrari to J'is, J'at noon is Cristis dis
ciple but if he forsak al J'ing for him. Alas he ]?at putti}? forj? Jis
J'ing noij?er dredij? ne schamij' to lette, ne sclaunder oj?er men.
Alas j?at oij'er throwi}? his losings a3en J'e bidding of God, wer to
bring J?ei forj? suche ^ings, sij? Crist ledde his bodifi lyfe in most
heyest pouert, as diners doctors declaren. And he was riche, he
Psai. ^ was mad nedy for vs, pore and helples, as pe psalm seij on him,
2 Cor. viii". I'^t '^^ bi his pouert schuld be mad riche. Pore he was, for he had
^ame T"'"' "°* ^^^^ **^ ^^^*^ ^^^ beuid, and he chase J'e pore in J'is world, Jat
Matt. v"'. are riche in j?e feiji, as Jame seij'. And pe pore he blessid, as Je

WICLIFFe's APOLOGY. 41
gospel seij', and his apostfis led j?e porest lif; and J'us he reprouid
pe rych, and seid many iuel to cum to hem, and neuerles to sum
pouert is not only a j'ing of saluacoun, but also of dampnacoun.
perfor hem see pore men j?at ]?ei grucche not a3en God, but be glad
of ]?er pomes ; for j?us sei)? j'e psalm. Lord, good is to me for pn Psai.
hast lowid me, j?at I lere j'i ri3twisnes. And ilk man see J'at he
bring not him self synfully in to pouert, nor bide not synfully
)?er in. And se hem rehgious, J'at J'ei feyn not falsly pouert, nor
mak J'ei not heyet voyd, j?at ]?ei purchas hem not peyn but meed.
And see ]?ei ]?at J'ei oblesche no man to J'er maner of pouert, but
]?at God haj? callid j'er to. And alle prelats and prestis vse J'ei
hemsilf in wat pouert J'ei schuld folow Crist ; for )?ei schuld folow
Crist as hofi doctors declaren, boj' Jerom, Ambrose, and oj'er.
And for J>e clerar declaring of )?is mater we schal vnderstond j?at
pouert is a forme, a j'ing j?at is seid pore, or litil, or haldun litil in
sum maner. And j?us sum are gostly pore, and sum bodily ; sum
vertuously, and sum vicously, or synfully ; and sum peynfully ;
and ilk on of hem in syndry degrees and maners. Gostly pouert
is sum tyme wan a J'ing haj? litil of sum spirit ; and J'us was Crist
most pore, for he had lest of J'e spirit of prid, or oj?er sinful spirits,
3he lesse J'an euer had ani oj'er man ; for al had sum synne but
he ; and lest he coueited of J'is world, boj? of hienes of lif, coueitise
of flesche, lest of lordschep, lest of honour worldly, or worldly
serueyse. And litil he tuk or coueytid of J'is worlds goodis, or
worldly seruice, for he tuk of hem but in comyn, as J»ei weren
holden to do seruice to him, in J'e performing of J'e wark J'at God
3aue him to do. But and wan men wold haue reeft him to haue
maid him kyng, he fled it ; and ouer j?is he porid him self ouer alle
o]?er ; more alle o]?er mi3t for taking hede to his kynd and degre
^at he is of, and to traueyl ]?at he toke, and j?e seruice J»at he dede,
and to pe sorow ]?at he j?olid. Was ]?er neuer creature so pore, ne
J'at porid him so mich ; for ouer hem alle he chesid to be maid j?e
CAMD. soc. 14. G

42 WICLIFFe's apology.
lowist, as it semij? to him ]?at beholdij?. And as be titil of j?is world,
and of worlds lawe, he was moost pore, for he cleymyd no j?ing be
J'at titil, nor no J'ing to be proper to him, ne wold he not be iuge
in J'er J'ings, nor wan men wold not 3eue him, he sowt no veniaunce
vp on hem, but went his wey to oj'er place. And j?is techij? his
pouert. And his pouert was bi J'is mikil J»e more, as he is pe richist
j'ing J'at mai be, and grattist Lord ; for his is God, j'at is al riches ;
and in him he is riche gostly in mercy, ri3twisnes, and pees, power,
science, and al gostly ]?ingis. And rich is seid, as he J'at chefly
haj? a ]?ing ; and Crist is rich, for he haj? chefly and richfi alle
J'ingis, and gouernij', and ledi}' ouer alle oj'er creaturis. And bi
J'is we mai see, how alle J'ings are his most properly ; and to
holdyn of him, and bi his lawe, and his seruice to be don to him
J'er for. And bi J'e state of innocence he is verray Lord, for man
was maid to lord in alle creaturis, and forfetid not j?at wyche
synnij? not; and Crist kepid ai j»at state, so he had titil to be
Lord ; and bi j'us mikil ouer Adam, as God is aboue man. And
j?us is opun, how Crist is at onis boj" richist and porist. And for
j'is seij' doctors, j?at to defend j'e contrary pertinatly is heresy,
contrary to J'e ieip. And }'us he tau3t his disciplis, to flee synful
pouert, and to folow him in medful pouert ; forbad hem to flee
prid, and al fals coueyteis, and veyn glory, and to be mek and
suget, and seruiciable, obedient and buxum to ilk man, and to hold
hem paied of fode and helyng, and bisily to labor }'er fore ; and
j'ole deseyce of body in wantyng, and taking a wey, wij out
ani euynes, or sekeng to do veniaunce a3en ; and who }?at wold
be pe more, to be minister and seruaunt to alle, and nowt glad to
mikil of j?er power, or witte, or oj'er }'ings, but glad in j'is, if God
haue chosun hem to grace, and 3eue -Je }'ank til him for alle Jingis.
pus he tawt hem to do, and fle prid, and o}'er synnes, .j?at maken
man pore synfuUy ; to ocupie oj?er mennis J'ingis synfuUy, and Jus
to be rich, and falsly holde ryches. And so many wyse to renne

WICLIFFE S apology. 43
in to j?e wrat of God. And ]?us doctors declaren j?e apostols so
louid Crist in heyest pouert; and Jerom and oj'er seynts kennun
how ]?at prestis now schuld folow Crist in pouert. pus seij? Jerom, Jerom.
It be howuij? vs clerks to not mishews ]?e sygnes of our cleregye,
for alle j'e tokenis of clerks, crien and presenten vertewes to be in
hem ; j?e croun criej? pouerte ; pe cloj'ing honeste of soule ; pe
state purte ; J'e honoring, chastite ; j?e professioun, religioun ; j?e
office, deuocoun ; J'e stody, contemplacoun. And }?erfor but if we
schyn in )?eis vertues, pe croun \\ep, pe cloj?ing, j?e honoring, j?e
professioun, j?e office, j?e stody, j?e contemplacoun. And j?er for
be j?eis we are but peyntid clerks and lied clerkis. And if God
schal tyne alle j'ee j?at spek lesyng, and j?at are lesing, and not
only hare clerks dampnid, for )?ei spek lesing, but also for }'ei luf
it moost, and putten hemsilf for it to pe de}'. And eft, pe clerk
}'at seruij? to Crisis kirke, first schuld interpret J'e calling of his
nam, and enforce to be ]?at he is seid ; for a clerk in our speche is
seid sort, and J'er for are men seid clerkis, for J'ei are of J'e Lordis
sort, or for J'e Lord is J'er part ; and for he is j?e Lordis part, or haj*
j?e Lord his part, he haut to haue him silk J'at he haue ]?e Lord,
and be had of J'e Lord. He ]?at haj? j?e Lord, and is had of ]?e Lord,
and seij? wij? pe prophet. Mi part J>e Lord, may no J'ing haue wij? P^al. xv".
out ]?e Lord ; j?at if he haue ani J'ing bi syd j'e Lord, j'e Lord schal
not be his part ; as if he haue gold, or siluer, or diuerse instru
ments, or possessouns, wij? j?er parts, j?e Lord denaiej' not to be
his part. If I am j?e part of Je Lord, seij? Jero, and a litil cord of
his heritage, I take not part wij' oj'er linagis, but, as a decoun and
prest, I life on ti]?is, seruing pe auter, I am susteynd of offryng of
pe auter; and fode and heling hauing, wij hem I schal be content, i Tim. vi'
and nakyd I schal folowe pe nakid cros. And Bernard seij', It is Bernard.
iust Jat he J'at seruij' pe auter lif J'er of, noij'cr to do lechery ne
prid, nor be richid, noijer in clerked of pore to be maid riche, ne
gloriouse of J'e vnnoble, big not to him of Je goodis of Je kirk

44

WICLIFFE S apology.

X. Of
fasting.

Joel ii".
Gregory.

XI. Of
horis.

large palayce, nor gedre not baggis to gidre, nor wast not ]?e goodis
in vanite, nor in superfluite, bere him not hi3e of j?e facultees of pe
kirk, nor gif not to wenddingis his coseynis nor his childre. It is
grauntid to j?e if }?u serue wel j?e auter to lif j?er of, not to do
lechery, nor to be gilt bridfis, peyntid sadels, ne siluern sporis, nor
perpufid aray, ffor soj? wat J'u holdist to pe of pe auter ouer necesary
fiflod and simple aray, it is not ]?in, it is j?eft and sacrilege, pis
seij* he.
An o}?er poynt putt is j?is : Fastingis are not necesary, wil
man absteni}' him fro oj?er synne. And as to pis I sey j?us, Jat
fasting generaly is not onli in forbering of meit and drink, but in
forbering of iuel, and al iuel spite, and in doing of good dedis.
pis semij? j?us bi ]?e scripture ; for J'us seij? J'e prophet, Halow 3or
fasting. Wat is it, seij? Gregory, to halow fasting, but to schew
due or worj?i abstinens of flesch, wij? o)?er good verteuis ioined Jer
to ; do a wey prid, wraj', strif, and oj'er vices ; for in veyn j?u foilist
j?i flesch wij? abstinens, if ]?i soule be not refreynid fro synnis.
And as sum fastingis are but of ordinaunce of pe lawe, so bi Je
lawe are mani excusid J'er of; as wymmen wij? childe, and waxit
folk, wold, and 3ong, sek, and feble. And J'e pore are excusid bi
j?e lawe. And neuerj'eles fasting is mikil profitable boj? to grace
and to blis ; for }?us we sey to God, by bodyli fasting j?u berist
doun vices, fiftist up j'e mynd, and 3efyst vertu and medis. And
eft J'US, j?e clere fairnes of fasting is schewid to pe worid heuenly,
J'at Crist, autor of al j?ing, abstening richid. By J'is Moyses, dere
to God, was makid 5euar of j?e lawe ; )?is liftid up Hely bi pe aire
in a chare of fire ; for J'is Daniel, ouercomer of lyowns, saw misteris
of priui ]?ingis ; bi )?is Ion, pe inward frend of J'e Spows, was clere ;
J'ise are opun in J'e stories. God graunt in vs to folow j'eis ensaum-
plis of abstinence.
An o]?er poynt putt is j?is, j?at J'e prest is not holden to his horis
canonisid, not but if he be to syng. To j?is I answere Jus, I denoy

45
me not to haue seid ]?is, for perel falling in forme of lawe ; for if it
were witnessid a3enis me, J'of it wer fals, if I denoyed, I schuld
be condempnid as gilty. Ne I graunt not ]?at I seyd it, ]?at I lie
not on mysilf, for I wot not ]?at I seid it, and mannis mynd is
sclendre. If I haue fautid, I aske for3eunes, and I wel mend. But
o ]?ing I wot wel, if prestis are bounde to J'er horis bi pe lawe j?at
hem silf han maid, j?ei bowen be bound be j?e charge J'at Crist haj*
3euen hem. And if ]?ei haue streit conscience to faile in j?is ]?at
hemself haj? bound hem to, J'ei schuld haue mikil more to faile in
J'is j'at Crist ha}» bound hem to, if }'ei lofid and trostid him aboue
j'e wark of j?er hondis. But if J'ei haue bounden hemself, J'er as
he maad hem free, and setten mikil bi ]?er oun tradicouns, and litil
bi his, and puttyn his bidding to forj?fil j'er, and folowen wickid
coueitis and o]?er iuel, j?an schal j?is be verified in hem j?at Crist
seij' in his gospel, pe Hofi Goost wan he comij' schal find Jis world Jo/i. xvj".
of dome ; and eft, Whi brek 3e j?e biddings of God, to kepe 3or own
tradicouns ? ypocritis, wel is prophecied of 30W, j?is peple honorij? Mat. xv°.
me wij? ]?er lippis, but j'er hert is far fro me. In veyn j?ei honor
me, teching j'e biddings and j'e maundments of men ; leuing j'e
biddingis of God, for to kepe J'er oune tradicouns. And eft, Wo
worj' 30W J'at ti3en mynt, aneis, and comyn, and iike herbe, and
leuen pe sadder j'ings of J'e lawe, dome, feij', and mercy; J'eis
J'ings howen to be done, and }»oo not be left. Blind foolis, clensing
iorp pe knatt, but swelowyng j'e camely. And for soj', as Ambros Ambros.
seij?. Till J'U lefe j?is J'at J'u art bodun bi J'O bidding of Crist, what
]?ing j?at J'U werkyst is vnj?ankful to ]?e Holi Goost. And mani
prestis in J'er horis byddyn hem self Goddis curse, for ]?us ]?ei sey,
Lord, j?u hast blamid j?e prowd, cursid bi J'ei J'at bowen doun fro )?i Ps.cxviH".
biddings. An oj?er poynt is putt ]?us ; in J'e sacrament of Je auter, aftir pe xil. Sa-
consecracoun, dwellyj' pe substaunce of j?e brede. And j?is is soj?e, "[^^J^^i^^
for J'e body of Crist [which] is j?e bred )?at he 3af for j'e lif of J'e

46 WICLIFFe's apology.
world dwellij? J'er ine, and ]?erfor )?is substaunce of bred dwelli)? )?er
ine. And in j?is mater I remembre J'at I haue spokyn and rehersid
1 Cor. X". Pq wordis of J?e apostil, and oj?er doctors, )?at j?ei speke on Jis
mater ; for Poule sei]?, pe brede j?at we broken is j?e part taken of
Austeyn. pe body of Crist. And Austeyn seij', pis j?ing j?at is seen is breed,
and j?at)?at pe ieip askej? to be enformid pe bred is J'e body of Crist.
Decre. ^.nd pe decre, and o)?er doctors mani, a corde. And syn ]?er wordis
are canoni3ed, and approuid of holi kirk, oij'er be houij? to graunt
J'er wordis, or to denay j?e canoni3ing and aproning of j?e kirk ; and
j?at semij? not good, per for I sey as Jeis seyncts doun, and trowe
as holi kirk tro wij", and techij? ; Jat pe sacred host is verreyli Je
1 Cur. X". body of Crist, for Crist sei}' soo ; and }'us sei]? Poule, Bre)?er, fle
fro worschipping of idols ; I speke to 30W as to wyse men, demij
)?is J'ing J'at I sey ; J'e cuppe of blessing j'at we blesse, is not it Je
comining of Crists blood ? and bred ]?at we brek, is it not Je part
taken of J'e body of pe Lord ? for we mani are 00 body, and a life
] Cor, xi". ]?at alle taken part of 00 lofe, and of 00 cuppe ; forsoj?, I tok Jis of
pe Lord, Jat I be tok to 30W ; for j?e Lord Ihu, in pe ni3t Jat he
was betrayed, tok bred, and blessid, and brake, and 3af his discipUs,
and seid. Take and eete aU of }'is ; }'is is my body j?at schal be trayed
for 30W, do j?is in my conmemoracoun. Also he tuke ]?e cuppe,
after j?at he sopid, seying, pis cuppe is a newe testament in my
blod; do j?is, als oft as 30 schal take it, in to my conmemoracoun;
for als oft as 36 schal ete j'is bred, and drink j?e cuppe of pe Lord,
3e schal schew pe dej? of pe Lord, til )?at he cumme. And so, who
j'at schal ete }'is brede, and dring j?is cuppe vnworj'ily, he schal be
gylty of j?e body and blood of j'e Lord, perfor man proue him
selue, and so ete he of j?is bred, and drink of ]?is cuppe, for wo Jat
etij? and drinkij) vnworj?ily, etij' and drinkij? dome to hymsilf, not
Ambrose, deming wisely j?e body of pe Lord. And upon j?is seij? Ambrose
J'US, It is a gostly medicyn, and memory of raunsom, bi wilk we
deserue greiter j?ingis, to wilk we are tau3t to ni3t ; not butdrery of

WICLIFFe's APOLOGY. 47
pe ni3t of oure synnes, of J'is ]?at in j?e ni3t he was be tan for our
synnis, wan his sowle was drery to j?e de]?. And also in j?e mynd
of J'e same dej?, he 3af his disciplis j?is bred, and j?e cuppe of J'e
new testament, and monest to take it, and ete it, doutles to be
made like to him, and innewid in to him ; he menij' as mani as wil
be in vnite of his body j?at is J'e kirk. And j?is mete is prophita-
ble to vs dwelling in J'is vnite, bo}? to body and to sowle ; ffor j?e
flesch of Crist was peynid for the hele of our body, and his blod
was 3euen out for pe 3ele of our soule, but profiti}' not to hem }'at
are out of vnite ; werfor pe apostel seij?. He j'at eti]? or drinkij? i Cor. xi"
vnworj'ily, j?at is, oiJer wi)? out deuocoun, or oj?er wyse Jan it is of
pe Lord ordeynd, or dwelling in pe fillij' of synne, he schal be gilty
of pe body and blod of J'e Lord; J'at is, he schal 3eue peyn for Je
dej? of Crist, as if he had slayn him, and he drawij? spot of good
j?ing to an iuel. And Austeyn seij?. We sey )?is Jing pe body and Austeyn.
pe blod of Crist, pe wilk tan of pe 3er}' fro pe frutis, and halowd bi
gostly praiors, we tak ritli to gostli 3ele, in to memory of Je Lordis
passioun ; j'e wilk, wan it is browt be handis of man to J'at inuisible
spice, is halowid not but bi J'e Spirit of God wirking inuisibily ;
for God wirki]? al }'ingis J'at are done in J'is wirk bi bodily styrings.
pis is J'at we sey, and in all maneris striue to proue pe sacrifice of
j?e kirk to stond to gidre in two J'ingis, and to be maad in two
j'ingis to gidre : Jat is, j'e visible spicis of elements, and inuisible
flesch and blod of our Lord Ihu Crist ; sacrament and Jing of pe
sacrament, ]?at is J'e body of Crist ; as J'e persoun of Crist stondij?
to gidre of God and man, for he is verrey God and man ; for ilk
]?ing contenij' in it silf J'e trowj? and pe nature of J'oo J'ings J'at it is
maad of; ]?is )?ing Jat is seen is breed, and Je cuppe J'at J'e 3 een
schewen ; but j?is ]?at j?e feiJ' askij? to be enformid j?e bred is j?e
body of Crist. Also J'e decre sei]?, I Beringary concent to J'e holi Decre.
kirk of Rome, and as J'e apostil seij?, I cnowlech of mowj' and hert,
me to hold J'e same feij? of J'e sacrament of pe Lordis bord, )?e

48

WICLIFFE S APOLOGY.

XIII. Worschip
ing of
Mrkis.

Isaye.
Jerom,

worschipful sir Nicol pope in beys holi seyne3, he haj' be tane me
of autorite of pe gospel, and of J'e apostil, and haj? fermid to me Je
bred and wyne, )?at are putt in pe auter, to be after j'e consecra
coun not onli sacrament, but verrey body and blod of our Lord
Ihu Crist sencibly, not onli in sacrament, but in trowj? to be
tretid ; wij? handis of j'e prest to be brokyn, and wij pe teJ of
feij'ful men. And mani o)?er seingis of doctors a cordon to Jis.
An oj'er poynt is J'is ; kirks are not to be worschippid, nor sergs
to be multiplied )?er in. I wot wat I seid. Wil )?u offir a candil
)?at )?u geyt merit and grace ; 3 cue to pe pore, J'at he may see go
to his bedde, or to do sum good werk ; or to wold womman, Jat
scho spynne, or teese her wolle, or do sum good wark. And Jat
J'is be j?e profitabler, concorden all feij'ful doctors, and cristen
men. And oft j'u reproue hem j'at drawen a wey help fro pe pore to
bigge deade warkis. In Ysay }'us is writun ; Refresch pe pore, and
J'at is my refresching, seij' j'e Lord God. And Seint Jerom seij,
Mani biggen wall, and drawen a wey pilars of kirk, Je marblis
shinen, J'e bondis schinen wij? gold, J'e auter is vmbeset wij stonis,
but of J'e ministris of Crist is no chesing. No man sett 33611 me
J'e riche temple in J'e iewes, J'e bord, J»e lanternis, censars, pannis,
cuppis, mortars, and oj?er forgid wij' gold, ffbr ]?eis were ]?an aprouid
of J'e Lord, wan prestis slow pe offringis, and bests blod was re
missioun of synnis ; ]?ow alle J'eis went bifor in figer ; ]?ei writun
for us in to wom pe 3endis of J'is world are comyn. But now wan
pe Lord haj' halowid J'e pouert of his hows, bere we pe cros, and
kownt we gold as cley. To reue ani j?ing fro a frend is peit ; to
defraude j?e kirke is sacrilege; to haue tane j?ing to be 3euen to Je
pore and mani hungry, and to rescue it, is vile or fals drede, or of
opunyst felony ; to wij? drawe ani j'ing ]?er of, it passij? J'e cruelte
of all robbars. Hector Thebanus a man sum tyme richist, wen he
went to vse philosophie at Athenis, he kest a wey a gret peise of
gold ; he gessid J'at he mi3t not haue to gidre, riches and vertu;

49
we stoffid and farsid wi]? gold, folowen pore Crist ; and a color
of takyng of almis, we chouche a boue our mikil riches, how may
we trewly depart oj'er mennis J'ingis, j?at dredfully reseruen our
owne. pe fulle womb disputi)? fitly of fastyng. Vp on Je wilk
sei]? William de Seynt Amour, Swilk maner of men bigging ]?us William de
biggings semen to turne bred in to stones ; j'at is to sey, Je bred ^^m-.
of J'e pore, j'at is almis beggid, in to hepis of stonis, j'at is in to
stonen howsis costlew and superflew ; and }'erfor pej semen werrar
j?an j'e fend, }'at askid stonis to be turnid in to bred. Wer for Jerom Jerom.
kennij' wel simple men seying, Gif no j'ing to no man, ouer liflod
and opun necessaries ; J'at howndis ete not J'e bred of children ;
forsoJ», he seij?, J'e sowle of j?e trewe man is J'e temple of Crist ;
honor it, do J' it, gif it 3eftis, and tak vp Crist in it. Wat profit is
it j?e waUis to schine wij? precious stonis, and Crist to di3e iu j?e
pore man for hunger. Also ]?us seij? Crisostom, Men bigging j?e Crisostom.
memoryes of martres, and honoring kirkis, semen to do a good
dede : but and if j'ey kepe o)?er ri3tfulnes of God ; if pe pore ioi
of J'er goodis ; if j'ey mak not oj'er mennis goodis here bi violence
or bi fraude ; who so is vnwyse J'at he vnderstondij' not, for J'ei
mak j'er biggings, not to J'e glory of God, but to mannes dome.
And vniustly )'ei bigge memories were pore men, }'oling violence
of hem, crien a3en hem ; for martirs ioien not J'at j'ei are honorid
so of J'e money of swilk pore men greten ; what ri3tfulnes is J'is to
3ef 3eftis to pe dead, and spoyle j?e quek ; taken of Je blod of
wrecchis, and offre to God ? pis is not to offre to God, but to
wylen to mak God felow of J'is violence, J'at if he tak gladly money
)?at is offrid to him of synne, he consent to synne. Wel Ju bigge
pe howse of God ? 3ef to pe feij'ful pore werof )?ey may fif,
and ]?u hast biggid a resounable howse of God. Men dwellen in
biggings, but God dwellij? in holy men ; ]?erfor wat men are j'ey ]?at
spoylen men, and makyn biggings of marters ? j?ey aray ]?e dwell
ings of men, and disturblun j?e habitacouns of God. Ihu 3ed in
to J'e biggings of j?e temple, and sowt ]?e bolines of pe temple, but
CAMD. soc. 14. H

50

WICLIFFe's APOLOGY.

Dauid, Ps. XXV".

wan he fond in pe temple J'e properte of j?e temple, he went out ;
for pe bigging stod ]?at man had reysid, but j?e holines J'at God
had ordeynid was faUen ; j?e temple of man is biggid of stonis of
faire composicoun, but J'e temple of God is J'e congregacoun of
men leuing religiously. A man deli]? [in] pe bigging of walfis, but
God in pe conuersacoun of seynts. pe prophet sei)?. Lord, I haue
louid j?e fairnes. Wilk fairnes ? Not ]?is j?at diuersite of schining
marbles maken, but ]?is j?at pe barianns of gracis of louing me
makij? ; J'at fairnes delitij? pe flesch, but j?is quekeni}' j?e soule ;
j?at for a tym desceyuij' and iapij? pe 3ee, but ]?is biggij? pe vnder
stonding perpetual, pis seij' he. perfor it semi)? good, spedi, and
meritori, J'at pe kirk be honorid, neuerj'eles not to mikil nor super-
flue, ne curiously, nor proudly, for glory of J'e world, noij'er in
biggings, noij'cr in li3ts, noij'cr in instruments, nor minstris ne-
cessarijs in to vse j'er of ; but honestly and mesurabli honorid and
kepid in alle j'ings, and mikil honestliar j?an it is nowe in mani
placis ; and specialy ]?at feyris nor markets had no place in ]?e kirk,
in solempne tymis, wan men schuld tent to preyers and to Goddis
seruys ; and J'at in silk tyme men tent not to idil talis, foul
spechis, harlotries, bakbityngis, or conuenticlis, purposing iuel, as
peit, or manslawt, or swilk oj'er ; so no synnis were vsid in Je
kirk ; j?at pe house of God be not maad a den of ]?efis. pus schuld
pe kirk be honorid ; but in pe quek gostly kirk, j?at is pe congrega
coun of cristun men, au3te honestly to be honorid, first in vertuis,
and vertuis dedis, good maneris, and ritful warks, clensid of alle
crimis and dedis forbeden hem in holi writt, and fei)?ful doctors,
and ordinaunce of pe kirk ; and j?us schuld God haue a gloriouse
kirk, j?at is now pollutid and fylid wij? many vnleful j?ings. Whejer
Decretal, is it not writun in pe lawe of pe kirk j'us ? Forsoj? it is an horrible
j'ing )?at in sum kirkes is witnessid marchaundis to haue place;
so ]?at ani j?ing be askid for bischoppis, abbots, or oj?er personis, to
be putt in j'er segis, or prestis to be induyd, or inled in kirks, or
for sepulturis, or exequies, diriges of j?e dead, or blessingis of wed-

WICLIFFe's APOLOGY. 51
dings, or oj?er sacraments. And sum demon to be leful, for ]?ei
deme not pe lawe of pe dede for to harme by cause of long custom,
not takyng heed ]?at synnis are so mikil greuowsare, euer j?e lengar
]?ei hold bound pe vncely sowle ; j'erfor we forbede more strengliare
j'at ]?eis ]?ings be no more do j?us ; so no )?ing be askid for personis
of pe kirk to be browt in to j?er segis, nor for presthed to be institut,
nor for dead to be byried, nor weddings to be blessid, nor o]?er
sacraments. And if ani presume a3en j'is, know he him to haue
porcoun wij? Gie3i. And als after Je decre, in an oj'er place : No Decre.
man presume to 3eue for ani custom, noi]?er to pe taking of
symonyently, j'at is to sey, for coueytise, for his labour tak ani
]?ing, for who j'at sellij? oij'er of }'is j?ings wij? wilk j?o comij? not
iorp, he leui}' noi]?er vnsold. And schame it is j?at a man be con-
streynid to 3eue his money for nowt. Of silk }'ings is pe kirk to
be purgid, for mani causis : forsoj' as Symon Magus, bicause of
coueytise, wold haue bowt of pe apostel his power, j?at he schuld
j?e Holy Goost receyue to hele hem j'at he put j?e handis to, ]?at
he mi3t haue gotun money of j?e selling of signis ; as j?e decre Decre
Saluator witnissij?. And ]?erfor he was reprouid of Petre, for he * "^''"¦*
demid to possede pe 3 eft of God bi money, and j?erfor he had no
part in j?at ]?ing. It semij j?at prestis are nowe in J'e same chapi
ter, takyng goostly grace or ordres ]?at ]?ei geyt j?er of superfleu
riches, prid of world, and lust of flesch, and ]?ey j?at minstren to
oj?er in ]?at entent, j?at J'ei habunde in ]?er ]?ings. And it semi]? Jat
lewid men hiring prestis, in )?at entent, deming to by J'e goostly
]?ings so, or J'at ]?ei eke riches to hem, or ]?er oj'er j'ings befor seyd,
are greuid in j?e same synne. And j?us it semij' to sume, ]?at wat
euer clerk takij? priate, religioun, bischophed, or dignite of ]?e kirk,
]?at he life lustili, or habunde after hienes of j»e world, or to lord
in j?at maner ]?at Crist forbedij" his disciplis to lord in, he synnij?
deadly. And J'at pe parentis of swilk a clerk are [or ?] worldly frends
helping him to ani artis or sciens, prelats promouing, or secular

52

WICLIFFe's APOLOGY.

The Ca
noun Sunt
quidjm.
XIV. Sy.
monie of
prestis.

Decre.

Hostiensis.
Innocent.

lordis procuring Jat J'at clerk lord in J'at maner, J'ei synnun deadly ;
j?is is opun bi pe canoun, i. q. i. Sunt quidam. Of silk J'ings be
howuij" pe kirk to be clensid.
An oj'er poynt is her putt, j'at prestis to sing may not first mak
couenaunt wij? out symonie. Of J'is mater J'us seyn feij'ful doctors
of diuinite, and doctors in lawe of J'e kirk, j?us : A prest wej?er he
be beneficid or not, he bowij? not to sett to hire his gostly warks ;
nor it is not leful to him to reseyue ani J'ing of couenaunt to a day
or 3ere for Goddis seruyce to be seid ; for wo j?at sellij? ani of Jo
)?ings wi]? wilk ]?e toj'er com* not, he leuij? noi)?er vnsold, as Je
decre seij? ; J'is bi Ihoun. Neuerj'eles he may sett to hire his
bodily werks ; J'at is, he may astreyn himsilf a 3er to dwel wij a
man to serue him, as writ, or teche children ; and ]?us he may
lefuly, sauid his ordre ; so j?at he outtak fro his generafite, boj in
mynde and in worde, his goostly warks, wilk he may graunt frely
wij' out couenaunt or price, after pe wiUe of God. And Jus Je
couenaunts how to be seuerythly, )?at pe goostly ]?ings be done frely.
But for J»e synne of symonye may vnnese or neuer be fled in swilk
J'ings, j?erfor conduct prestis are reprouid of pe lawe, after
Hostiensis, and Innocent ; and eft Hostiensis seij? of hem j'at 3euen
a peney, or peyneyes, to prestis, for to do aniuersaries, or to syng
a messe of j?e Holi Gost, or swilk maner, or for to syng trentayUs,
in alle swilk casis, to tak or 3ef temporal ]?ing for goostly Jing, of
forj'word, or certeyn couenaunt, it is symonye. Wej?er it be
3euen for J'e sacrament, we J'er for J'e office. After j'is word for
notij? or takij? appreciacoun. pis seij? he. perfor ilk man see why
he takij' J'e money, ]?at is to sey, what he doj' J'erfor. And ilk
man see why a3enne, for what cause principaly. And see after for
he 3eue for Goddis mede, lok how God biddij?. If he 3eue it for
labor, lok what it is. And if he gif it for sustinaunce, lok what
mede it is. Sum men seyn J'us, J'at symonie is a studiouse wille
to by or selle, or on ani maner to haue goostly power, or j?e office

WICLIFFe's APOLOGY. 53
j?er of, for temporal price, in entent of chaunging to gidre j?e toon
for pe toJer, as it semi]? bi holy writt, and bi Je lawe, for Symon ^ct. uHj".
Magus seyng Je apostil 3euing j?e Holy Goost bi leying vpon his
handis, ofi'rid him money to bye pe gostly power, j?at J'ei schuld
tak j?e Holy Goost J'at he schuld putt hands to ; but Peter seid
to him, j'i money be wij? Je in to perdicoun, for j?u gessest to haue
j?e gift of God for money. And in j?e lawe it is seid, j?at Symon
wold haue bout pe Holi Gost in Jat entent, j?at of seUing of synnis
J?at schuld be do bi him, he schuld wyn money. And j'us of him
it takij? j?e name of symonye. And j'erfor J'ei J'at sellen gostly
]?ings, and )?ei j'at bien hem, so folowing Symon are callid Symon-
ients. And J'us seij? Parisiensis in his bo.k; Prestis singing ior Parisiensis.
money sellen Crist, and are werrer J'an Judas in J'eis fine points.
Judas sold him onis dedly, and not glorified, for j?ritty penies, wen
he trowid him not God, but a deadly man walking in 3erJ'e ; and
after, he repentid, and browt a3en Je penis. But j?ei seUe him
vndeadly, and glorified, and ofte and for lesse price, wan j>ei trowen
him God, regning in heuen vndedly, and til J'ey cum to penaunce
J'ei restore not j?e money, pus he seij?. And Jerom seij? ]?us ; jerom.
Als oft of men are seid singing for menis fauor, and temporel
wynning, or hope of ani temporel profet, soJ>ly Crist is sold and be
trayd, and wen pe body and blod of Crist is tretid wij? foul hands,
and polutid conciens, Crist is trayd and crucified. And Ambrose Ambrose.
seij? ; He [j?at] 3 etij? and drynkij' j?is sacrament wij? out deuocoun,
or o]?erwise j?an it is ordeynid of J'e Lord, synging messe, or
dwelfing in lust of synning, he schal be gilty of body and of blod
of Crist, and schal 3eue peynis for dej? of Crist, as if he had slayn
him, and he schal draw spott of good ]?ing iuel tane. Pis sei]? he,
and more afterword.
pis is a noj?er poynt, J'at pe pope, cardinalis, bischopis, and oj'er xv. The
prelats be nej?e, are disciplis of anticrist, and sellars of merit. I ^^^^i^"^'
wot what I haue rehersid pe wordis of doctors J?at spekin on ]?is bischopis,

54

WICLIFFE S APOLOGY.

and other mater. Crist seid to )?e Jewis, 36 ben of J'e fader j?e fend, and wcl
^discfusZf ^° \^ ^^^^"^ °f J"'' fader, for he was manslear fro J'e biginning. And
anticrist. so to j'e propos, Whas doctrine any folowij*, his disciple he is.
Matt. xij". ^nd Crist sei]?, he )?atis not wij" me, he is a3enis me. And soJly my
warks a cordyn not to j?e warks of Sathanas, for I a cord in no Jing
wij? him, but al vtterly we are contrari ; for I mak beningne wyl
saue sowlis ; he prowd, enuious, couetous, to tyn hem ; I gedre to
gidre vertuys wij my preching ; he scaterij? and departij? fro j?e
vnite of j?e kirk, pis seij' pe glose. perfor who J'at vsij? swilk werks
is disciple of anticrist, and anticrist. For Jon seij? in his epistle,
Sonnis is it )?o last hour, and as 36 han herd for anticrist comi]?, now
are many anticristis maade, werfor we wot ]?at is it J'e last hour.
Ilk spirit J'at vndo)? Ihu Crist is not of God, and ]?is is anticrist,
of wom 36 han herde ]?at he comi)?, and now he is in Je world.
Wer pe glose ; os Austeyn sei)? : Ilk man axe her his conciens wejer
he be anticrist. Ilk one contrary to Crist is anticrist, and Je tung
a lone is not to be axid, but pe lif. Poul sei]?, pel witness hem to
know God, but in dedis j'ey denay. Als many as pe kirk haj for
sworn men, fraudars, misdoars, sortylogers, spousbrekars, drunk-
unsum men, vsurers, and who euer is contrari to pe doctrin, and
to j?e word of God, he is anticrist. If j?u luf synnis, be [Ju] wij
in, be ]?u wij' out, and if ]?u be contrari to Crist, be j?u wij? in, be
j?u wij? out, J'U art anticrist, be ]?u wi]? in, be j?u wij? out, ]?u art
caff, pis seij? Austeyn. And j?us seij' Lincoln, in a sermoun: pe
office of prelacy passij* alle o]?er in charge, syn J'e principale and
j'e finale wark of Crist j?at he cam for in to j'is world is j?e quiking
of soulis ; and j'e proper wark of Sathanas, and moost entent of him,
[who] is a manslear fro j?e biginning, as [is ?] sleyng and mortifying
of sowlis : werfor scheperds, clepid j?e persoun of j'e verrey schep
herd Ihu Crist, nou3t schewing j?e gospel, ]?of}?ei ekid not o]?er malice
ouer, j'ey are anticrists, and Sathanas transfigurid in to an aungel
of fi3t ; J'euys priuey and opun slears and tray tors of j?e schep,

Glose.
1 Jo. ii".

Ibid.

Austeyn.

Td. r.

Lincolne.

WICLIFFe's APOLOGY. 55
makyng Je hous of prayors a den of j?euis. Also J'ey 3ekun al
kynd of brekyng of law, j?at now j?er is not opun what j?ing pe
Lord hem a towere. And j?at I passe ouer schortly, wij? al kynd
of syn, felony, and abhominacoun, and new aduencouns. And in
j?er aduencouns j?ey are filid as pe prophet seij' to God, and to j?e
court of heuen are j?ey moost abominable, and hateful maade ; for
bi hem j?e nam of God is blasfemid in alle folk. Wen j'e lesynd
of j?6 herd is a bok of J'e schepe, and Jei" are opunly maistris of
alle iueUs ; how are Jey not heretyks ? namly sin, j?e word of dede,
is more effectuos in werkyng j?en pe word of J'e mouj'. And wen
]?ei of J'er office are gederers of euerlastyng lif, how euen J'ey are
)?us misusing )?is generatif streng)?e, are j?ei not, a cordantly to j'e
wordis of j?e prophets, werr, and abhominabler j'an carnal sodomits ?
namly wan j?e misusing of ]?e better vertu is werr, and more abho-
minable. And j?us j?eis scheperds are, of office, li3t and sun of ]?e
world, li3tning and quickning it ; but a36nword, wan j?6i mak and
jetten out for fi3t j?ick6st derknes, and so lifly 3et corr'jmping cold
and blakning, opunly are traytors of ]?is world. But wo is J'e
formar and original cause, wel, and biginning of j?is J'us gret iuel,
I drede ungly to sey, tremel and quake. Neuerj'eles I dar not hold
it stiUe, ]?at I faUe not in to j?is woo j?at ]?e prophet seij'. Woo to J^sa. uj".
me for I haue be stille, for I am a man pollutid in lippis. pe
cause, welle, and biginning of j'is iuel is j?e court of Rome ; not
only for it scaterij' not his J'ings, and purgij* not his abhomina-
couns, wen it a lone myth, J'is moost and heiast is haldun J'er to ;
but j?us mikil j?e more j?at it silf bi his prouisiouns, dispensacouns,
and 3euing of pastoral curls, ordeynij? in j'e een of j'e sun, swilk as
are towchid bifore, hyrdis, 3a traytors of j'is world, j'at it peruey to
j'e temporal lif of sum man, it haj? be taken to j?e deuowring or
swelluing of aUe bestis of J'e feld, pat is to al j?e fendis to ay lasting
dej? many j?ow3andis ; for pe wilk lest of aUe to be quicknid 3end-
lesly, j?e Son of God wold be condempnid to fowlist dej' ; for [he]

56 WICLIFFE S APOLOGY.
)?at 36uil? pe cur of sowfis til an vnmi3ty, or vnkunning, or not
wefing to kepe, is gilty of alle j»oo, poi ani schape ; as he J'at 3euiJ
J?e gouerning of a schip til an vnwitti, vnkunning, or not willing
goueren it, is gilty of J'e schip and alle J'ings content j?er in ; and he
j'at lettij' not silk 3euing wen he is holden a may, is strenid bi Je
same gilt. A how bitter luf and vauncing ganging and koward,
J'at he reys his luf at a moment a boue a veyn j'ing, and kast him
silf down in to j?e vtterist murkenes. pis seij? he. Also j?us seij
Odo. Odo : Prelats not preching are ra]?er pilats j?an prelatis, spoilars
not biholdars, herodians of Heroud, not heyris of Crist, prelats
wij' J'er stafis and oj'er ornaments are statuit ymagis, ful of kaff,
wij' a bow to sley j?e fowlis, and as a nap in j?e rof, so a sole in Je
heyre of honoris. If I were, he seij?, of J'e noumbre of bischoppis,
I were of j'e noumbre of men to be dampnid. pis seij? he. pe
Matt. xvi". gospel seij", j?at Ihu cam in to ]?e coostis of Cesarie of Phifip, and
he axid his disciplis, seying. Wham sey men to be J'e sone of man ?
And ]?ei seid. Sum Jon baptist, sum Hely, sum Jeremie, or oon of
j?e prophetis ; j'an he seid to hem. Wham sey 30 me to be? Peter
ansuerid and seid, pu art Crist, J'O sone of quik God. Ihu an
suerid and seid to him, Blessid be j?u Peter, dowue sone, for flesch
nor blod schewid not ]?is to j'e, but my Fadre. And I sey to Je,
J?u art Peter, and on )?is ston I schal bigge my kirk, and Je 3ats of
heUe schal not be mi3ty a3en ]?e ; and I schal 3eue to pe keys of Je
kyndom of heuen, and what ]?ing J?u bindest up on 3erj? schal be
bounden in heuen, and what ]?u lowsist vp on 36r]?e, schal be
lowsid in heuen. And J'an he bad hem J'ei schuld not sey to ani
man ]?at he was Crist. And he be gan to schew to hem ]?at it be
houid him to go to Jerusalem, and )?ole many )?ings of Je olde
men, scribis, and princis of prestis, and to be slayn, and rise 33611
j?e J?rid day. And Peter tok him be side, and be gan to blam him,
and seid. Lord, God schild ]?is fro pe, ]?is schal not be to Je, be
merciful to ]?isilf. And he turnid and seid to Peter, Go 0 bak

WICLIFFe's .vpology. 57
after me Sathanas, and ]?u art sclaunder to me, for Ju sauerist not
J'ing j?at is of God, but of men. Now j'an, weJer ani folowing
Peter in ]?is office of prelacye, is blessiddar or perfitar Jan Peter,
Jerfor if Peter after his blessing, and silk behi3t, is seid of Crist
Sathan, whi not ]?ei j?at are in to sclaunder to God, and lesser
saueren )?ings ]?at are of God, and more j'ings Jat are of men, syn
J'is is writun to our lore. And howe J'e name of God is sclaundrid
and blasfemid bi iuel prelatis and techers, it is opun oft in Je
scripture. Poul seij?, pu j?at prechist to not steyl, stefist ? j?u J'at S<""- >J"-
biddist do no lechery, dost lechery ? Ju j'at wlatis idols, dost
sacrilege ? j'u gloris in J'e lawe, wuworscippist God be breging of
pe lawe ? pe name of God is blasfemid bi 30W among j'e folk.
And after, j'e prophete ; pel filid me to my peple for a lumpe of l^zek. xUj".
bred, and a handful of barly, J'at J'ey slee sowl j'at di3e not, quiken
sowl j'at lyuen not, lying to my peple, trowing to lesing. And
Parisiensis seij?. Wan any auerous or couetous is canoni3id in Je Parisiens.
kirk, or maad cheef, J'an may ]?e oJer chanouns of pe chirche sey,
our moder haj* gotun to vs a moldewarp for a brojer. And wan
a bacbitar is canoni3id, j'an haj J'at kirk gendrid a serpent. And
wan an vndiscret is maad bischop in pe kirk, j'an is an hornid asse
born j'er in. And Odo seij' J'us, pey are byars and sellars in J'e Odo.
temple, J'at wenun winning to be pite, and byen to selle J'e derar.
We se now alle pe lif of pe kirk bryn to defend dignite to mul-
tipli possessiouns, al is 3 euen to honor, no j'ing to holynesse ; wer
for it is seid, triacle is turnid in to venyn, and j'is j'at was foundun
to remedie, is foundun to dej'. But and of Je riches of clerkis J'at
^ei misuse, j'e Lord bad Je sonis of Leuy j'at j'ei schuld haue no
part a mong pe sonis of Israel. But ]?ei dispicing, folouun worldly
wynning, J'e auteris of Crist are maad j'e bordis of chaungis bi
couetous men, for messis j?ey syng for money, j?ei putt out iox
money, and swilk messis j?ey sing as j?ei hope moost wynning, in
Jey are seUars of dowuis, for ]?ei selle spiritual )?ingis. And j'of
CAMD. SOC. 14. I

58 WICLIFFe's apology.
j?ey crie not wij J'e mow]?, neuerj'eles in dedis j?ei sey wij? Judas,
Wat wil 3e 3eue me, and I gif him to 30W ? Pus crien monkis, and
oj'er religious, seUing J'er habits and suffragijs, and prestis singing
for money ; j?e waUe of ]?e kirk j?at schuld be J'e bird is brokin ;
swyn and houndis are gone and filun J'e kirk ; doumb doggis,
prelats corrupt, j'at may not bark, and onclen suyn, fyfing oJer,
lyfing bestly, are sett in pe kirk. What more abhominacoun of
desolacoun in holi place J'an j'at a swyn do vpon J'e holy vestiment,
and sing Goddis holy office ? houndis andwoluis roryn j?e psalmis,
OS were woluis criyng ilk to oj?er ; J'e lioun of prid haj? lordid Je
clergy, disposing al ]?ing at his list ; ]?e serpent of enuy3e hissij,
]?at bakbitij' to al and enflaumij? Je grete ; j?e hound of wrechfulnes
grennij wij? his tej' ; J'e feldhasser of dyerynes laborij? to swernes ;
j?e wolue of rauyn opunij? his chekis, j?at multiplien messis and
gospells for offring ; j'e bere of glotonie romist a bout, )?at singij
wij? hie voys, for to fille pe wombe ; pe swyn of vnclennes drownij
himself in j'e mig of lecherie ; j'e tood of gile hauing mani pursis
schal minister to alle. And wen j?e riche man die]?, pe processiouu
of bestis is maad ; ]?an in figeris was depeyntid in pe walle, and Je
swyn and j?e wolf and oj'er bests berun j'e cros and j?e sergis, and
ryngun j'e bellis ; sir Beringary pe bere syngij' j'e messe ; Je lioun
wij' o]?er bestis schal be best fed, . but 3er j?e more jiat Jey Jole, ai
j?e more schal j?e fendis torment, pis seij? Odo.
XVI. Of An oJer poynt j'at is putt is j?is, J'at J'er is no pope ne Cristis
a^istis vicar, but an holy man. pis may ]?us be prouid ; for him be
howuij? to be halowid wij? Je sacrament of baptem, and of presthed,
and of dignite. And oft is bidun to prestis in j?e lawe to be holy
and halow oj'er ; and for hoyle of halowing of J'e Lord is vp on
Joh. xuij". hem. Also j?us prayij? Crist for alle his. Fader, halow hem in trowj,
]?i word is trow]?, as ]?u hast send [me] in to J'e world, so haue I
send hem in j'e world, and for hem I halow myself, j?at Jei be
Decrt. halowid in trow}?. And j'us is hadde in decreis ; Lo it aperij how Jei

WICLIFFe's APOLOGY. 59
schal schap ]?e perel of j?e charge, Jat Jey be J'olid to minister prestly
oJer sacraments, for ]?ey are remeuid fro j?is not only for heresy,
or oj?er ilk gretter syn, but also for negligens. In wilk ]?ingis bysily
it is to not, j?at pe sacrament of presthed befor oj'er, more worj?ily,
and wij? cure, is to be 3euen and tane ; for but if it be so 3 euen
and tane, it schal fuyle to be rate or ferme, os it is not perfitiy
done. Oj'er sacramentis are 3 euen to ilk man for himsilf, and silk
J'ey are to ilk man as j'ei are tane wij' hart and concience ; but J'is
is not only 3 euen for hem silf but for oj?er, and J'erfor is nede it be
tane wij? verrey hart and clene concience for him self, and as to
oj?er, not only wij' out Uk synne, but also wij' out ilk name of fame,
for schunder of bre]?er, to was profit presthed is 3euen, not only
]?at men prest, or be boun, but J'at j?ey prophet. J'is j?e decre. Lo
it semij? j'at he is not li3tly nor profi3tly Crists pope ne his vicar
but if he be holi, eUis whi is he callid holiest fadir ? Jerom seij', Jerom.
pel j?at ordeyn of j'er assessory in to prestis, and putten hem j'er
lif in to sclaundre of Je peple, j'ei are gilty of Je vnfeijfulnes of
hem J'at are sclaundred. For soj' j'ei are chosun to Jis to be
prestis to J'e peple, as j'ei ordeynid befor to dignite, so Jey hau3 1 to
schine be for in holines, ellis whi are j?ei preferrid to oj?er j?at
passun in grace of meritis. And j'erfor seij' j'e pope Symachus, He Symachus.
is to be countid most vile, J'at is befor in dignite, but if he pre-
celle in sciens and holines. pe Lord seij? bi ]?e prophet, for ]?u hast Csee iu".
putt a wey sciens, I schal put j?e a wey j'at J'u vse not presthed to
me. pe dede of J'e bischop bouwij? to passe a boue pe lif of pe peple,
as j?e lif of j?e 3erd transcendij? Je lif of j?e schep, as Gregori seij?. Gregori.
And Bernard seij? to pope Eugeni, pi felawis bischops lere ]?ei at Bernard.
pe to haue not wi)? hem childer so curhid, nor 3 eng men kembid br
comport; certeyn it semij? not chapletid men to ren among Je mytrid
vncorteysly ; j'of )?u desire to be prest, or be befor to hem j?at ]?u
coueitist not to profi3t to, ouer proudly in coueiting subieccoun of
hem, of pe wilk pn hernist not Jere 3 ele.

60 WICLIFFe's apology.
XVII. A pis is a noj?er poynt : a juge 3euing a sentens a3en a innocent
^ufngTsen. man after allegiaunce and prouid, sinnij? deadly. And me ]?inkij
tens a^en a y^^ |-^g synnij'. And for to proue ]?at, I suppose J'at he be innocent
man, sin- ]?at haj? not noyed ; j?e secound be j'is supposid, ]?at juge is ordey-
nith dedly. ^^^ y^^ j^g ^g^ ^.^^ schcw to J'O folk j?e ri3t, ]?at is wat ilk man
howi]? to haue or to j'ole bi j?e ri3t of God, and J'at he discusse
ri3tly and pronounce and witnes and schew to j'e folk wat ilk man
howij? to haue, and how to be punischid and to be lyuirid ; pe j?rid
be ]?is supposid, j?at noyj?er pe deposing of j?e witnes, nor Je
entens 3euing of j?e juge, be it self makij? a )?ing ri3tful originaly,
nor makij' not man synful, ne worJi to be dead ; syn ]?ei are but
schewars and witnessars : of J'is was hed be for. And if j?ei go not
after pe trowj? going bifor, but J'er a3en, j>an ]?er witnessing is fals,
and 3ifij? no ri3t. pis semij' bi j'is, ]?at in mennis lawe oft men
falsen domis, and appelen ]?er fro, and prouen a3en j?e witnes. pan
Isidor. J'US, as Isidor seij', A iuge is seid for he ditij' ri3t to J'e peple, or
discussij' ri3t; to discusse ri3t is to iuge ri3tly ; to iuge ri3tly is
to iuge after Goddis ri3t ; for God is al ri3tfulnes in himseluen,
and he is al mannis ri3tfulnes ; sin mannis ri3tfulnes is but trowj
directly vp on God, and ellis it is not ri3tfulnes, so he is no juge in
whom is no justice or ri3tfulnes. And j'an if he be not juge, he
dojj wrong in j'is Jat he synnij' so iuging. But to iuge iustly is
to iuge bi Goddis ri3t; for as j?e feij' techij', God is iuge of alle
boj? quik and dead, and he is witnes, and he iugij' all Jingis iustly.
Jamis iu". And j?us seij? Jamis, )?at on is iuge and 3 euer of J'e law, Jat may
Prov. uiij". boj» dampne and saue. And bi him kingis regnun, and makers of
John u". lawe discernen iust j'ingis. And he haj' 3euen to Ihu Crist Je sone
al dome, and haj» 3euen him power to mak and do dome, for he is
mannis sone ; j'us haj) he 3euen to him ai dome, for he haj 3euen
to him al manner of cause to ordeyn and discusse all Jingis, and to
mend and punische all wrongis, and to susteyn and mend aUe good
j'ingis. And j'us schuld al domis be led bi him, and j'us is it 3euen

WICLIFFe's APOLOGY. ' 61
to him ]?ow God ordeynd him not seculerly to execut seculer domis,
as he seij', j?at he is not ordeind juge ne departar vp on men, ne Due. .vij'.
cum not to deme hem, ne to be cause of ]?er harme ne strif to be
maad a mong hem. Neuerj'eles al dome is 3euen to him in maner
be for seid, to be rewlid bi him, and he to discusse al J'ingis. And
for j?is seij? Poule, j»at Crist is end of J'e lawe to ri3tfulnes to ilk Rom. x".
man trowing. As Austeyn seij', Boj? of lawe of kind, and oi Austeyn.
law writun, and law of grace, he is ]?e first begining al ri3t mad,
he is j'e midyl, end, ordeyning, and gouerning, he is endfuUy
consuming and keping, and to wam al laws strekyn; and he
kepij' in to lawfuly doing al Jat go]? bi bim, and he is end of
pe oolde lawe, filling and ending and avoyding after ]?at ri3twisnes
axi]?. And Poul sei)?, poo ]?at vnknawen pe ri3twisnes of God, Rom. x".
and seken to ordeyn ri3twissnes to hem, Jey are not soget to Goddis
ri3twisnes. And J'an are j'ei proud apostatais and wrong doars.
And Crist himsilf biddij' j'us, Wel 30 not deme, and 30 schal not Due. uj".
be demid; j'at is, wyl 36 not of 3or silf mak domis, nej'er vse ani
domis, not but as God schewij' to 30W to do, and os he wirkij?
be 30we ; for oj'er wis demij' not Crist j'e sone, bi cause to ani man
to be vndur syn, bondage, nor damping nor desese, nor do]? wrong
in ani dome, somoun or priuat, nor supprisij? nor enij' nor demij?
not after J'e face, but demij' iust dome. Be he fairar, be he stronger,
J'er schal be no distaunce of persoun, he schal 3ere J'e smale als
wel as pe grete, and accept no mannis persoun, nor take no 3eftis,
for pe dome is Goddis ; sej? wat 30 do, vse 30 not pe dome to oftun
but of God. And 30 deme it schal turne 33 en to 30wr mede, if 30
deme iustly. And j?an if 30 do wrong and syn, pe dred of God be
wij' 3 owe, and doj? all ]?ingis wij' diligence ; at our Lord God is
not accepting of personis, nor couetous of 3eftis, nor wickidnes; Exod.
30 schal not tak j?e vols of lesing, nor tak to bond to sey fals wit- *^*^""' "
nes for pe vnpitous, J'u schal not folow J'e rowt to do iuel, nor j'u
schalt not in dome folowe Je sentence of vile money, ]?at pn go a

62 • WICLIFFe's apology.
wey fro Je soj'e ; but iustly dome j?i neibor, help him J'at is sup-
prisid, helpij' in 3 or dome to pe faderles and moderles, and defendij
pe widow ; demij? not wickidnes, }?at is to sey, helpij' it not vp, nor
takij? not pe face of synnars, helpij? j'e nedy and j?e faderles, and
makij' J'e meke and j?e pore to haue ri3t, and pullij' out and defiuer
j?e pore fro J'e hand of j'e synnar ; if j'er be ani cause to j?e dome,
enquere diligently J'e soj', and wham J'u seest iust, 3ef him Je
victory of ri3tfulnes, and wam j'u fynd wickid Ju schaU condempne
of vnpite. Now J'an wan iugis gon in to j?e contrary of Jis, who
schuld dowte j?at J'ei not syn in mani case and in mani a wise ? And
wan 3e do not after God, ne after charite, nor hope, nor feij ; also
wan j'ei do not after his wisdam ne ordre, but gon biside reclesly,
and enquiren not til j?ey wit pe soj', as boj?e j?e law of God and
man techej? j?at ]?ey schuld ; pe j?rid, wan j?e cause pertenij not to
hem but to hiar iuge, but in ilk cause God schuld iuge befor, and
Rom. ij°. oj'er as he biddij? hem, and no for}>er ; for Poul sei]?, Wat art Ju
j?at demist an oj'er mannis seruaunt ? pus wan jugis bowen fro Jis,
Salm. doutles j?ei syn, and are reprouid of God, for j?us seij" pe Salm, ]?u hast
dispicid al bouning doune fro j?er domLs, for J'er J'inking is vniust.
Joh. xiu". And j'erfor seij' Crist, J'at j'e Hooli Goost schal argu j?is world of
dome, boj? j'at j'ei mak and demen and causen ; sin J?e prince of Jis
world is demid and founden j'at he is vniust, and ]?erfor is he put
vnder, and man maad fre to serue God if he wil, and Jan mai no
Cor. X". man blam him iustly, nor he schal not be temptid ouer Jat he
mai, but God schal make peruiaunce wij? J'e temptacoun ]?at man
Sap. uj". may susteyn. And bi j'e wise man; Here 30 kingis and vnder
stondij?, and lere 30 J'e iugis of endis of ]?e world; 3eftis 3ere 3e
j'at haldun to gidre, and plesun to 30U in routis of actouhs; for
power is 3euen of God to 30U, and vertu of pe heiast, ]?at schal ask
al 3or dedis, and serch al 3 or J'outis, for 36 wse pe ministeris of his
regn, 30 iugid not ri3tly, nor kepid not J'e law of ri3tfulnes, nor 3ed
not after pe wiUe of God ; hedously and sone he schal apere to

WICLIFFe's APOLOGY. 63
30U ; for hardist dome schal be don in hem Jat are chefe. And
for j'is seij? Ysaie, Woo to hem J'at maken wickid lawis, and writun ysa. x".
writtis of vnritfulnes ; ]?at j?ei oppresse Je pore in dome, and don
violence to J'e cause of j'e meke of my peple ; j'at veniaunce schuld
be j'er prey, and schuld snyb j?e moderles, and iustifie j?e wickid
man for his 3eftis, and take a wey j?e ri3tfulnes oipe ri3tful man from
him. Nor j?is excusij? not to sey, j?at he demij? after j'e lawe, and doj
no j'ing aftur his oune arbitracoun, but obeyschij' to j'e lawe, as
seynt Ambrose seij', and so he doj' to his knowing as far as man Ambrose.
may knowe, he may not know as God. pis excusij' not ; for Poul Rom. xiu".
seij', Jat ilk J'ing j'at is not of Je feij' is synne ; and ilk J'ing Jat is
not of God, nor bi him, nor in him, is synne ; also he seij', law is
not but to pe iust man, j?at is to sey to punische him, but raj'er to
susteyn him, and rewle him in ri3tfulnes, and to punisch mis
doars, and to swilk lauis and to swilk maneris schuld ilk iuge obey,
and do j'erby, and no j?ing biside of his oune wiUe, nor no ]?ing
falsly, nor be fals lawis, nor be error, is not he excusable ; sin
Daniel seij? J'us : Sey 30 sonis of Israel fobs, noij'er knowing nor Dan. ^nj".
deming j'ing ]?at is verrey, turnij? a3en to ]?e dome, and I schal
deme hem wisely, for j?ei han seid fals witnes a3enis her. In wilk
is to be notid wel, j'at fals dome may be reuokid, and j»o iugis not Nota.
excusid, bi j?er witnes, but more gilty for wickid consent ; and in
J'is J'ei consent, ]?at j?ei werk wickidly ; for pe man schal not vndir
go pe peyn, befor j?at j?e juge 3 eft Je dome ; nor it helpij? not to
sey j?at he schal be excusid bi J'is, j'at God seij?, ]?at ilk word schal
stond in J'e mouj' of two or of j're, for j'at may not implye j'at al
j'ing is soj'e for j'ey sey it, but it is seid for }?is, ]?at no man schal
be condempnid bi on seying witnes a3en him, os pe scripture de-
clarij' itsilf. And j'us seij? Crist, 30 erre mikil, not knowing J'e Mati.xxij"
writingis, ne pe vertu of God ; ]?erfor bi j?e vertu of God clere
knowing of ilk j?ing, and be for men know a J'ing, bi J'at men know

64 WICLIFFe's apology.
Gregori. it not, as Gregori witnessi)?, for he sei)?, ]?at men know not a Jing
bifor )?at he know it be fei]? ; J'erfor as God 3eui]? knowing, and
techij' al profitable >ingis, and enformij' alle and ledij? hem, for al
abel are tau3t of God, so Jat man schal not stond only in Je teching
of man, but in teching of God a boun man, and ]?an he schal
vnderstond a boun bis enemies, and ouer his techars, and ouer Je
Salm. hold, as j?e Salm seij', and now God 3euij? his lawe in Je hertis of
cxunj . ^ ^^^^ ^^^ •writij' it in j?er bowelis, and not wij? enk, ne parchemyn,
' but wij Je Spirit of God, and kennij' hem in al j'ingis, os j?e prophet
1 Joh. iij". sei)?, and Jon in his epistil, nor for3eti)? hem not in tyme, nor
confoundij? hem, so schuld he j?e jugis, if ]?ei bowid not from hira,
nor he schuld not fail to hem nowe ne more Jan he dede to Salo
mon, and oj'er iugis. But now for men lefun, and don domis, and
not bi his Spirit, nor do not bi bis counseil, but regnun and not of
him, but gon bi oj'er weyes, J'erfor j'er oune findingis begon hem
aboute, and bi gernyn hem ]?at j'ey may not out, and Jey bigilun
oj?er men. Nor sey j?u not j?at bi ]?is ani law mi3t not stond, nor
no domis and polycye were for done, and misdoars schuld not be
punischid : j?is is not soj? ; but bi j'is schuld law be stablid, and ilk
man schuld be suget as God biddi]?, and ilk man schuld do ri3t to
oj?er, and iust men schuld be holden in ri3t, and schrewis schuld
be punischid as ri3t axij», and mikil bettar j?an ]?ei are now ; for as
God biddij? j'eis j?ingis to be don, so schuld he -jei hope witt and
wiUe and mi3t j'erto ; and mikil bettar it schuld be j'an is nowe,
for now are iust men oft wrongid, and schrewis vnpunischid, and
maynteynd, and born vp in iuel, boj' bi wills, and strengj, and
falsnes, and fayntise of J'eis j'at schuld do ri3t; and j'us synne is
aggregid mani fold, and if ani haue good j'er by Jer fallij' vp on an
o]?er side to mak harmis.
And if J'U sey, it semij' j'at man may juge a3en j'e innocent, bi
j?is _God himsilf condempnij? boj? j'e iust and vnpitouse, and Crist
3af hirasUf to pe de)?. And Abraham is blessid of God, for he was

WICLIFFe's APOLOGY. 65
redy to sle his sone. And Sampson slow himsilf in sleyng of ]?e
Phifisteis, and so doj? mani oJer and mani wise. Also Dauid slow 2 Reg. i".
a man, for he seid j'at he had slayn a man, and slow him not.
And j?us bi j?eis it semij? ]?at man may 3 cue sentence 3ea to sle pe
innocent. To j?eis obieccouns me semij? j?us ; God may do what Responsio
he wel, and ]?erfor in sum ]?ingis it is not inow to vs, God doj? " " J'^'- ¦
]?us, ]?erfor we mai do j'us ; but do we as he biddij' us, for J'us seij?
Crist, 30 cal me lord and mayster, and 30 sey wel, forsoj' I am, >^"'*. H'j"-
but wil not 30 be callid maisteris. Also he condampnij' in oj'er
maneris, as wan he J'olij? j'e creature to falle in to synne, or ellis in
to peyn ; j?e secound, wan he ordeynit ani to be punischid or con
dempnid ; j'e j?rid, wen he schewij' j'e gretnes of his wisdam,
power, goodnes, mercy, paciens, be wilk he schewij? J'at alle crea-
turs in regard are not, nor worj'i to appere in his si3t. And bi j'is
j'ei schuld be confoundid in hem silf, and leue al hemsilf, and folow
him, and stond in his grace, and j?us mend. Blessid be j'is confu
sioun and dampning ; and so 3ef God bed condempne, or 3eue
sentence, wirk fast as God biddij?, but it is in veyn to go be for.
And for soj? of Abrara it is opun j'at he was not in wil to sle his
sone, not but after J'e bidding of God, and J'erfor cam God befor
and bad him sle not j?e child, and for j'is wil he blessid him ; and
in j'is he techij' j'at his wil is not j?e ded of man j'at is innocent, Ezek.
for he seij? j'at he wel not J'e dej' of j?e synnar, if he wil turne "-''"i •
and fif, as he seij' bi pe prophet. And in j'is he schewij? vs how
he wil cum befor to saue j'eis Jat tristun in him, and doj in simple
hert and purte of handis. And of Sampson men seyn j'at o]?er he
hadde bidding of God, or repentid ofter. And os to Dauid, men
seyn j?at alle his dedis are not to be folowid, wij? out mikil auto
rite ; nor J'is man was not innocent in j?e si3t of God, for he went
to haue plesid Dauid wij? pe sleyng, and for his lyeing he was
manslear. And j?us Dauid, led bi pe priuete of prophecye, dede
Je dome of God to him, schewing to vs how God demij? vs after
CAMD. soc. 14. K

66 WICLIFFE S APOLOGY.
our hartis, and schal deme ilk. man after J'e wordis of his mow J.
And j?erfor men schuld be warer ]?at j'ei lere not, nor sey not Jat
j?ey wet a j?ing to be j'at is not ; for j?an schal God condempne hem
of )?er own mow)?, wen pe ^ing mai not be prouid, wan nor were
Dan. xiij". J'at it was don, as Daniel did j?e prestis ; for j'is wil be at j?e day
wen al j?ing schal be demid after trowj'. And her be howuen ]?ei
be war j'at are chargid to sey j?e soj?e to ]?er witing. And wen
o]?er seyn a3en j?er witing, j?ei holde hem stille, and J'olun pe toj?er
to 3eue j?e dome, and j?us ]?ei are for sworne, and cause of Je
mannis harme ]?at pei schuld leit os j'ei are sworne to do. And
Num.xxij". error excusij? not, os is schewid oft, nor vnkunning ; sin Balaam
seid to aungel, I haue synnid, not witing ]?at ]?u stod a3en me ;
Lev. vij". and in j?e law was bidun j?at if ani synnid bi error or vnkunning,
and did ani j?ing j?at j?e law forbed, j?at he schuld mak an ofring,
and J'e prest schuld pray for him, and it schuld be for 3euen him,
for he fautid be error and be vnkunning.
XVIII. A An oj'er poynt is j'is ; a prest assoiling a feyner synnij? deadly.
prestassoii. gojjly me semij' j'at he synni]?, for if he soile him nefigently, Jow
sinnith. God asoyle him not, me semij? he synnij? greuously, wej'er a
presum, as autor, to assoile him, and bring him out of sin of peyn,
or to mak him fre peroi; whej?er he denounce him so as a minster,
or he hi3t him ]?at God do]? so ; wej?er he do it of luf, or hat, or
drede, or oj?er vniust or vnordinat cause ; wej?er he do it vnwysly,
reclesly, or bi error, or be vniust ordre or maner, and wen pe
cause pertenij' not to him, for he schuld send him to his soueren.
And ]?us wyle he reformij? not j?is man to lefe J'is syne, nor to
mak a mendis j?erfor, as he schuld, and eUis telle him ]?at he mai not
asoyle him, he synnij?, and namli, wan j?e man trestij? of )?is absolu
coun, wening him siker, and contunij? iorp, and mendij' not, os he
schuld, if pe prest refusid him as he au3t, for )?an he wold schame,
and dred, and mend. And in j'is defaut is be gifid, and pe prest
berij' fals witnes, and seij? him to wit and do j?ing ]?at he noij?er

WICLIFFe's APOLOGY. 67
wot nor do]?, and refij God his regaly, and makij? pe man to tryst
in lesing, and so do sacrifice to j?e fend. Of swilk prestis God
pleynij? j?us bi Je prophet Ezechiel, Who worJ' j?eis ]?at sewen Ezech.
cursing vnder pe hewow of iwan, and maken pilleworjis vnder "'¦'¦' '
pe hedis of ilk age, for to tak soulis ; and wan j?ei tuk pe soulis of
mi peple, j?ei quikynd j?er soulis, and foilid me to mi peple, for an
hanful of barly, and on gobej? of bred, j?at schuld sle soulis ]?at dien
not, and quiken soulis j?at lyuen [not] ; lying to my peple, trowing
to lesingis ; j?erfor seij pe Lord, lo I to 3 or cursing be wilk 3e tak
soulis fleing, and I schal reue hem fro 3 or armis, and j?e souls ]?at
36 tak I schal to fli3t; and I schal reue 3or quyschinis, and finer
my peple fro 30ur hand, ]?ei schal no more be in 30ur handis to
robbe ; and 30 schal wit for I be Lord. For j'at 30 lyingly han
maad J'e hertis of j'e iust man to be euy, wam I euid not, and han
comfortid j'e hert of j'e vnpitous, j'at he turnid not from his iuel
wey and lyue, j'erfor he schal no lengar see veyn Jingis nor deueyn
lesing. And vpon j'is seij? Gregor j?us. Oft it faUij? ]?at he haldij Gregor.
pe sted of a iuge, to wam j?e lif a cordij' not. And is don oft j?at
o]?er he dampnij? j'e vnworj'i, or louse oj?er j?at are bound ; and
oft he folowij' his steringis, and not j'e meritis of causis in sugetis
to be lousid or bound. And j'us is don j?at he priue himsilf power
of bynding and lowsing, j?at vsij? it after his lustis, and not after
meritis of sugetis. Oft is don j?at j?e hirid be sterid a3en his ne3-
bor bi hat or grace, and j'erfor j'ei may not iuge ritly of j'er sugetis
J'at in j?er causis folawen bat or grace ; werfor rit is seid bi ]?e Ezek. xiij".
prophet, J'ey quikid soulis j'at fiuid not, and slen j?e soufis ]?at died
not ; forso]? he slej' him ]?at diej? not, j?at dampnij? j?e iust man ;
and he enforcij? to quiken him j?at liuij? not, ]?at enforcij? to asoyle
fro torment him )?at dweUij? in his gilt, perfor j?e causis are to
be peysid, and ]?an power of bynding and soiling is to be vsid ;
j?erfor it is to see wat synne went be forn, and wat for]?inging
folowij? after j?e synne ; )?at pe sentens of pe chepherd asoile )?eis

68 WICLIFFe's APOLOGY.
j?at Almi3ty God visitij? bi for bi grace of compunccoun. For j?an
is pe asoiling of j'e president verrey, wen it folowij? pe dome of j'e
innar juge. pat j?ei reysing of La3ar fowr daies dead tokunij? wel
and schewij', for first j'e Lord reysid and sterid and quiknid ]?e
Joh. .xi". dead man, seying, La3ar cum iorpe, and after he j'at was bounden
3ed out, and was lowsid of j'e disciplis, as is writun, wan he was
gon out j'at was bound wij? bondis, ]?an seid Ihu to his disciplis,
Vnbyndij' him, and lat him go. Lo pe disciplis lowsid him lining,
wam dead pe maister had reisid ; for if pe disciplis had lowsid him
dead, j>ei schuld schew more stynk ]?an vertewe. Of wilk consi-
deracoun it is to see, Jat we owe to lowse bi autorite of herd wam
we know our autor to haue quicknid be grace resing. And so Je
dead man cum out, pe synnar knowlech e his synne; ]?e disciplis
lowse J'e comar out, for pe schepherdis of pe kirk owe to moue to
him j'e penaunce j'at he deseruij?, j?at lettid not for schame to
knowleche j?at he dede. pis haue we seid schortly of j'e wordre of
lowsing, J'at schepherdis of j'e kirk ow to bind and lowse vnder
Bede. gret moderacoun. J3is seij? Gregor. And j'us seij' Bede ; Now is
j'is office committid in bischopis and prestis of J'e kirk, j'at pe
causis of J'e synnars knowen, j'ei doing mercy assoyle hem fro j'e
dred of perpetual dej?, wen j?ei able and verrey repentaunt ; and
j'at he schewe hem to be bound wij? ai lasting tormentis, j'at he
knawij? to stond tou3ly in j?er synnis j?at ]?ei han don. And to j'is
acorden mani o]?er seingis of doctors and decreis of j?e kirk ; ]?erfor
-be ]?ei ware j'at asoylun feynars j?at God forbedij? to asoyle for
Ezech. harmis j'at folowen ; for j'us seij? God bi j?e prophet E3echiel, A
man of j'e house of Israel, J'at haj? sett his vnclennes in his hert, and
haj? set of his wickidnes a3ens his face, and comij? to pe prophet,
asking me bi him, I j'e Lord schal ansuere to hira in j'e multitude
of his vnclennes, J'at j'e hous of Israel be tan in J'er hert, in wilk Jei
han gon a Avey fro me, in al J'er idols, perfor be 36 turnid, and
departij? fro alle 30ur idols, and turnij? awey 30ur facis fro al 30ur

XIU'

WICLIFFe's APOLOGY. 69
folthis ; for pe man wat euer he be j?at be alienid fro me, and sett
his idols in his hert, and J'e sclaunder of his wickidnesse a3en his
face, and cum to pe prophet ]?at he aske me bi him, I j'e Lord
schal answere him bi my self, and I schal sett mi face vp on j?at
man, and mak him in to prouerb and ensaumple, and schal scater
him fro ]?e middis of my peple ; and j?e prophet wan he schal erre
in speche of word, I pe Lord haue ben fro him, and he schal bere
his wickydnes ; after J'e wickydnes of j?e ascar schal be j>e wickidnes
of pe prophet ; and I schal streke out my hand on him, and do
him a wey fro j?e middis of mi peple ; j?at pe house of Israel erre no
more fro me, but be mi peple, and I j'er God ; and j?at j'ei be no
more polutid in aU j'er trespasses. By )?is man is vnderstondyn
feynar j'at is fals, and lufij) his synne, and seij' he wel forsak it and
lieJ, and cumij? to pe prest to be asoylid, and to ask mercy. But
wan pe prest errij?, and behytij' suelk an absolucoun a3en j'e bid
ding of God, he schal bere j?e wickidnes wij' pe synnar ; for j'i j?at
he is cause j?at J'e synnar contunij' in his iuel, and mendij? nout,
OS he schuld, if j'e prest putt him be syd til j'at he be mendid. To
J'is sentens acordij' Seynt Ambrose, as is put in decreis, wer he Ambrose.
seij' J'US ; If ani man be mould bi prayors of sonis, or teris of j?e
wif, and wen him to be soylid, to wam j?e affeccoun of steyling
biddi j» 3et, schal he not be tak innocentis to distruccoun, j?at ben
fre j'at j?enkun to distroy many ? Forsoj' if he lay doun Je suerd,
or lousij? j?e bondis, he opunij' j'e distroyingis. Wy puUi]? he not
a wey, in J'e mekist wey j?at he may, faculte of steyling, J?at mi3t
not bow pe wiUe ? Also bi twix two, )?at is pe accuser and J'e gilty,
striuing of euen perel of pe hed, j?e ton if he had not prouid, pe
toj'er if he were conuictid of j?e accusing, if j?e iuge folow not J'is
}?at is of ri3tf nines, but haj? mercy of J'e toj'er, oi]?er he schal
dampne pe prouar, or til he fauor j?e accusar, ]?at mi3t not proue,
schal iuge ]?e vngilty ; j?is mai not be seid iust mercy. In j?at kirk
wer ani owe to do mercy, and how most to be holden in pe forme

70 WICLIFFe's APOLOGY.
of ri3tfulnes, j?at non draw a wey fro j?e comyn of feij?fulmen, get
wrongly, of j?e fi3tnes of pe prest, comyn wij? schort ter and dred
ful, a tyme j?at he ow to axe wij? mo tymis and plentiuous teris.
Wej'er not wan he ior^enip pe vnworJ7y, he prouocij? al to j?e smit
of faUing ; li3tnes of 3euing 3euij? kyndling of trespassing, pis seij?
Ambrose, jie prest may wit ]?at he ha]? not power to soyl, but as
Matt. God 3eui]? him bidding ; but God seij' ]?us. If j?i broj'er synne,
•^""¦^ ¦ blame him ; and if he leue his synne, leue j?u to blam him, and if
[he] wU not leue his syn, proced iorp a3en him bifor witness.
And if he wyl not her 30we, be he j?an to j?e as a hej?en or pubfi-
can. And wam J'at 30 j?us bynd, schal be bound, and wam ]?at 3e
bring out of synne, J'e peyn schal be for3euen hem. He biddij*
not here to curse hira j'at synnij? not, nor to asoyle him ]?at bidij?
in synne ; but a3enword to asoile him j'at leuij? his synne, and put
him out of cumpany j?at lastij? in his synne.
XIX. Ma. An noj?er is j'is, j?at mariage mad in ]?rid and ferd degre, a3en
""th '¦d^ ^^ ordinaunce of pe kirk, is rate and stable. And to j?is I haue
degre. seid, j?at it is so confermid ]?at it mai not be departid ; pe man to
wed ani oj?er woman, wyle j?at sche lyuij?, nor scho to be weddid
to ani oj'er man. And J'is semij? me prouable j'us ; wej" pe lefe
or conferming of j'e kirk, swilk mariage is rate, j'an it is rate or
stable ; and j?e kirk mi3t not ratifie it, but if it be first ratified of
God ; and if it be ratified of God, j'an j?e kirk mai not depart it,
for no man may depart j?e j?ing j'at God haj' joinid. And as men
seyn J'e ratifying of j?e pope, or of J'e kirk, is a chaunging j?at God
haj? ordeynd to be don, and if j?is mariage were a3en pe bidding
of God, j»an j?e conferming of ]?e kirk were not worj?, nor j?ei mi3t
not 3eue leue j?er to ; for J'ei mai not 3eue leue to breke j?e bidding
of God, nor leeue a man to lyue in ani degre a3en j?e bidding of
Decre. ^^^' ^'^ charge him >er to. Now j?e decre seij? j?us ; pe wedding
of prestis, or of cosynis in j?e j?rid or ferd degre, is not forfendid
bi j?e autorite of j?e oolde lawe, nor bi j?e autorite of j?e gospel, nor

WICLIFFe's APOLOGY. 71
of ]?e epistil, but it is only defendid bi law of pe kirk. And after
seip pe decre, )?ow pe apostil addid sum j?ingis counseyling, j?at Decre.
were [not] found in bidding of j'e gospel diffinid, ]?erfor [neij'cr]
j?ey are putt a wey of j?e toj?er apostols as foly or superflu ; so and
pe kirk, after j?e statutis of j?e apostil, haj? addid sum J'ingis of
counseil of perfeccoun, os of continence of prestis, and of making
of goostly misteris, of j?e synging of officis, j'at no wey are to be
put a wey, but to be tan wij? diligent worschip ; j?erfor pe wed-
dingis of cosyns, ]?ow j?ei be not found for bidyn bi pe gospel, nor
bi ]?e pistel, neuer]?eles J'ei are to be fled, for ]?ei are forbydun bi
pe ordinaunce of pe kirke. pis seij? j?e decre. And so I graunt J'at
it is good to kep fro hem, but neuerj?eles me semij? J'at j?ei mai not
be departid, wen J'ei are maad, not but in swilk degre os God
leeuij? not to bide to gidre, and ]?at is no matrimone. But in j?is
pe decre seij?, j?eis j?at are found weddid in j?eis degrees, and wi]? Decre.
in schort tyme done, be ]?ei departid ; 3et j?e decre leeuij? not a
man to wed an oj'er, nor j'e woman noij'er, wil Jey two lyuen.
And so if pe kirk wil not suffur )?is man and woman dwel to gidre>
what may j?ey do, but eijer dwel stUle bi hem silue, til j'ei may
fynd better grace, and tak j?e certayn and leue j?e vncerteyn, ]?at
j?ei synne not a3en God, and abid til j?ei be formid wij? holy
writ, how hem is best to do ? And if ani sey matrimoyn to be
leful in j?eis degreis, spekij' a3en pe Fadre and Sone and Holy
Goost, be j?u ware ; for pe pope and j?e kirk seij? j?at it is leful, wen
J?ei leefe it, solempni3e it, confermij? and approuij? it.
pis is a noj?er, j?at j?e kirk solempni3ing matrimoyn in degre XX. T7ie
./ . . ., J A. • • kirk so-
forbiden em J', consenting to synne, as it semij?, and auton3ing lempni.
svnne. bis semih sob bi bis : Matrimoyn of cosyns in j?rid and "'^b matri.
J J J ' •/ ,.. moyn m
ford degre is not forbiden, not but bi J'e kirk ; and so it is no degre for.

biden er.
nth.

synne, not but j?er forbedyng; and as Poul seij?, Were is not lawe,
]?er is not breking of lawe, and eft he seij?, If I bigge ageyn pe m. «°.
]?ing j?at I ding doun, I mak mesilfe a trespasor ; and bi j?e same ^"^^ 'J°'

72 WICLIFFe's APOLOGY.
resoun, if j'e kirk, wij? out oole autorite, solempni3e matrimoyn
forbidun of J'e general kirk, j'is kirk j'at j?us solempni3ij? synnij,
3he a3en j?e ordinaunce, and so 33 en God, in als mikil as it doj?
a3en Goddis wiUe in ]?at ordinaunce. And if ]?at mariage is maad
only but in autorite of j?e kirk, and neuer)?eles is no very mariage,
but synne vp on ilk side, in pe making and in pe holding, it semij?
]?at ]?us j?is kirk is autor of j?is, and bi J'us mykil j'e makar at [as ?]
J'e kirk makij? lawis ; and schuld wern men ]?er of, j?at j?ei offendid
not ]?er in, and felle in to synne. And sin j?ei wern not men as ]?ei
schuld, J'ei are cause of J'e faUyng of oj'er men, and Jat blud schal
Ezek. iij". ^^ sout out of j'er hand ; as God seij' bi pe prophet. Son of man, if
J'U schewe not to my peple j'at j?ei be ware, J'ei schal falle in Jer
wickidnes, and I schal seke ]?er blude of ]?in band, perfor be ware
of making of mariagis, and of diuorsis, or departingis ; for Jis J'ing
is soj', j?at no man may depart j?e J'ing J'at God haj? jonid, no man
Doctor. inay joyn, but if ]?at God joyn bi forn; forsoj?, as j?e doctor seij.
In Uk bodily mariage is vnderstond a goostly mariage, wilk j?e
bodUy copling performij?. And of j'eis bodily weddingis are j're
Austeyn. good j'ingis, OS Austeyn seij?, ieip, entent to bring forj' barnis, and
J»e sacrament of mariage. And hard it were to depart j?is mariage
J'US maad. And for j'is are j'e baniiis askid bi fore, to warn men
to fle in weddingis couetous lustis, and pride, and swilk o]?er vices
vnpertinent to pe mariage. And j?us schuld men be warnid in
wat degre j?ei mai not cum to gidre, and how j'ei schuld be feij'ful,
and lif honestly and holyly to gidre, in on entent to bring forj
barnes. And for pe kirk doj' not j?is, and oft solempni3ij? matri-
moynis j'at are maad for lust, and be j?wen jieis j'at knowen hem silf
vnable to bring forj? frut, in }?eis cases it semij? j?e kirk consentij? to
synne. And also in j'eis j'at are solempni3id, and after departid,
for ]?at ]?ei were not jonid bi God ; for dowtles ilk j'ing j?at is not
Ro. xiu". ^^ \'^ ^^^li* ^^ synne, as Poul seij?. And it is but foly to sey j'at ani
errij? in doing a3en j?e bidding of God, and synnij? not, for Crist

WICLIFFe's APOLOGY. . 73
himsilf reproui]? hem ]?at erren vnknowing ]?e scripture and Je
vertu of God.
An oj?er poynt is j?is ; j'at law canoun is contrary to Goddis XXI. Law
lawe, and ]?at decretistis, as to J'at part of wysdam j?at j'ei haue of contrary to
pe worldis wisdam, are Egipciens. And j'at bi sciens of canoun ^"f^^^eX
holy writ is blasfemid, 3he God himsilf, j'at is ]?e lawe 3efar. And Egipcyans.
]?at it were nede j'is sciens as kaf for gret part to be clensid out of ulsfZiid^
pe chirche. In j?eis j?ingis I knowleche j'at I haue rehersid j'e
seyngis of doctoris, Parisiens and oj?er. Of J'e wilk on seij j?us, Parisiens.
pe lawe to be contrary to j'e gospel moraly, wan it is not wij' it to
help to J'e perfeccoun of j'ing j?at pe gospel schewij? and biddij? to
be done, but in ani maner is j?er a3en, in ani tyme, for ani cause
letting or troubling, or tarying after j?e sentence of Crist, ]?at seij', ^"'f- ^l/"-
he j?at is not wij? me, he is a3ens me, and he j?at gedre j' not wij
me, he sckaterij' a brod. And so, syn j'e law of j'e gospel is cha
rite, ri3tfulnes, trou]?, euenhed, mercy, clennes, and pes of God,
were j'at ani law in ani maner helpij? not J'is, but to strif and debat,
to wrong, prid, and lust, and to swilk oj'er, dowtles it is a3en J'e
lawe of God. Goddis law is ri3t ordeynd be God alone, explanid
bi Crist in word and dede, as law of pe gospel ; and j?us law of j?e
gospel is caUid multitud of trewj?is ]?at Crist haj? tawt, namli, to
rewle his peple ; law canoun is callid law ordeynid of prelats of
J'e kirk, and pronounce to constreyn rebell bi holy rewl, and it
may be vnderstondyn as j?ei ben contrari to pe lawe of j?e gospel,
as are many decretal epistfis, and generaly alle Je tradicouns of Je
dowing of J'e kirk fro j'e tyme of Constantyn ; or as j'ey comoun
to j?e law of J'e gospel os articfis of j?e feij', in holy seyno3is and
counseils, for os man is j?e same in cloj'is and deedis, bringing in
knowing, so j?e sam is pe law or trowj? of j?e gospel inpli3ed or
opunid bi j?e kirk after ward, oj?er wise, but not contrari, explanit.
As it semij' bi j?e feij' j?at we trowe nor pe lawe canoun takij? not
inpungning of j'e law of God as to j?is part, but as to pe to]?er part,
CAMD. soc. 14. L

74

WICLIFFE S APOLOGY.

Parisiens.

is comonning mikil wij" law cyuil, and J'us it gedrej? in itsilf two
lawes, and of J'is commixtioun of pe vsing of j?eis two lawis ]?us is
Crisostom. diucrsly sown gret seed of discord in pe kirk of God. Cri.sostom
seij?, Mannis law haj? bodily wynningis to cum, but Crist behetij?
goostly j'ingis to cum ; at fleschly men ar ay present j'ingis putt
befor j'ingis to cum, and bodili j'ingis to gostly J'ingis ; j'is seij
he. And j'us as j'e flesche and pe spirit are contrari, so ]?eis twey
lawis, namly, wil j?e fleschly j'ingis lettun j?e spirit. Werfor Je
doctor Parisiens seij?, Aduocatis in ]?er office geytun hem ay last
ing dej? ; j'at semij? to be figerid in Goddis lawe ; were Sichem, ]?at
is interpretid a foul, louyd Dyna, j'at is interpretid cause, by was
occasioun he was slayn after. Notably is Sichem callid j?e son of
Emor, j'at is interpretid an asse, for men hard as assis, J'at mijt
not profit in oj'er sciens, were wont to heer decrees and decretals.
pe loue of Goddis lawe, and j'e condicouns of sciens of decres
schuld strcyn men fro ]?is office. Of Je loue of Goddis lawe Gregor
seij', he J'at louij? a kyng he louiJ his lawe. In j?e Salme, his ee
ledis asken reson of men ; ee lydis j'at sum tyme are opun, and
sum tyme clos, tokenij? holy writ, j'at is derk to sum, and opun to
sum, J'at axen j>o sonis men wej'er j'ey louen God. A tokyn of
Goddis luf is wan ani stodiej' gladly in holy writ ; holy writ is
mikil dispicid for j?e sciens of decrees. Werfor scho raay sey Jat
Sara seid to Abraam, pu dost vneuenly 33 ens me, I hau 3euen myn
handmaydin]?i bosum, and scho seing j'at sche haj" conseyuid haj
me to despit ; pe wench of holy writ is sciens of decrees, j?at haj
holy writ to despit, for Je frut of wynning j?at folowij j>er of ; and
in Goddis lawe is figerid j'e supprising ]?at pe sciens of wynning
doj? in holy writ, be pe play in j?e wilk Ismael oppressid Isaac ;
Gen. xxf. warfor as God bad bi Sara, Kast out j'e wench and her son, so
haply it were need j?is sciens in gret part to be excludid fro Je
kirk ; not only is holi writ despisid bi ]?at sciens, and blasfemid,
but God himsUf J'at is j?e law 3euar, j'at semij? figerid in Goddis

Gregor.
Salme x°.

Gen, xvj"

WICLIFFe's APOLOGY. 75
lawe, wer it is red, j'at ]?e son of a woman of Israel, Jat scho bar of Leo. xxiu".
a man of Egipt, stroue wij a man of Israel and blasfemid God of
Israel ; j?us in j?e decretistis, j'at are Israelitis in party, os to j'C part
of sciens Jat j'ey han tane of Godis lawe, and Egipcians as to j»e part
]?at j?ey haue of worldly wysdam, ]?ei blasfemen God of Israel, wil
j?ey calle j'e lawe ]?at he 3af kafe, as vnprophitable, wen he seij?
himsilf, I j'i Lord God tocbing j?e profitable j?ingis ; j'erfor J'ei are isa. xiuiij".
raj'er chaffe of wilk pe gospel seij', I schal brenne pe chaffe wij? Matt. Hj".
fire vnslekable ; pe prophet seij'. He j'at haj' a dreme, telle it as a jer. xxiii".
dreme, and he j'at haj" my wordis, telle he my wordis verryli ; wat
is J'e chaf to j?e corn, seij" j'e Lord ? And Austeyn seij*. If j'u folow Austeyn.
chaf J'U schalt be chaf. And Odo seij?, Jeroboam was dampnid, for odo.
he held pe peple abak by two kalfis j'at j?ei worschipid not God in
lerliii ; j'eis two kalfis are lawis and decrees, bi wilk clerkis are
haldun doun, j'at j'ey sacrificy not to God in j'e si3t of holi writ ;
j'is seij' he. And J'us seij? an oj'er. Men occupied in mannis lawis. An other.
and putting be hend j'e helful lawe of Goddis comaundmentis,
schuld tak hed how in J'is same j'ei ren in j'e curse of God ; for in
j?e Salin it is writun, Cursid be ]?ei j?at bowen doun fro Ji bid- Saim.
dingis. God biddij* vs do dedis of kynd, and alle moralls are ''^^"'f-
goostly dedis, or dedis of maneris bi J'e lawe of maneris. And
God haj? 3 euen to vs J'e newe lawe, compendiosar and more com-
plet and more profitablar j'an ani oj'er lawe ; more ful, for ]?er is
not j'at mai be put to mak it perfitar or compendiosar, for it is in
a word of charite profitablar, for non oj'er law profitij", not but in
as miche as it meue to J'is. And here rehersij' Austeyn, speking of Austeyn.
pe raultitude of tradicouns of pe kirk, Jat seij j'us : Sum supprise
wij? seruil chargis our religioun ]?at our Lord Ihu Crist wold to be
fre, in so wast halowing of sacramentis, so j'at j'e condicoun of
Jewis is more suffurable, j'at is sogetid not to mannis tradicoun,
but to Goddis ordinaunce. But wat trow we )?is seynt to cry Jis
day, if be fiuid, a3ennis pe multitiide of lawis of pe kirk incorporat

76

WICLIFFE S APOLOGY.

An other.

An other.

I.
Matt.xxij".

Ambrose.

Luc. xxij".

Austeyn, Gregor.
Ciprian.
Jerom.
Isidor.

4.
1 TVm. uj",
Jerom.Ambrose.Bernard.

and extriuagaunt, wat a3en batails, a3en reseruacouns, a3en furst
frutis, and o]?er spofingis of goodis of j'e kirk ; I trow he schuld
sey, j?is reprouid Crist to j'e phariseis, wij? more 3he ful of raneyn.
And j?is seij" an oj'er, j?at pe sciens of aduoketis is detestable semij
bi J'is, J'at in many j?ings it is contrari to j?e law of God. For pe
law sei]?, j?at it is leful to j?eis j'at maken couenaunt to gidre, to
disseile ei)?er o)?er, wil j'ei passe not j?e midil of iuste price ; but
Goddis law seij?, j'u schal do no ]?ing 3euelfuly to j?i nesbor in his
nedis to be releuid, and J'at no man bigyle his broj?er in no caas.
Efter J'e lawe to him j?at brekij' sei]?, to him j?at brekij? feij?, feij
schal be brokun to him ; pe gospel a3en j?is biddij' do wel to Jin
enemy. Eft an oj'er witti in J'at sam law seij? J'us : It is to see
how now lawis of J'e seculer clerkis are contrari to holy writ, and
to hold lawis of seyntis, and general counseils of hold holy clerkis.
First in this, po gospel biddij? al raen 3eld to j'e emperor Jingis
j?at are his, and to God ]?o j?ingis ]?at are Goddis, and Crist obeyed
to princes of pe world vndirgoing j?e dede ; and so ded ]?e apostlis
and seyntis. But now new law techij? j?at no prest nor clerk ow
to soget to no seculer lord, pe secound. Crist payid tribut for
him and for Petre, and Ambrose acordij? j'at feldis of ]?e kirk pay
tribut. But nowe newe lawe techij? j?at wij? out consent of Je
bischop of Rome j'ei schal pay no tributis nor taliagis. pe prid,
Crist seij? in pe gospel to his disciplis, J?e kyngs of folk lorden vp
on hem, and j?ei j?at vsun power upon hem are callid 3efars of
benefices, but 3e not so ; but he j'at wil a mong 30W be pe more,
be he as pe minister. And Austeyn, Gregor, Ciprian, Jerom, and
Isidir, kennen, as is put in j?e law, j'at it pertenij? to seculer princes
to punisch j?eis ]?at synnen opunly. But nowe clerkis bi ]?er new
lawis chalungen to hem j?at only it pertenij? to hem to punisch
symony, heresy, vsur, auoutry, and periury% pe fourt. pe apostil
seij?, we hauing fode and hyling hald vs payed. And bi j?e sawis
of Jerom, Ambrose, and Bernard, clerkis how to be content of

WICLIFFe's APOLOGY. 77
liflod, and haue al ]?ingis in comyn. But now bi new lawis,
clerkis propriun to hemsilf temporal j?ingis as seclereis, and not
only to fiflod and hyling, but to lust and worldly hynes. Werfor
it folowij?, J'at oij?er j?eis seyntis bar fals wittnes, or Jat swilk lawis,
bi wilk j'is maner of hauing is defendir, ar contrari to hem, and to
holy writ ; or ellis j?at clerkis now are fals witnes a3en j'er lawis,
and j?efis, and refars, and fals intrewsars. pe fifth, pe apostil 5.
sei]?, no man balding bi kni3thed to God, inpli3e]? him to worldly 2 Tim. ij".
bisines ; and doctors a cordyn, as is put in pe law. But now al
most is no worldly bysines j?at ministres of ]?e auter are not inplied
in, as is opun in J'er dedis ; werof it folowij? j'at J'ei fif contrari to
holy writ, and to j?e decrees of hold fadres ; and if j'ei haue ani
law defending hem in }?is, j?an is J'e law contrari as ]?er lif is ; if
pej haue not, J'an j'ei lif vnlawfuly in j'is. pe sixst. pe apostil 6.
sei]?, no man tak honor to him, but if he be callid of God. And Heb. v°.
after j?e decrees of senctis, as is opun in canoun, as it schal be
3euen to him J'at is caUid and forsakij?, so it schal be naytid him
]?at oflrej' himsilf. But now new lawis kennen J'at he j?at most
offrij? him, and most persewij? wij? 3eftis of hand, tunge, or seruise,
he schal be preferrid to j'e hofiar and abler, bi vertu of a ded bulle.
pe seuynt. God biddij? j»u schalt not do peit, nor coueyt ]?e 7.
goodis of ]?i nei3bor, but 3eld to ilk man j?at is his ; and of j?e de- Exod. xx".
crees of seyntis, if j'u haue foundun ani j'ing and not restorid it,
j?u hast reft it. And eft, synnis are so mykU pe greuowsar as pej
hold and schuld lengar bynd. But now new lawis kennyn prescrip-
coun, ]?at if ani be in possessioun of oj'er mennis j'ingis by a cercle
of 3eris, he schal ioi it as his oune, as is brokyn of Goddis bidding
mak ri3t. pe heyt. Crist biddij' in j?e gospel to his vicar, turn pe 8.
swerd in to j?e sche]? ; and wordis of doctors and decrees acordyn joh. xuHj".
j?at prestis how not to vse j?e bodily swerd wij' j'er oune hand, and
mani peynis are enioinid in new lawis for breking of j?is. But j'is
not a3enstonding, ]?ei han founden a new ordinaunce and indul-

78

WICLIFFE S APOLOGY.

1 Tim. iij
Jerom. 10.
Matt. u".

11. in

Matt. x".

12.
Isa. luiij".

Lincoln. 13.

gencis and remissiouns, if j?ei sle cristun men wij? ]?er oune handis.
pe nynt. pe apostil sei}', J'e bischop be howuij? to haue good wit
nes of j'eis j'at are wij" out ; and Jerom techij? j'at in chesing of j?e
prestis requirij' pe assent of j?e peple. But now bi new lawis Je
peple schal not wit j?er of. pe tente. It is seid to prelatis, 3e
are li3t of Je world, and eft, snybbe j?e synnar be for alle ; and
after pe decrees of seyntis, and of j?e kirk, he j'at correcti]?^ not,
schal be gilty as he }'at ded pe dede. But now lawis 3 euen leef to
tak money for gret synnis, and j'at non schal let hem to contune
synne for j'at feynid correccoun. pe elleuynt. It is seid to
prestis, Frely 36 han tan, ireij-^enip ; and to }'is acordij mani decres
of j'e kirk, and doctors, wij' mani peynis. But now are found new
constitucouns of procuracies and customis and o}'er expensis, so
}'at noi}'er sacrament, nor benefice, nor ministry, is 3euun nor tan
frely after Cristis bidding; but oueral go]? symonie priualy or
apert. pe twelft. pe prophet sei}' to prelatis, Crie, cese not, hie
j?i voyce as a troump, and schew to my peple j?er synnis ; cursid
be he }?at forbedij? his suerd fro blod, j?at is his tong, and his
traueyl fro correccoun of synne ; and doctors cordyn, and hold
decres. But now new law kennij? priiailegies and exempcouns
fro iust correccouns of faij'ful prelatis and curatis, so j'at j'ey may
not reise Sathanas out of his nest, nor hele pe seek. Vp on j?is
Lincoln criej? out opon Je pope and seij?, j?at prelatis may not be
excusid, no but ]?ei happily wil lay al pe synne on j?e pope. xiij.
pe Lord biddij?e kepe raatriraony vndefoylid, and do non
aduowtry ; but now new lawis kennen j'at pe man and pe woman
han bi twex hem drawen to gidre verray matrimony, Jat if j?e man
after tret wij' a noj?er woman, and lye bi her, if Je first woman may
not proue her contract, }'an pe secound schal be his wif, bi resoun
of avowter, and he schal be cursid but if he tak to her as to his
wif. And 3et schal be enioynid bi pe law, in pe sacrament of
schrift,, vnder pe peyn of dedly synne, to tak pe first and touch

79
not j?e secound ; experiens of dede prouij' }'at it is }'us, and j?us
him be howuij' to be cursid, but if he tak boj'e, and cursid if
he tak oi}'er pe ton or pe toj?er. pe faurtent. God biddij? j'u ^*-
shalt not sey fals witnes a3en ]?i ney3bor, nor lye, nor
forsuere pe, nor deme vniustly, nor a3en sey pe trow}' in no
maner; and mani lawis of pe kirk and sawis of doctors de-
claryn ]?is, and enioynen mani peynis for pe trespassors her of.
But now clerkis practisyn bi }'er new lawis }'at a iuge schal witnes
bi his dome, j?at an o}'er mannis Jing is myn, and a3enword myn
a o}»er mannis, for pe fals witnes of two or of j're a3en j?e trowj?,
and if [ ? 3if] J'e sentens to sle pe innocent and curse pe giltles, 3 a
J'OW he wit )'at it is fals. Also if a man be falsly accusid bi two
witnessis, if he deney it }'at he is accusid of, and graunt pe so}>, }'an
he schal be condempnid }'er of as gilty. pe xvj. [xv]. Goddis 15.
law biddi}' help J'e supprissid, jngip to pe fadirles, defendi}' pe
wydow, and how temporal lordis ow to j'ole no wrong be don ;
and mani doctors and lawis and resoun acordyn to Jis. But now
crien clerkis bi )?er new lawis, j?at if a man be cursid fourty dayes,
J'OW he be cursid wrongly, and }'at }'an temporal lordis schal, bi'
pe bischops signifying or bidding, put bim in to prisoun, til he
suget him to }'er dome, )'ow it be vniust. pe xvij. [xvj]. If }'at 16.
a man wed in to wif in pe face of pe kirk a cosyn of his, j'e wilk
God forbedij him to towch, and after j'is cosynage is knowen to
him, but it may not be known formably bi prpue after j'e court of
plete, 3ef pe woman after axe pe fleschly det, j'ow it be a3en pe
bidding of God to pay it, he schal be cursid, but if he tret her as
his wif. And if he do it, he breki)? pe bidding of God, and in )?is
cas he schal not be cur.sid bi her dome, or ellis he schal dwel
cursid pe daies of his lif, efter pe process of pe new decretal wip
Jon Andrewe. And }'is inconuenient mai not be voydid w' mani
moo o}?er. pe xviij. [xvij]. pe apostil sei]?. Ilk j?ing Jat is not 17.
of ]?e feij? is synne. And j?e lawe acordi]?, j'at he j'at doj? a3en ¦^''* ""°

80 WICLIFFe's APOLOGY.
conciens biggij? to helle. And j?is not a3enstonding ]?en schal raan
do ]?ing a3en his consciens, and curse him but if he obey, and j?is
is contrari in itsilf and to God boj?e, J'an j'ei sey ]?at a man schal
raj'er ]?ole ]?er sentence J'an do a3 en his consciens ; but war profit wer
)?at if God curse al ]?at }?ei curse, for )?an God schuld curse )?is man.
And it is iuel seid to bid man lett not to his wil for pe curse of
God. After j?ey sey j?at wat ]?ing j?o bindij" in 3er]? or j?e kirk, it
schal be confermid in heuen; and 3et }'ei sey pej jei mani sentens
18, Jat bindun not anenst God. pe xix, [xviii.] Eft pe apostil
Gal. V". biddij? men stond, and not be holden a3en wij? J'e 30k of seruage,
for law bringi]? no man to profit, not but ]?at j?ing j?at is maad opun
in j?e lawe, but he ]?at sekij? to be iustified in j?e law is fallen fro
Crist, for man be howuij' be iustified of j?e feij? and grace and
goodnes of Crist ; in j?is j'at he frely and wilfully trowij? in to
Cristis teching, and fellij' his bidding. But now men seyn hem
iust, if j?ey do j?e law after j?er wit ; an J'ow J'at j?ei do ]?ing j?at is
a3eii Crist, and 33 en consciens, j?e law schal excuse him, and is
inow for him. Also j?e pope seij? in his lawe, j?at j?er are two lawis,
' as law of pe spirit, and law maad of men ; and who j?at is led be
j?e law of J'e spirit is fre, and is not wor]?i j?at he be dreuen vnder
maad lawe, and j?erfor go he fre bi oure autorite. But now are
men lettid oftun bi maad lawis, rewlis, and constitucouns, to wirk
after j?e spirit, or to do j?e merciful dedis or ri3tfulnes frely, bi
autorite of Crist ; ]?is is oft prouid many tymys bi deed, os boj? in
religious, and oj'er, wen it is not leful to hem to do j?e dedis of
mercy, noij?er bodily, nor gostly, if j'er ouer man bid hem be stiUe,
and lefe alle j?eis or ani oj?er lawis, rewl, or customi.s, wat euer Jei
be, wan J'ei ar not wij? j?o gospel in ani raaner substauns formid
or vsyng in to perfeccoun of fredum of j'e gospel, but are in ani
maner, ani tyme, for ani ]?ing, letting, or trobling, or tarieng any
J?ing j?at gospel biddi]?, or counseyfij? to be don ; in j?is j'ei are a3en
Goddis law, and a3enis God, aftur pe sentence of Crist befor seid,
He j?at is not wij me, he is a3en me.

WICLIFFE S APOLOGY,

An oj'er poynt is ]?is ; ]?at no raan is Cristis disciple, but if he XXII.
kepe Cristis counseil. pis me j?ingij' wel is so]?, bi diuerse resouns. Jpiis kepe
And j?erfor we schal first vnderstond, as boj? Goddis law, and Cristis
COtlJZSG'il
experiens, and resoun techij?, J'at Cristis ccanseilis are callid in
two wise, as sum tyme j'ing j'at he counseifij? to, and biddij? not to
ilk man as oj?er comaundments ; as are j'eis, j?at men kepen in pe
gospel bodily pouert, and keping fro bodily weddingis, and suylk
o}'er. On o}'er wyse is callid his counseil )?us, as he steri}' oon to
do )?us, an o}'er )?us ; as he seid to j'e man, 3if j?u wilt be perfi3t Matt. xix".
go seUe aUe }'at j?u hast, and 3ef to j?e pore, and j'u schalt haue
mikil mede in heuen, and cum and folow me. And ]?us seij? Poul,
]?at he gaf counseil to j'ingis as him }'owt, but ilk man had his i Cor. uij".
proper 3eft of God, to go as God ha}» callid him ; and }'us in ilk
j?ingis men nedyn euer j?e counseil of God, to led hem in al }'ingis
to do as is leful and spedy and best, and )?is is a 3eft of Je Holy
Goost. And )?us is opun, j'at non is Cristis disciple, but if he kep
his counseU; for ellis he leri}' not at him, nor is not 3euen to his
sciens, nor led }'er by, nor filfid Jerof, nor of pe sciens of God, but
if he kepe his counseil ; for j'us seij' Crist, and rehersij' j'e prophet, Joh. uj".
]?at aUe men able are taut of God. And God bi his prophet cursij'
]?eis j?at wirken not bi his counseil, for j'us he seij* bi Ysaye, Who isa. xxx".
sonnis lifers, seij? pe Lord, }'at 30 schuld mak a counseil and not of
me, and wef a web and not bi mi Spirit, j?at 36 schuld adde syn vp
on synne, ]?at 30 go doun in til Egipt and axid not mi Spirit, j?er
for 3e schal mak counseU and it schal be schaterid, and as he han Prov. i°.
left mi counseil and sett mi blamings at nout, I schal law3e in 30ur
dej?, and byraowe 30W wen j?is schal cura to 30W J'at 3e dred. And
many are j'e witnessis }'at kenun vs to do alle j?ingis euer bi j?e
counseil of God. But neuerj'eles ouer ]?is we schal vnderstond
j?at disciplis of Crist are seid in syndry maneris and degrees, as
sum in general, sum in special. In general maner are al Cristis
disciplis, ]?at after j'e rewle of kynde folowij? his lore. And
CAMD. soc. 14. M

82

WICLIFFE S APOLOGY.

A Doctor.

in an o]?er special maner weren his disciplis j?at folowid him bi j?e
kenning of Moyses lawe, and oj?er writun lawis. In J'e j'rid maner
are j?eis his disciplis }'at folowen his lore }'at he taut in pe gospel ;
and J'US sum are his disciplis in a degre }'at are ordeynid and
chosun to folow him in lyuing, and J7oling, and teching ; and sum
in oj?er degre }'at are ordeynid to be taut. And of j?eis sum are
iuel, and gon o bak ; and Judas was his disciple chosun, and his
apostil, and mani of his disciplis went a bak. But and sin Crist
Luc. xiu". seij, Non may be his disciple but if he renounce alle j'ingis ]?at he
haj', and tak his cros and folow Crist, it folowij? pleynly, ]?at j?ow
[a] man be his disciple in sum degre, neuerj'eles in sum degre he
is not his disciple, but if he kepe his counseyl, and lef al ]?ing.
And for J'i j?us seij? a doctor. Who Jat euer he be, j?at in j?e last
our of his dej? kastij' not al his bisines and his affieccoun in to God,
kasting fro him al worldly bisynes, baldly I dar sey, .J'at he schal
not after j'is lif be Cristis disciple in heuen. Of j?is schuld j?ei be
war j'at occupien men toward her end a bout pe world, and de
parting and assining of }'er goodis, and to mak her heyris grete
after hem, and to mak pompous exequies and entermentis, biriel,
and swilk }'ingis, in to veyn nam after hem ; and }?ei )?at occupien
hem wij> japis, and remembren hem of }'er old iuel, in to lyking
J'er of, and }'at steri}' men in to morning for }'ei schal lefe }'is world,
and }'ei mornyn for her frendis leuen it ; and men }'at are ocupied
about testamentis, and schuld lok }'at pe last wille of pe man wer
kepid, not only wat he wil, but how his wiUe schuld be rewfid.
Vp on j?is schulde j?enk prestis, prelatis, and religious, and oj?er
j?at han vowid to kep bodily pouert, obediens, and chastite, how
]?at j?ei schuld folow Crist to be his disciplis trewly wij? out ypo-
crisie ; j?at j?ei fiUe her vow, and mak it not voyd, nor renne not
for j'e brekyng and multiplieng of }?er synne in to J?at curse ]?at
Crist biddij? to Je scribis and to J'e phariseis j?us. Wo wor]? 30W,
he seij?, j?at gon about j?e see and pe lond to mak a nouys of 3 our

Malt.
xxiij"i

WICLIFFe's APOLOGY. 83
ordre, and wan he is made 30 mak him a son of heUe double as
3 our silf.
An oj'er point is her put j?us and axid, j?at ilk man is holden to xxill. m
do }?ing )?at is j?e better. And me ]?inki}' ]?at ilk man is holden to '^oidmtodo
do j?e better ; and for pe clerar vnderstonding of ]?is, I suppose, the better.
j?at as Goddis byddyng and comyn speche boj'e, and as men vnder
stondyn j?at bettar or best is seid by )?re resouns, or moo, or ellis
vp on }'re maneris, as sum }'ing is seid better, or best, }'an an oj'er
in his kynd, form, and vertu ; and )?us is God seid pe best ouer
alle o}'er ; and j?us gostly createris are seid better J'an oj'er ; and
]?us bi diuers resouns is on seid better j'an an o]?er. In j?e secounde
maner is on seid better j'an an oJer, for J'e maner and j?e forme ;
and ]?us of ]?is is oft o }'ing seid better ]?an an oj?er. And j'us if
two men do a ]?ing, j?e ton is oft seid to do better j?an pe td^er.
And }'us is a man of harmis seid better j?an an o)?er, and a prest
better ]?an an oj?er, and a religious man better ]?an an o]?er, and a
housbond better j?an an oj'er, for be can better, and doj' better j?an
J'e to]?er. In pe ]?rid maner is a ]?ing seid better j'an an oj?er, in
j'is, as it helpi}' better by sum wey and mene to pe 3 end of a }'ing,
j'an an oj'er do}?. And j'us sum tyme a J'ing j'at is seid to be warst
to sum man, is bi an oJer resoun sed best for sum a3enword. And
j'us seknes, and foul weder, and pouert is to sum men best, wan
j'ei are menis to him to kepe Goddis biddingis, and to geyt blis ;
and so j'ei are better to him j?an riches, or fair wedur, or hele, wen
he schuld tak occasioun by hem to do synne, and displece God,
and deserue peyn. And j'us a3enword wan Jeis ]?ingis are to man
in to cause and help to plese God, j'an are pe\ pe better to him.
And j?us ]?ow it be better in heuen to seyntis to not traueyl, nor be
peynid, as we are here, neuerj?eles it is better as for j'is tyme ; for
j?us seij? Poule, forsoj? I am constreynid of two j'ingis, hauing desir Phil, i",
to be dissoluid, and be wij? Crist, mikil better, certis to dwel in
flesche is profit necessary for 30W. Also men seyn, j?ow contem-

84

WICLIFFe's APOLOGY.

Ecclus.
xxiij",
Eccles.xif Gal. u".

platif lif be pe fairar, actif lif is pe profitabler ; and al }'ing as Crist
did it so it was best, for he did ay pe best, and all ]?ingis wi)? out
defaut. And it is not to sey of aUe J'e warkis of God, )?is is wars
j?an J'at, and if any j'ing j?at Crist dede mi3t haue be don better,
j?an were not he best and wisest, nor j?e mi3tyest ; and ]?is were
grete synne to sey ; }'erfor pe best }'ing }'at ani man may do is to
do }'at he biddi}' and counseyfij' to do, and to j?at ende }'at he
biddi}' and steri}" ; and )'is is generaly ilk man holdyn to do, vndre
gret peyn, 3he bo)? of synne, and of punisching, and better }'ing
may no man do, nor in better maner, nor to better ende. For Jus
is writun in Goddis law. No J'ing is better }'an to drede God and
kepe his biddingis, nor }'ing m.ore helfular j?an lok in his biddyngis.
And eft j?us, Dred God and kep his biddingis, )?at is ilk man. And
Poul seij', Noij'er prepuce nor circumcicoun is out, nor out wor}*,
not but keping of pe biddingis of God ; and ani }'ing schal not
profit to hem but in }'is j?at God biddij' him, or counseyfij? him to
do it, and as he doj' it for J'at bidding and counseyl ; and j'us is
Matt. xix". bidun in pe gospel. If }'u wil enter in to lif kep Goddis biddingis,
j?at are j'eis, j'u schalt luf j'i Lord God wij? al J'in hart, in al Jin
soul, of al Ji mynd, and j?i ne3bor as ]?i silf ; and j?is is more ]?an
alle brend offryngis and sacrifice, for in j'is hangi}» al pe law and
prophetis. An syn )?is is bidding of God, man is holden generaly
for to do }'is, for ellis he may not be saue, as Poule prouij?, for no
penaunce, ne purnes, ne chastite, ne oj'er j?ing j?at he may do.
Heb. xiij". And wij? out swilk o}'er dedis many han comyn to heuen. Also
j?us seij? Poule, j?at it is better to stable pe hert in grace ]?an in
meytis, j?at han not profitid to hem j?at gon in hem. Also j?us is
1 Sam. XV". writun. Obedience is better j'an slayn offring, and for to assent is
better j?an for to offer j?e fatnes of schep ; for it is os pe synne of
wychis to repungne, and as j?e synne of idolatrie to not assent ;
and to obey to Cristis biddingis is man euer holden, and not ay to
offer. And many moo witnes are how a man is holdun to do Je

WICLIFFE S APOLOGY. 85
best. Al so ]?us seij? Jerom, He errij? not menly ]?at of two good Jerom.
J'ingis puttij? pe lesse good be fore, and leuij? pe better; and of j?is
it semij' j?at he is holdun to do pe better.
An o]?er is j?is ; ]?at ymagis of seyntis are not to be worschipid. xxiy.
pis haue I seid, and to sey ]?is steri}? me, j?at God seij? in his com- n™t"to\T^
aundraent, j?u schalt not mak j'e a grauyn j?ing, noij?er in ilk liknes i««rschipid.
j?at is in heuen a bouen, ne j'at is in 3erj? be ne]?, ne of ]?ingis j?at sxodxx".
are inwateris vnder j'e 3erj? ; }'u schalt notlowt, ne worschip hem.
And Gregor sei}' )?us. If ani wil raak an ymage, as for a bok tul Gregor.
him, forbed him not, but to worschip pe ymage almaner wittirly
forbeed J'u him ; but ]?i broj?erhed stere bisUy j?is, j'at men tak of
j?e si3t of j?e j?ing j?e more compunccoun, and be kesed in pe wor
schiping of j?e Trinite a lone, for on is to honor j?e ]?ing, a no]?er is
to se ]?er by wat is to be honorid. And for j'is seij? a no]?er. If Another.
ymagis be worschipid, not bi vicary worschip, but by pe same
worschip of God, doutles it is idolatrie ; for noijer pe stok, noij'er
j'e craft of man is to be worschipid so. It is certeyn bi witnes of
holy writ, and of seyntis, and of experiens, j'at we awe not to arett
swelk J'ingis, or J'ingis formid of mannis craft, heyar nor euen to
man in kynd, wam God ha}' maad to his ymage and similitude ;
ne we owe not to rett hem more lek to Crist, or to seyntis, in form
or representacoun, j?an man, ne wor]?iar ne holyar gostly ; ne we
howe not to hope ne trist in hem more, ne luf hem better, ne 3ef
hem moo j'ingis, ne grace. God biddij? vs honor man many fold,
and for many causes ; and it is not were he biddi]? so worschip }'er
ymagis, but his forbeding to worschip hem is opunly found. And
many veniaunces are schorid to her worschipars, for ]?us is writun
in holy writ, Wat profitij? a grauen j?ing ? for his feynar haj? hopid ^«*- if-
in his feynid j'ingis, j?at he schuld mak doumb simulacre. Wo to
him j?at seij' to a tre, be sterid, and a stil ston, arise ; we)?er it
schal not ken sciens ? Lo it is helid wi)? gold, and ilk spirit is not
in pe bowell. And eft, j?e trees polist of forgars, and engilt, and Sar. uj".

86 WICLIFFe's apology.
siluerid, is fals, and raay not speke ; pej are bout in ilk price, and in
hem is no spirit. Wij? [out] feet pej are born in schuldres, schewing
to men )?er on nobeley; j'ey schal be confoundid ]?at worschipun
hem. If j'ei fal vn to j?e 3er]?, j?ey schal not rise of hem silf : if
ani sett hem vp, j?ey schal not stand. And if ]?ei j?ole ani iuel or
good of ani, j?ei schal not quit ; j'ey may not ordeyn a king, ne do
a wey, ne 3ef riches, ne quit iuel. If ani vow a vow to hem, and
quit it not, j?ey schal not ax it ; j'ei schal not liuer a man fro de]?,
ne pulle a wey pe feble fro pe mi3tiare ; ]?ei restore not pe blind to
pe sj}t, ne liuer man fro need ; j?ey schal not haue mercy of j?e
wydowe, ne do wel to j?e faderles ; }'ei han no feling ; }'ei are forgid
of forgers, and of goldsmi}'is ; }'ei schal not ellis be, not but os
pe prestis wel ; j?ey schal lefe fals j'ingis, and repreue J'O }'at are to
cum after ; pej reyse not a king to regioun, pej schal not 3eue
reyn to men ; j'ey schal not deme dome, ne liuer pe regioun fro
wrong, for pej may no ]?ing ; j'ey schal noij'er curse kyngis, ne
blesse ; ]?ei schal not schew tokunis in heuen, ne schyn os j?e sunne,
ne 3ef li3t as J'e mone ; after j'ei schal be rotun, and schal be
repreue in j?e regioun. Better is j?e iust raan ]?at haj? no simulacre,
Baruc. for he schal be far fro repreuis. pus seij? pe prophet Baruc. And
Sap. xiij". pQ wise man seij, pei are vnblessid, and her trist a mong pe ded,
j'at han callid goddis j'e werk of mannis handis, gold, siluer, and
fynding of craft. Or if j?e carpenter hew doun of pe wode a tre,
and graue it diligently, and forg it, and mak a dweUing for it, setting
it in a wal, festining it wij? ime j'at it fal not, loking to it, witing
j?at it may not help it silf, it is an ymage. And of his substauns,
and of his sonis, and of his weddingis raaking a vow he enquirij.
He schamij' not to spek wij' it, j'at is wij' out sowle : and for hele
he prayej' j?e seek, and for lif pe dede, and incalli}' in to help it ]?at
is vnprofitable ; and for jumey axij? of it j'at is vnprofitable in all
Sap. xiu". j?ingis. Blessid pe tre j'at ri3tfulnes is don by ; but j?is J'at is maad
an idol bi hand, is cursid, and he j?at maad it. perfor respice schal

WICLIFFe's APOLOGY. 87
not be idols of nacouns ; for pe createris of God are maad in to
hate, and foundingis to pe soul of men, and to fot trappis in to
feet of vnwyse men. For pe multitude brow3t to bi pe spice of pe
warke, now j?ei 3eue to hold os God Jat bi forn was honored as a
man. And ]?is ha]? ben j'e desseit of mannis lif ; for men deser
uing oij'er to affeccoun, oi]?er to kyngis, j'ey han 3 euen j?e incom
municable name to trees and to stonis ; and it sufficied hera not
han errid about j?e sciens of God, but lyuing in bateyl of vnkun
ning, J'US many and gret iuel j'ey calle pees ; forsoj oij'er sacrify-
ing j'er sonis, or making merk sacrifices, or hauing warks ful of
wodnes, pej kepe iioi}'er clene lif, ne wedding, but on sle}' an o}'er
bi enemy [ ? envy], and vowtrand, or doing a vowtri, drying, and al
o}'er mengid to gidre, blud, mansleyng, peit, feyning, corrupcoun,
vnfeijfulnes, trouby, periury, noys, wasting of J'e goodis of God,
filyng of soulis, chaunging of ber}'e, vnstedfastnes of wedding,
vnkynd lechery, and vnchastite. pe worschiping of cursid idols is
pe bikynning, cause, and ende of all iuel; for wil j?ey joyen, oi]?er
}?ei wax wode, or prophecyen fals ]?ingis, or lyuen vniustly, or for
sweren hem sone. Wil j'ei trist in j'e idol j'at is wi}' out soule,
swering iuel, j?ey wen hem not be noyed ; j'er for boj* schal cum
wor}'ly to hem, for iuel }'ei felid of God, tenting to idols. And
vniustly }'ei sware in idol, dispicing ri3tfulnes.
But }'u sey a3en, }»at ]?es, and oj'er swilk, are seid of idols j?at
vnfeij'ful men worschipid as j?er god, and in wilk ]?ei worschipid
deuel, and }?at forgid to pe liknes of no j?ing ; for pe apostil sei]?.
An idol is no ]?ing in pe world; pej are not seid of ymagis brout 1 Cor. uiij"
in bi pe kirk. For pe decre sei}', Cristun men caUen not worscipful Deere.
ymagis goddis, ne seruen not to hem as to goddis, ne put not
hope of help in hem, ne abidi)? not in hem pe dome of help to cum,
but )?ei worschip hem to J'e memory and record of raj?er men, but
j?ei serue not hem wij? Goddis worschip, ne any creature ; ]?us seij?
J'e decre. Forsoj? J?e decre seij? wel, acording holi writ, J'at cristun

88

WICLIFFE S APOLOGY.

Col. iif.

Austeyn.

Clement.

men serue not to hem, ne to ani creature, bi Goddis worschip ;
J?at is }'ei how not to serue to hem ; ne verrey cristun men don
not ; }'erfor j?ei j'at don are not verrey cristun. And it is to note,
]?at in diueris maners a man haj? a god. First aUe we han God
Almi3ti, ]?at is God to aUe, and autor of lif, and 3efar of alle goodis.
pe secound, he haj? god J'is j'at he moost lufi]?, and wer in he
tristi]?, as in God ; and ]?us mani han mani goddis, j?at ^ei sett in
j?er affeccoun bifor God Almi3ti, and to serue j?eym ra}'er, and wam
]?ei more worschip ; os it semij? of dedis, and of sawis of pe scrip
ture, and of seyntis. And in diuers maner do}* man idolatre ; first
wan he setti}' in his affeccoun ani }'ing bi for God ; j?e secunde,
of vndu ordre and cause : and ]?us on ]?re wise ; first, 3euing to j?e
creature j?ing onU to God du ; pe secound, honoring God vn-
honestly ; pe }?rid, honoring pe creature for God, and vnhonestly.
And }'us man do}' idolatre in hert synning ; for als mani idols haj
a man, as he haj? dedly synnis. Also of his gold and siluer a man
makij" an idol, wan he worschipij? it a boun God, for j?e apostil sei]?,
}'at auarice is seruice of idofis. And }'us raan hoping ouerraikU or
tristing in a yraage, or making o}'er to trist }'er in, }»at he may
coueytously geyt ]?er good, forsoj? he makij? to him j?er of an idol,
and ]?us in maner doj? as foul idolatre as ej'cn men. And j'is may
not be noyed to be don, for many trowen j'at ymage to be God,
and many trowen Goddis vertu sogetly to be j'er in, and j'us j'ey
are more affect to o ymage j'an to an oj'er ; pdX doutles is idolatre,
as trewe men seyn. And }'us mani erren, and ]?is were to be
mendid. For j?us seij' Austeyn, Vtterly j?ei han deseruid to erre,
}'at han sowt Crist and his Apostfis, not in holy boks, but in peyn
tid walls. Also Clement sei}'. If we wil verreyly worschip Goddis
ymage, doing wel to a man, honor pe verey ymage of God in him.
In ilk man forso]? is pe yraage of God, but j?e sirailitud of God is
not in aUe, but were pe sowle is beninge, and to mynd pure, perfor
if 3e wil verily worschip j'e ymage of God, we opun to 30W ]?is Jat

WICLIFFe's APOLOGY. 89
is verrey, ]?at 3e do wel to a man j?at is maad to pe ymage of God,
and 3eue him honor and reuerens ; 3euit meyt to pe hungry, drink
to pe Jristy, cloj'is to pe nakid, minstring to Je seek, herbarow
to pe straunger, and necessarijs to pe prisouner. And }»is is }"at schal
be gessid verrily done ; j'eis gon so myche in to Je honor of God, )?at
he }'at doj not )?eis )?ingis, if he may, schal be trowid to do despit to
j?e ymage of God. Wat honor of God is j?is, to ren a bout bi tre, and
stone, and formis, and honor as God veyn figeris, and wi}' out soule,
and despice raan, in wam is verily Je ymage of God. But and be}'
certeyn, }'at if ani do mansleing, spowsbrekyng, or ani }'ing of wrong
to man, in ]?is j?ing Je ymage of God is sylid ; j?is sei}? Clement.
perfor now, as Poule biddij?, fle we for worschiping of idols ; for i Cor. x".
now is God maad man, and perid haj a man, and schewid to us al
Jingis of his godhed j'at are to lif, and to pite, and we are maad
on wi}? Crist, and his body, and his membris, and quiknid of his
spirit ; ]?at we schuld do no idolatre, ne worschip no }'ing for no
iuel ende : j?at we schuld mak now no dead ymagis, ne idolis of
our self, j'at we do wan we are wij" out pe spirit of Crist, and lif in
pride, lechery, and fals coueytis, and swilk o}'er synnis ; }'an are we
foul idols and foul fendis ymagis, as Crisostom merkij? wel. And if Crisost.
we worschip and luf j'eis j'ingis, and o}'er men for hem, doutles we
are foul, doing idolatrie ; and }'us we do wi}? o}'er createris wan we
honor hem a3en Goddis bidding, and a mis, and for foul ende, as
Austeyn declari}'. And }'us we schuld flee idolatrie }'at we do wi}' Austeyn.
men, }'at honor we mikyl more }'an Ihu Crist ; for wan a man is
sett to do pe office of God, and ha)? not in him Je vertu of God,
ne wit, ne wil, ne dede, wat is he but ymage and idol maad of men.
As Bernard sei}?, A kynge vnwise is but a nape in pe house rofe ; Bernard.
and j'us it is of prestis, prelatis, and of oj?er religioun, in pe same
maner. Wil ]?u hast habit and schauin croun, and o]?er signis wi]?
out vertu and lif of spirit, and wi}* out pe dede; ]?u art but peyntid
and lied ymage, as Jerom witnessij' wel, and idols and similacris. Jerom.
CAMD. SOC. 14. N

90 WICLIFFe's apology.
Archedea. Archedeacoun sei]?. As pe hej'un men had sex kyndis of similacris,
cleyen, treeii, brasun, stonun, silueren, and golden, so han lordis
now sex kyndis of prelatis. Cleyen similacris are fleschli prelatis,
Salme of Je wilk j?e Salme sei}?, I schal do hem awey as pe cley of Je
*""'' ¦ stretis. Treen similacris are prelatis rude in j'er doctrin, and on-
Jerom. sensible of wit. Jerom seij?, pe tre is woundun in siluer, ]?ei are
seid to be maad in to prelatis, for ]?ei are tan vp wij? out mater of
dignite, bering vp in her schuldres j?at are not but in opynioun.
Brasyn prelatis are j'ei j'at han worldli eloquence ; of wilk j'e
1 Cor. xiij". apostil sei}', I am maad as bras sounning, or as j?e cymbal tynking.
Stonen prelatis are j?ey endurid in temporal j'ingis bi J'e affeccounis
of men Jat j'ey brek bi seculer power. Silueryn are j'ey j?at seyn
wi}' }'er maister to pe persewars of Crist in his membris, Wat wil
36 3 cue vs and we schal betray him to 30W ? Goldun prelatis are
j'ey j?at are maad only for nobelay of kyn ; ]'us sei]? he. In swilk
men schuld idolatre be fled, for }'ei schuld desir no worschip,
obediens, ne seruice, but as God biddij hem ; so j?at in hem God
be honorid, seruid, and obeyed, and neuer bid but his biddingis;
nor put not his bidding be bynd, for keping of her, for j'us doyng
j'ei don werst idolatri, and taken to hem pe honor }'at God schuld
haue, and putten him out. And ]?us men schuld obey hem, and
trust and serue, os God biddi}', and no far]?er ; ]?at ]?ei do not ido
latrie wij? hem, if J'ei obey to }'er biddingis a3en Goddis biddingis,
or trust to }'er wordis, if pej be not wordis of God.
^f7el ^^'^ ^^^ ^^ ^" °^^^ point ; ]?at pe gospel writun is not to be worschipid.
writun not As to Jis I haue rehersid ]?e sentens of Crisostom, were he seij?
Tchippid'.' I'"^ • ^"^"^ ¦"'i^ schew hem hofiar j'an oj?er, }'ei bind to gidre pe part
Crisost. of an hem, or of heris of seyntis, and hangen vp hem. O vnpite !
Jei wefing schew more bolines in J'er clo]?es, })an in pe body of
Crist; }'at he Jat 3et pe body of Crist was not hefid, schuld-be
sauid bi pe holines of pe hem of his clo}', j'at he depering in ]?e
mercy of God, trust in j?e cloj?is of raen. And pe same sentens

WICLIFFe's APOLOGY. 91
he haj? a3en hem j'at han ]?e gospel writun hanging a bout pe neke
for 3 ele. Wan ]?ei han hirid it in pe kirk and are not 3elid, and
axiJ wej'er is Je gospel in leuis of wordis, or in vertu. If it were
in pe leuis, j?u hangist it resounably, but now it is not in Je leuis
of pe parchemyn, but in pe vertu ; and bi hering j'u art not 3elid,
j'erfor in veyn )?u hanglst pe leuis a bout )?i neke. And Jerom Jerom.
sei}?, Wene we not pe gospel to be in wordis of writingis, but in
wit, not in ouer face, but in pe merowe, not in ]?e leuis of wordis,
but in rot of resoun ; }'us sei}' he. But worschiping is tan on mani
maner wis ; I suppose )?at we how not to honor pe gospel Jus, ]?at
is to sey, pe henk, or j'e parchemyn, and pe figeris ; wening werk
yng to be gostly in hem, or pe spirit of God, or pe godhed ; noi}'er
Jat swilk writing bi hem silf drif a wey fendis, or seknes, or kep
fro harmis, as sura not vndirstonding wel gostly Jingis demun ;
J'OW we, taking 3ed to j?e Jing, may after agre worschip such
j?ingis writun, as men seeng pe letter or selle of a lord, may bow
him, or do of his hod ; and to }'is sentens I suppose Austeyn to Austeyn.
cord. If he comend hem }'at worschipun pe gospel writun or oj'er
writingis, not for j'ei rettid hem in hem self hollar or vertuosar, or
more effectual, Jan oj?er, but for j'e honor and reuerens j'at Jei
haue finaly in pe }'ing takun bi hem. But if ]?u sey, bi pe towching
of Cristis body mani were helid, and bi pe towching of his clo}?is,
as pe gospel schewi]?, and pe apostle sent sudarijs to put on men
schaking wij? fendis, and }'ei were dryuen a wey. And it is seid,
}'at a woman maad an ymage of Crist, and an herbe bi touching
}'er of reyceyuid pe vertu of heling, )?er for man may tryst in
swilk j'ingis. And to j?is I seid }'us, bi sentens of doctors, j'at
Crist is more excellent and vertuosar j'an o}'er createris ; pe se
cound, }'ei J'at were helid were not helid sympli bi pe touching, but
for pe trust ]?at ]?ei strecbid finaly in to God. And for ]?is sei}"
Crist, pi ieip ha}' maad pe saue. And eft seij' pe bok, J'at noij'er Marc, u'
herb ne plaster helid hem, but j?e word of God, Jat helij al j?ing ;

92

WICLIFFe's APOLOGY.

Chrisos-
tom.

Bede.

XXVI.
Charmis.
Deut.
xuiij".

Lev. xix".

Isa. viij°

and mani touchid and were not helid, noi)?er to body nor to soule.
To Je )?rid it is seid, )?at suilk )?ingis were first J'olid, and miracfis
for rude men, and hem to be confermid in j'e feij?. But now j?e
opun is opun, it is veyn and supersticion to pe peple to haue swilk
)?ingis. pus sei}? Crisostora, Sum miraclis are of God, and sum of
J'e fend, for it is to kum power to be 3euen to j'e fend to do signis
not of good part, j?er for we how to seek if it be necessary after j?e
tyme or not. If Crist dede miraclis for pe conferming of Je vn
feij'ful, it is opun, wan non is vnfei}'ful, it is no nede to do miraclis ;
J'erfor he j?at doj' an vnprofitable signe is a fals profit, for he doj?
not to edifie oj'er in pe ieip, but }'at he boost him silf in his dede.
pus sei]? Bede, and rehersij? Gregor, pe tokunnis of miraclis, in pe
beginning of pe kirk, were only necessary j?at sche schuld growe to
]?e ieip, norischid wi}' miraclis, as we watteren plantis til pej han
ben rotid, and j?an we cesser to watter.
pels are o}'er two poyntis. On }'at charmis on no maner are
leful. An oj?er, j'at it is supersticious to hang wordis at j?e nek.
As to ]?eis I haue seid j'us ; In j'e law of God is j'us writun, Wan
J'U cumyst in to j'e lond j?at Ji Lord God schal 3eue j?e, be war j?at
J'U wil not folow pe abhominacoun of pe folk j'at j'er be, ne be j?er
not found in pe }'at compasi}? his sone or dowter, drawing bi J'e fire,
ne j?at askij? ariolers, nor dremis, ne chitering of briddis, ne ]?at
j'er be wiche, ne enchaunter, j?at is chermar in our spech, ne }?at axe
counseil of hem ]?at han iuel sperits, noi}?er at diuinar, ne seek of
dead j?ingis pe trow)? ; for pe Lord wlati}' of )?eis )?ingis, and of j'eis
maner of felonies he schal do Jeis folk a wey in j>i entry ; }'u schalt
be perfit, and wij? out spot wij? j'i Lord God. And eft. Bow Ju
not to j'er wicchis, ne axe no }'ing of ]?er ariolers, }'at 3e be not
polut be hem. 30 schal not a wat dremis, ne diuyn bi criing of
briddis, ne clip pe hed in to round, ne schaf j?e hed, ne calle vp
on ]?e dead ; 30 schal not prik 3 or flesch, ne mak to 30W ani figeris,
ne stigmes, Jat are woundis. But if j?ey sey to 30W, seek of Phi-

93
toneris and of diuineris, }'at gnasten wi}i }'er te}' in her chauntingis,
¦weper not a peple schal seek visioun of her God, for pe quek and
pe dead ? perfor go)? more to j?e lawe and to pe witnes, j'at if j?ei
sey not after j'is woord, raorow b3t schal not be to hem. Also Jus
writij' Austeyn, and is put in decrees, Feij'ful prestis ammonest Austeyn.
pe peple, j?at }'ei wit }'er wichecraftis and enchauntingis to may do
no }'ing of remedy to ani seknes of man, ne of best, noij'er to best
langering, halting, or sare, or doing to lech ani j?ing, but }'at Jei
are panteris of pe wold enemye, bi wilk Je fals fend enforcij? to
deceywe mankynd. If ani clerk vse j'eis j?ingis be he degradid,
and pe lewid man j'at vse j?eis j'ingis be cursid. And eft j'us, A Austeyn.
waytij' not ]?eis Egipcian daies, }'at we call dysmal, ne kalendis of
Janiuer, in wilk sum seyingis, and comessacouns, and 3eftis, are
3euyn to gidre, as in to begynning of good 3ere, ne mon}'is, ne
tymys, ne 3eris, ne dayes, ne course of pe sunne, ne J'e mone, for
36 J'at a way tun )?eis or ani o)?er diuiningis, desteneys of auguris, or
ten ten to hera, or consenten to pe way tars vnprofitably, and wij out
cause, he howi)? more to his dampnacoun Jan to his saluacoun ; or
J'ei ]?at seek bi noumbre of lettres, or of Je men [moon ?], and figer
of nigramauncy, J'e lif or dej' of Je seek, or welj? or disess to cum,
or ]?ei j'at tentun to dremis writun, and falsly tytlid in Daniel's
name, or canelis j'at are callid of J'e holy apostolis, or chitering of
briddus, or sich oj?er, for hous to be maad, or weddingis to be
couplid, or in gedering of her bis, seij' ani charme but pe pater nosier,
or pe crede, or putti}' ani strowis wi}' figeris writun on men for
any infirmite, or vp on bestis, or tenden to wiche falsnes in hailes
or tempestis, pej j'at trowen to swilk j'ingis, or gon to pe hous of
hem, wite )?ei hem to haue brokyn j?e cristun ieip, and j?e baptem,
and to be paynims and apostatais, j'at is goyng o bak, and to be
pe enemyes of God, and greuowsly to haue incurrid his wra)?, be
[but ?] if )?ei mend bi pe penaunce of pe kirk be recounsilid ; for
pe apostil sei]?, We}'er het 30 or drynk or do ani oj'er }?ing, do all 1 Cor. x".

94 WICLIFFe's apology.
j'ingis in j?e name of our Lord Ihu Crist, in wam we lifin, are
sterid, and ben. peis sawis and sich oj'er like are trowj? endles,
and bidun to us to be kepid wij' out dispensacoun boj' of God and
Decre. of j'C kirk ; as pe decre sei}', )?at )?ow no }'ing of iuel be schewid to
be in swilk }'ingis, neuer}'eles 3et pe\ are defendid of J'e kirk to
fei)?ful men, )?at pe\ go not a3en vnder pe spice of diuining to pe
wold worschipping of idols. And )?us pe\ are bidun to vs to kepe
J'at we how not to rette )?eis j'ingis in to God til vs, noijer }>is to
cause in vs goostly vertues ne maners, noijer pe\ may 3 cue til vs
grace ne hele, but if we kepe Cristis biddingis ; ne pe\ may not
harme vs, if we do his biddingis, for non aduersite schal noy vs,
if wickidnes lord not in vs. And if we do his biddingis, al ]?ingis
schal obey to vs, os ]?ei are maad to serue vs, and to be soget and
boner to vs, and we how not to vse pe\s on ani maner, not but as
God biddi}?, and counseili]? vs ; }'erfor j'is semij? helful, if ani be
vexid wij? seeknes, or greuid wij" vniust nei3bor, or on ani oJer
Job. xiij"- seid greuid in ani raaner, j'at he say wij? Job to God, How many
wickidnes haue I and synnis, schewe me my felownies and my
defaultis, ]?at I wit wat me lackij?, and }>at I mend my sarow, and
haue mend pe j'ingis j'at I haue misdon, oj'er be vnkunning, or
infirmite, or be maleyce, and tak ]?eis disessis for mending and
mercy of God, and mikil less }?an I haue deseruid ; and tak ]?an
swilk medicynis os God haj' maad, and bidun, and desseyue not
veynly hirasilf, ne incur not more indignacoun, for it is certeyn
j'at God haj' don many veniaunce for }'eis felownies, and al are
writun to our disciplin, correccoun, and warning. And who Jat
Jac. i". nedij' ani wisdam, or help for ani j'ing, axe of God, as seynt Jame
seij?, and al }'at is spedful schal plentiuowsly be 3euun to him.
But neuer]?eles, as comyn spech techij' vs, and Goddis lawe, and
clerkis charmis are callid in diuers maner. And ]?eis j?ingis may
be vsid in syndre maner, j?erfor it semi}' to me spedy to clere sum
wat j?is maner ; ]?erfor I suppose her, ]?at charmis and enchaunt-

95
raentis for bidun }'at j?e it are j?at are brout in bi fendis curst, and
bi stering of fendis, a3en j?e bidding of God, and also be mannis
vanite and foly, wij? out ground of God Almi3ti, and in wilk men
try stun of help wij? outun him, and oftun a3en as 3e}'un and vn-
feijful don ; j'us we callid charmers J'O j'at wil bi j'er curst haue a
j'ing J'OW it piece not God. And ]?is schewi}' what is a charme,
we]?er it be charme maad or writun, or pe wirking of j'e charmar.
And encbauntors are J'oo }?at in callun fendis to ken hem }'ingis,
or to teUe hem j?ingis be for, or to help hem, wej?er j?ei do it bi
preyor, or bi sacrifice offrid to hem, or bi ani oJer vnleful raaner.
And swilk we callen phitoners. Also ariolers j'oo j?at maken placis
to here God, or wenun to bow God to do for pe place, as Balaam
j?at sowt to curse j?e peple a3en Goddis bidding : and wan he mi3t
not curse hem in o place, he sout to curse hem in a noj'er, and
went j'at God wold haue bowed tul hem. And ruspiceris are j'oo
}'at loken to horis or tymis, are goddis or o}'er gouernoris, or wen
}?at ]?ei may bowe God to do ]?ing in on houre, ]?at he wil not do
in an o)?er. An augurreris we calle j'oo j'at tentun to pe garring
and fliyng of briddus, as if }'ei brout good or harme, or God be led
o}?er wise }'er bi, to do o]?er wyse ]?an as is iust, and good, and
merciful, and trewe. And dremridars we calle j'oo j'at tentun to
dremis, os if j?ey drem bi original and principal cause of God ; or
iuil or good bi led bi pe drem to do veynly, or vniustly, or to be
chongid. Nigrarnauncers are }'ei ]?at bi figeris or markyngis vp on
Je dead body of best or of man, ]?us enforci}! to geit wityng, or to
wirk, or ]?us to bow God. And on j'is maner God forbedi}? to clep
Je hed in to round, or to schaf pe herd, or to mak }?us ani figeris
on Je dead, os to geit ani j'ing j'er by, but if God wel, or elfis to
bow him or chong him ]?er bi ; j'us we callen ]?e magis, ]?oo j'at
calculun bi pe sternis j'ingis to cum, wening as ]?ei were Goddis
gouernours, chef of ]?is world, or eUis J'at God may be chaungid,
and led bi hem. And j?us are callid geomanceris, j?at werkun bi

96 WICLIFFe's apology.
j?e 3er]?. And idromauncers, ]?at j?us wirkun bi j'e watir. Ayero-
mauncers }'at wirkun bi pe eyre. Piromauncers ]?at wirkun bi pe
fire. And spices are content vnder ]?eis maney, as doctors declarun
wel ; Austeyn, Gregor, Basil, and Isidor, Crisostom, Lincoln, and
o]?er. And holy writ in many places dampnij? j'eis j'ingis. And
J'US sortilegers }'at settun ]?er curst finaly in j?e cauil, and wenun j'at
Austeyn. Jjis ledij' or bowi}" ani )?ing finafi to profit ende. And )?us Austeyn
seij, }'at }?er are )?owsand spices of veyn supersticoun, Jat is, ]?ing
veynly ordeynid, and veynly vsid, and veynly )?at raen atristun in,
and all sUk }'ingis are forbidun 30 in )?is, }'at }'u schalt not tak his
name in veyn. And syn God hap forfendid j'eis j'ingis, and hofi
doctoris bo)? and pe kirk, as is oft declarid, it is veyn and supersti
coun, and pe kind of idolatrie to vse such }'ingis 33 en }'us mani
biddingis, autoritees, witnes and counseilis, be for j?at man may
proue bi holy writ, and wittnes of seyntis, for j?is is soj?, j'at is not
contrari to himsilf, ne holy writt contrary to itsilf, ne fei]?ful doc
toris contrary her to, j'at seyn to us how j'eis j'ingis are iuel. And
if men sey j'at swilk }'iiigis are spedeful, for God ha]? 3euun vertu
in herbe, in word, and in ston, and raen sem oft at ee }'at swilk
j?ingis help, it is soj' j?at God haj" 36uen vertu in aU ]?ingis, ]?at he
haj? maad and ordeynid how j?ei schal be vsid, and in to wat ende.
And so how ilk man to vse hem as he ordeynij", but not a3en his
ordinauns, ne wij? out. And so ]?is 3euij? not proue, j?at j?ei profit
hangid a bout pe nek ; bi for }'ei men fyndun writun and bidun.
And Jan raen seyn swilk ]?ingis help ; ]?is is no certeyn wij? outen
bettar proue, or grounde ; for as doctors declarun wel, sum tyme
men wen to see a ]?ingwan }?ei see it not, os is schewid bi jogulors,
dremers, and rafars. And sum tyme man is holpun bi treyst ]?at
he ha]? in o ping, or bi dred entrid, and not bi ]?at j'ing as phisek
techij' and experiens. And sum tyme raen wenun to be helpid,
whan he is raikile more hendrid. And wan J'e fend haj? raen in
daunger, sum tyme he deseiuij? hem tul pej do him sacrifice, and

WICLIFFe's APOLOGY. 97
J?an he cessij? to harme hem, or fendij? hem ouer wyl. And j?us
Jei are seid to help. But wan j?is is lokid fei]?fuly, j?ey are wel
more hendrid ]?an helpid, wyl Jei are brout in to mis trowj?, and
hopij? to haue helpe wij? out God. As j?e decre declari]? wel : And Decre.
if j?ei sey it be semij? bi holy writ j?at enchauntmentis are good, for
j?e Salm seij? j?us, Synnars are alienid fro ]?e wombe, j?ei haue errid Salm.lmi".
fro j?e wombe, ]?ei spek fals j'ingis ; wodnes to hem vp on pe simi
litude of pe serpent, os of def heddir stuppend her 3eris, j?at he
here not j'e voyce of j?e enchaunter, and of pe venyn maker, en-
chaunting wisly. To )?is we sey j?at God bi his ensaumpel re
proui)? synnars ]?at stoppun her 3eris, and wil not here his word,
ne cast out j?e wold venyn, and be helid, and reseyue vertu to 3 ele
oJer. It folowij? not of j?is, wij? out more ground, j?at he approui)?
her charm forbydun. For in holy writ he enformij? men and prestis
bi sirailitudis, and 3et he forbedij? raen to vse hem ; as he seij?, pe
oxe knowij' his weldar, and pe as pe crib of his lord ; leding vs bi Isa. i".
hem to know our God, and reprouing vs if we know him not. And
neuer}»eles be biddij? vs, Wel 30 not be maad as hors or mule ; in Salm.
wam is not vnderstonding. And pe apostU sei]?, Wil 30 not be Tcor'.xiu".
maad barnes in wit, but in malice be 30 litil. perfor seek 36 a
pleynar ground, ]?at wil stable j?eis charmis, ]?at men usen amis.
But God for his endles mercy kepe fro pe malice of ]?er charmis,
and charmers, and coniurars, wichis, sortilegeris, and oj'er ]?at are
put in j'e general sentens and cursing of j'e kirk, fro all }'at wirkun
bi fendis curst, or veynli wi]? out God, and to wickid ende, and
namly fro hem ]?at enforcen to charme in to iuel dedis, or not to
obey to Cristis gospel, ne to pe teching oipe apostlis, and prophetis,
and feij'ful doctors. Ne ]?at we schuld know it, ne lif j'er after,
seying j?at we may not understond it, ne pe holy doctoris j?at han
expound it, wilk j?e kirk haj? canoni3id, but wil led us after oj?er
dremis, and her ymaginacouns, blouing veynly wij? fleschli wit, tul
j'ei hold not Crist j?e hed, ne go after him, ne sett in him j?er
CAMD. soc. 14. o

98 WICLIFFe's APOLOGY.
ground ; but can sey ]?at wordis of holy writt, and j?at are canonl3ed
of al holy kirk, soundun not wel, and wel lede vs bi a kirk ]?at
j'ey seyn errij? oft, and disseyuij? and is deseyuid, begilij? and is
bigilid. God Almi3ty kepe vs fro pe raalice of }'er charmis, and
fro }?er supersticiositeis, vanites, errors, and desseytis ; }'at we no}?er
be disseynid bi hem, ne disseue o]?er raen, ne bow not fro Crist tul
a no]?er, ne hold gospel o]?er ]?an is ; for j?er is non oj'er. And
comfort he vs in pe power of his vertu, and in himsilf ; and cloj?
he vs in his armor, j?at we may a3enstond j?e sautis of J'e fend ; for
to vs is no wrestling a3en J'e flesch and j?e blud ; but a3en princis
and powers, a3en reulers of J'is world, of ]?eis merknes, a3en
gostlynes of wrechidnes, in heuenly J'ingis ; j'erfor tak we j?e
armor of God, j'at we ma a3enstond in iuel day, and stand perfit
in all j?ingis ; gird pe lendis in trow]?, clo]?id j?e habarioun of rit-
fuliies, j?e feet schod in pe raaking redy of Cristis gospel of pes,
taking ]?e scheld of pe fei)?, in ]?e wilk we may sleckun aU pe firun
dartis of the enemy. And pe helm of hel, and pe swerd of pe
Spirit, }"at is pe word of God ; in ilk tyme preying, and biseking in
spirit, and wakyng }'er in ilk tyme, j'at we may wet how it is to
lif, Bud to answere to ilk, and to 3eue resoun of j'at feij' and hop
j'at is in vs. pus be comfortid in j?e Lord. For now is no wrest
ling to vs a3en flesch and blud, noi]?er to do fleschly batayl, noij?er
to sle mennis bodies, nor 3et to stryfe for fleschly j?ingis, j'at are
but after j'e flesch. Our wrestling is not only, ne principaly, a3en
j?eis j?ingis, but a3en princis and powers, rewlars of j?is world of
j'eis merknes, )?ei are not only fendis and swilk wickid speritis, but
)?ei are also wickid men )?at ledun Jis world in blindnes, and error,
and foli, and malice, and lettun hem to know Crist, and behetun
hem grace, wan pej mak hem sikir, ne wit not for )?ei schal haue
it. Wyl pei hemsilf lyuen in )?er corrupcoun, wot not how j?ei
may mak hemsilf sikir ; j'ey are rewlars of pe world of }'eis derknes,
for Jei hi3t men assoyling, wan j?ei wit not if it be, and j?ey led

WICLIFFe's APOLOGY. 99
boj' himsilf and j'eis j'at j'ey assoyl in blindnes, and desseyue boj?.
And j?us wan ]?ei condemp vniustly a iust man on many sidis, ]?ei
led men in blindnes, and }?us wan j?ei erre are desseyuid and dis-
seiuen, all j?is is in mirknes. And 3et j?ey deny to men j?e undir-
stonding of Je gospel, and seyn men may not undirstond it, and
J?ei graunt ]?at ]?ei undirstond it not, and j?ei wel bi deneris. And
j?us j?ey may not deme but ]?at j?ei lede j?is world in mirknes. But
it is scham to hem to sey ]?us, j?at ere kirk errij?, sin he and his
kirk is o persone, and also if pe kirk err, men may be in dout of
her dedis, wan scho errij?, and wan not ; and were it vnsikir to
trow to her canoni3ing, approuing, or afferming, or autori3ing bifor
j'at j'ei proue hem bi sikirar ground ; j'erfor as God ordeynid men
to strif a3en ]?eis princis, j'at all be drifun in to pe seruice of Crist,
and groundid and formid bi him. And o}'er goostly }'ingis of
schrewdnes in heuenly }'ingis, )?at are }'ei }'at feynun in ypocrisy
and color )?ingis }'at }'ei tak and understond raisser, as bo}' holy
mennis fif, and o)?er vertuous werkis, j'at men mis vndirstonden
now, and turnen al in to pride and coueteys, and vndir lustis.
And j?us turnen sacramentis )?at are gostly }'ingis, for gostly j?ing
don, vse J'ei more in fleschlynes j?an in to gostlynes, as in to couey
teis of j?e flesch and pe world. A3 en j?eis j?ingis bihoue men to
wrestil in J'O maner, as Crist himsilf ded and his apostfis. And
J'erfor it behouij? to tak j'e armor of Crist, and gird our lindis in
his trowj", j"at our affeccoun and al our lif and wark be led bi him,
for he is pe first trowj". And j"an we be clo}"id pe habarioun of
ri3twisnes, to held to ilk man, }'at we howe bi his lawe to frend and
fo, to suffreyn and suget, and j?at we deme non man, but as God
biddij' ; for who is he Jat seij? Jis J'ing schal be don, and j?e Lord
comaund not, but Balaam seid he mi3t not spek, but )?at pe Lord Num.
put in his mouj?, and j'erfor wan he wold haue cursid hem in anger, ^'^^"°-
he blessid hem ; and raak 3or feet to be shod in arayng of j?e
gospel of pees, j?at al our wark and our wUle be to mak pees ; and Eph. vi".

100 WICLIFFe's APOLOGY.
take we pe helme of 3ele, ]?at is good hope, and pe swerd of Je
Spirit, }"at is Goddis worde, boj? to strik wi]?, and to vndirnem
misdoars, and to defend hem of. But if ]?ei sei may we not vndir
stond, appily]?ei wot not, for God may 3 cue vndirstonding to wam
he will. And if ]?ei suppose hem to han, and of God, so may God
delen it til an o]?er, and ]?erfor may j?e first wit if j"ei sey ]?ei haue
not, ]?an are pe foolis to deme men. And j?an dar I wel sey, ]?ei
vndirstond not j"eis men, ]?at j?ei wet wej?er J'ei sey wel or iuel.
If j?ei sei we can not, or we vndirstond amis, pray we hem, for Ihu
sak, to enforra us, bi j?e trowj? of holy writt, and trowj? brout out
bi resoun, J'at may not fayle, and bi sensible trowj", and be we euer
more redy to be mendid bi pe trouj? of Crist, for we are not so
sikir j?at we be wij? out faut, error, and vnkunning. perfor j?at we
may cum out, and cum to J'e knowing of trowj?, and lif j?er after,
euer pray we to Ihu Crist.
XXVIII. ^j^ Q-|,gj. jg p^j j^jjjj jg askid j'us ; ]?at ]?e vowe of religioun is a3en
Cristis gospel. To j?is I haue seid j'us, ]?at ]?e name of religioun is
takun in mani maneris ; os sum tyme for J'e trowj' j?at rewfij a
man to serue duly his makar. And sum tym for j?e act and j?e
state procedyng of J'is religioun. And j?e j?rid, materialy, for pe
personis ]?us enclinid. And Jus pe keping of Cristis lawe is caUid
religioun, bi holy writ, and holy doctors. In j?e secound maner are
religious caUid Joo ]?at departun from o}'er puple bi sectis foundun,
and bi tradicouns, and o]?er sensible ritis. And in ]?is maner wer
}"er }"re sectis among pe Jury, Phariseis, and Esseis, and Saduceis.
Eft it be howuij? to not, j?at to a wowe is a resonable creature to
obey him to his souereyn, to kep sum hard ]?ing j'at is sensible, or
vnsible, a bout ]?ing ay lasting or temporel, wise or vnwyse ; wise,
wan it is acording to God, efter his lawe to pe worschip of God,
and profi3t of pe vowar ; vnwise, wan it is only about temporal
}?ingis, or vnhonest, or vnprofitable to soule hele ; werfor it be
howuij? j?e vowar be in fredam, hauing feruor to do plesing Goddis

WICLIFFe's APOLOGY. 101
]?ingis, ]?at are to soule hele ; and ]?at he entend to fulfil, ellis he
synnij? in vowing, and so his vow is synne ; as if it be more for
lust of flesch, pride of world, or to geit temporel riches, or in to
harm of ani man, or swilk o}?er, j?an for honor and worschip of
God. perfor it is seid J'us, four j?ingis are requirid to ilk vowe j?at
oblischij? : first, principaly, j?at it be maad to God, sin it is pe
worschipful dede only to be 3euen to God. Pe secound, j?at is bi
j'ingis only good and profitable to hele of soule, and not iuel j?ing,
nor of filj?, nor vnleful, ne noyes to ani man, ne letting of ani
maundment of God, or counseil of Crist, efter j?e decre of Isidor, isidor.
seing j?us : In iuel hi3tis, kut pe filling a wey of ]?ing j?at is hi3t.
In fowl vowe, chaunge ]?i decret, and do not j'is j?at j'u hast vowid
unwarly. pe j?rid, ]?at it be made wij' deliberacoun, ]?at Je purpos
or entent be not misrewfid, for if it be foly, or vniust, or vndiscret,
or letting j?ing raore profitable, it is not to be kepid, but vtterly to
be brokin, after j?is j?at Ecclesiastes seij?. An vnprofitable and a Eccies. u".
foul hi3t displecij? God. And as he is seid vnfeij'ful j?at doj" not
]?is }?at he hi3t, so is he )?at doj" not of pe ieip, pat is of pe ground
of God, or not of good in witt or ordre, for ilk j'ing j?at is not of Rom. xiu".
pe ieip is synne. And in a o]?er place it is seid, J'O vowis of foolis
are to be broken. And wilk j'ei are Hugo declari}', in his book of Hugo.
sacramentis, seying j?us, po fowl wowis vndirstond al j?at are iuel
of hem silf, or elfis j'of j?ei be good, j?ei are not ordinat. Or wan
more iuel is of hem j?an good is in hem. pe fourt requirid to a
vow is, )?at it be wilful, pan if pe vowe of religioun is circum-
staunsid, )?an it is plesing to God, and wi)? pe gospel ; ellis if it be
contrarili be gunne, led, or contenid, who doutij ]?at ne it is synne ?
perfor iuge religiouse men in ]?er consciens, if j?ei ground hem }'us
in her vowis, and ilk fei]?ful man loking in holy writt, and pe lif of
Crist and his apostlis, and her dedis, after ]?ingis ]?at are seid semyn
to be contrary. Certeynly if j?e vow of religious men, or of ani
man, is not wij? j'e gospel, to j'e perfeccoun of pe fredam ]?er of,

102 WICLIFFe's APOLOGY.
but in ani maner letting or trobling or tariing ]?ing j?at pe gospel
biddi]?, or counseili]?, ]?an certeynly al so it is a3en j?e gospel ; after
Luc, xi", pe sentens of Crist, j?at sei}'. He }'at is not wi]? me, he is a3en me,
and he }'at gedre)? not wij? me, he scaterij?. As if ani person obeyed
him wij' wickid stering, or onordinatly, to do ani j?ing ]?at is
forbedun bi j?e law of God, or to lef j?ing ]?at God biddij? do, as
sum wil mak her awowe j?at ]?ei wil not do j?e dedis of mercy, oij'er
j?at pej wU not ebyt flesch, tul j?ei be vengid of sum man, but if he
ouer tak, j?ei wiUe oj?er mak a vow to fast, or to go pilgrimage, for
to do j'er lechery, or veniaunce of sum man. Also }'oo }'at bydun
hem to kepe ani staat or degre, or rewle more for cause of hi3nes
of pe world, or worldly riches, or lust of flesch, or to do ani j?ing,
oij?er bi her causis, or eUis wan he is lettid bi j'e vow to do ]?e ded
j?at God wold him to do, as j?us his vowe is a3en j?e gospel. And
ilk j?at vowij? ani j'ing to do in any maner for ani cause, wij? out
mening of j?e Holy Gost to do so, he synnij? in j'at vowing ; ]?erfor
if rehgious vowen in }?is maner, doutles j?ervowis synne, and a3en
j?e gospel ; as if possessioneris to kep j?e religioun 'of monk, or
chanouns, more to be partiners of temporal goodis, and to Iif in
deli tis, and hi3nes of pe world, }'an to lif in wilful pouert, dewe
obediens, and chastite. Who douti}' }?at ne as j?us j'ey synne 33 en
j?e gospel ? And if ]?ei do not }'at Jei hi3t, it is j?e more a3en ]?e
Eccies. u". gospel, and j?e biddingis of God, seying, Wan j?u hast vowid a vow
to pe Lord, ]?u schalt not mak it void, but fil ]?is }'at ]?u hast hi3t,
for an vnfei}'ful man and a foole hi3t displecij? God ; as if freris
obeyid hem J'at j?ei beg, for al }?er tyme is in begging, j'at is a3en
j?e gospel, as it is seid in o)?er placis, or wan J'ey obey hem to
Luc. x°. absteyn from meytis, 33 en Cristis fredam, j?at biddij' his discipfis
eyte swilk as men settun to hem. If j?ey bynd hem in pe con
trary, j?at j?ey be not in fredam to do ]?us, but if Crist had for
bedun it hem, ellis it is a3en pe gospel, for swilk are reprouid of
1 Thi, iu". pe apostU seying }'us, pe spirit sei}* opunly, j'at in pe last tyme,

WICLIFFe's APOLOGY. 103
sum schal depart fro j?e feij?, tenting to spiritis of error, and to
kening of fendis, speking lesing in ypocrisy, and hauing j'er con
sciens iren brondit ; forbeding men to be weddid, and abstening
fro metis, j?at God haj? maad to be tan of feij'fulmen, and j?oo j?at
knowun pe so}?, wij? doing of gracis, for it is halowid wij' pe word
of God and by prayoris ; for ilk creater of God is good, and no
]?ing to be castun a wey, j?at is hawid bi pe doing of grace. And
neuer]?eles j?e meyt coraendi}? vs not to God, nor fill]? vs not, but
frely it may be tan, and frely left. Also if }?ei vow hem to hold
an abit, or o]?er ritis, and God behitij? no meed for pe keping, but
raj'er reproue, as he dede sum tyme pe Phariseis, doutles ]?at is
a3en pe gospel. It semij? ]?us, wan it is not groundid ]?ere, and is
wij? out med aylasting; for j?is is pleinly a3en j?e gospel bidding,
pu schalt not tak j'e name of j'i Lord God in veyn, and j'is bidding
he breki}' ]?at doj? ani j?ing wij' out God ordeyning it, or j?at lefij? his
bidding, or doj? ani j?ing for wilk he is not to be medid in blisses
for euer. And if religiouse men bindun ]?us to be obedient, and
puttun j'er will under mannis wiU, more j?an under ]?e will of God,
so j?at it behowuij' to do ]?e wiU of man, be it hout worj? or nout,
and wat )?at God' biddi]? hem do pej may not do it, if ]?er ouer-
man bid hem cerse, or to do j?e contrari, certis j?is is 33 en j?e
gospel ; and j'at we axe in our^r. nr. Our fader }'at art in heuen, Luc, uj".
f i wyl be it don, in 3er]? as it is in heuen. And )?us wan religiouse
men are lettun bi }'er vow fro }'er preching of Goddis word, and
fro filling of pe dedis of mercy, and fro ri3twisnes manifold, as )?ei
knowlech, and are nedid bi al )?er tyme to comyn wi)? }'er bre]?er,
J?ow }?ei be symonientis and synnars, j?at God forbedij' tak meyt
wi]?, or hald felischip wij' ; it is certeyn j?at in swilk casis her vow
is a3en j?e gospel. And wan pe vow of religious is to wilful bodily
pouert, and obediens, and chastite, to be kepid, but now our
•refigious lifij? and flowij? among aU men most in delitis, and ha-
bundij? in worldly riches, and takij? to hem worldly honoris :

104

WICLIFFE S APOLOGY.

Nota. certeynly oi)?er j?ey han feynidly and falsly a noj?er vow a3en pe
gospel, or elfis j?ey brek j'er vow. And wej'er it be so or so, pe
toon or j?e to]?er, pe vowis 33 en j?e gospel, and dampnable; werfor
Prosper. Prosper, in his book of contemplatif fif, seij? j'us. It is to sarow he
sei}', )?at j?er sum in )?eis daies j'at wel be ooneris, but in express
maneris j?ei kast no J'ing a wey, j'ei chaunge not j?e mynde but j?e
cloj?, }?ei are j?at forsakun pe world only in word, but not in werk,
j?ei lifen worldly, and bidun }?er bicis wij? a veyn hi3t of better lif,
and mantel it wij? a name of ymaginid refigioun, j?ey tak for vertu,
Je opiniun of vertu, j?ey wil be seen a mong raen dredy and just,
j'ei diuerse fro pe puple, not in mynd, but in do}", not in fifing,
but in habit only, in fiknes, but not in effect, ]?ei study to be seen
gret, but not to be, }?ei preeche gret j?ingis but j?ei do hem not,
j?ei accuse vices, but pej do not a wey, j?ei ben in wordis, but ]?ei
do not in dedis. In opun ]?ei feyn hem to be displecid of j?ingis
j'at j'ei don in hid ; j?ei knowlech to know and luf God, but in
dedis pej deney. In habite and fifing j?ei han j?e form of pite, but
]?ei deney pe vertu }?er of. And for ]?is ]?ei disseyue pe moo, for
}?ei transfiger hem in to an aungel of fi3t, and wi]? face and tonsur
pretendun a schadowe peyntid of religioun. Werfor it is don j?at
j?ei are maad desseyuable ypocritis, and lurkyng woluis of ref
Ps. XXXU", under a schepis flees ; of wam it is seid bi pe prophet, pe dred of
God is not bi forn )?er een. Afien sonis han fi3ed to me, afien
sonis han 3eldid and crokid fro }'i pathis, arett pn j?er fifing damp
nacoun, ]?at lufun j?e maner of j?e world for pe cloyster, and dispice
for Crist a fewe facultes, and couetun moo a3en Crist, and inword
coueyteis restij' or lurki}" under dispicyng of teraporal j?ingis. Of
Bernard, j?eis seij? Bernard to Eugeny j?e pope, pei are ]?at suffur not to be
vnder lowtid, j?ei kan not be abouen, }?ei are vnfei]?ful to j'er soue
reyns, vneuyn to j?er lowar, vnscbamful to axe, bolde to denay,
vnrestful tul j?ei tak, vnkynd wan ]?ei han tane, j?ei ken j'er tongis
for to spek gret j?ingis, wan j?ei do but litil j?ingis ; j?ei are largist

105
bihi3tar.s, and scarsist geuars ; glosandist flaterars, and bitandist
bacbitars ; simplist glosars, and warst willid traytoris. And Lin- Lincoln.
coin sei}' ]?us, A cloystrer of priuat ordre, and specialy a frere
wan dring voyd in the world, is a ded careyn, gon out of Je graue,
woundun in dedly clo)?is, schaken of pe fend a mong men : ]?ei are
tokunid bi pe wif of Loth, }'at, after pe going out of Sodom, loking Gen. xix".
a3en, was turnid in to an image of salt. An image haj? j'e sirailitud
of a raan, but not pe trow]?. So swilk similitudis of religious efter
habit, and ypocrit signis, and neuerjeles not hauing pe vertu of
Cristis religioun ; werfor pe raessangeris of Saul, seking Dauid in "i^Reg.xix".
pe bed, fond a simulacre and geyt skinnis. And Peter and Jon Joh. xx".
seking pe graue, fond but a sudary. And of wilk seij? j'e Lord, No Luc. ix".
man leying hand to j'e plowe, and loking a3en, is able to pe kyn
dam of God. And Je epistil of Jude, Erring sternis, to j?e wam J^-^e,
wirlwynd of mirknes is kepid vn to wij? outen ende ; j'us seij? he.
We]'er pe vow of religioun is not veyn, Seynt Jam sei}'. If ani wen
hem to be religious, not refreyning his tong, but disseyuing his hert,
his religioun is veyn. Religioun clene at God, and at ]?e Fader, is
j'is, to visite j'e fadirles and madirles, and wydowis, in j'er tribula
coun, and kep hem silf vnfilid of j?is world.
pis is a noj'er, pat religious men are bounde to bodily warks ; }"at XIX. Re-
semip so)? bl pis. In pe state ot innocens God sett raan m paradis bounden to
of delite, leking )?at he schuld wirk and kep it. In to ]?is stat of ^°'^'^V
synne God kest raan out of paradise in to pe 3er}', )?at he schuld q^„^ ,„_
wirk pe 3er}" J"at he was tane of, and seid to him. In swot of j?i chere Gen, Hi".
]?u schalt eyt j?i brede, tul j?u turn 33011 in to pe 3er}' Jat ]?u art tan
of. Also in j?e comaundement, ]?u schalt wirk six dayes and do j'i Exod, xx".
wark. Also ]?us biddij? pe apostil. He Jat stale steyle he not, but Eph. iu".
more wirk he wi]? his handis j'ing j?at is god, j?at he haue wer of
to 3ef to him j?at nedij'. And eft he seij?, Bre}?ern, we warn 30W, 2 Thes. ult,
in pe name of our Lord Ihu Crist, J'at 30 wij? draw 30W fro ilk
hroj?er going inordinatly, and not after pe ordre )?at }"ei han tane
CAMD. soc. 14. p

106

WICLIFFE S APOLOGY.

of VS ; for 36 wot wel it be howuij? to folow vs, for we han not ben
inquiet among 30W, ne etun ani mannis bred for nou3t, but wirk
ing in trauel, and werynes, boj? day and ni3t, ]?at we schtdd greue
none of 30W. And )?is we did, not os if we had no power, but j?at
we schuld 3ef to 30W a forme to folow vs ; for [wan] we were at
30W, j?i3 we wernid 30W, ]?at if any wold not wirk, j?at he eyt not;
for we han bard sum a mong 30W to lif inquiet, no j'ing doing, but
leding j»er lif curiously, and we warn 30W in j'e Lord, j'at j'ei Jat
Austeyn. are swilk, wij? stilnes wirking, eyt j'er bred. And her seij? Austeyn,
in his book of warkis of monkis, pe apostil wrowt wij' his handis
j?ingis able to mannis vse honestly, as j?e warkis of carpenteris han
hem, werkis of sewars, and of feld telars, and like to J'eis. Pa-
triarkis fed bestis ; pe grekis had hem }'at we callen pagaynis, her
most honorable philosophurs, sowtars. In pe kirk, ]?is ilk, iustar
raan, to wam pe blessid maydun Mari was spowsid, ]?at bar Crist,
was a carpenter. If pe patriarkis, ]?at were j?e nobliar of j'e Jewis,
herdid bestis ; philosophurs, j?at were of pe bettar of pagaynis, wer
sowtars ; Joseph, j?at was of j?e bettar of cristun, was a carpenter ;
Poule, after j'at he was apostil, mad tabemaclis ; if all j'eis wrout
bodily, pat pei schuld not be constreynid to axe j'er necessarijs, or
to begge, j?at is pe same, of wat professioun, or sect, or law, coueit
j?ei to be, j'at, 33 en so mani ensaumplis of seyntis, scharaun not
Decre. to beg? And in pe decre is ]?is notid, j?at bi j?e sauraple of pe
apostle, clerkis may lefuly labor honestly wi]? ]?er handis, wil j?ey lefe
Austeyn. not Goddis j'at is more profitable. And eft Austeyn seij?, Wat do
j'ey ]?at wil not wirk bodily ? I desire to wit to wat j?ing j'ey tent ?
pei sey to prayor, salmis, and redingis, and to j?e word of God, j?at
is preching, forsoj?, he seij?, an holy lif. But if we schal not be
caUid fro ]?eis j?ingis, we schal not eyt, ne meytis ar not to be mad
redy, Uk day ]?at j?ey be tan. But if ned of mannis infirmite con
streyn j'e seruaundis of God to j'eis ]?ingis, in certeyn interualfis
of tyme, why ordeyn we not sum partis of tyme to kepe pe apos-

WICLIFFe's APOLOGY. 107
tHs bidding of wirkyng bodily ? Sunnar is j?e prayor hard of o
buxum man, ]?an ten]?owzand of a dispicer ; pej seyn hem to tent
to lessoun, fynd ]?eynot]?er ]?at j?e apostU biddij?, wat ouer]?wartnes
is j?is to wil not obey to j?e lesson ? Wil pej tent j'er to, and ]?at
pe lessun be rad j?e lengar to wil not to do j'is j'at is red ? Who
wot not ilk man to profit so mikil j?e sunnar as he doj? sunnar j?e
good j?at he redij? ? Also in j?e rewle of Seynt Frauncis is red : Wrauncis.
Freris lif j?ey first of j?e labor of ]?er handis, pe secound of j'ing
frely 3euun ; and wan j?eis suffice not, haue j?ey lefe to axe. And
in pe rewle of Seynt Benet ; Idilnes is enemy to j?e soule. And Benet.
]?erfor in certeyn tymis how j?e bre]?ern to be occupied in pe trauel
of her handis. And eft certeyn horis in Goddis lessen, fro pasch
tul j?e kalendis of Octobre, goyng vtterly fro pe first hor tul almost
j?e fourt, traueil j?is j?at is necessary fro pe fourt tul pe sixte, tent
Jei to J'e lessoun. And if ned, or pouert of j?e place, axe j?at ]?ei
be occupied to gedre frutis, be ]?ei not euy, for ]?an are j'ey verely
monkis, if J'ey lif of J'e labor of j?er handis, os our fadres and pe
apostlis ; ]?is j?ere. Now j?an ilk man ley to his hert to j'eis sawis,
and oj?er, ]?at he see and understond, and after j'e plesing of God
perform and fiUe in dede ; schak a wey idUnes, vanite, curiosite,
and superfluite, glotany, and lust, and swernes, and o]?er }'ingis
Jat bringyn in nede. And reyse he dissolut handis, and dresser
ri3t weies to his feet, and comfort tremefing knees, in to J'e wirkyng
of good )?ingis. Snyb he pe idul, solace hem of litul hert, and be Cap". iU".
pesful to all to pe hert, ffor gloriouse is pe frut of good labors ; for
j'e Psalme sei)?. For Ju schalt ete pe labor of j?i handis, j?u art Psaim.
blessid, and wel schal be to pe. In j'is tyme bi grace, and in tyme '^'^^^y°-
to cum bi glory, wan j?e Lord schal bid calle j?e warke men, and
pay hem ]?er mede, mikil glory and honor for j?er good warkis ;
and ]?an he j?at wyl not now wirk, schal not be punischid wij' men,
but warst of aU o]?er, for he brekij' Goddis bidding, and steyli]?
a3en pe Lordis leue }'is )?at he ejtip. And so he schal be put wij?

108 WICLIFFe's APOLOGY.
j?efis. And for his idilnes wan aUe j?ing schal be 3 euen to rest,
j'an his trauel schal be gynne in sarow.
XXX. pjs jg jjjj oj?er; j'at it is not leful to religious to beg. To j?is I
leful to re- sey j?us ; j?ow it be leful to ilk man to beg in nede, neuer}?eles it
iigious. jg \j^ot\ leful to ani raan wij' oute nede of releue and iust nede
dispicing ri3tfulnes ; noij'er to gedre bim mikil worldly riches,
noij'er wasting his tyme in idilnes, noij'er J'at he wast himsilf and
his goodis, and oj?er mennis, in lustis, and in oj'er veyn curiositeis.
And for pe declaring of j'is mater, I suppose first, j?at begging is
tane in diueris maneris, as gostly or bodily ; and sum tyme ver
tuously, and sum tyme synfully, and sum tyme peynfuUy. per for
]?at to beg understond is sum nedy man to aske, be syde j?e titul
of worldly dett, helpe for his releue schewing be signe or bi tokun
or be expresse voyce. And j'us it semij j?at Crist in manhod, as
alle kyngis and princis lifyng, are nedid to beg of God al mi3ty.
And J'US aU begging of God gostly godis for relet of hem, and of
her bre]?ern, to be releuid of Jer synnis, peynis, and wrechidnes,
in case j'ei beg medfuly. Also j'us man leuyng occupacoun about
temporal j'ingis, and necessariis of lif, for wark raere profitable and
more gostly, and helful to soule, and perfor it nedij? to beg. And
to swilk wit, as doctors seyn, is j'is verrified of Crist, }'at pe Salm
sei}», I am beggar and pore, and nedy, and helples, and swilk o}'er ;
ffor be taking our kynd, was mad nedy and helples for vs, and }'us
he beggid gostly goodis for vs of pe Fadir. And }'us, as it semij
Bernard, to sum of pe sawis of Seynt Bernard. Wan Ihu was of twelf 3ere
age, he dwellid still in Jerusalem after his parentis, }"at he schewyng
beggid his lifiod fro dore to dore in Jerusalem, for }'at he goyng in
pe cite, schewid his ned to be releuid of )?er defaut )?at hau3t to
haue releuid him, so mi3t o)?er; ffor far is )?is fro hem )?at beggun
wij? out nede, or wen j?ey mi3t oj?er wise be susteynid, or for lust,
or for oj'er vndu cans beggen baldly. Wylful begging of stalworj?
men is forfendid to ilk cristun man of j?e apostil of Crist, and of

WICLIFFe's APOLOGY. 109
God himsilf, of Salomon it is vggid, and many fold reprouid of
holy doctoris ; so ]?at j'e almes of pe pore schal not be 3euen to
hem )'at are sufficient and mi3ty to traueyl, for j?ei j'at are swilk
ask almis vniustly, despicyng j?e bidding of j?e apostul, seyng, Poule,
WirkiJ wij? 30ure handis, as we haue bedun 30W. And desirij? no
]?ing of no man. And if ani obey not to our word, bi j?e epistil,
j'at is to sey, Jat he absten him fro begging, wan he may wij? bodily
traueyl geyt his lyfyng, lok ]?at 36 be not men kyd wij? him, j?at he
be counfoundid, and cast out fro aUe, wexe schamid, tul he soget 2 Thess.ult.
him to pe biddingis of j?e apostil. And syn no man how to cast
out fro comyning of cristun men, but for dedly synne, it folowij?
j?at he synnip dedly, ]?at wilfully, and witingly, bindij? him to swilk
a staat contening traueU, ]?at he beg for euer. And it semij? j'at
oon J'US endurid, is not in pe staat of men to be sauid. Also
Salamon sei}'. Lord 3 cue me not begrye ne riches, but only neces- Prou.
sariis to my fifing ; j?at appily I be not greuid to denay God, or
constreyin be nede to steyle, or forsuer j?e name of my Lord God ;
]?at is, as pe Glose seip, J'at I falle not in to forgeyting of euer Glose.
lasting, for nede, or scarnes of passing ]?ingis. Also ]?us seij? God
in his law, Vtterly a nedy raan begging be j>er not araong 30W. Deut. xu°.
As if he sey J?us, Sufferij? not in 30iir defaut ani to fal in to so
gret defaut j?at he be nedid to beg. And bi j?e same. No man
bring himsilf vniustly vn to swilk stat. And wij? ned it is iust j?at
he beg. And }'us sei}' Austeyn vp on )?is word )?at Crist sei]?, Gif Austeyn.
to ilk askyng ]?e. If j'u gif not j"at he aski]?, }?u schalt 3eue bettar,
whan j?u iustly amendist him Jat aski}> vniustly. And Crist biddi}?, Luc. xij".
SeUe ]?at 36 haue and 3eue almis, ]?at is, as pe Glose seij?, ]?at 3or Glose.
]?ingis left after warkis wi]? 3or handis, }?at 36 haue wer of to lif.
Also Austeyn seij. Bred is tan a wey raore profitable to pe hungri, Austeyn.
if he siker of fifing despice ritfulnes ; j'at is, bred brokun to j?e
hungry j?at he desseyuid tent to ri3twisnes. Also Jerom sei]?, pei Jerom.
]?at sufficy to hemsilf, or to be susteynid bi j?e goodis of parentis.

no

WICLIFFe's APOLOGY.

Prosper.

and namly, but if j?ei clerkis, if pe\ tak gylfuly under color of nede,
j?is j'at is dewe to pe pore, doutles pe\ do sacrUege, and bi misusing
of swilk }"ingis j?ei eyte and dring dome to hemsilf. Also Prosper
sei]?, pei ]?at han her owne, if j?ei wil ani j'ing be don to hem, j?ei
tak not wij? out gret synne j'at pe pore man schuld lif of. As 3 eld
in almis schal be putt be fore, )'at)?ei only take pore mennis meytis,
Austeyn. }?at may not labor ne suffice not. Eft Austeyn seij?. Wan we may
labor, we how not begging tempt God ; j'at as )?us j'at we may of
his gift. And sin we lif )?er of, we lif of him gifyng, for he haj?
Jerom. 3euen j'at we may. Also j?e begging of clerkis is schenschip of
bischops ; ffor j?us seij? Jerom, Now syn coueyteis haj? waxen in
pe kirk, as in J'e empyr of Rome, lawis gon a wey fro pe prest, and
visioun from j'e prophet, al bi power of bischopis name j'at pe\
chalang unlefuly to hem wij' out pe kirk. Also j?ei dryue in to
j?er vsis al ]?at is of dekunis, ne pe\ chalang not )?is only }?at is
ascriuid, but pe\ tak a vey all )?ingis fro aUe men ; pe vnblessid
clerk beggij? in j?e strete, and boundun vnder seruil werk he askij?
almes opunly of ilk raan. And of ]?is is he pe raore dispicid of
all, ]?at he wrechidly desolat is gessid to be- fallun iustly to j?is
wrechidnes J'O bischopis a lon lowen to 3ieftis. Alon he vsij
ministry. Alon he chalangip to him aU J'ingis. Alon he assoyfij?
oj'er partyes. Alon he slej? all. And for coueytis of prestis oft
risun hatis ; }'er for are bischopis accusid of clerkis ; j'er of j?e
biginning of strif ; ]?er of pe cause of detraccoun ; j?er of is maid
j?e beginning of synne. For soj?, if Uk man in j?is world is bidun to
haue sum j'ing, ]?at he be content only wij? possessioun, and tak
not oj?er mennis }?ingis, noij'er pe feld, noi]?er j?e wyne of j?e pore,
nor his wayn, nor his raoney, nor his frutis, how mikil more he
j?at is prest to pe kirk of God howij? in al ]?ing to kep ri3twisnes,
]?at he chalang only }?is to him }'at [he] knowi}' to be of his ri3t,
and ref not o)'er mennis }?ingis, ne touche ; feel he him euyn wij
Clement. oj?er. Also, in ]?e story of Seynt Clement is found, j?at Petir

WICLIFFe's APOLOGY. Ill
blamid Clementis modir begging, and seid sche schuld wirk wij'
her handis. And also ]?at Cleraent Pope hadde writun be nam all
Je nedy folk of Je cuntrees, and he Jofid not hera to be soget vn
to begry, ]?at ]?e clensing of baptem had halowid. Also bi lawe
cyuil it is not leful to a mi3ty body to beg ; J'erfor be pej war j'eis
vniust beggars, and ilk man se to wam he 3eue almis, wat maner
and whi, and wherof ; for )?us biddij' Crist, Wan j"u makist a meyt iwc *«>°-
or sopar, calle ]?u not j?i riche frendis, neybors, ne cosynis, ]?at j"ei
bid not pe a36n and reward be raaad to pe. But calle pe pore,
blynd, crokid, and feble, }'at han not werof to quit Je, and j?u schalt
be blessid, and it schal be quit j?ee in j?e rising a3en of ri3tfulmen,
for J'ey may not. And God seij" bi pe wise man. If ]?u schalt do Eccli. xij".
wel, wit to wam, and j'er schal be mikil grace in }'i goodis. Do
wel to j?e iust raan, and j'u schalt fynd reward of God, ]?ow )?u
fynd not of him. 3 cue to j'e raercyful and reseyue not j'e synnar ;
3ef to j'e good, and to pe mek do wel, and 3ef not to j"e vnpitous ;
forbede }?i louis to be 3 euen to him, }"at he be not mi3tiar in hem
]?an j?u. For j'u schalt fynd double iuel in aU goodis, Jat j?u dost to
him ; ffor God haj' synnars to hate, and he schal 3eld veniaunce to
pe wickid. And j?us is also bedun, Wil ]?u not do almis of oker
and vsur ; ]?at is, do not swilk defautis to do almis j?erof, ne hald
30W not clen peroi, but if we mak o]?er dew satisfaccoun; ffor j?e
decre seij, pe offring of wickid j'ing is filid, for God approui}' not Decre.
pe gestis of wickid men, nor he loki}? not in to j?e offring of j?e eccH.
vnpitous. Nor he schal not be merciful to synnis, in j'e multitud ^^'"^°-
of j'er sacrifice. Bred of pe nedy is pe lif of pe pore ; he ]'at de-
fi:audi)' him, he is a man slear ; he }>at schedi]? blud, and he j?at
doj? fraud to j?e hirid hyne are brej'cr. Perchauns sum man j?inki]?
it, are mani riche men auarous and couetous, I haue no synne if I
tak it fro hem, and gif it to pe pore ; I may geyt mede of ]?is, j?at
]?ei do no good of. But J'is }?out is sterid to him bi sleyt of j?e
fend, for if a man gef al j?at he took, j?is is not to be wenid almis,

112

WICLIFFE S APOLOGY.

Eccli.
xxxiu'

Deut. XU".

if j?is be 3 euen or despendid to pe pore j'at is getun of leful ]?ingis.
Gregor. ffor he }?at taki]? iuel in ]?is entent ]?at be 3eui]? wel, be is more
greuid ]?an helpid ; ]?erfor j?at we tak no ]?ing vnder color to do
Prov. xxf. almis wij? synne, j?e scripture for bedij', seying, Offringis of wickid-
men are abbominable, j'at are offrid of felonie ; he j?at offrij? sacrifice
of j?e substaunce of pe pore, os he ]?at sle]? j'e sone in ]?e si3t of j'e
fadre. And wat }?at is offrid in felony in j?e sacrifice of God it
softij? not, but steri)' his wra)?e. It semij? wel j'at ]?eis vniust
beggars, and namly j'e ministers of J'e kirk, brekyn j'e bidding of
God ; ffor he biddij" ]?us, Vtterly a nedy man and beggar be not a
mong 3 owe ; j'at is to sey, polij? not in 3 our defaut ani fal in to so
gret nede, j?at he be nedid to beg. And bi pe same ne raan schuld
blamfuly bi idulnes, bi rechlesnes, noj'er bi wast, noij'er bi foly,
bring him silf to swilk nede. And if he dede, men schuld not 3eue
Prov. XX", to him j'at he askij', as is befor seid. And for Salamon sei]?, pe
slowman wold not in winter here for j'e cold ; j'erfor he schal beg
in j?e somer, and }"er schal not be 3euen to him. .And if he beg
wij? out nede, he doj" vniustly ; for to beg, is pe creater to schew be
word or wark or tokun is defaut wanting, and nedi}' to be releuid,
and ask bi side pe titil of worldly dede, sum }'ing to be releuid by ;
of j?is need j?an if he noi}'er want, ne haue nede to be releuid, he
do}? vniustly pat breki)? Goddis bidding, fi3e]?, and berij" fals witnes ;
ffor he affermij? j?at ned is j?er, wan it is not ; and j?us he is a pei,
and fraudful reuar. Also it semij? j?at ]?ei put wrong un to God, or
to pe peple, or to boj?e ; ffor pus is seid in Goddis lawe, pe wark-
man is worj'i of his raced, and his byre. And eft, who j?at warki);
ani )?ing to j?e, pay him his byre a none. But wan )?eis ministeris
of pe wark han don j?er office, if God or pe peple wil not pay hem
per hire, j?an is God or pe peple vniust, if God schuld pay and
doj? not, he doj? j?an a3en his oune law. If pe pepul schuld pay,
and doj? not, j?an j?e peple brekij? pe bidding of God, But if }'eis
men beggars are not sent of God, to do j?is office, or do}' not Jis

Matt, x".
Tobit. iu'

WICLIFFe's APOLOGY, 113
dede trewly, or ellis nedi)? not to beg. And ellis pe peple is redy
to quit hem )?er seruice. But of }?is wil ]?ei not be payid, but
gredyly gon abowt to geyt al )?at j?6y may, ]?an }»ei do uniustly, and
silun God and pe peple. And ]?us may Jei dred in ]?is, lest }'ei be
childre of iudas gostly in maneris, and pe synful begging be despi-
tously kast on hem, os is prayid in Je Salme, Wandring bi his sones
borne, and beg pej, cast out of }'er dwellingis. For dred of Jis
schuld J'eis meny be aferd to beg as J'ei do, wyting wel }'at Crist
beggid not, but if he nedi}', ne seyntis noi}"er. And if )'ei dede,
}'ei repentid )?er of and amendid ; and so I rede Jeis beggars do bi
tyme, and come to Crist. Amen, Amen.

THE END.

CAMD. SOC. 14.

NOTES.

p.}, I. 2  I witness bifor God Almij,ty, and alle trewe cristunmen
and wommen, and ^owe. From this passage it may be inferred that
this work was delivered as an address before some assembly.
 I. 3. — That I haue not ben. Perhaps we should read " That
it hath not ben." The sense would seem to require some such
alteration.  I. 4,— The general feith. That is, " The Catholic faith."
 I, 17. — / knowlech to a felid and seid thus. That is, " I ac
knowledge to have felt and said thus :" a for have. Our author uses
the word feel again, line 20 : " And this sterith [i. e. stirreth,
moveth] me to fele thus." So also in the confession of John Aston
(Lewis's Life of Wiclif, Oxf. 1820, p. 262), " Y, John Aston, Prist,
unworthely required of my Lord tbe Erchbyschop of Canturbery
 to say what I felyde in the matyr of the Sacrament of the
Autere." And in the confession of Nicholas de Hereford (A.D.
1382, ibid. p. 256), " Wytes alle cristen men that we Nichol of
Herforde and my fellow Pristus  whan we were required to
seyne what we felyde of diverse conclusions," &c. The word seems
used for the Latin sentio.
P. 2, I. 2. — As the glose seith. — See Biblia cum Glossa ordinaria,
et Nic. Lyrani Postilla, &c, Venet. 1588, fol. The Gloss on Rom.
viii, 9 is as follows : " Si quis autem Spiritum Christi non habet,
(vivens secundum sensum carnis vel gesta. Dum mente consentit
carni, vel ejus opera actu explet), hie non est ejus (i. membrum
Christi)."

116 NOTES.
P. 2, I. 4  Thus seith seint Jerom. The passage here quoted occurs
in St. Jerome's fourteenth Epistle Ad Heliodorum, according to the
order of the edition of Vallarsius. But our author, like most of the
Divines of his time, quotes the Fathers, not from their own writings,
but from the extracts given in the Decretum of Gratian, See Decret.
Caus. 2, q. 7, c. 29. Non omnes, where the words cited by our
author are thus given : — " Non omnes episcopi sunt episcopi :
Attendis Petrum : sed et Judam considera. Stephanum suscipis :
sed et Nicolaum respice. Et infr. Non facit ecclesiastica dignitas
Christianum. Cornelius centurio adhuc ethnicus dono Sancti Spiritus
mundatur ; Presbyteros Daniel puer judical, i"^ i?i^'. Non est facile
stare loco Pauli, tenere gradum Petri, jam cum Christo regnantium.
Et infr. Infatuatum sal ad nihilum prodest, nisi ut projiciatur foras,
et a porcis conculcetur."
The reference to Daniel is in the Latin Vulgate to Dan. xiii, or in
our English Bibles to the story of Bel and the Dragon.
 I. 11. — Also Austeyn seith. This is from Aug. Tract, vi. in
cap. i. Joannis. It is quoted, however, from the Decretum, Caus. 2,
q. 7, c. 30. " Non omnis qui dicit. Pax vobiscum, quasi columba
est audiendus. Et infra." — The words that follow are given in the
Decretum {ib. c. 32) as St. Augustine's, but they do not occur in his
works, as the Corr. Rom. acknowledges ; they are as follow : " Qui
nee regiminis in se rationem habuit, nee sua delicta detersit, nee
filiorum crimen correxit, canis impudicus dicendus est magis quara
Episcopus."  I. 14. — Tlie crime of his synnes. The Latin shews that we
should read, " the crime of his sonnes."
 I. 15. — Not alle prestis. This seems taken from the rubric of
Caus. 2, q. 7, c. 33, which immediately follows the foregoing quota
tion : — ¦" Majores et minores non dignitate sed vita intelligi oportet."
Or from the rubric of c. 29, " Dignitas non facit Episcopum, sed vita."
 I. 16. — And Gregor seith. Decret. Caus. 2, q. 7, c. 28. " Paulus
dicit, Seniorem ne increpaveris. Sed haec ejus regula in eo servanda
est cum culpa senioris exemplo suo non trahit ad interitum corda

NOTES. 117
juniorum. Ubi autem senior juvenibus exemplum ad interitum
prsebet, ibi districta increpatione feriendus est. Nam scriptum est :
Laqueus juvenum omnes vos : et rursus propheta dicit, Maledictus
puer centum annorum." The passages of Scripture referred to are
1 Tim. V. 1. Isa. xlii. 22. and Isa. Ixv, 20.
P. 2, I. 22. — And this is put after in decreis. This is part of Gra
tian's note on Caus. 2, q. 7, c. 32. Qui nee : " Quibus ergo Hierony-
mus, Augustinus, Gregorius auferunt nom en Columbae, Episcopi,
Senioris ; nonne et privilegium est auferendum dignitatis, ut possint
a subditis reprehendi ?"
 I. 26. — Also Austeyn seith. Decret. Caus. 8, q. 1, c. 11, quoted
from August, de Civit. Dei, c. 19. " Qui episcopatum desiderat,
bonum opus desiderat. Exponere voluit, quid sit episcopatus : quia
nomen est operis, non honoris. Graecum est enim, atque inde ductum
vocabulum, quod ille, qui praeficitur, eis, quibus praeficitur, super-
intendit, curam eorum scilicet gerens : eir\ quippe super : (tkovos vero
intentio est. Ergo Episcopos, si velimus, Latine superintendentes
possumus dicere : ut intelligat non se esse episcopum, qui praeesse
dilexerit, non prodesse."
Our author appears to have read in this passage, " atque inde
dictum vocabulum," instead of ductum, for he renders, " and ther is
said a word." It is worth noting also tbat he has translated ille qui
prtsficitur, " he that is maad a prest ;" and eis quibus prceficitur, " the
thingis that he is maad prest to ;" qui prtsesse dilexerit, " he that lufith
to be a prest ;" and non prodesse, " not further to."
P. 3, 1. 1. — Ai to. i. e. always.
 I. 3. — Eut if. i. e. unless. See p. 6, line ult.
 I. 6. — As Gregor seith. The editor has not been able to find
these exact words in St. Gregory, or cited in the canon law : but
perhaps our author quotes them loosely from, the Decretum, Caus. 8,
q. i. c. 9. " Pastori sanctse ecclesi» dicitur : Simon Joannis amas
me ? Pa.sce oves meas. Ex quibus verbis coUigitur, quia si is, qui
valet, omnipotentis Dei oves renuit pascere, ostendit se pastorem

118 NOTES.
summum minime amare." See B. Greg. Epist. iv. lib. vii. indict.
15. {Edit. Benedict, tom. ii, col, 848.)
P. 3, I. 7  Howith. Oweth, oughteth,
 /. 10. — Also thus seith Crisostom. The editor has not been able
to find the passage here referred to, either in the canon law, or in the
works of St. Chrysostom.
 /. 16. — And thus seith an other. This is another reference
which the editor has not succeeded in verifying, although he has spent
more time in the search than it was worth.
 I. 19. — Now deme this fluting hirh. Deme, i. e. " consider this
fighting church," alluding probably to the schism of the Popes ; an
allusion which may serve to fix the date of this tract.
 I. 27. — And Crisostom seith. Quoted from the Opus imperfec-
tum in MatthcBum, falsely attributed to St. Chrysostom : Decret. Dist.
xl. c. 12. Multi. The words cited are as follow : " Quicunque desi-
deraverit primatum in terra, inveniet confusionem in coelo ; nee inter
servos Christi computabitur, qui de primatu tractaverit ; nee unus-
quisque eorum festinet, quomodo aliis major appareat, sed quomodo
omnibus inferior videatur : quoniam non qui major fuerit in honore,
ille est justior, sed qui fuerit justior, ille major."
P. 4, I. 9. — In the propos. i. e. " in the proposition;" the subject,
namely, or question under discussion.
 I. 11. — And he hi^t it. i. e. " and he promise it."
' I. 15. — Therfore the pope ioi not. i. e. " let not the pope joy or
rejoice." So also, line 17. But al dred more, i. e. " Let all dread
more." ¦  I. 18. — For thi that in swelk, ^c. Forthi, because. This sen
tence in modern English is, " Because that in such the sin is aggra
vated by reason of the degree," i. e. by reason of the dignity or rank
of the sinner.
 I. 19. — Ioi thu not. From Ecclus. xvi. i. " Ne jucunderis in
filiis impiis, si multiplicentur : nee oblecteris super ipsos si non est
timor Dei in illis :" and verses 3, 4, " Melior est enim unus timens

NOTES.

119

Deum, quam miUe filii impii. Et utUe est mori sine filiis, quam
relinquere filios impios." Vnpitouse is our author's version of impius ;
so also we often find him using the word pite for piety.
P. 4, I. 21. — Thow^and. This word should have been printed with
z, not with the Saxon 3 : thowzand, not thow3and.
 I. 29. — And eft Jerom seith. Decret. Dist. xl. c. 2, quoted
from St. Jerome's Epist. ad Heliodorum. " Non est facile stare loco
Pauli, et tenere gradum Petri, jam cum Christo regnantium : quia
hinc dicitur, non Sanctorum filii sunt qui tenent loca sanctorum, sed
qui exercent opera eorum." The Roman correction notes that the
latter part of this extract, from quia hinc to the end, is not found in
St. Jerome's works : the first part is quoted again in Caus. ii. qu. 7, c.
29, Non omnes.
 I. ult. — And Gregor seith. Decret. Dist. xl. c. 3. " Nos, qui
prassumus, non ex locorum, vel generis dignitate, sed morum nobili-
tate innotescere debemus, nee urbium claritate, sed fidei puritate."
Our author's version of the words " Nos qui prsesumus," we that are
priests, is remarkable ; and this is not the only place in which he has
rendered prceesse in the same way (see note on p. 2, line 26) ; which
shews that the notion of a sacrificer was not in our author's time the
primary idea attached to the word priest.
P. 5, I. 2. — Places ne orderis. Dist. xl. c. 4. " Non loca vel or-
dines Creatori nostro nos proximos faciunt : sed ei nos merita bona
jungunt, aut mala disjungunt."
 I. 3. — Nekist, nedsest, proximos.
 I. 4. — Departen. Disjungunt ; the old English verb active
and transitive, to depart, (i. e. to separate, to disjoin, put asunder,) was
used in the Oflice of Matrimony, in our Prayer Books, until the last
revision of the Liturgy, when the original words " till death us de
part," were altered into " till death us do part." The word depart
in its ancient transitive signification does not occur in the authorized
version of the Bible.
 I. 5, — And Crisostom seith. Dist. xl, c. 5, quoted from the

120 NOTES.
spurious Opus imperfectum in Matthceum. " Homo Christianus for-
titer cadit in peccato propter duas causas : aut propter magnitudinem
peccati, aut propter altitudinem dignitatis."
P. 5, 1. 7. — Also ofthe dedis of Boneface. Quoted " Ex dictis" [al.
gestis] " Bonifacii martyris." Dist. xl. c, 6, " Si Papa, suae et
fraternae salutis negligens, deprehenditur inutilis et remissus in
operibus suis, et insuper a bono taciturnus, quod magis ofiicit sibi, et
omnibus, nihilominus innumerabiles populos catervatim secum ducit
primo mancipio gehennae, cum ipso plagis multis in aeternum vapu-
laturus." Al. " vapulaturos," which was evidently our author's
reading.  I. 12. — Crist [on'] the ^erd. The editor is not sure that he is
right in supposing the word " 3erd" to mean " earth," and the preposi
tion "on " to have been omitted by the transcriber. It has occurred
to him, since the sheet to which this note refers was printed off, that
" 3erd," may mean herd, " shepherd ;" and that the passage does not
require any emendation. In other places ^erthe or ^erth is the spell
ing adopted for the word " earth."
 I. 19. — A gaf. For " he gave ;" a for he is common in Shake-
spere, in the mouths of peasants or illiterate persons. Thus in Love's
Labour Lost, Act I. Scene II. " Dull" says,
" — but a must fast three days a-week."
And again. Act IV. Scene I. "Costard " says,
" Indeed a must shoot nearer, or he '11 ne'er hit the clout."
And a little afterwards,
" To see him kiss his hand I and how most sweetly a will swear."
 I. 22. — In tholing, i. e. " in suffering."
 I. 23. — As is opun in his pistil, alluding to 1 Pet. v. 2.
 I. 27. — Comyn. Perhaps for " coming :" but our author often
uses the word comyn ior " communion."
P. 6, I, 2, — His, For is. Our author (or his transcriber) fre
quently prefixes h to words beginning with a vowel.

121
NOTES, '¦¦''
P. 6, I. 13  Or doth the contrari. These words are probably re
peated by a mistake of the transcriber.
 I. 17.— Ben snibbid, i. e. " censured." The verb to snub in
this sense is still used in vulgar English. It is said to be derived
from the Swedish. (See Junius.) In Shakespeare the word is used
with the spelling sneap ; as in Love's Labour Lost, Act I. Scene i.
Biron is like the envious sneaping frost ;
and in King Henry IV. (Second Part,) Act II. Scene i. Falstaff
says, — " My Lord, 1 will not undergo this sneap without reply."
Snib, Snyb, Snebbe, and perhaps also Snuf, are all different spellings
of the same word, and occur frequently in our old writers. Pope, in
his note on the passage last cited from Shakespeare, calls sneap " a
Yorkshire word."
 I. 22. — Aftir the Holi Gost taking, i. e. " after receiving the
Holy Ghost."
P. 7, I, 3. — Prescit. Praesciti, reprobate. See also lines 23 and
24 of this page.
 I. 5  / seid thus : I rehersid a doctor. This is an evident
allusion to some former work, or public speech. So also (p. 6, line
1) our author says, — " And thus I graunt now, as oft I haue know
lechid bifor mani witnes," &c.
 I. 6. — Sale worth, i. e. ready for sale. We still have " Woe-
worth " in our English version of the Bible, Ezek. xxx. 2.
 I. 6. — For thi that. For thi, because. Or perhaps we should
read " for that thei."
 I. 12 — Sogetis. Subjects ; those who are placed under their
spiritual care.
 I. 19. — That the by^ar be profhabili sekir. i. e. that the buyer
be proveably (certainly, demonstratively) sure. In the next sentence
siker is used as a verb : the word is often spelt sicker. In line 22 we
have prouabily, and line 28 prouable.
 I. 24 — Rennun, run, issue not forth,
 I. 31, — Stonding ny. i. e. nigh in favour, or, in office, to an
earthly king.
CAMD. SOC. 14. J.

122 NOTES.
P. 8, I. 12. — Tlie Pope's bulle techith. In an ancient Horarium
printed by Philippe Pigouchet, Paris, 1493, there is the following
allusion to to this Bull (Sign. K. iii. facie') ; —
" Pape boniface a donne a tous ceulz qui diront denotement ceste
orayson qui sensuit, entre leleuacion du corpus diii et le dernier
Agnus Dei, deux mille ans de vray pardon."
On the next page is the prayer to which this privilege has been
granted, which is as follows : —
" Domine iesu qi banc sacratissimam carnem et preciosum sanguinem
de gloriosissime virginis marie utero assumpsisti, et eundem sanguinem
de sacratissimo latere tuo in ara crucis pro salute nostra effudisti : et in
hac gloriosa came a mortuis resurrexisti : et ad celos ascendisti cum
eodem sacratissimo corpore tuo : iterum uenturus es, iudicare uiuos et
mortuos in eadem came : libera nos per hoc sacratissimum corpus
tuum, quod modo in altari per manus sacerdotis tractatur, ab omnibus
immundiciis mentis et corporis, et ab vniuersis malis et periculis
preteritis, presentibus et futuris. Qui uiuis et regnas," &c.
The editor has been permitted to make this extract from a beautiful
copy on vellum of this rare book, in the possession of the Earl of
Dunraven. The colophon at the end is as follows : — " Ces presentes
heures a lusage de Romme furent achevees le .ii. iour de Aust, Lan
de grace Mil quattre centz .iiii. xx. et .xiii. Pour Symon vostre
Libraire demourant a Paris en la rue neuue nostre dame a lenseigne
sainct Jehan leuangeliste."
Our author speaks as if the two thousand years of pardon had been
granted to the recitation of the bull ; but, if he really meant this, he is
evidently inaccurate, for the privilege was granted to the repetition,
not ofthe bull, but of the foregoing prayer.
In a copy ofthe " Hore beatissime virginis Marie secundum usum
Sarum totaliter ad longum cum multis pulcherrimis orationibus et
indulgentiis iam vltimo adiectis," in the Library of Trinity College,
Dublin, the same prayer occurs with the following rubric in English
prefixed. " II Our holy father the pope Bonifacius sextus hath graunted to all

NOTES. I-'?
them that say deuoutly thys prayer folowynge betwene the eleuacyon
of our lorde et the .iij. Agnus dei .x. tbousande yeres of pardon. Oratio.
Domine Jesu Xpe qui banc," eSrc.
This copy ofthe Hours was printed at Paris in 1536: " Impresse
Parrhisiis per Franciscum Regnault, inipensis et sumptibus eiusdem :
alme vniuersitatis Parrhisien. librarii iurati. Anno domini millesimo
quingentesimo tricesimo sexto. Die vero .xxv. Maii." — It differs
from the former copy, and from our author, in assigning ten thousand
years to this indulgence, which it ascribes to Pope Boniface VI.
meaning evidently the Pontiff who is usually styled Boniface VIIL
(A.D. 1295) ; for Boniface VI. (a.d. 896) lived but fifteen days after
his election, which was also by some supposed to be irregular, so that
he is often omitted in the list of pontiffs :* and Boniface VII.
(a d. 974) was an Antipope,t and therefore of course not counted.
It does not appear from either of these authorities what our author
alluded to in saying that this indulgence was granted " at the instance
of a king;" but it is probable that a collation of other editions or
MSS. of the Horarium, if the search were worth the trouble, would
clear up this difficulty.
P. 8, I. 14 — As oft as a nobil man. In line 18 our author speaks
of "lewid men," or laymen, " that can not this orisoun," i. e. who
are not learned enough to be able to read it ; and perhaps, therefore,
by " a nobil man " he may mean one who is possessed of the education
sufficient for using the prayer.
 I. 1%.— Putting to over. i. e. adding moreover. This probably
alludes to some provision in the original bull substituting the pater
noster, in the case of laymen " who can not this orisoun," for the
prayer above cited.
 ^.21. — On groiindid. Ungrounded; unfounded.
 I, 25 — fapid. Mocked : to jape is to pJay, or jest. (See
Nares's Glossary, in voc.) So p. 9, line 4, japer, i. e. jester.
 I. 26. — Parting.. The share or portion of merit.
* See Pagi Breviai-. tom. ii. p. 177.
t Ibid. p. 244.

124 NOTES.
p. 8, I. 30  It behofith to trowe. i. e. we are bound to believe.
P. 9, I. 6. — Thus seith the doctor. The editor has been unable to
find who " the doctor " here quoted is.
 Barthelmew in casis. Bartholomaeus Brixiensis, a cele
brated doctor of the canon law, wrote the Apparatus in titulos et
Decreta Gratiani, and also in titulos et Decreta librorum V. Decreta
lium Gregorii IX., which are published in the Corpus Juris Canonici.
He is author also of a work De Casibus Conscientia, of which Oudin
tells us that a copy exists in MS. in the library of St. Peter's College,
Cambridge. ( Oudin. de Script. Eccies. tom. iii. col. 92.) This would
seem to be the work here quoted by our author, (casis being a mistake
of the scribe for casibus, see line 17) except that our author at the
end ofhis quotation has given his reference thus: " The Clementyns
de pe .c°, abus. h. Barth. in Casibus," i. e. " Haec Bartholomaeus in
Casibus :" by which it appears that the extract from the Clementines
was cited from Bartholomaeus ; and if so, Bartholomaeus Brixiensis
cannot be the author referred to, for he died A. D. 1250 (see Fabricius,
Biblioth, lib. ii. p. 471) ; whereas the Clementines were not published
until the second year of Pope John XXII. i. e. 1317,
 /. 8. — Also the law seith, Clementin. lib. v. tit. ix, c.l.abusion-
ibus. The passage referred to is from a Decree of Pope Clement V.
in the council of Vienne, A. D. 1312, and is as follows : —
" Ad haec cum aliqui ex hujusmodi quaestoribus, sicut ad nostram
audientiam est perlatum, non sine multa temeritatis audacia, et
deceptione multiplici animarum, indulgentias populo motu suo proprio
de facto concedant, super votis dispensent, a perjuriis, homicidiis, et
peccatis aliis sibi confitentes absolvant, male ablata incerta (data sibi
aliqua pecuniae quantitate), remittant, tertiam, aut quartam partem de
poenitentiis injunctis relaxent : animas tres, vel plures parentum, vel
amicorum illorum, qui eleemosynas eis conferunt, de purgatorio (ut
asserunt mendaciter), extrahant, et ad gaudia paradisi perducant,
benefactoribus locorum quorum quaestores existunt, remissionem ple-
nariam peccatorum indulgeant, et aliqui ex ipsis cos a poena et a culpa

NOTES. 12.")
(ut eorum verbis utamur) absolvant ; nos abusus hujusmodi per quos
censura vilescit ecclesise, et clavium ecclesiae auctoritas ducitur in
contemptum, oiunimodo aboleri volentes, ea per quoscunque quaes
tores fieri, vel attentari de caetero districtius inhibemus. Omnia et
singula privilegia, si qua super praemissis, vel eorum aliquo sint
aliquibus locis, ordinibus, vel personis quaestorum hujusmodi quomo-
docunque concessa, (ne ipsorum praetextu sit eis materia talia ulterius
praesumendi), auctoritate apostolica, quantum ad praemissa, penitus
revocantes." P. 9, I. 12. — Vncertein to wome to restore, i. e. uncertain to whom
the things stolen should be restored, " male ablata incerta."
 1. 17. — The Clementyns de pe. c°. abus. h. Barth. in Casibus.
i. e. the Clementine Constitutions, De penitentiis et remissionibus [the
title of lib. V. tit. ix.], capitulo abusionibus .- Haec Bartholomaeus in
Casibus,  /. 20, — Spedy. i. e, expedient,
 Folily. Foolishly, rashly,
P. 10, I. 5.— Comyn. Communion, intercourse or commerce, among
men.  I. 14. — Bought vs a^en. So our author translates the word
" redeemed."  Behit us. Promised us.
 I. 27 .—A^en worde ; or, againword, i. e. again, on the other
hand. P. 11, I. 17. — The sawis of feithful doctors put in the canon. The
allusion here is probably to Decret. Caus, i, q. 3, c. 10, 11.
 /. 18. — Wenun, Wish, desire.
 ;. 28,— Comynng, read comyning, Communion. See line 31.
 I, 29.— But if they fynd. i. e. even though they find.
 I, 31. — Joinun, i. e. they enjoin.
P. 12, ;. 3,— In part takyng, i. e. in partaking, taking share of.

126 NOTES.
P. 12. I. 4.— Reif. Plunder, spoil ; from reave.
 I. 24. — A place that is called porciuncula. Portiuncula was a
place near Assisium, where was a ruined church dedicated to St.
Mary of Angels, which was rebuilt and restored by St. Francis of
Assisium, at the commencement of his religious life ; it was the fa
vourite scene of his early devotions : in it he conceived the design of
founding the celebrated order of Friars Minors, and it subsequently
became the centre and mother church of the whole Franciscan family.
" Hunc locum (says Wadding) vir sanctus amavit prae caeteris mundi
locis. Hie etenim humiliter coepit, hie virtuose profecit, hie foeliciter
consummavit ; hunc in morte fratribus, tanquam Virgini carissimum,
commendavit  Hie est locus in quo Fratrum Minorum
ordo a S. Francisco per divinae revelationis instinctum inchoatus est."
Annal. Minor t. i. p. 43, Romae, 1731.
The indulgence first given to Portiuncula was this, that every per
son who after confession and absolution shall visit that church on the
second of August, from the first vespers to sun-set, shall obtain a full
remission of all sins committed from the day of his baptism to the day
of his visit to Portiuncula : see the story of the origin of this indul
gence in Wadding, tom. ii. p. 17, et seq. and the arguments in proof
of it, ibid. p. 55, sq. The indulgence was first granted by Honorius
III. A.D. 1223; it was afterwards frequently communicated to other
churches, and in 1481 the same privilege was extended by Sixtus IV.
to all churches of the Franciscan order. See Wadding, tom. xiv. p.
257, and Suysken, Analecta de S. Francisco, part iii. § xi. (Apud
Bolland. Acta Sanctorum, in 4 Oct. p. 914, et seq.)
 I. 27. — In the court, i. e. the court of Rome.
 I. 32. — Katereynis. i. e. quadrains, or farthings. " Quatrinus
(or Quatrenus) minutior moneta, sexagesima pars lirae, Ital. Quat-
trino." Adelung, Glossar. Manuale, in voc.
P. 13, I. 25. — Tho syn. A mistake of the transcriber for the sin.
We often find tho for the in this MS. See line 8.

NOTES. I-/
P. 14, I. 7  Swilk on. i. e. such an one.
p. 17, I. 24. — Ympli'iethly. i. e. implicitly.
 I. 26. — Ofthe words of the Pope Leoun. Quoted in the De
cretum from Leo I. Serm. 3. in anniversario suae assumptionis, et
serm. 2. De natali Apostolorum. {Caus. xxiv. q. 1, c. 5.)
" Manet ergo Petri privilegium, ubicunque ex ipsius fertur
equitate judicium, nee nimiae est vel severitas, vel remissio, ubi nihil
erit ligatum, nihil solutum, nisi quod beatus Petrus aut. solverit, aut
ligaverit."  I. 31. — And also Jerom seith. Quoted from S. Hieron. in
Leviticum, Decretum, Caus. xxiv. q. 3, c. 4. " Si quis non recto ju
dicio eorum qui praesunt ecclesiae, depellatur, et foras mittatur, si ipse
non ante exiit, hoc est, si non ita egit, ut mereretur exire, nihil laedi-
tur in eo quod non recto judicio ab hominibus videtur expulsus. Et
ita fit, ut interdum ille, qui foras mittitur, intus sit, et ille foris, qui
intus retineri videtur."
P. 18, I. 5. — And Gelap the Pope seith. Decretum, Caus. xi. q. 3,
c. 46. " Cui est illata sententia deponat errorem, et vacua est : sed
si injusta est, tanto earn curare non debet, quanto apud Deum et Ec-
clesiam ejus neminem potest iniqua gravare sententia. Ita ergo ea
se non absolvi desideret, qua se nullatenus perspicit obligatum."
 I. 9. — And Austeyn seith. Quoted from Augustin De Summo
bono, Decret. Caus. xi. q. 3, c. 47- " Secundum Catholicam fidem
 nee nature Dei nocere potest quisquam, nee natura Dei
nocere injuste patitur quenquam. Qui enim nocet (ait Apostolus)
recipiet illud, quod nocet."
 I 13. — To this acordith Rabanus and other doctours mani. Al
luding probably to Decret. Caus. xxiv. q. 3, c. 6, where Rabanus is
quoted under tbe title " Vita, non sententia, quemlibet ligat, vel
solvit." P. 20, I. 5 — Inowe. Enough, sufficient.

128 NOTES.
P. 20, I. 6. — Leef. Leave, omit, neglect.
 I. 17. — By law canon. Referring tothe Decretum, Caus. xxiii.
q. 4, c. 27, q. 5, c. 8. Caus. iv. q. 4, c. 1. et alibi.
 /. 18. — For under the autorite of Gregor. Cited from Gre
gory's Letter to Januarius (1. 2, indict. 10 ; Epist. 34.) Decret. Caus.
xxiii. q, 4, c. 27. " Inter querelas multiplices, Isidorus, vir clarissi-
mus, a fraternitate tua frustra se excommunicatum, anathematiza-
tumque conquestus est. Quod ob quam rem factum fuerit, dum
clerico tuo, qui praesens erat, voluissemus addiscere, pro nulla alia
causa, nisi pro eo quod te injuriaverat, factum innotuit. Quae res
nos vehementer affligit; quod si ita est, nihil te ostendis de coelestibus
cogitare, sed terrenam te conversationem habere significas ; dum pro
vindicta propriae injuriae (quod sacris regulis prohibetur) maledic-
tionem anathematis invexisti. Unde de caetero omnino esto circum-
spectus, atque solicitus, et talia cuiquam pro defensione propriae in
juriae tuae inferre denuo non praesumas. Nam si tale aliquid feceris
in te scias postea vindicandum."
 Z. 29. — Werfore the Glose of Ion seith. Johannes Semeca,
called Teutonicus from his country, was author of a gloss on the De
cretum of Gratian, which is printed with that work in the Corpus
juris Canonici. The gloss on the canon Inter querelas, just cited, is
as follows : " Ergo episcopus non potest excommunicare aliquem pro
injuria sibi facta, ut hie, et infra c. q. 5. De occidendis. Nee enim
potest esse judex in causa sua, ut 4, q. 4, c. 1;"
P. 21, I. 2. — Harborow. Harbour, shelter. See Nares's Glossary
in voc,
 I. 3. — Veniawns. Vengeance.
 I. 4. — Manest, menaced. In the printed text of Wicliffe's
New Testament this word is spelt " manassid." " Whanne he was
cursid, he cursid not, and whanne he .suffrid he manassid not, but he
bitook hym silf to hym that demed hym vniustli." The reading of the
Vulgate, " tradebat autem judicanti se injuste," is of course followed
by our author.

NOTES.

129

P, 21, I. 11. — Were the Archdecoun seith. Guido Baifius (as he is
erroneously called by Cave, who followed Trithemius), or more pro
perly Guido Baisius, i. e. de Bayso, or de Bajisio, Archdeacon of
Bologna, flourished A.D. 1280, and is usually known by Canonists
as " The Archdeacon." He composed a celebrated Commentary on
the Decretum, entitled, " Enarrationes super Decreto, sive Rosa
rium," which has been several times printed. It is to this work most
probably that our author refers, and statements similar to that which
he quotes occur so frequently in it that it is not easy to point out the
particular passage cited. For example, in his commentary on the fol
lowing canon (Caus. ii. q. l,c. 11.), " Nemo episcopus, nemo presby
ter excommunicet aliquem, antequam causa probetur, propter quam
ecclesiastici canones hoc fieri jubent," the Archdeacon says : " Causa,
scil. contumacia, pro hac enim sola causa est quis excommunicandus.
Ar. xi. q. iii. nemo episcoporum [c. 41] et c. nullus sacerdotum [c. 42]
et dicitur tamen excommunicari pro homicidio, pro furto, et hujus
modi, i. e. pro contumacia de tali vel tali crimine. xi. q. iii. certum
[c. 43] xxii. q. \. prtsdicandum [c. 17]. Hug. et videas quod de hoc
not. xi. q. iii. episcopi [c. 8] et c. nemo episcoporum [c. 41]. Et not.
quod sicut pro contumacia de expresso crimine debet quis excommu
nicari, sic et de expresso crimine moneri. Ar. hie et de sen. exco.
Cum medicinalis, lib. v. secundum Innocentium, qui ita not. extra de
ver. sig, ex parte in gl. de hoc etiam not. ubi etiam approbat predictam
sententiam Hu. scil. quod pro solo crimine non est quis excommuni
candus si velit se corrigere, ut in pre. c. nemo xlv. dist. sed istud
[c. 17] xxiiij. q. iii. tam sacerdotes [c. 14] sed contra xvi. q. i. alia
[c. 6] in fi. ibi, sipeccavero, &c. de hoc xvii. q. iiij. de presbyterorum
[c. 23]." Archidia, super Decreto, sive Guidonis de Bajisio Enar
rationes super Decreto, vel Rosarium. Fol. Lugd.1549. fol. 130, col. 4.
Here, however, the archdeacon quotes Hugo and Innocent, not
Lincoln and Innocent, as our author states (fine 16). This, however,
may have been a mistake on the part either of our author or of his
transcriber. CAMD. SOC. 14. <5

130 NOTES.
P. 21, /. \\.—The more curse, i. e. the greater curse, or excommu
nication.  /. 19. — Were fore the kirk seith. Decretum, Caus. xi. q.3,
c. 41. (Ex Concilio Meldensi.) " Nemo episcoporum quemlibet
sine certa et manifesta peccati causa communione privet ecclesiastica."
 I. 22. — And Austeyn seith, as is befor seid. — See this passage
quoted above, p. 18, from Decret. Caus. xi. q. 3, c. 47.
 I, 25. — Noised to his pering. i. e, injured to his perishing,
 /. 28. — Defendith medicinable comyn with the Kirk. i. e. prohi-
biteth medicinably communion with the church. Medicinabiliter.
" Cum medicinalis sit excommunicatio, non mortalis, disciplinans, non
eradicans," &c. Sexti Decretal, lib. v. tit, xi, de sent, exco. c. 1,
 I. 29. — Were for seith Archedecoun. There are many passages
in the Archdeacon's Commentary on the Decretum in which he has as
serted in substance the opinion here attributed to him. But the editor
has been unable to flnd the exact words quoted by our author. For
example, in Caus. xxiv. q. 3, si quis. " Nihil laeditur nisi injustam
excommunicationem contemnat. xi. q. iii. § cum ergo, in fin. infra eo,
notandum. Et hoc intellige quantum ad participationem glorias eternae."
p. 22, I. 2. — TTie decreis and sentence of doctors cording to gidir.
Alluding probably to the ancient title of Gratian's Decretum, — " Con
cordia discordantium canonum." See Caus. xxiv. q. 3, c. 4. Si quis
non recto. Upon which the gloss says, " Nam quoad Deum non
potest ecclesia ligare," scil. non rectojudicio'.
 I. 5. — Werfor the decre seith. Decret. Caus. xxiv. q. 3, c. 5.
" Non in perpetuum damnamur, cum injuste judicamur."
 /. 7. — Archedecoun seith. In Caus. xxiv. q. 3, c. 5, on the
words of the canon " sed dum indiscrete hoc agitur [injuste scil.
aliquem damnare] sacrilegii facinus incurrunt [sacerdotes] ; " his
comment is, " hie quero quomodo incurrit crimen sacrilegii qui
subditos excommunicat injuste. ad hoc dicit Joan. de. quod sic sacri-
legium est violare sacrum ii. q. i. in primis, versi. si quis in hoc. qui

NOTES. 131
ergo injuste excommunicat violat sacrum, id est corpus ecclesie, a quo
evellit membrum suum injuste, et contra Deum." Archidia. super
Decreto, fol, 315, col. 4.
P. 22, /. 10. — For that he is cursid vnjustly. Perhaps we should
read, " for he that is cursid unjustly."
 /. 15. — And this dede Lincoln. Robert Grosthead, Bishop of
Lincoln, A. d. 1235-1253, a celebrated canonist and divine, and zea
lous opposer of the power of the Roman court. He was a man of
eminent piety and learning, and, although not canonized at Rome,
was by many of his own countrymen spoken of as a saint. See a list
ofhis works in Cave, Hist. Literaria, ad an. 1235.
The story alluded to by our author is thus told by Ralph Higden,
in his Polychronicon (fol. cccv. b. Lond. 1527) : — f " Also that yere
[1253] deyed Saynt Robert Grostehed, bysshoppe of Lyncoln, the
nynth daye of October. He was cunnynge in all the lyberall artes.
And specyally he expowned many thynges in logykytyks and astro-
logye. He sent to the fourth Pope Innocent a pystle sharpe ynough,
that begynneth in this wyse : Our Lord Jhesus Cryste ; he sent that
pystle by cause the pope greuyd the churches of Englonde with taxes
and paymentes undue and uncustomable. Also for he hadde geuen
his letyll newe [nephew] a chanonrye with the fyrste that voyded in
the chyrche of Lyncoln. But this Robert wolde not receyue the
chylde. But he wrote to the pope and sayde, that he nother wolde
nor sholde receyue such to the cure of soule that cowde not rule hym-
selfe. Therfor this Robert was somned to the court and accursed.
Thenne from Innocentes court, he appellyd to Crystis owne trone.
Thenne after Roberts deth it happed on a nyghte that the pope laye
in his bedde and rested, a bisshop apared to hym arrayed as a bysshop,
and spake to the pope and sayde, Arise, wretch, and come to Ji dome'.
And smote hym with his crosse on the lyfte syde ryght to the herte.'
Thenne in the morowe the pope's bedde was founde bloody and the'
pope deed. IT Herfore though Roberte was a noble man, and dyde
oft miracles, ye court suffred hym not to be canonysed." See also
Matthew Paris, Hist. Angl. p. 760 (fol. Lond, 1689).

132 NOTES.
P. 22, I. 22 — And this is notable to wit in the decre. This is a re
ference to the words of Gratian, Caus. xxiv. q. 3, part 3, and the fol
lowing, c. 10, si igitur, anti c. 11. cum ergo. The words are, " Illicita
ergo excommunicatio, ut ex praemissis apparet, non laedit eum, qui
notatur, sed a quo notatur : ac per hoc, qui innocentes sunt, ex alterius
crimine condemnari non possunt : sicut ab imprudentibus familiae po-
tentum pro peccatis dominorum solent notari. Sed adhuc objicitur,
quod non solum innocentes, sed nee etiam criminosi sententia male-
dictionis sint feriendi. Ait enim Christus in Evangelic, Orate pro
persequentibus  Item Apostolus : Benedicite persequentibus vos :
Benedicite et nolite maledicere : Item, Maledici regnum Dei non possi-
debunt. Item, Hieronymus (in epist. ad Titum initio cap. Hi.). Si igitur
Michael non fuit ausus diabolo et certe maledictione dignissimo, judi
cium inferre blasphemiae : quanto magis nos ab omni maledicto puri
esse debemus ? Merebatur diabolus maledictum : sed per os Arch-
angeli blasphemia exire non debuit, Relege veteres libros, et vide,
quse tribus in monte G-arizin constitutae sint, ut benedicerent populo,
et quae in monte altero, ut maledicerent : Ruben, qui maculaverat
torum parentis, et Zabulon novissimus Lias filius, et ancillarum liberi
in monte Hebel ponuntur, ut maledicant his qui maledictione sunt
digni, Item (in lib. Josuce) Cum ergo in singulis quibusque fidelium talis
sit propositi varietas, hoc mihi designari videtur in hoc loco, quod
dimidii illi, qui juxta montem Garizin incedunt (Ulum, qui ad bene-
dictiones electus est), istos figuraliter indicent, qui non metu poense,
sed benedictionuiii et repromissionum desiderio veniunt ad salutem ;
illi vero dimidii, qui juxta montem Gebal incedunt, in quo maledic-
tiones prolatae sunt, istos alios indicent, qui malorum metu, et suppli-
ciorum timore complentes, quae in lege scripta sunt, perveniunt ad
salutem."  I. 22, — Seyn-^e. Synod,
 /, 29. — Servid. Deserved, merebatur.
 I. 30. — Holde, for old. A few lines further on (page 23, line 3,)

NOTES. 133
we have the same word written wold, representing evidently the pro
vincial pronunciation.
P. 22, I. 30. — Lynage. Lineage, tribe, family.
P. 23, I. 1. — Wengis. Wenches, concubines; ancillarum liberi.
 I. 11. — But the canoun distinguith thus. " Distinguendum est
ergo inter maledictum, quod prohibetur, et maledictum, quod a
Domino, et sanctissimis viris rationabiliter profertur. Maledictum,
quod prohibetur, est illud, quod procedit ex voto ultionis, et odio
persequentis, non ex amore justitiae." — Decretum, Caus. xxiv. q. 3,
c. 11. Grat. Sed qui pro, in fin.
 1,14. — Witts of seyntis . i. e. opinions, decisions, judgments
of saints.
 I. 15. — Stering. Stirring, movement.
 I. 17. — Therfore seith the canoun. Caus, xxiv. q, 3, c. 12.
Cum sancti viri. " Eo in maledicto non peccant, in quo ab interne
judicio non discordant." Quoted from S. Gregory, Moral. 1. iv. c. 6.
 I. 19. — And aftir, under the autorite of Austeyn. — Caus. xxiv.
q. 3, c. 17. " Corripiantur itaque a praepositis suis subditi fratres,
correptionibus de charitate venientibus pro culparum diversitate di-
versis, vel minoribus, vel amplioribus." Quoted from S. August.
De Corrept, et gratia, c. xv.
 I, 20. — Provastis, Provosts, Prcepositi,
I, 22. — Court of pleet. Pletum, Plitum, Placitum .- in French,
Plet, or Plait. The bishops' courts, in which the bishops or their
delegates preside, were anciently called Placita Christianitatis, as the
king's court was called Placitum commune. See Du Cange, in voc.
 I. 32.- — In case. i. e. " for example."
P. 24, I. 2. — Scarioth. Judas Iscariot.
 I, 3. — Blawun. Blowen, censured.
 Valith. Availeth.
 I. 13. — Souare. Sore.
 /. 18. — Salam,on seith. Prov. xxvi. 2. " Maledictum frus
tra prolatum in quempiam superveniet."

134 NOTES.
P. 24, I. 19. — As the Glose seith. The Gloss on the words " in
quempiam" is, "in proferentem." Bibl. cum Glossa interlin.
Ven. 1588.
 I. 20. — And seith the Salm. Ps. cviii. 18, 19. " Et dilexit
maledictionem, et veniet ei ;  et induit maledictionem sicut
vestimentum, et intravit sicut aqua in itfteriora ejus, et sicut oleum in
ossibus ejus. Fiat ei sicut vestimentum, quo operitur : et sicut zona,
qua semper praecingitur."
 /. 23. — Helid. Covered, operitur.
 I. 24. — Schal not weld. Weild. " Non possidebunt." 1 Cor.
vi. 10. In the printed text of Wicliffe's New Testament this passage
is rendered, " nether cursers, nether rauynouris schulen wilde the
kyngdom of God."
 1. 25. — This sonde. " Mandatum hoc." Mal. ii. 1.
 Z. 32. — Liand, lying, mentientes, Matt. v. 11. Joieth, i. e. joy
ye, rejoice ye, gaudete, ib. v. 12.
P. 25, /. 14.— O pitte. i. e. " one pit."
 I. 16, 17. — TTiei toke heuely at the worde, therfore Fpreied
to excuse me, or spare me in termis. This alludes to some former
speech or discourse, in which our author's words were found fault
with.  I. 25. — Ne a proue it. i. e. " nor approve it."
 I. 27. — Wordeynith, for ordaineth.
 I. 30. — MedefuUy. Deservedly.
 I, 32. — Noyous. Injurious, hurtful. See line 5, next page.
P. 26, I. 4. — Skarties. Alarms, causes of terror,
 ;. 5.  Noises. Injuries, hurtful things, TTiole hem, suffer
them.  ;. 12. — And Jeremy that man that callid. Jer. xx. 15. " Male
dictus vir, qui annuntiavit patri meo dicens, Natus est tibi puer mas-
culus, et quasi gaudio laetificavit eum."
 I, 29, — Arettid. Reckoned, accounted, nos putavimus eum. Is,
jiii. 4. So again, rettid, page 27) line 31.

NOTES. 135
P. 27, I. 15.— Rad. Perhaps for " dread."
 /. 16. — To gruch. To grumble, to murmur. So in the next
line, " 30r grucching is a3en 36 Lord." Murmur vestrum. Exod. xvi. 8.
See " Deposition of Richard II." published by the Camden Society,
Glossary in voc.
 I. 19. — Comynte. Conjmunity.
P. 28, I. 2.— Thole. Suffer.
 I. 15. — jend. i, e. end.
 I. 17, — Ordre of kynd. Order of nature,
1.26. — Uhtrouth, or untrowth {line 2^). Unbelief; to trow ia

to believe. In line 30 the word is spelt ontrowth.
 I. 31 — Beneth. Beneath, i. e. inferior to Christ.
P. 29, I. 20. — Sent Jerom seith. Quoted from Jerome on Tit. i.
in the Decretum, Dist. xcv. c. 5. " Olim idem erat Presbyter, qui
et Episcopus. Et antequam Diaboli instinctu studia in religione
fierent, et diceretur in populis. Ego sum Pauli, ego Apollo, ego autem
CephcB, communi Presbyterorum consilio ecclesiae gubernabantur.
Postquam vero unusquisque eos, quos baptizaverat, suos putabat esse,
non Christi, in toto orbe decretum est, ut unus de Presbyteris electus
superponeretur caeteris, ad quem omnis ecclesiae cura pertineret, et
schismatum semina tollerentur. Etpaulopost. Sicut ergo Presby
teri sciunt se ex Ecclesiae consuetudine ei, qui sibi Praepositus fuerit,
esse subjectos ; ita episcopi noverint, se magis consuetudine, quam
dispensationis Dominicae veritate Presbyteris esse majores, et in
commune debere Ecclesiam regere." Also ibid. c. 6. (ex Hieron. ad
Rusticum Narbonensem episcopum, de septem gradibus ecclesia.)
" Ecce ego dico, praesentibus episcopis suis, atque adstantibus in altari,
Presbyteros posse sacramenta confi cere. Et infra. Sed quia scrip
tum est, Presbyteri duplici honore honorentur ; maxime qui laborant
in verbo Domini, praedicare eos decet, utile est benedicere, congruum
est confirmare, convenit reddere communionem, necesse est visitare
infirmos, orare pro invalidis, atque omnia Dei sacramenta implere.

136 NOTES.
Et infra. Nemo hinc episcoporum invidia diabolicae tentationis in-
flatus, irascatur in tempio, si Presbyteri interdum exhortentur plebem,
si in ecclesiis praBdicent, si plebibus, ut scriptum est, benedicant.
Etenim abnuenti mihi ista sic dicam : qui non vult Presbyteros facere,
quae jubentur a Deo, dicat, quis major est Christo? aut quid corpori
ejus, aut sanguini, poterit anteponi ? Si Presbyter Christum conse-
crat, cum in altario Dei Sacramenta benedicit, benedicere populo non
debet, qui Christum etiam meruit consecrare ? Et pando post. Circa
laicos, ac mulieres, jubentibus vobis, O injustissimi sacerdotes. Pres
byter Dei benedictionis perdit officium,amittit linguae opus, non habet
confidentiam prasdicandi, truncatus est omni parte virtutum, solum
Presbyteri nomen habet, plenitudinem, ac perfectionem, quae conse-
crationi ejus competit, non retentat. Quis hie, rogo, O Sacerdotes,
honor vester est, ut damnum gibbi {_lege gregibus] inferatis ? Quoniam
cum pastoribus per potentiam vestram aufertur Deo digna diligentia,
contagium quoddam, et calamitas crescit in gregibus : ac Dominici
patrimonii damna conquiritis, dum soli vultis in Ecclesia potentari."
P. 29, /. 21. — Bats, or bates. Contentions.
P. 30, I. 4  To fele. i. e. fulfil, implere.
 I. 6. — ' Wrath. Here used as a verb, for be wroth, irascatur.
 I. 11. — Awith. Oweth, ought, debet.
1. 15. — Tayst, read tryst, i. e. trust, confidentiam. This is an

error of the press for which the Editor is to blame.
 I. 21. — For thi, because. Who the " other men " here alluded
to are the Editor cannot say. They were probably, from the sentiment
expressed, some of our author's party.
 I. 22. — A bischop in conferming, that he approprith to him silf
with out ground ofthe Scripter. One of the Articles of Wicliffe con
demned in the Council of Constance was, " CoUatio sacramenti con-
firmationis non est episcopis ;" and again, Rationes et Motiva, &c.
No. 28. " Confirmatio juvenum, clericorum ordinatio, locorum con-
secratio, reservantur Papae et episcopis propter cupiditatem lucri
temporalis et honoris." Orthuini Gratii Fasciculus (edit. Browne),

NOTES. 137
tom. i. pp. 269, 288 ; also in William Woodford's articles objected
against Wicliffe, the fifth article is, " Quod coUatio sacramenti con-
firmationis non est episcopis reservata." — Ibid. p. 190. See also
Wickliffe's Trialogus, 1. IV. cap. xiv.
P. 30, I. 26. — Hied, " exalted ;" or veriliar filyd, " or more truly
defiled." P. 31, I. 6. — Upon wilk seith an expositor thus. The editor has not
succeeded in verifying this reference.
 I. 10. — In apostlis dedis. i. e. in the book of the Acts of the
Apostles.  I. 12. — To the same soundun the wordis of the prelat ordeining
dekunis. See the exhortation of the Bishop to the persons about to
be ordained deacons, beginning Provehendi, filii dilectissimi, &c. Pon-
tificale Rom. p. 31, fol. Paris, 1664.
 I. 13. — Werefore in the fourt book of sentence, &c. Lib. Sen-
tentiar. IV. dist. 24. de Diaconibus, " Ad Diaconum pertinet assistere
sacerdotibus, et ministrare in omnibus quae aguntur in sacramentis
Christi, scilicet, in baptismo, in chrismate, in patena, et calice : ob-
lationes quoque inferre, et disponere in altari. Componere etiam
mensam Domini et vestire, crucem ferre, et praedicare evangelium et
epistolam ad populura. Nam sicut Lectoribus vetus Testamentum,
ita Diaconibus novum praedicare praeceptum est."
 I. 18. — And this saine seith Seint Ysidore. Decretum, Part i.
Dist. 25, c. 1.
 I. 19. — For thi seith Seint Gregori, Poule seith to Thimo
the. The word " Thimothe " is probably a mistake of the
scribe, for the reference is to Tit. i. 9. The passage is quoted in
the Decretum (part. i. dist. xliii. c. 1.) from St. Gregory, Pastoral.
part. ii. c. 4. The words are, " Hinc Paulus ait ad Titum: Ut po-
tens sit exhortari in doctrina sana, et eos, qui contradicunt, redarguere.
Hinc per Malachiam dicitur : Labia Sacerdotis custodiunt scientiam
et legem requirunt ex ore ejus, quia Angelus Domini exercituum est.
Hinc per Esaiam Dominus admonet, dicens, Clama, ne cesses, quasi
CAMD. SOC. 14. T

138 NOTES.
tuba exalta vocem tuam. Praeconis quippe officium suscipit, quisquis
ad sacerdotiuiu accedit, ut ante adventum judicis, qui terribiliter se-
quitur, ipse scilicet clamando gradiatur." And, after referring to
Exod. xxviii. 33, 35, he adds, " Sacerdos namque ingrediens vel
egrediens moritur, si de eo sonitus non auditur."
In the marginal reference, " c. 5," ought to be " c. 16," which was
the old division : " dt. 43," is evidently " dist. 43," the reference to
the Decretum,.
P. 31, I. 24. — Vphauns. i. e. lift up.
 I. 29. — Curats. Our author is here arguing against those who
maintained that " simple priests," (that is, those who were merely
priests, and not curates, having no cure of souls,) Yiere not bound to
preach. His argument is, that even if St. Gregory spake of those who
had cure of souls, yet it would not follow that "simple priests" are
excused. The subject was a favourite topic with the Lollards. Thus
the sixth of the "Articles of John Purvey, which he afterwards re
canted," as given by Fox (Acts and Monuments, vol. i. p. 619. Lond.
1684^ is, " Whosoever taketh upon him the office of Priesthood, al
though he have not the charge of souls committed unto him, according
to the custom of the church, not only may, but ought to preach the
Gospel freely unto the people ; otherwise he is a thief, excommuni
cated of God, and of the holy church,"
In the Articles presented to the King against the Lollards, in 1382,
they were accused (Art, 11.) of holding " That priests and deacons,
whosoever they are, are obliged, and ought to preach publicly to the
people, on account of the orders they have taken, although they have
not a people or cure of souls," (Lewis, Life of Wicliffe, p. 105, quoted
from Knighton.) See also the Articles and conclusions against Wil
liam Swinderby, Fox {ubi supra, p. 534, 538).
P. 82, I. 2. — Wening. Wishing, desiring.
 /. 4. — 3ec?. Heed. In line 6 this word is spelt -ijede.
 I. 5. — Prespod. This word should have been printed, as it is
in the MS. " presthod."
 /. 6, — Langwag. Language.

NOTES.

139

32, I. 9. — Hordres. Orders ; meaning those in holy orders.
Iarche. Hierarchy.

 I, 9. — The argument of our author appears to be this : —
" They answer the passage adduced from St. Gregory, by saying that
by preaching he means reading at the mass ; but if this be so, then
every man and woman may preach, for every man and woman may
read in a language unknown, i. e. at the mass. Therefore if every
man may preach, it is folly to look for orders." The unfairness of
such an argument is manifest. It turns on the double meaning of the
phrase " reading at the mass :" the opponents of our author maintained
that the priest preaches the Gospel when he reads the Gospel at the
mass, but they did not allow that every man and woman may in this
sense read at mass.
 I, 10. — Bodun. Forbidden.
 I. 11. — To a monest. To admonish. By the phrase " to a
monest good things," our author translates the word evangelisantes,
alluding to Luke ix. 6.
 I. 14. — Austeyn seith thus. This quotation, and that which
follows from St. Chrysostom, the Editor has not been able to find.
 I. 26. — Therfor seith Isidor, This is quoted in the Decretum
{Dist. xxxviii. c. 1), not from Isidore, but from Condi. Toletan. c.
24 [al. 25]. " Sciant igitur sacerdotes Scripturas sanctas, et canones,
ut omne opus eorum in praedicatione et doctrina consistat : atque
jedificent cunctos, tam fidei scientia, quam operum disciplina."
 I. 29. — Therfore the prestis. This part of the quotation, which
does not occur in the Council of Toledo, or in the Decretum, seems
taken from Isidor. Hispal. Senten. Lib. III. c. xlvi. " Sacerdotes
pro populorum iniquitate damnantur, si eos aut ignorantes non eru-
diant, aut peccantes non arguunt, testante Domino per Prophetam :
Speculatorem dedi te domui Israel. Si non fueris locutus, ut se cus-
todiat impius a via sua, ille in iniquitate sua morietur : sanguinem
autem ejus de manu tua requiram. Sic enim Heli sacerdos pro filio
rum iniquitate damnatus est : et licet eos delinquentes admonuit, sed
tamen non, ut oportebat, redarguit." {Isid. Hispal. 0pp. p. 683, c. j.
C. fol. Par. 1601.)

140 NOTES.
P. 33, I. 3. — Lere. Learn, teach. In Ireland the word learn is
still used actively in the sense of to teach,
¦  Vnkunand. Ignorant.
 I, 15 — Bi sy}f, A mistake probably for " bi cities ;" the ori

ginal is per civitates,
 I. 17. — Wif of synne. A strange mistake of the author or of
his transcriber. The original is Si quis sine crimine est, unius uxoris
vir, filios habens fideles, S^c. ; and Wicliffe's version in the printed
text is, " For cause of this thing I lefte thee at Crete, that thou
amende tho thingis that fallen, aud ordeyne prestis bi citees, as also
I disposid to thee, if ony man is with outen cryme ; an husbonde of
o wijf, and hath feithful sones, not in accusacioun of leccherie, or not
suget, for it bihoveth a bischop to be without cryme : a dispendour of
God." &c.
 I. 20 — To holde hospital, i. e. to hold hospitality.
 I. 21. — Bening, benign, benignus.
 Biclipping. i. e. embracing. The original is amplectentem.
Shakespeare has frequently used the word clip in the sense of embrace,
as in King John (Act V. sc. 2.)

¦ O, nation, that thou could'st remove !

That Neptune's arms, who clippeth thee about,
Would bear thee from the knowledge of thyself.
In the printed text of Wicliffe's Version the corresponding clause
is " takynge that trewe word;" which is perhaps derived from the
reading obtinentem for amplectentem, a form in which the Latin fathers
frequently cite this passage. See Sabatier, in loe.
 25. — The privey witt. i. e. the secret knowledge, mysterium
fidei.  I. 28. — Decre, for degree : " gradum bonum sibi acqui-
rent."  /. 32. — Thi going forth, i. e. thy proRciency , profectus tuus.
P. 34, I. 1. — Sane. It is not easy to say whether this word in the
MS. is*a«e or saue; the latter would seem better to represent the

NOTES, 141
original salvum. In Wicliffe's New Testament, as printed, it is
" make thi silf saaf."
P, 34, I. 11. — Sperrith. Shutteth : from Anglo-Saxon j-papjian, and
modern German, sperren, to shut. The word is used by Spenser.
Shakespeare, and many of our old writers. Thus Spenser : —
And if he chaunce come when I am abroade,
Sperre the yate fast, for fear of fraude. Sheph. Kal. May, 224.
See Nares, and Todd, in voc. Sperr, and Spar.
 I. 17. — To steyke. To shut, to fasten. The same root as to stick.
 I. 18. — Tent thei. Attend, consider they. Here thei al thing
that nijeth to presthed. i. e. Hear they every one that is near the
priesthood ; i, e. every ecclesiastical person.
 I. 28. — For that he bring in. For he, read ye. " Eo quod
inducitis filios." Ezek. xiiv. 7.
P. 36, I, 7 — Huschers, In the original eeditui, Ezek. xiiv. 11.
The same word which is now spelt usher.
 I. 8. — Offrings of victories. This is probably a mistake of the
scribe : the original has only, " Ipsi mactabunt holocausta et victimas
populi."  I. 10. — For thi. Because. " Pro eo quod ministraverunt
illis." Ezek. xiiv. 12.
 I. 16. — The hous of luda. The words "of luda" seem added
without any authority.
 1.20. — My grece. See p. 34, 1. 31, where the word is spelt
gres ; in the original, in both places, adipem. Here, however, there
is no authority for the pronoun, " my grece and my blod ;" the words
of the Vulgate being, " Ut offerant mihi adipem, et sanguinem."
Ezek. xiiv. 15.
 I. 23. — Tane. Taken, i. e. taken to signify.
 I. 32. — Bigging. Building.
P. 36, I. 3. — '^euun. Given.
CAMD. soc. 14, T 3

142 NOTES.
P. 36, I. 12.— Polewt. Pollute.
 /. ^O.—Scle. Slay.
P. 37, I. 7 . — For Jerom seith. An evident mistake, either of our
author or of his transcriber, for the passage is quoted not from S.
Jerome, but from Prov. x. 1. " Filius sapiens laetificat patrem : filius
vero stultus mcestitia est matris suae."
 I. 11 — ^ere. Hear.
 I. 20. — Al so I rehersid the decree ofthe kirk. Decret. Dist.
xxxii. c. 5. " Nullus missam audiat Presbyteri, quem scit concubi-
nam indubitanter habere, aut subintroductam mulierem."
 I. 28  Rostod i now. i. e. roasted enough.
 I. 29. — Heyt. i. e. eat.
 I. ult. — Dongun. Participle of the verb to ding, to strike
violently ; from which in the next line the substantive dingings. In
the printed text of Wicliffe's New Testament this passage is rendered
" beten with many betyngis." Luke xii. 47.
P. 38, I. 1. — Cnowith. Knoweth.
 I. 2. — And as Austeyn seith. Decret. part i. Distinct, xxxvii.
c. 16. " Non omnis ignorans immunis est a poena. Ille enim igno-
rans potest excusari a poena, qui, a quo disceret, non invenit. Istis
autem hoc ignosci petit, qui, habentes a quo discerent, operam non
dederunt." This is quoted from the work attributed to St. Augustine,
but now admitted to be spurious, Qucestiones ex vet. et novo Testa-
mento : quest. Ixvii. [ Opp. B. August, edit. Bened. tom. iii.
append. 34.]
 I. 11. — Onlepy. Single, solitary. From the Anglo-Saxon anlip,
anlypi, anlipi3, anlepi3, solitarius, simplex, privatus, solus. See Lye.
 I. 18. — For thus is writun in the decreis. Decret. Dist, Ixxxi.
c. 12. (ex canone Apostolor. xxv.) " Presbyter aut Diaconus, qui in
fornicatione, aut perjurio, aut furto, aut homicidio captus est, depona-
tur."  I. 20. — And eft. Decret. ibid. c. 16. " Si qui sunt Presby-

NOTES. 143
teri, Diaconi, vel Subdiaconi, qui in crimine fornicationis jaceant, in-
terdicimus eis, ex parte Dei omnipotentis, et S. Petri auctoritate,
ecclesiae introituni, usque dum pceniteant et emendent. Si qui vero
in suo peccato perseverare maluerint, nullus vestrum oflicium eorum
audire prtesumat ; quia benedictio eorum vertitur in maledictionem,
et oratio in peccatum, testante Domino per prophetam ; Maledicam,
inquit, benedictionibus vestris. Qui vero huic saluberrimo praecepto
obedire noluerit, idololatriae peccatum incurrit, Samuele testante, et
B. Gregorio adstruente \_al. instruente] : Peccatum ariolandi est non
obedire, et quad scelus idololatriee non acquiscere." This is quoted
from Gregory VIL
P. 38, I. 22. — And Poule. Paul is not mentioned in the original.
 I. 30. — And eft thus, Bidding we commaund, Sfc. Decret. Dist.
xxxii. c. 6. " Praeter hoc autem praecipiendo mandamus, ut nullus
missam audiat presbyteri, quem scit concubinam habere indubitanter,
vel subintroductam mulierem. Unde etiam sancta synodus hoc capi-
tulum sub excommunicatione statuit, dicens ; Quicunque Sacerdos,
Diaconus, Subdiaconus, post constitutum beatae memoriae praedeces-
soris nostri sanctissimi Papae Leonis, ac Nicolai, de castitate cleri
corum, concubinam palam duxerit, vel ductam non reliquerit, ex
parte omnipotentis Dei et auctoritate beatorum [al. principum] Apos
tolorum Petri et Pauli praecipimus, et omnino contradicimus, ut
Missas non cantet, nee evangelium, aut epistolam ad missam legat,
neque in Presbyterio ad divina officia cum his qui praefatae constrtu-
tioni obedientes fuerint maneat, neque partem ab ecclesia suscipiat."
 I. ult. — Seyn. Synod.
P. 39, I. 1. — Vnder the peyn. i. e. under excommunication.
 I. 5. — Almipi Goddis half. i. e. behalf.
 I. 8. — And as the decretals declarun. Decretal, lib. iii. tit. ii.
c. 10. " Nisi peccatum hujusmodi sit notorium, per sententiam, seu
confessionem factam in jure, aut per evidentiam rei, quae tergiversa-
tione aliqua celari non possit."
 I. 12. — And eft the decre seith. Decret. Dist. Ixxxiii. c. i.

144 NOTES.
" Si quis Episcopus fornicationi presbyterorum, diaconorum [subdia-
conorum, Cor. Rom.] vel crimini incestus in sua parochia, pretio inter-
veniente, vel precibus, consenserit, vel commissum, sibique comper-
tum, auctoritate officii sui non impugnaverit, ab officio suspendatur."
Quoted from Gregory VII.
P. 39, I. 15. — And eft writeth the pope to the bischop. Alexander
III. to the Archbishop of Canterbury and his suffragans (A. D. 1180).
Decretal, lib. iii. tit. ii. c. 4. " Fraternitati vestrae mandamus, qua-
tenus clericos vestrae jurisdictionis, qui in subdiaconatu et supra, for-
nicarias habuerint, studiose monere curetis, ut a se illas removeant,
eos ulterius minime admissuri. Si vero acquiescere contempserint,
eos ab ecclesiasticis beneficiis usque ad satisfactionem congruam sus-
pendatis. Et si eas suspensi prassumpserint detinere, ipsos ab eisdem
beneficiis perpetuo removere curetis."
 I. 19. — Wernid. Warned.
 1.21. — -And as the doctor seith. This and the next reference
the Editor has not found.
 I. 24. — And eft the decre biddith. Decret. Dist. xxxii. c. 6.
(3'i part.). This passage is quoted in an epistle of Urban II. (cited
by Gratian,) from an epistle of Gregory VII. (lib. ii. reg. ep. 45.)
" Officium Simoniacorum, et in fornicatione jacentium, scienter nullo
modo recipiatis, et quantum potestis tales a Sanctis ministeriis, ut
oportuerit, prohibeatis." The rest of this section seems to have been
taken from the same epistle of Urban II. although it cannot be said
to be a translation of it.
 I. 30. — Therfor sacraments. — These are the words of Gratian,
ibid. (4a part.). " Prohibentur ergo de manibus talium sacerdotum
sacramenta suscipi, non quin sint vera, quantum ad formam et
effectum, sed quin, dum hujusmodi sacerdotes se a populo con-
temptos viderint, rubore verecundiae facilius ad poenitentiam provo-
centur."  I. ult. — Licliar. Likelier, more probably.
P. 40, I. 7. — A^en mend. Against mind, or intention.

NOTES.

145

P. 40, I. 9.— Wenith. Supposeth, imagineth, from the Saxon penan,
to ween, to suppose.
 ;. 31, — His heuid, apparently a mistake for " his head."
P. 41, I. 4. — Therfor hem see pore men. i. e. therefore let poor
men look to themselves. " Hem see," the reciprocal verb ; as a little
lower down, " And see hem religious," i. e. let the religious look to
themselves.  I. 6  Lowid. Humbled, made low. " Bonum mihi quia
humiliasti me." Ps. cxviii. (in the English version cxix.) 71.
 I. 27. — Reefi him. Carried him off by violence : from reave.
 I. 28. — He porid him self. i. e. he made himself poor,
 I. ult. — Chesid. Chose ; prat, oi choose.
P. 42, I. 23, — To hold hem paied of fode. i. e. to deem themselves
sufficiently paid when they receive food, &c.
 I. 25. — Thole deseyce of body. Suffer disease of body.
 I. 26. — Euynes. Heaviness.
P. 43, I. 3. — Thus seith Jerom. This reference the Editor has not
been able to find either in the Decretum or in the works of St. Jerome.
In the Decretum, Caus. xii. q. 1, c. 7, there is a passage quoted from
St. Jerome, which is not the same as this cited by our author, but in
which the clerical tonsure is spoken of as the symbol of poverty.
" Rasio vero capitis est temporalium omnium depositio."
 I. 4. — Mishews. Misuse.
 I. 12. — Tyne. Burn, consume, destroy. Ps. v. 6.
 I. 13. — Hare, ior are.
 I. 14. — And eft. Decret. Caus. xii. quaest. 1, c. 5. " Clericus,
qui Christi servit ecclesiae, luterpretetur prim6 vocabulum suum : et
nominis definitione prolata, nitatur esse quod dicitur ; Si enim KXrjpos
graecfe, Sors latinfe appellatur, proptere^ vocantur clerici, vel quia de
sorte sunt Domini, vel quia Dominus sors, id est pars clericorum est.
Qui autem vel ipse pars Domini est, vel Dominum partem habet,
talem se exhibere debet, ut et ipse possideat Dominum, et possidcatur
CAMD. soc. 14. u

146 NOTES.
k Domino, Qui Dominum possidet, et cum propheta dicit Pars mea
Dominus, nihil extra Dominum habere potest. Quod si quidpiam aliud
habuerit praeter Dominum, pars ejus non erit Dominus : verbi gratia,
si aurum, si argentum, si possessiones, si variam suppellectilem, cum
istis partibus Dominus fieri pars eius non dignatur. Si autem ego
pars Domini sum. et funiculus haereditatis eius, nee accipio partem
inter caeteras tribus : sed quasi Levita et Sacerdos vivo de decimis, et
altari seruiens, altaris oblatione sustentor. Habens victum et vesti-
tum, his contentus ero, et nudam crucem nudus sequar."
P. 43, I. 24. — Denaieth. Deigneth, dignatur.
 I. 29. — And Bernard seith. This seems quoted from Gaufridi
Abbatis Declamationes ex Bernardo, c. xvii. a work which is published
in the Benedictine edition of St. Bernard, tom. v. The passage cited
by our author is as follows : — " De altario, inquit, vivat ; non super-
biat, non luxurietur. Denique non ditetur ; non, contra sancti cujus-
dam" [scil. S. Hieronymi] " plane dignani omni acceptione senten
tiam, ex clericatu ditiorfiat, Non sibi de bonis ecclesiae ampla palatia
fabricet, mutans quadrata rotundis ; nee loculos inde congreget; nee
in vanitate aut superfluitate dispergat; non extollat de facultatibus
ecclesiae consanguineos suos, aut neptes (ne filias dixerim,) nuptui
tradat," &c.
P. 44, /. 9,— Wil. i. e. while.
 I, 14. — Wat is it seith'Gregory, B. Greg. Lib. 1. Hom. xvi.
in Evang. n. 6. (Opp. Ed. Bened. tom. i. col. 1495, D.) " Jejunium
quippe sanctificare est adjunctis bonis aliis, dignam Deo abstinentiam
carnis ostendere. Cesset ira, sopiantur jurgia. Incassum enim caro
atteritur, si a pravis suis voluptatibus animus non refraenatur."
 I. 19. — Waxit folk. i. e. aged folk.
~ — /. 20.— Wold, for old.
 I. 25. — Richid, was hungry. To reach is still used to denote
the effort made by an empty stomach to vomit.
 I. 31. — The prest is not holden to his horis canonized. This was
a favourite topic with the Lollards. Thus the third article taught by
John Purneye, or Purveye, as given by Knighton, was, " That every

NOTES.

147

Priest ought rather to omit matins, mass, and vespers, and the rest of
tbe canonical hours, than not to preach the Word of God, because
those things are only ordained by human tradition." (Lewis, Life of
Wicliffe, p. 268.) See also Thom. Waldensis Doctrinale Fidei, De
Sacranientalibus, Tit. III.
P. 45, /. 1. — For perel falUng in forme of law. That is, " I am not
deterred by the danger of incurring the 'penalties of the law, from
acknowledging that I have said this."
— — I. 21. — Ti^en. Tithe : the 3 may perhaps be a mistake of the
transcriber for p ; in Wicliffe's New Testament the word is ti]?en.
Matt, xxiii. 23.
 I. 22. — Sadder. More serious. See Nares, Glossary in voc.
 I. 24. — As Ambros seith. This passage the Editor has not
found.  I. 32. — For the body of Crist. The argument is this : — " The
Body of Christ dwelleth in the sacrament after consecration. But
the Body of Christ is the bread which he gave for the life of the world.
(John vi. 61.) Therefore the substance of bread dwelleth in the
sacrament after consecration." So Wicliffe Trialog. lib. iv. c. 4.
" Iste panis est Corpus Christi, ergo iste panis est, et per consequens
manet panis, et sic simul est panis et Corpus Christi."
P. 46, /. 5, — And Austeyn seith. Decret. part, iii. De consecrat. Dist.
ii. c. 58. " Quod videtur panis est, et calix, quod etiam oculi renun-
tiant. Quod autem fides postulat instruenda, panis est corpus Christi,
calix sanguis." Quoted as if from August. Serm. 2, de verbis Apos
toli, but really from Bede on 1 Cor. x.
 I. 16. — And a life. Perhaps we should read " and o lofe,"
i. e. one loaf or bread. " Quoniam unus panis, unum corpus multi
sumus, omnes, qui de uno pane participamus." 1 Cor. x. 17. The
ancient Vulgate reads, " Omnes enim de uno pane, et de uno calice
percipimus," which reading our author partially adopts : and it is also
in the same partial way followed in the printed text of Wicliffe's ver-

148 NOTES.
sion, " for we ben mani o breed and o bodi, alle we that taken part of
o breed and of o cuppe." See also Sabatier, in loe.
P. 46, I. 20. — Trayed, i. e. betrayed : " quod pro vobis tradetur."
1 Cor. xi. 24.
 I. 28. — Wo, i. e. who.
 I. 30. — And upon this seith Ambrose thus. Quoted probably
from Ambrosiaster in 1 Cor. xi. 25. " Medicina enim spiritualis est,
quae cum reverentia degustata, purificat sibi devotum. Memoria enim
redemptionis nostrae est ; ut Redemptoris memores, majora ab eo
consequi mereamur." (Opp. B. Ambros. edit. Bened. Paris, 1690.
tom. ii. Append, col. 149.) Our author's copy, however, appears to
have had interpolations which are not found in the printed edition.
P. 47, I. 8. — Hele, in the next line spelt '^ele. Health, salvation.
 I. 12.— Fillith. Filth.
 I. 15. — And Austeyn seith. Decret. part. iii. De Consecrat.
Dist. ii. c. 60. " Corpus et sanguinem Christi dicimus illud, quod ex
fructibus terrae acceptum, et prece mystica consecratum, rite sumimus
ad salutem spiritualem, in memoriam pro nobis Dominicae passionis.
Quod cum per manus hominum ad illam visibilem speciem perdu-
citur, non sanctificatur, ut sit tam magnum sacramentum, nisi ope-
rante invisibiliter Spiritu Dei : cum haec omnia, quae per corporales
niotus in illo opere fiunt, Deus operetur."
 I. 19. — Spice, i. e. species. See again line 23.
 I. 21. — This is that we say. Decret. ubi supra, c. 48. " Hoc
est quod dicimus; hoc modis omnibus approbare contendiraus, sacri-
ficium scilicet ecclesiae duobus confici, duobus constare, visibili ele-
mentorum specie, et invisibili Domini Jesu Christi carne, et sanguine ;
sacramento, et re sacramenti, id est, corpore Christi : sicut Christi
persona constat et conficitur Deo et liomine : cum ipse Christus verus
sit Deus, et verus homo ; quia omnis res illarum rerum naturam et
veritatem in se continet, ex quibus conficitur."
 I. 28 — This thing that is seen is breed. These words were
quoted already from Decret. ubi supra, c. 58. See p. 46, line 5.

NOTES. 149
P. 47, I. 30. — Also the decre seith. Decret. ibid. c. 42. " Ego Beren
garius  consentio autem sanctae Romans, et Apostolicae sedi,"
[for et Apostolica sedi, our author appears to have read, et ut apostolus
dicit, which however seems hardly to make sense,] " et ore et corde
profiteer de sacramentis Dominicae mensae eandem fidem me tenere,
quam Dominus, et venerabilis P apa Nicolaus, et haec sancta Syno
dus, auctoritate evangelica, et apostolica tenendam tradidit, mihique
firraavit ; scil. panem et vinum, quae in altari ponuntur, post conse-
crationem non solum sacramentum, sed etiam verum corpus et san
guinem Domini nostri Jesu Christi esse, et sensualiter, non solum
sacramento, sed in veritate manibus sacerdotum tractari, frangi, et
fidelium dentibus atteri."
P. 48, 1. 1.' — In heys holi seyne^. i. e. in his holy synod : or perhaps
heys is a mistake of the transcriber for this.
 /. 8. — Sergs. This word is used again (p. 58). " And wen
the riche man dieth, the processiouu of bestis is maad ; than in
figeris was depeyntid in the walle, and the swyn, and the wolf, and
other bestis berun the cros and the sergis, and ryngun the bellis."
It is there used, as we shall see, to represent the Latin word cereos,
wax-lights, or tapers ; and is therefore evidently identical with the
French " cierge :" a word which has been used by Chaucer (Ro-
maunt ofthe Rose, v. 6248.)
" The ix [? xi] thousande maidens dere
That beren in heuene her cierges clere."
 I. 16. — And seint Jerom seith. Decret. part. ii. causa xii. q.
2, c. 71. " Multi aedificant parietes, et columnas ecclesiae subtrahunt ;
marmora nitent, auro splendent laquearia, gemmis altare distinguitur :
et ministrorum Christi nulla electio est. Neque vero mihi aliquis
opponat dives in Judaea templum, mensam, lucernas, thuribula,
patellas, scyphos, mortariola, et castera ex auro fabrefacta. Tunc haec
probabantur a Domino, quando sacerdotes hostias inmolabant, et san
guis pecudum erat remissio peccatorum : quanquam haec omnia prae-
cesserint in Bgura, scripta autem sunt propter nos, in quos fines secu-

150 NOTES.
lorum devenerunt. Nunc vero, cum paupertatem domus suae pauper
Dominus dedicarit, portemus crucem, ct divitias lutum putabimus.
Item idem in extremo. Amico quidpiam rapere, furtum est, eccle
siam fraudare, sacrilegium est ; accepisse quod pauperibus erogandum
sit, et esurientibus pluribus vel cautum esse velle, vel timidum, aut,
quod apertissimi sceleris est, aliquid inde subtrahere, omnium prae-
donum crudelitatem superat."
P. 48, I. 30. — Hector Thebanus. Ibid. Instead of Hector, how
ever, the printed copies of Gratian, and of St. Jerome's works, have
Crates Thebanus. " Crates ille Thebanus, homo quondam ditissimus,
cum ad philosophandum Athenas pergeret, magnum auri pondus
abiecit : neque putavit se simul posse et virtutes et divitias possidere.
Nos suffarcinati auro Christum pauperem sequimur : et sub praetextu
eleemosynae pristinis opibus incubantes, quomodo possumus aliena
fideliter distribuere, qui nostra timide reservamus ? Plenus venter
facile de jeiuniis disputat."
Crates Thebanus was a follower of Diogenes the Cynic, B. C.
328, and is said to have given his money away on becoming a philo
sopher. Diogenes Laertius gives the story on the authority of Antis-
thenes ; rovrov (prjo-'tv 'AvnrrOevijs  aQpniiravTa trpos ret
eKarov biaK6(na raXevTa, toIs iroXirais apeXvai ravra. Lib. vi. Segm. 87,
tom. i. Amstel. 1692. edit. Meibomii.
P. 49, I. 2. — We chouche. i. e. couch : incubantes.
 I. 3. — Dredfully. i. e. timidly.
 I. 5. — William de Seynt Amour. A famous opponent of the
vices and inconsistencies of the mendicant orders in the thirteenth
century; he flourished circ. A.D. 1250. The Editor has not been able
to find the passage here quoted in any of the published writings of
Will, de St. Amour.
 Bigging. i. e. building.
I. 9. — For Jerom, kenneth well simple men, saying. This pas

sage is in St. Jerome's letter to Paulinus, (by Vallarsius numbered
Ep. Iviii. by others Ep. xiii.) n. 6, and 7. " Praeter victum et vesti-
tum et manifestas necessitates, nihil cuiquam tribuas : ne filiorum

NOTES. 151
panem canes comedant. Verum Christi templum anima credentis
est : illam exorna, illam vesti, illi offer donaria, in ilia Christum sus-
cipe. Quae utilitas est parietes fulgere gemmis et Christum in pau-
pere fame periclitari ?"
P. 49, I. 14.— To di'^e. i. e. to die.
 I. 15. — And thus seith Crisostom. The Editor has not found
this passage in the works of St. Chrysostom.
 19. — Who so is vnwyse. Perhaps for " who is so unwise, [i. e.
so foolish] that he understandeth not for [i. e. that] they make their
buildinss," <^'c.
 I. 23. — Greten. To greet, or grete, is to lament, to cry out
with grief. Sometimes written greit.
 I. 26. — To wylen to mak God felow. i, e, to desire or will, to
make God a sharer in this violence,
 I. 28. — lef. i. e, give.
 I. 32. — 3erf. i. e. went. Preterite oi go.
P. 50, I. 8. — Barianns. The Editor is unable to explain this word.
 I. 10. — Japith the ^ee. Mocketh, or deceiveth the eye.
 I. 18.— Tent. Attend.
 I. 23. — Quek. Quick, living.
 I. 28. — Whether is it not writun in the law of the kirk thus ?
Decretal, lib. v. tit. 3, c. 9. " Horribile nimis est, quod in quibus-
dam Ecclesiis locum venalitas perhibetur habere, ita ut pro Episcopis,
vel Abbatibus, seu quibuscunque personis Ecclesiasticis ponendis in
sedem, sive introducendis Presbyteris in Ecclesiam, necnon et pro
sepulturis, et exequiis mortuorum, et benedictionibus nubentium, seu
aliis sacramentis aliquid requiratur. Putant autem plures ex hoc
licere, quia legem mortis de longa invaluisse consuetudine arbitrantur,
non attendentes, quod tanto graviora sunt eri mina, quanto diutius
infelicem animam tenuerunt alligatam. Ne igitur haec de caetero
fiant, vel pro personis Ecclesiasticis deducendis in sedem, vel Sacer
dotibus instituendis, aut sepeliendis mortuis, seu benedicendis nuben-
tibus, seu aliis sacramentis conferendis, seu collatis, aliquid exigatur.

152 NOTES.
districtius prohibemus. Si quis autem contra hoc venire praesumpse-
rit, portionem cum Giezi se nove.'it hablturum."
p. 50, I. 32. — Ther segis. i. e. their sees. Prestis to be induyd. i. e.
to be inducted.
P. 51, I. 9. — And als afier the decre, in an other place. This seems
quoted from Decret. Caus. i. q. 3, c. 7, with some interpolation ap
parently of our author's own words : " Quisquis horum alteram ven-
dit, sine quo nee alteram provenit, neutrum invenditum derelinquit."
 I. 18 — The decre Salvator. Caus. i. q. 3, c. 8, beginning,
" Salvator praedicit in Evangelic."
 I. 24. — Habunde. i. e. abound.
 I. 25. — Lewid men. i. e. laymen. Deming to hy, supposing
themselves, or intending to buy.
 I. 28. — Priate. The office of prior.
P. 52, /. 2. — TTiis is opun by the canoun i. q. i. Sunt quidam. Ibid.
Caus. i. q. 1, c. 125. " Sunt quidam, qui vel violentia, vel favore
non permittunt ecclesias regulariter ordinari. Hos etiam decrevimus
sacrileges esse judicandos."
 I. 4. — That prestis to sing may not first mak covenaunt without
symonie. This was a favourite position of the Lollards. Thus among
the opinions of the Lollards enumerated in the petition of the House
of Lords to the King, A. D. 1382, the tenth is, " That it is not lawful
for a presbyter to hire out his work." (Lewis, Life of Wiclif, p. 105.
Oxford, 1820.) And the seventh conclusion objected against W.
Swinderby (a.d. 1389) was, "That a Priest taking for annual,
through covenant, in that he is a schismatic and cursed." To this
accusation he answers, " This said I never, in these terms : but thus
I said, and yet say with protestation put before, that no Priest ows
to sell by bargaining and covenant his ghostly travel, ne his masses,
ne his prayers, ne God's Word, ne hallowings, baptism, ne confirm
ing, order giving, for weddings, for shrift, for housel, or for ennoint-
ing ; any worldly men's to ask or take for these, or for any of these,

NOTES.

1.53

or for any ghostly thing, he errs and doth simony." Fox, Acts and
Monuments, vol. i. p. 634, fol. Lond. 1684.
P. 52, I. 10.— With wilk the tother com*, not. The abbreviation
com*, is probably for cometh, alluding to Caus. i. q. 3, c. 7, " quisquis
horum alteram vendit, sine quo nee alteram provenit," &c.
 I, 11.— This by Jhoun. Perhaps Johannes Semeca (see note
on p. 20, 1. 29) ; the foregoing quotation is probably from his gloss
on the Decretum, although the Editor has not been able to find it in
the printed copies. Something like it occurs in the gloss on Dist.
xci. c. 3. " Ergo clericus non potest operas suas per totam diem
locare, cum non debeat officio deesse."
 I. 14. — Outtak. Separate, except, " take out."
 I. 17. — Severythly. i. e. separately, severally.
 Z. 18. — Vnnese. Hardly, scarcely; also spelt unneths, and
unneth, or unneath : from the Saxon e?c6, easy. The word is used by
Shakespeare. See Nares, Glossary, in voce uneath, and eath. So
Wicliffe's New Testament, Rom. v. 7. " For unnethis dieth ony
man for the iust man," and 1 Pet. iv. 18. " And if a iust man
unnethe schal be saued."
 I. 20.^ — After Hostiensis and Innocent, and ef Hostiensis, Hen-
ricus de Segusio, called Hostiensis from the name of his bishopric,
died 1271, or 1281. He was author of the celebrated Summa
utriusque Juris, called Aurea Summa Hostiensis, and also of the
Expositio in sex libros Decretalium. The Editor has not found the
passage or passages here referred to by our author, but in the following
extract from the Summa Aurea, the same argument is stated : — " Quod
si clericus, precio appreciatus, vigilet cum defuncto et dicat psalte-
rium? Respondeo : si ita dixit, Pro sex denariis legam psalterium,
simonia est. Sed si ita dixit. Pro sex denariis vigilabo cum defuncto
hac nocte, non est simonia : quamvis tacite insit quod debeat legere."
— Hostiensis Summa Lib. V. n. 6, col. 1183.
The reference to Innocent is probably to the Commentary of Pope
Innocent IV. on the Decretals, lib. iv. tit. v. c. 3. Quoniam enormis.
See Apparatus Mirificus Innocentii IV. 4to. Paris. 1514. fol. ex.
CAMD. SOC. 14. X

154 NOTES.
P. 52, I. 22.— TrentayUs. A Trentall was an office of thirty masses
said for a deceased person, generally on the thirty days immediately
following his death; from whence it was often called " a month's
mind." This is still very common in Ireland. In the Latin of the
Middle Ages it was called Tricenarium, Tricenarius, Trentale, Tren-
tena, Trentenum, and in French Trentel. Vide Du Cange, and
Nares.  I. 31. — Sum men seyn thus, that symonie is a studious wille, &c.
This is the common definition of simony given by canonists. See
GIo. Joan, in Decret. Caus. i. q. i. c. 1. " Simonia enim est studiosa
cupiditas vel voluntas emendi, vel vendendi, aliquid spirituale." And
Hostiensis, Summa, lib. v. De Simonia, n. 1. p. 1179. " Et quidem
studiosa voluntas sive cupiditas emendi, vel spiritualibus annex, se
cundum Da. et alios doctos antiques."
P. 53, I. 3. Seyng. i. e. seeing.
 I. 12. — And thus seith Parisiensis in his bok. The book here
quoted is the Verbum Abbreviatum oi Peter " Cantor Parisiensis,"
as he is commonly called, from his office of Precentor in the Cathe
dral of Paris. He was a native of Poictiers, and was elected to the
see of Tournay in 1191 ; but, the election having been declared invalid,
he retired to the Cistercian Abbey of Long Pont, in the diocese of
Soissons, where he died in his novitiate, a. d. 1197.*
The Verbum Abbreviatum, has been printed, with notes, &c. by
Dom George Galopin, at Mons in Haynaut, 4to. 1639. The Editor
of these pages has not had an opportunity of consulting Dom Galo-
pin's edition : he is the possessor, however, of a very beautiful MS.
of the Verbum Abbreviatum, formerly belonging to the Monastery of
St. Martin of Tournay, and written early in the 13th century. The
following passage, cited from this MS. is probably that which is here
referred to by our author : — " Item turpius vendimus quam Judas eo
quod deteriores sumus. Ille enim quem purum hominem credebat,
* See Cellier, Hist, des Auteurs Sacris, tom. xxiii. p. 58, sq.

NOTES. 155
cum familia etiam ejus indigeret, vendidit. Nos vero quem scimus
Deum verum et hominem vendimus. Ille pro xxx argenteis, nos
pro denario et pretio vilissimo. Item ille poenitens haec non vere,
retulit et rejecit argenteos. In ecclesia vero non est qui turpiter
acquisitos rejiciat."
P. 53, I. 15. — A deadly man. i. e. a mortal man.
 I. 19. — And Jerom seith thus. This quotation the Editor has
not fonnd.
 I. 23. — And Ambrose seith. This seems to be a reference to
the Commentaries on St. Paul's Epistles, commonly attributed to St,
Ambrose, but now admitted to be spurious. See the Benedictine
Edition of the works of St. Ambrose, tom. ii. Append, col, 21, .55'. Paris,
1690. The passage referred to by our author is the comment on
1 Cor. xi. 27, 28. " Indignum dicit esse Domino, qui aliter myste
rium celebrat, quam ab eo traditum est. Non enim potest devotus
esse, qui aliter praesumit, quam datum est ab auctore.'
 1..31, — Other prelats be nethe. i. e. other prelates of inferior
degree. P. 54, I. 7. — To tyn. i. e. to tine, burn, consume.
 I. 9. — This seith the glose. The Glossa ordinaria on St.
Matth. xii. 30, says, " Qui non est mecum, i. qui dissimilia meis facit
opera, contrarius mihi est. Ille trahit ad vitia : ego ad virtutes."
 I. 15. — The glose os Austeyn seith. August, in Ep. Joan.
Tract iii. n. 4. " Et interrogare debet unusquisque conscientiam
suam, an sit antichristus." and n. 8. " Quiescat paululum lingua,
vitam interroga  Paulum audi apostolum ; de talibus cum loque-
retur, ait : confitentur enim se nosse Deum, factis autem negant."
And n. 9, " Quotquot enim habet ecclesia perjures, fraudatores, male-
ficos, sortilegoruni iniquisitores, adulteros, ehriosos, fcaneratores, man-
gones, et omnia qua3 numerare non possumus, contraria sunt doctrinae
Christi, contraria sunt verbo Dei : verbum autem Dei Christus est :
quidquid contrarium est verbo Dei in Antichristo est. Antichristus
enim contrarius est Christo  Corrige quod tu fecisti, ut sal-

l56 NOTES.
vetur quod in te Deus fecit. Si autem non vis, et amas et amplec-
teris peccata tua; contrarius es Christo. Intus sis, foris sis, anti
christus es : intus sis, foris sis, palea es."
P. 54, I. 24  Caff. i. e. chaff. See p. 56, line 11, where it is spelt
kaff.  And thus seith Lincoln. Robert Grosthead, Bishop of
Lincoln. See p. 131, supra. The passage here cited will be found
in the " Sermo Roberti Lincolniensis episcopi propositus coram Papa
et Cardinalibus, in Concilio Lugdunensi," published by Brown, Fas
ciculus Rerum expetend. et fugiend. (tom. ii. p. 261, sq.) : " Cum prin
cipale ac finale opus Christi, propter quod ipse venit in mundum, sit
animarum vivificatio,et Satanas opus proprium et maxime ab eo intentum,
(utpote homicidae ab initio) sit animarum occisioet mortificatio, ipsi pas-
tores et unde pastores, personam Jesu Christi induti, non annunciantes,
etsi non superadderent malitias alias, sunt Antichristi, et Satanas
transfiguratus in angelum lucis,fures et latrones, mactatores ovium et
proditores, facientes domum orationis speluncam latronum : superad-
dunt autem omne genus praevaricationis, ut jam non sit super quo per-
cutiat eos Deus ultra  Et ut breviter transeatnr, omni genere
flagitii, facinoris, abominationis, et novae in his adinventionis, secundum
dictum prophetae, coinquinati : Deo et curia coeilesti snmm^ abomina-
biles etodibiles effecti ; quia per ipsos nomen Dei in omnibus gentibus
blasphematur. Cumque pastorum conversatio sit liber, doctrina et
instructio laicorum, ipsi sunt evidenter errorum magistri et malorum
omnium : Et quomodo non tunc haeretici, maximfecum verbum
operis efficacius suadeat verbo oris, et cum ipsi ex officio sunt genera-
tores ad vitam aeternam ; quomodo abutentes hac vi generativa non
sunt, consonanter verbis prophetarum, corporalibus illis Sodomitis
pejores et abominabiliores, praesertim cum melioris yirtutis pejor et
abominabilior sit abusio ? Ipsique pastores sunt ex officio, lux et sol
mundi, ipsum illuminans et vivificans : e contrario autem facientes,
pro luce densissimas tenebras effundentes et pro vitali calore frigus
corrumpens et mortificans, manifestissim^ sunt totius mundi perdi-
tores. Sed quae est hujus tanti mali prior et originalis causa, tons et

NOTES.

157

origo? dicere vehementissimecontremisco et expavesco ; silere tamen
non audeo, ne incidam in illud vae Prophetae dicentis, vas mihi quia
tacui, quia vir pollutus labiis ego sum. Causa tons et origo hujus est
hffic curia; non soliim e6 quod haec mala non dissipat, et has abomi-
nationes non purgat, cum ea sola hoc maxime possit, et ad hoc
summe teneatur, sed et eo amplius, qu6d ipsa quoque per suas dis-
pensationes et provisiones et coUationes curae pastoralis, tales, quales
praetacti sunt, pastores, imo mundi perditores, in oculis solum con-
stituit hoc ut provideat vitae alicujus temporali, multa millia anima
rum pro quarum qualibet sempiterne vivificanda, Filius Dei morte
turpissim^ voluit condemnari, devorationi summi bestiarum agri
tradit et sempiternae morti. Tradens enim curam ovilis gregis, in
medio luporum rapacissimorum, ursorum et leonum, alicui, ut lac et
lanam tollat, impotenti, aut ignoranti aut nolenti, aut negligenti
gregem educere et in pascua minare, et in ovile reducere, leonibus,
ursis et lupis nee ad modicum pro salute gregis se objicenti, nonne
gregem tradit devorationi et morti, et mortis ipsius reatu tenetur,
etiamsi accidat aliquam casu fortuito mortem efiugere ? Tradens
navis oneratae hominibus in portum salutis dirigendis per medium
maris scopulosi et procellosi, gubernaculum et gubernandi officium
paralytico, aut artem gubernationis ignoranti, et talis officii ministe-
rium inexperto, aut laborem gubernationis sustinere nolenti et negli
genti, ut is naulo a singulis suscepto ditetur, nonne et navem et eos
qui in navi sunt, perdit, et perditionis omnium incurrit reatum, et licet
eorum aliquis naufragii evadat periculum ? Quinimo talem tradi-
tionem, cum teneatur et possit, non impediens, eodem reatu irretitur
et constringitur  O quam aniara dilectio et retrograda
promotio ! ut dilectum super mane ad momentum elevet, ipsum et
se in tenebras dejicit exteriores."
P. 55, /. 1  ^ekun. This word seems intended to represent the
word " superaddunt " in the original, unless we suppose our author's
copy of Grosthead's sermon to have had a different reading.
 I. 3. — Hem a towere. The Latin, of which this appears in-

158 NOTES.
tended for a translation, is " super quo percutiat eos Deus ultra."
There has probably been some mistake or various reading.
P. 55, I. 7. — The lesynd of the herd, " pastorum conversatio."
Illyricus, in the extract he has given from this Discourse of Grosthead
( Catal. testium Veritatis, fol. Argentinas, 1662, p. 363), cites the
passage thus : — " Cumque pastorum conversatio gregis sit libera doc
trina et instructio, ipsi sunt evidentes magistri malorum omnium."
Our author's copy must have read " gregis sit liber, ipsi sunt, &c."
omitting the intervening words. Lesynd is probably cognate with the
old word leasow, or lessow, to feed, or as a subst. pasture, (see Nares's
Glossary in voc.) and with the Saxon lej-J>e.
 I. 13. — Werr, worse.
 I. 17. — Lifly ^et, " lively, or vital, heat." The Latin shews
that 3et is for heat: " pro vitali calore frigus corrumpens."
 I. 18.— Wo. What.
 I. 19. — Formar. In the Latin " prior." Wel, i. e. well,
source or spring — " tons, et origo."
 I. 20. — Vngly, perhaps for only. Tremel, tremble.
 I. 28. — Hyrdis. i. e. herds, shepherds, " pastoresy" ja, yea.
Peruey, provide, " provideat."
 I. 30. — Swelluing. Swallowing, "devorationi."
P. 56, /. 2. — Schape. Escape.
 I. 5. — A may. " A " seems here put for and, " cum teneatur
et possit." Strenid. i. e. constrained, " constringitur."
 I. 6. — Luf, love, " dilectio." Koward, the meaning of this
word is not very clear.
 I, 7. — Above a vain thing. The original, as printed by Brown,
is " super mane ;" our author, however, evidently read super inane.
 ;. 9. — Odo. This was probably Odo de Sheritona, an English
Cistercian Monk, who flourished about the year 1184, and whose
sermons were published at Paris in 1620 by Matthew Makkerel,
who has dedicated them to John Fisher, Bishop of Rochester, under
the title of " Flores Sermonum ac Evangeliorum Dominicaliuni ex-

NOTES, 159
cellentiss. Magistri Odonis Cancellarii Parrhisien. omni sale,lepore,
ac eruditione refertissimi : cum eorundem ind ice." The work bears
internal evidence of having been composed by a Cistercian (see fol.
cliii. v.). and Oudin is of opinion that the Editor is wrong in sup
posing the author to have been Chancellor of Paris. De Scriptoribus
eccies. torn. ii. col. 1624.
P. 56, I. 9. — Prelats not preching. This passage does not appear to
occur in the printed copy of Odo's Sermons : at least the Editor,
after some trouble, has not succeeded in finding it : and yet there is
a reference in the index which leads to the suspicion that it was once
in the work, and probably struck out in the proof sheets as too coarse
an attack on the bishops to be printed even in that age. The refer
ence is, " Herodiani potius quam Christiani praelati, xxviii. H. ;" but
the passage referred to makes no mention of prelates, or of prelates
not preaching: it is as follows : — " Sed quia tam clerici quam laici
plus desiderant succedere Herodi in divitiis, quam Christo, licet
christiani riuncupentur, in tormentis, ideo potius herodiani quam
christiani nuncupentur." And the same ideals repeated, fol. xxxvii.
G. " Malunt quidam potius successores esse Herodis, quam Christi :
qui potius herodiani quam christiani sunt nominandi."
 Rather pilats than prelats. The play upon the words
would be more manifest if we had the original of this passage, which
was probably, " Pilati magis quam praelati, spoliatores, non specula-
tores, herodiani Herodis, non haeredes Christi."
 1.11.— Kaf, Chaff.
 I. 12. — As a nap in the rof. This clause is very obscure, and
renders it matter of regret that the original of this quotation has not
been found.
 I. 20. — Dowue sone. i. e. " dove's son," or " son of a dove;"
see p. 57, line ult. where we have " sellars of dowuis," i. e. of doves.
" Dove's son" is evidently intended by our author as a translation of
Bar-iona. See Hieronym. contra Ruffinum, lib. i. n. 19, and De
interpret, nominum Heb. in voce, where he says, " Bar-jona, filius
columbae. Syrum pariter et Hebraeum. Bar quippe, lingua Syra,

160 NOTES,
filius, et Jona columba utroque sermone dicitur," In the printed
text of Wicliffe's New Testament Bar-jona is not translated,
P. 56, I. 28. — Thole. Suffer, from the Anglo-Saxon )?ohan, pati,
tolerare, sustinere. Of the olde men. i. e. of the elders : in Wic
liffe's New Testament this passage is rendered " Fro that time Jhesus
bigan to schewe his disciplis, that it bihoued him to go to lerusalem,
and suffre many thingis of the elder men, and of the scribis, and
pryncis of the preestis, and be slayn, and the thridde day to rise
ajen."  1.31, — Schild, i. e. sheild, avert this from thee. " Absit a
te, Domine." Vulg, Wicliffe's New Testament has " fer be it fro
thee. Lord." Be merciful to thiself Our author here seems to quote
from memory, and combines together two versions ofthe same words.
The Latin Fathers often cite the passage Propitius tibi esto, and there
are examples also of their uniting the two versions as our author has
done. See Sabatier, in loe,
P, 57, I, 4. — Silk behight. Such promise.
 I. 10. — Wlatis. So in Wicliffe's New Testament, Rom. ii.
22, " thou that wlatist mawmetis." The Anglo-Saxon wlaetan sig
nifies nauseare, fastidire. See Lye.
 /. 11. -^Wuworscippist. This is a mistake of the press for
wnworscippist, i. e. unworshipest, dishonourest, thou God. W is
used for u,
 I. 16. — Parisiensis. The Editor has not found this quotation
in the Verbum Abbreviatum oi Peter Cantor, There can be little
doubt, however, that the same author already cited under the name
of " Parisiensis " must be intended.
 I. 18. — A moldewarp. i. e. a mole, talpa. So called, quasi
terram ejiciens, from the Anglo-Saxon molbe, earth, clay, and weoppan,
jacere, ejicere.
 I. 21. — And Odo seith thus. This passage occurs in the Flores
Sermonum of Odo, already spoken of ; fol. evi. G,  cvii, L.
" Emeutes et vendentes sunt qui quaestum pietatem putant; emunt

NOTES. 161
ut carius vendant :  Totius ecclesiae jam fervet zelus
pro dignitate tuenda, pro possessionibus multitudinis honoris totum
datur, sanctitati nihil. Et sic anlidotum versum est in venenum : et
quod inventum fuerat ad remedium reperitur ad mortem. Dominus
praecepit filiis Levi ne sortem haberent in terra, sed potius ipse esset
pars illorum : sed ipsum jam contemnentes lucra terrena sectantur.
Altaria Christi jam mensae sunt nummulariorum : de quibus cupidi
faciunt mensas campsorum, quum missas tanquam monetam pro
monetata exponunt. Et tales missas celebrant quas magis sciunt esse
lucrativas  Cum inofficiantur officiis quae magis lucrosa
creduntur, vendentes columbas sunt, qui sacramenta et caetera
spiritualia vendunt, et ipsum corpus Christi venale constituunt, et si
non ore, tamen corde, dicentes cum Juda, Quid vultis mihi dare, et
ego vobis eum tradam ? Sic clamant monachi habitum vendentes :
et sacerdotes divina celebrantes  Murus ecclesiae est
pastor, i. quicunque qui firmiter debet et fortiter resistere, ne personae
intromittantur indigne, iste murus rumpitur  sic porci
et canes ingrediuntur et ecclesiam maculant. Similiter cum prae-
latus per precium vel peccatum corrumpitur, canes impudici non
latrare valentes, i. plerique clerici bestialiter viventes iu sancta
ecclesia collocantur. Et tunc aboniinatio desolationis, quae dicta
Matthaei xxiiij. est et a Daniele, stat in loco sancto. Quae est enim
major abominatio quam cum porcus sacra induit vestimenta, et officia
celebrat divina ? Canes et vulpes psalmos ruminant ; pilosus alter
ad alteram clamat  In ecclesia quandoque praeest leo
superbiae. Hi sunt qui tanquam dominantes in cleros omnia volunt
ad nutum suum disponere. Ibidem, murmurando sibilat serpens
invidiae, qui omnibus detrahit, omnes inflammat  Ibidem,
dentibus frendet aper iracundiae : acidia laborat onager tristitiae : qui
cum temporale incommodum, frigus, vel famem patitur, tristatur, et
in bonis spiritualibus afficitur. Ibi fauces aperit lupi rapacitas, qui
pro oblationibus evangelia et missas multiplicat. Ibidem discurrit
ursus gulositatis, qui ut ventrem impleat alta voce jubilat. Ibidem
porcus immunditiae qui quotiens poterit in lutum luxuriae se immergit.
CAMD. soc, 14. Y

162 NOTES,
Vulpes dolositatis qui plures habens foreas seu bursas omnibus mini-
strabit. i. Judas qui plures loculos portat. Hi sunt celelararii et
caeteri oQicialesqui ecclesiam Dei diuersiraode defraudant, ut parentes
et meretrices ditare valeant. Et cum dives moritur tunc processio
bestiarum quae in parietibus depingitur flguraliter adimpletur. Porcus
et lupus et cfBtera animalia crucem et caereos portant, campanas pul-
sant : et dominus Berengarius .i. ursus, missam celebrabit. Leo cum
caeteris optime reficietur. Numquid pro clamore talium anima usurarii
vel militis rapacis deferetur in coelum ? Immo quanto magis ululabunt,
tanto magis daemones animam torquebunt."
P. 57, I. 22. — Wenun. Ween, suppose, imagine; fromthe Anglo-
Saxon penan.
 Pite. Piety.
 I. 23. — Bryn, Burn.
 I, 25. — Triacle. Here used as the translation of antidotum,

and in the original signification of its root theriacum {OripiaKov), viz.
a remedy against the poison of animals. The word triaculum is found
in this sense in the Latinity of the fourteenth century. See Adelung,
Glossar. Manuale.
 ;. 30. — They putt out. "Exponunt."
P. 58, I. 4. — T%e hird. i, e. herd, or shepherd, joa,s^or.
 I. 6. — Suyn. Swine.
I. 10. — The lioun of prid. " Leo superbiae," a very plain

allusion to the Pope. But either our author had a different reading,
or gave the passage a turn more accordant to his own sentiments, for
the crime of " lording the clergy " is attributed in the printed words
of Odo, not to the Lion of pride, but to all those whose degeneracy is
here censured : and that with the qualification of a tanquam. " Hi
sunt qui, tanquam dominantes in cleros, omnia volunt ad nutum suum
disponere."  I. 12. — TTie hound of wrechfulness . " Aper iracundiae."
 I. 13. — The feldhasser of dyeryness laborith to swernes. The
corresponding passage of the original seems to be " acidia laborat

NOTES. 163
onager tristitiae." Swernes, Anglo-Saxon puerinefj-e, aciditas, sourness.
Feldhasser, the field ass, or wild ass, perhaps from the Saxon pilbe
arra, wild ass. Dyeryness, for Dryerynas, i. e. dreariness, Anglo-
Saxon bpeopigiiyj-fe, tristitia, mcestitia.
P. 58, I. \&.— Wombe. Belly.
 I. 17. — The mig. " Lutum luxuriae ;" mig is perhaps a cor
ruption ofthe Anglo-Saxon meox, mud.
 Tood. i. e. tod, a word still used commonly in Scotland,
and in the north of Ireland for a fox, " vulpes dolositatis."
 I. 20. — The sergis. " Cereos." See what has already been
said on this word, in the note on p. 48, 1. 8.
 /. 21. — Sir Beringary the bere. Every reader of Shakes
peare is familiar with Sir, as the title of a priest, answering to the
Latin Dominus, and still applied in our universities to Bachelors of
Arts. Why the name of Berengarius is used here, the Editor is
unable to say, unless Odo, who was an Englishman, and probably
preached in English, intended some play upon the word in reference
to " the bere."
 I. 22. — 3er the more. There is an omission here by which the
point of the original is wholly lost : ^er is perhaps for e'er, unless it
be a mistake of the transcriber for ^e, i. e. yea, immo.
 /. 32. — And thus is hadde in decreis. These are Gratian's re
marks after Caus. i. q. 1. c. 43. " Ecce cum Iionoris periculum eva-
dant, ut caetera Sacramenta sacerdotaliter administrare permittantur,
ab hoc solo non modo pro haeresi, vel pro qualibet majori culpa, sed
etiam pro negligentia removentur. In quibus omnibus solicite no
tandum est, quod Sacramentum Sacerdotalis promotionis prae caeteris
omnibus magis accurate et digne dandum, vel accipiendum est ; quia
nisi ita coUatum fuerit, eo desinet esse ratum, quo non fuerit rite
perfectum. Caetera enim Sacramenta unicuique propter se dantur, et
unicuique talia fiunt, quali corde, vel conscientia accipiuntur. Istud
solum non propter se solum, sed propter alios datur : et ideo necesse
est, ut vero corde, mundaque conscientia, quantum ad se, sumatur,
quantum ad alios vero, non solum sine omni culpa, sed etiam sine

164 NOTES.
omni infamia, propter scandalum fratrum : ad quorum utilitatem, non
solum ut praesint, sed etiam ut prosint, Sacerdotium datur."
P. 59, I. 6. — Fuyle. Probably a mistake of the scribe for fayle,
i. e. fail ; unless it be an attempt to represent a provincial pronun
ciation.  /. 12 — Shunder. Slander, scandal.
 Was. i. e. whose.
 I. 13. — That men prest. " Ut praesint :" be boun " be bov'n,"
or above. Prophet, profit.
 I. 15. — Jerom seith. Caus. i. q. i. c. 44. " Hi quoscunque de
asseclis suis ordinant clericos, et vitam eorum in scandalum populis
exponentes, rei sunt infidelitatis eorum, qui scandalizantur." Upon
which Gratian notes, " Revera enim, qui ad hoc eliguntur, ut caeteris
praesint, sicut praeordinantur dignitate, sic preeminere debent sancti-
tate. Alioquin cur caeteris praeferuntur, qui nulla meritorum gratia
a ceteris assumuntur ? Hinc etiam Symmachus, Laurentio Medio-
lanensi Episcopo, post sextam Synodum Romanam, [Caus. i. q. i. c,
45] Vilissimus computandus est, nisi praecellat scientia et sanctitate,
qui est honore praestantior."
 I. 21. — Therfor seith the Pope Symachus. Decret. Caus. i. q.
i. c. 45. " Vilissimus computandus est, &c."
 I. 25. — Houwith. Behoveth.
 ;. 26. — As Gregori seith. This reference the Editor has not
succeeded in verifying : '^erd, herd, shepherd.
 I. 27. — And Bernard seith to Pope Eugeni. Quoted from S.
Bernard's treatise De Consideratione, dedicated to Pope Eugenius,
lib. iv. c. 6, n. 21. " Discant a te coepiscopi tui comatulos pueros et
comptos adolescentes secum non habere. Certe inter mitratos dis-
currere calamistratos non decet."
 I. 28. — Curhid. A mistake probably for " curlid."
 I. 32. — Hernist, " Of whom thou desireth not the ^ele, health,
or welfare." Hern, ior yearn, to long for, to desire earnestly. Anglo-
Saxon geopnian.

NOTES. 165
P. 59, I. 32. — ^ele. Hele, or health, i. e, welfare.
P. 60, I. 2, — After allegiaunce, " Adlegiare " is explained " lege
seu sacramento interposito se purgare, culpa se eximere, facinus
diluere." Adelung, Gloss, Manual, in voc. We still use the words
ttlledge and allegation in something of this sense.
 I. 4. — Noyed. Annoyed, injured.
 I. 8. — Lyuirid. Delivered, acquitted.
 I. 15. — Falsen domis. Falsify judgments.
 I. 16. — As Isidor seith. Decretal. Gregor. lib. v. tit. xl. De
Verb, signif. c. 10. " Judex dictus quasi jus dicens populo, sive quod
jure disceptet. Jure autem disceptare, est juste judicare. Non est
ergo judex si non est in eo justitia."
 Ditith. Inditeth.
P. 61, I. 7.— Trowing, i. e. believing.
•  As Austeyn seith. The Editor has not succeeded in veri
fying this reference.
 I. 21. — Somoun. Sic MS. Perhaps we should read " comoun,
[i. e. common, public,] or priuat."
 Enith. Perhaps for wenith ; thinketh. Anglo-Saxon
penan.  1.31. — Vnpitous. Impious, unrighteous. So page 62, 1.9
vnpite, impiety.
P. 62, I. 19.— Bouning doune. " Sprevisti omnes discedentes a
judiciis tuis, quia injusta cogitatio eorum." Ps. cxix. [Vulg. cxviii.J
118, Fro ther domis is an evident mistake of the scribe for " fro thi
domis."  I. 25. — Peruiaunce. " Proventum." In Wickliffe's Ver
sion, " But he schal make with temptacioun also puruyaunce that 36
moun suffre." 1 Cor. x. 13.
 I. 27. — leftis^ere ^e. i. e. give ye ear. " Praebete aures vos."
Wisd. vi. 3.

166 NOTES.
P. 62, I. 28. — In routis ofactouns. For actounsvie should probably
read natiouns : the original being " in turbis nationum."
 I. 30. — Wse. Sic MS. The original is, "quoniam cum
essetis ministri regni illius."
 I. 31. — ^ed. Prasterite of to go. Anglo-Saxon geob ; often
written yode.
 I. 32. — Hedously. Hideously, horrende.
P. 63, /. 10. — As Seint Ambrose seith. This reference the Editor
has not found.
P. 64, I. 1 — As Gregori witnesseth. This is another reference
which the Editor has not verified.
 I. 5. — A boun. i. e. above.
 I. 7. — The hold. i. e. the old.
 I. 16. — Bi gernyn. Perhaps for " governyng."
 I. 18. — For done. i. e. undone, destroyed. So Spenser —
" If either salves, or oyles, or herbes, or charmes,
A fordonne wight from dore of death might raise."
Fairie Queene, L v. 41.
^-^ I. 21. — Schrewis. Here apparently used in a general sense,
for turbulent, insubordinate persons, in opposition to " just men."
See Nares, Glossary in voc,
 I, 26. — Wilis, i. e. wiles, craft.
 I. 28. — Aggregid. Encreased.
P. 66, I. 2, — Be warer, i. e. more ware, or more cautious. That
they lere not, that they teach not.
 I. 10. — Leit, Let, hinder.
 I. 22.— Hat, Hate.
 I. 24.— Be. For by.
P. 67, I. 1. — Refith. Spoileth, plundereth. Regaly. Regale :
royal prerogative.

NOTES. 167
P. 67, I. 3. — Pleyneth. Complaineth. Who worth, i. e. woe-
worth, the Anglo-Saxon, pa-pup'Se. See Nares, Glossary in voc.
¦  That sewen cursing under the hewow of iwan. The Latin
is, " Vae quae consuunt pulvillos sub omni cubito manus." How our
author came to translate it so, or what the words "hewow" and
"iwan" signify, the Editor is unable to explain.
 I. 4. — Pilleworthis. Pillows. " Cervicalia sub capite uni-
versas aetatis." Ezek. xiii. 18.
 I. 6. — Foiled me. " Violabant me." The ancient Latin
version reads " contaminabant," filed, or defiled me.
 I. 7. — On gobeth. A morsel, fragmen panis. So in Wick
liffe's New Test. Matt. xiv. 20, " And thei token the relefis of broken
gobeitis, xii. cofyns full." Gobbet, from the French ^o6e, a mouthful.
 I. 9. — Cursing. Here again our author translates, pulvillos,
cursing.  I. 10. — I shall reue hem. " Dirumpam eos."
 I. 11. — Quyschinis. Cushions. " Cervicalia vestra."
 Liuer, Deliver.
 I, 14. — Euy, Heavy. Euid, as a verb, heavied. i. e. made
heavy.  I. 16. — Deueyn, Divine ; divinabitis.
 I. 17. — And upon this seith Gregor thus. Decret. Caus. xi. q.
3, c. 88. " Plerumque contingit, ut hie judicis locum teneat, cujus ad
locum vita minime concordat : ac proinde saepe agitur, ut vel damnet
immeritos, vel alios ipse ligatus solvat. Saepe in solvendis acligandis
subditis, suae voluntatis niotus, non autem causaruni merita sequitur.
Unde fit ut ipse ligandi aut solvendi potestate se privet, qui banc pro
suis voluntatibus, et non pro subjectorum moribus exercet. Saepe fit,
ut erga quemlibet proximum odio vel gratia moveatur Pastor : judi
care autem de subditis digne nequeunt, qui in subditorum causis sua
vel odia vel gratiam sequuntur. Unde recte per Prophetam dicitur,
Mortificabant animas qua non moriuntur ; et vivificabant animas qua
non vivunt. Non morientem quippe mortificat, qui justum damnat.
Et non victurum vivificare nititur, qui reum a supplicio absolvere
conatur. Causae ergo pensandae sunt, et tunc ligandi atque solvendi

168 NOTES.
potestas exercenda. Videndum est quae culpa praecessit, aut quae sit
poenitentia secuta post culpam : ut quos omnipotens Deus per com-
punctionis gratiam visitat, illos Pastoris sententia absolvat. Tunc
enim vera est absolutio praesidentis, cum interni arbitrium sequitur
judicis. Quod bene quatriduani mortui resuscitatio significat, quae
videlicet demonstrat, quia prius mortuum Dominus vocavit et vivifi-
cavit, dicens, Lazare veni foras ; et postmodum is qui vivens egressus
fuerat a discipulis est solutus, sicut scriptum est, Cumque egressus
esset qui fuerat ligatus institis, tunc dixit discipulis: solvite eum, et
sinite abire. Ecce ilium discipuli jam viventem solvunt, quem ma-
gister resuscitaverat mortuum. Si enim discipuli Lazarum mortuum
solverent, faetorem magis ostenderent, quam virtutem. Ex qua con
sideratione intuendum est, quod illos nos debemus per pastoralem
authoritatem solvere, quos auctorem nostrum cognoscimus per susci-
tantem gratiam vivificare  Veniat itaque foras mortuus, id
est, culpam confiteatur peccator. Venientem vero foras solvunt dis
cipuli ; ut Pastores ecclesiae ei poenam debeant amovere, quam me
ruit, qui non erubuit confiteri quod fecit. Haec de solutionis ordine
breviter dixerim : ut sub magno moderamine Pastores ecclesiae vel
solvere studeant, vel ligare." This passage our author seems to have
quoted not frpm the Decretum, but from the works of St. Gregory.
In Evangelia Lib. ii. Hom. xxvi. n. 5, 6. (Edit. Bened. tom. i. col.
1565-6). P. 67, I. 20. — His steringis. His stirrings, " voluntatis suae
motus."  I. 30. — To be peysid. To be poised, weighed. " Causae ergo
pensandae sunt."
 I. 31. — Forthinging. " Poenitentia." To forthink is to re
pent See Nares, Glossary in voc, and in voc. " For." Forthinging,
for for thinking, i. e. repentance.
P. 68, I. 1.— Bifor. Before.
 I. 12. — Resing. Raising : " per suscitantem gratiam."
 I. 16. — Wordre. i. e. order. Our author, or his transcriber,
has probably adapted his orthography to a provincial pronunciation.

NOTES. 169
p. 68, /. 17, — And thus seith Bede. This reference the Editor has
not succeeded in verifying,
 ^ ;. 23. — Tou}ly. Toughly, obstinately.
P. 69, I. 8. — The ascar, Asker : " interrogantis." Ezek. xiv, 18.
 I. 15. — Behytith, Promiseth.
 19. — Seynt Ambrose, as is put in decreis, Decret. Caus. xxiii.
q. 4, c. 33. See also the works of St. Ambrose, Serm. viii. in Ps.
cxviii. n. 25. Edit. Bened. Paris, 1686, tom. i. col. 1065. " Ut
si quis latronis filiis deprecantibus niotus, et lacrymis conjugis ejus
inflexus, absolvendum putet, cui adhuc latrocinandi adspiret affectus :
nonne innocentes tradet exitio, qui multorum liberat exitia cogitan-
tem ? Certe si gladium reprimit, vincula dissolvit, cur laxat exsilio ?
Cur latrocinandi qua potest clementiore via non eripit facultatem,
qui voluntatem extorquere non potuit ? Deinde inter duos, hoc est,
accusatorem et reum, pari periculo de capite decernentes, alteram si
Bon probasset, alteram si esset ab accusatore convictus, non id quod
justitiae est, judex sequatur; sed dum miseretur rei, damnet pro-
bantem : aut dum accusatori favet qui probare non possit, addicat
innoxium. Non potest igitur haec dici justa misericordia. In ipsa
Ecclesia, ubi maxime misereri decet, teneri qu^m maxime debet
forma justitiae; ne quis a communionis consortio abstentus, brevi
lacrymula, atque ad tem pus parata, vel etiam uberioribus fletibus
communionem quam plurimis debet postulare temporibus, facilitate
sacerdotis extorqueat. Nonne ciim uni indulget indigno, plurimos
facit ad prolapsionis contagium provocari ? Facilitas enim venise
incentivum tribuit delinquendi."
 I, 21. — Wen. i. e. ween, think, suppose.
 Soylid. Assoiled, absolved. So also p. 70, 1. 6, " the
prest may wit that he hath not power to soyl."
P. 70, I. 2. — Schort ter. Short tear, lacrymula.
 I. 4. — Smit. i. e. smut, taint ; contagium. Anglo-Saxon
fmitta. CAMD, SOC. 14. Z

170 NOTES.
p. 70, I. 14. — Ajenworde. On the contrary.
 /. 20. — Weth , For with,
 I 30,— The decre seith thus. Coni. Decret. Dist. xxxi. la
joari, and Dist, Ivi. c. 13. Also Caus, xxxv. q. 1. " Nullo enim
Evangelii praecepto, vel Apostolorum institute, consanguineorum
conjunctiones prohibitas inveniuntur." That Gratian held the opi
nion here ascribed to him by our author will appear from the fore
going references, although the exact words cited have not been found,
P. 71, I. 1. — And after seith the decre. Vid. obs. Gratiani post c.
1. caus. xxxv. q. 1. "Quanquam, sicut apostolus qusedam consu-
lendo addidit, quae Evangelicis praeceptis non inveniebantur definita,
nee tamen ideo tanquam temeraria, vel superflua, ab aliis apostolis
sunto repudiata : sic et Ecclesia, post apostolica instituta, quaedam
consilia perfectionis addidit, utpote de continentia ministrorum, de
confectione mysteriorum, de celebratione officiorum : quae nullatenus
respuenda sunt, sed diligenti veneratione suscipienda. Consan
guineorum ergo conjunctiones, quamvis Evangelicis et Apostolicis
praeceptis non inveniantur prohibitae, sunt tamen fugiendae, quia eccle
siasticis institutionibus inveniuntur terminatae."
 I. 14. — Leeuith. i. e. giveth leave, permitteth. So again, line
25, " when they leefe it," i. e. permit it.
 I. 15. — The decre seith. Caus. xxxv. q. 8, c. 2. " Qui autem,
et quae in quarto, vel in quinto gradu conjuncti inventi fuerint, sepa-
rentur."  I. 21. — Formed, i. e. informed, instructed.
P. 72, I. 1  Oole. Perhaps for all, i. e. any.
 I. 8. — Wern. Warn.
 I. 11. — Sout. Sought.
 I. 16. — Forsoth, as the doctor seith, " The doctor" is proba
bly Gratian ; but the Editor has not found the passage.
 I. 19  Os Austeyn seith. Caus. xxvii. q. 2, c. 10. "Omne
itaque nuptiarum bonum impletum est in illis parentibus Christi,
proles, fides, sacramentum." See also Lib, Sentent. 1. iv. dist. 31.

NOTES. 171
P. 73, I. 9. — Parisiens. There is here an evident reference to some
former work. " Parisiens " is doubtless Peter Cantor Parisiensis,
the author already quoted under that name, page 53.
 Ofthe wilk on seith thus. The Editor has not found this
quotation.  /. 27. — Seyno^is. i. e. synods.
P. 74, I. 3. — Crisostom seith. This reference the Editor has not
succeeded in verifying.
 I. 8.— Wil. i. e. while.
 /. 9. — Parisiensis. This is another quotation which the Editor
has not found.
 I. 11. — By was occasioun. i. e. by whose occasion ; by occa
sion of whom.
 I, 16. — Gregor seith. This reference has not been found,
P, 75,1, 6. — Kqfe, Chaff. It is elsewhere spelt Ara/", and two lines
further on chaffe : irom which it is very evident that in our author's
time ch was pronounced hard, as k. So we find chirche, and kirk
indifferently throughout the treatise.
.  1,11. — And Austeyn seith. It was scarcely worth while to
spend much time in searching for such a quotation as this.
 I. 12. — And Odo seith. This passage does not seem to occur
in the Flores Sermonum of Odo, which have been printed.
 I. 16. — Thus seith an other. Who this " other " is, the Editor
is unable to say.
 I. 17. — Be hend, i. e. behind.
 I. 26. — And here rehersith Austeyn. Decret. part. i. dist. xii.
c. 12. " Ipsam tamen religionem, quam paucissimis et manifestis-
simis celebrationum sacramentis misericordia Dei esse liberam voluit,
servilibus oneribus premunt, ut tolerabilior sit conditio Judaeorum,
qui etiamsi tempus libertatis non agnoverint, legalibus tamen sacra
mentis, non humanis prsesumptionibus subjiciuntur."
 I. 31. — But wat trow we this seint to cry this day. — A very re-

17^ NOTES,
markably similar observation is made on the foregoing passage of St.
Augustin in the preface of our Book of Common Prayer (of Cere
monies). " Some are put away because the great excess and multi
tude of thera hath so increased in these latter days, that the burden
of thera was intolerable ; whereof Saint Augustine in his time com
plained, that they were grown to such a number, that the estate of
Christian people was in worse case concerning that matter than were
the Jews. And he counselled that such yoke and burden should be
taken away, as time would serve quietly to do it. But what would
Saint Augustine have said, if he had seen the ceremonies of late days
used among us ; whereunto the multitude used in his time was not
to be compared ? "
p. 75, I, 32  Lawis of the kirk incorporat and extrivagaunt. All
collections of Decretals subsequent to the Decretum of Gratian were
termed extra, or extravagantes : " eo quod collecta sunt ex iis quae
extra Decretum Gratiani vagabantur." The term is now commonly
applied to the Decretals of Pope John XXII. published in the ninth
year of his Pontificate, A. D. 1325, and to the subsequent collection
entitled Extravagantes Communes ; but our author no doubt referred
to the earlier collections. The Extravagantes Communes were evi
dently not completed until the end of the fifteenth century, for they
contain "a constitution of Sixtus IV. passed in the year 1483. See
Van Espen, Comment, in Jus Canon, tom. iv. Diss i, § i. and Diss.
xvi. Fol. Lovan. 1753. By " the lawis of the kirk incorporat "
therefore our author probably means the Decretum of Gratian and
the Decretals of Gregory IX. which were incorporated with them ;
by the " lawis of the kirk extrivagant," all other collections, espe
cially those of Boniface VIII. (now called Liber Sextus Decretalium)
and of John XXIL
P. 76, I. 1. — Batails. This word and its derivatives are still in
use in the universities. It occurs also in old writers in the significa
tion, of ioyeerf, <o,/a«e«, <o_/Brft7i>e. See Richardson's Diet, m toc.
Battel: who supposes it to be cognate with the Anglo-Saxon batan.

NOTES. 173
inescare, to bait, or feed. Our author, however, evidently uses the
word ior provisiones, not in the sense oifood, or eatables, but in re
ference to the Papal provisions or nominations of clerks to benefices.
P. 76, I. 1. — A^en reseruacouns, furst frutis, and other spolingis of
goodis ofthe kirk. — See 77ie Last Age of the Church, a tract attri
buted to Wicliffe, and published from the only MS. of it known to
exist, by the Editor of the present volume. In a note (p. xl of that
work) the nature of the reservations exacted by the Court of Rome
from the English Church in our author's time is explained.
 I, 3. — Raneyn, Perhaps this word should be raueyn, i. e.
wrath, anger.
 I, 7. — To disseile. This word the Editor has not met with
elsewhere.  I, 10. — Efter the lawe to him that hrekith seith, to him that
brekith feith. Sic MS. But the words " to him that hrekith," are
evidently repeated by mistake. Correct the passage thus : " Efter
the law to him that brekith feith seith, feith schal be brokun to him."
• I. 12. — Eft an other witti in that sam law seith thus. The
Editor regrets extremely that, after spending much time and labour
in the attempt to discover the author from whom this long quotation
is taken, he has been forced at length to give it up in despair.
 1. 14.— Hold. i. e. old.
~ — I. 18, — Now new law techith. Decretum Caus. xi. q. 1. De
cretal, lib. ii. tit. 2.
 I. 22. — Schal pay no tributis nor talliagis. Referring to
Clementin. lib. iii. tit. 17.
 /. 32. — How, Owe, i. e. ought.
P. 77, I. 3. — Hyling. Covering, raiment. Anglo-Saxon, helan.
 I. 5. — Defendir. Probably a mistake of the scribe for defendit,
i. e. defended.
 I. 8. — Holding by kni-ifhed. " Nemo militans." Impli^eth .-
" implicat se." In the printed text of Wicliffe's New Testament this
passage is translated thus : " No man holdinge kny3thood to God,
wlappith hym silf with worldli nedis."
CAMD. SOC. 14. Z 3

174 NOTES.
P. 77, I. 17. — Naytid. Denied, refused.
 I. 25. — New lawis kennyn prescripcoun. Sexti Decretal, lib.
ii. tit. 13.
 /. 32. — A new ordinaunce and indulgencis. Perhaps alluding
to Clementin. lib. v. tit. 4.
P. 78, /. 26. — But now new lawis 'kennen. Alluding probably to
Sext. lib. iv. tit. 1.
P. 79, I. 30. — Jon Andrew. Joannes Andreas, author of a Com
mentary on the Decretals and Clementines, died of the plague at
Bologna, A. D. 1348. The allusion is probably to Decretal, lib. iv.
tit. xiii. c. 4.
P. 80, 1, 18. — Also the pope seith in his lawe, Decret. Caus. xix. q.
2, c. 2. Conf. Decretal, lib. iii. tit. xxxi. c. 18.
p. 81, ^. 21. — Who sonnis lifers, i. e. "Woe sons leavers," i. e.
" desertors." " Vae filii desertores." Is. xxx. 1.
 I, 26. — Law^e. i. e. laugh.
 I. 27. — Bymowe, Mock : to moe or mowe, is to make gri
maces in ridicule : to mock.
 I. 32. — After the rewle of kynde. After the law of nature.
The word kind is still employed in Ireland in a signification which
seems evidently derived from this antient use of it. The lower orders
of Irish often say, " It is kind for him to do so and so :" as for
example, " It is kind for him to be good and hospitable, for his father
was so before him," meaning it is natural for him, what one would
expect him to be or to do. So the clown in Shakespeare (Ant. and
Cleop. Act V. Sc. 2) says, " You must think this, look you, that the
worm will do his kind," i. e. his nature.
 His lore, i. e. his teaching, his instruction.
P. 82, I. 13. — And for thi thus seith a doctor. The Editor is unable
to say who this " doctor " is.

NOTES. 175
P. 82, 1. 17. — Departing, i. e. dividing, distributing, separating.
See note on p. 5, line 4.
 /. 21. — Japis. Jests.
 I 22. — Morning. Mourning.
P. 83, I. 23. — Menis, means. To geyt, to get.
P. 84, 1. 14. — Out. i. e. ought.
P. 85, /. 1. — Thus seith Jerom. The Editor has not found this
passage.  I. 8. — Lowt. Bow, pay obeisance : from the Anglo-Saxt)n
Hlutan, to bend.
 I. 9. — And Gregor seith thus. Reg. Epist. lib. xi. indict, iv.
epist. 13. (Tom ii. col. 1101. B. ed. Bened.) " Et si quis imagines
facere voluerit, minime prohibe : adorari vero imagines, modis omni
bus veta. Sed hoc sollicite Fraternitas tua admoneat, ut ex visione
rei gestae ardorem compunctionis percipiant, et in adoratione solius
omnipotentis sanctae Trinitatis humiliter prosternantur."
 I. 10. — Wittirly. Utterly, " modis omnibus."
 I. 12. — Be kesed. This word seems intended to represent
" prosternantur."  I. 14. — This seith a nother. It is not easy to say who this
" other " is.
 I. 18. — Arett. To reckon, to account.
 ;. 19. — Euen to man in kynd. Equal to man in nature.
— ^ I. 21. — Rett. The same as arett, supr. 1. 18.
 I. 25.  So worschip. A mistake of the MS. for to worship.
 1,27. — Schorid. — Imputed or reckoned against. This use of
the word is not yet obsolete. See Todd's Johnston in v. Score.
P. 86, I. 2.— Schuldres. Shoulders.
— — I. 3. — On nobeley. " Ignobilitatem suam."
— - I. 6. — Quit, recompense, take vengeance. So in the next
line, quit ivel, avenge, punish, evil ; " retribuere."

176 NOTES.
P. 86, I. 8.— Liuer. Deliver.
 /. 14. — They reyse not a king to regioun. " Regem regioni
non suscitant." Bar. vi. 12.
 I. 18. — Rotun. A mistake perhaps for eaten. The original
is " Ipsi etiam postremo comeduntur." Bar. vi. 71.
 I. 19. — Repreue. Reproof, " erunt opprobrium in regione."
So in the next line, he schal be far fro repreuis, " erit longe ab oppro-
brils." Bar. vi. 72.
 I. 32. — Respice, respect. " Propter hoc et in idolis natio
num non erit respectus." Wisd. xiv. 11.
'P. 87, /. 2. — Foundingis. " In tentationem."
 I. 3. — Bi the spice ofthe wark. " Per speciem operis." Wisd.
xiv. 20.
 I. 5. — Deseruing. " Deservientes."
 I. 8. — Lyuing in bateil of vnkunning. " In magno viventes
inscientiae bello." Wisd. ib. ver 22.
 I. 10. — Merk. Dark, " obscura sacrificia. From the Anglo-
Saxon mijjce, tenebra.
 I. 11. — Wodnes. Madness: " insaniae plenas vigilias;"
warks, which seems the word used to translate vigilias, is probably a
mistake of the scribe for wakes.
 I. 12. — Enemy. A manifest error for envy. The original is
" alius alium per invidiam occidit." ver. 24.
 Drying. This word seems intended to represent " con-
tristat " in the original : perhaps for drering, from drere, sorrow.
 I. 13. — Mengid to gidre. Mingled together : " omnia commista
sunt. So in Wicliffe's New Testament, Luke, xiii. 1, " whos blood
Pilat mengid with the sacrificis of hem."
 I. 14. — Trouby. " Turbatio." ver. 25.
 /. 18. — Wax wode. " Insaniunt." ver. 28,
 I. 21.— They felid. They felt, " Senserunt."
 1.22. — Vniustly thei sware in idol. The original is " jurave-
runt injuste, in dolo contemnentes justitiam." Our author appears to
have read, in idolo.

NOTES.

177

p. 87, I. 27. — For the decre seith. Gratiani Decret. De Consecrat.
Dist. iii. c. 28. " Venerabiles imagines Christiani non Decs appellant,
neque serviunt iis ut Diis, neque spem salutis ponunt in eis, neque
ab eis expectant futurum judicium : sed ad memoriam et recorda-
tionem primitivorum venerantur eas, et adorant, sed non serviunt eis
cultu divino, nee alicui creaturae."
P. 88, I. 23  Sogetly. Subjectively.
 I. 26. — Thus seith Austeyn. This quotation has not been found.
 I. 28. — Also Clement seith. Probably Clement of Alexandria,
in whose published writings passages similar to this may be found,
although the exact words quoted by our author do not seem to occur.
P. 89, I. 2.—'ieuit. Give ye.
 I. 11 —Sylid. Soiled, defiled.
 /. 13. — Perid hath a man. There seems some error in the
MS. here. To peer is to appear (see Nares) ; and perhaps we should
read, " pering, (i. e. appearing,) as a man." In p. 90, line 31, depering
is used for despairing.
 I. 14.— Pite. Piety.
 I, 20. — As Crisostom. This reference to Chrysostom, as well
as those that follow to Augustin, Bernard, and Jerome, have not been
found. P. 90, I. 1, — Archdeacoun seith. The passage here quoted does not
seem like the style of the Archdeacon's Rosarium, nor has the Editor
been able to find it in that work. It is probable, therefore, that there
has been some mistake, and that the quotation has really been made
from some other author.
 1. 11. — Endurid. i. e. hardened.
 I. 28  O vnpite. O unrighteousness, impiety.
 I. 30. — '^et. i. e. eat, or ate.
 Was not helid. The word and seems here wanting.
CAMD. SOC. 14. 2 A

178 NOTES.
" That he that ate the Body of Christ and was not healed, should be
saved by the holiness of the hem of His garment,"
p. 90, /. 31.  Depering. Despairing.
p. 91, I. 6. — And Jerom, seith. B. Hieronymi Comment, in Epist. ad
Gal. (cap. i. 11, 12). " Nee putemus in verbis Scripturarum esse
Evangelium, sed in sensu : non in superficie, sed in medulla : non in
sermonum foliis, sed in radice rationis."
 I. 8 — In overface. In superficie. Merowe, marrow.
 ;. 9. — Rot. Root.
 I. 11. — henk. Ink.
 Wening werking to be gostly in hem. i. e. supposing
efficacy to be spiritually in them.
 I. 15. — Taking ^ed. Taking heed.
 I. 16.— SeUe. Seal.
 I. 17. — Do ofhis hod. Do off his hood, i. e. take off his hood,
in token of respect.
 I. 19. — Rettid. Reckoned.
 I. 23. — Sudarijs. Sudaria, napkins.
 I. 24. — And it is seid, that a woman made an ymage of Crist.
See the story here alluded to, in Eusebius, Hist, Eccies, 1. vii. c. 18.
P. 92, I. 5. — ITius seith Crisostom, This reference and that which
follows to Bede have not been found.
 1.25. — Wlatith. See note on p. 57, 1. 10. "Omnia enim
haec abominatur Dominus."
 I. 29. — A wat, i. e. await, observe. See p. 93, 1. 12.
 I. 30. — Ne schaf the hed. Our author seems here to have
taken a liberty with the text, which is " nee radetis barbam." Lev.
xix. 27. Ne calle vp on the dead. " Et super mortuo non incidetis
carnem vestram."
P. 93, I. 4. — Morow %t. " Matutiua lux." Is. viii. 20.

NOTES. 179
P, 93, I, 5. — Also thus writith Austeyn, Decretum, Caus. xxvi. q.
7, c, 16, " Admoneant sacerdotes fideles populos, ut noverint magicas
artes incantationesque quibuslibet infirmitatibus hominum nihil
remedii posse conferre : non animalibus languentibus, claudic'anti-
busve, vel etiam moribundis quicquam mederi : non ligaturas ossium
velherbarum cuiquam mortalium adbibitas prodesse: sed haec esse
laqueos et insidias antiqui hostis, quibus ille perfidus genus humanum
decipere nititur. Et si quis haec exercuerit, Clericus degradetur,
Laicus anathematizetur,"
 I, 8. — To lech. Anglo-Saxon laec, to cure, mederi. Hence
lecxh or leech, a physician.
 I, 9, — Panteris. Panders.
 /. 11. — The lewid man, i. e. the layman.
 ¦ And eft thus, Decret. Caus. xxvi. q. 7, c. 16, " Non
observetis dies, qui dicuntur iEgyptiaci, aut Calendas Januarii, in
quibus cantilenae quasdam et comessationes, et ad invicem dona do-
nantur, quasi in principio anni, honi fati augurio, aut aliquos menses,
aut tempora, aut dies, aut annos, aut Lunae Solisque cursura, quia
qui has et quascunque divinationes, aut fata, aut auguria observat,
aut attendit, aut consentit observantibus, inutiliter, et sine causa,
magis ad sui damnationem, quam ad salutem tendit : sive qui per
quosdam numeros literarura, et Lunae, et per Pythagoricara necro-
mantiam aegrotantium vitam vel mortem, vel prospera vel adversa
fntura inquirunt, sive qui attendunt somnialia scripta, etfalso Danielis
nomine intitulata, et sortes quae dicuntur sanctorum Apostolorum, et
auguria avium, aut aliqua pro domo facienda, aut proper conjugia
copulanda, aut in collectionibus herbarum carmina dicunt, aut pycta-
ciola pro quavis infirmitate scripta, super homines, vel animalia
ponunt, praeter symbolum, et orationem Dominicam, aut magicis
falsitatibus in grandinariis tempestatibus credunt. Qui autem talibus
credunt, aut ad eorum donum euntes, aut suis domibus introducuiit,
ut interrogent, sciant se fidem Christianam et baptismum praevari-
casse, et ut paganum, et apostatam, id est, retro abeuntem, et Dei
inimicum, iram Dei graviter in asternum incurrisse, nisi Ecclesiastica

180 NOTES.
poenitentia emendatus Deo reconcilietur. Dicit enim Apostolus, sive
manducatis, sive bibitis, sive aliquid aliud facitis, in nomine Domini
nostri Jesu Christi facite, in quo vivimus, movemur, et sumus,"
P, 93, I, 17. Tenten, Attend.
 I. 19  The men. This seems a mistake of the scribe for
" the moon." And figer of nigramauncy. " Pythagoricam necro-
mautiam ;" there is here also perhaps some mistake.
 I. 22. — Canelis. " Sortes." Perhaps the same as cantle or
cantel, a word used by Shakespeare for apart, a share : vid. Nares'
Glossary in voc.
 I, 25. — Strowis with figeris writun. " Pyctaciola scripta."
Pictaciolum, or Pittadum, " tabula fusili pice illita ad exarandum :
scheda, epistola." Adelung Glossar. Manuale, in voc.
 I. 26  Wiche falsness. i. e. witch falseness, " magicis falsita
tibus." P. 94, I. 4, — As the decre seith. Decret. Caus. xxvi. q. 2, c. 1.
" Sic et sortibus nihil mali inesse monstratur, prohibetur tamen fidelibus,
ne sub hac specie divinationis ad antiques idololatriae cultus rediret."
 I. 14. — Boner, From the French bonaire, kind, gracious,
well-disposed. P. 95, I, 1, — That the it are. There seems some mistake here.
 I. 4, — ^ethun. Heathen.
 ^.11. — Phitoners, " Pythones.''
 I, 29. — Chong him. Change him.
 I. 30. — Sternis. Stars. Anglo-Saxon pejine.
P. 96, I. 3. — Spices are content under theis many. i. e. many species
are contained under these.
 I. 7. — And thus Austeyn seith. This reference has not been
found.  I. 9. — Attristun in. Trust in.
 /. 19. — Sem oft at ee. The word sem is a misprint for seen.

NOTES. 181
" Men seen oft at ee that swilk thingis help," i. e. men see often with
their eyes, (evidently, sensibly,) that such things help.
P. 96, I. 22  So how. i. e. so ought.
.  ;. 27. — Wen. Ween, suppose, imagine. Anglo-Saxon penan.
See line 30.
 I. 28. — Rafars. Spoilers, robbers ; from reave.
P, 97, 1, l.—Fendith, Defendeth.
 I, 4 — As the decre declareth wel. This reference has not been
found : nor is the Editor quite certain whether it refers to what pre
cedes, or to what follows.
 1.7. — Wodnes. i.e. madness. "Furor illis secundum sinii-
litudinem serpentis." Ps. Ivii. 4. From the Anglo-Saxon pob, mad.
 I, 8. — Heddir. Adder.
 I. 12.— Wold Old.
 -1,16. — Weldar. " Possessorem suum." From the Anglo-
Saxon pealban, to wield, to have power over, to possess.
 I. 24. — Put in the general sentens and cursing of the kirk.
Decret. Caus. xxvi. q. 6, c. 1. " Si quis ariolos, aruspices, vel incan-
tatores observaverit, aut phylacteriis usus fuerit, anathema sit." See
also c. 4, et sq.
 I. 31. — Blouing. Blowing.
P. 98, 1, 9. — Sautis, Assaults.
 I, 14. — Habarioun. Breastplate. " Clothid with the habu-
rioun of ri3twisnesse." Wicliffe's N. T. at Eph. vi. 14. Written
also habergeon, and haubergon ; from Halsberga, Halbergium, Hau-
bercum, Hauberionius, forms in which the word is found in the Latinity
ofthe Middle Ages : all derived from the German, Halsbergh, neck-
protector. See Du Cange, in v. Halsberga,
 I. 19. — That we may wet. For " that we may wot," or know.
 I. 32. — ITiei hip men assoiling. They promise men absolution.
P. 99, I. 6,— Thei wel bi deneris. Sic MS.

182 NOTES.
P. 99, I, 8. — Ere. Perhaps for here.
 ^.16. Vnderstond misser. Understand more erroneously.
The comparative of the Anglo-Saxon mij-, with which mistake, misun
derstand, and such words are compounded.
P. ] 00, I, 28. — Vnsible ; for unsensible.
P. 101, I. 10. — Efler the decre of Isidor. Caus. xxii. q. 4, c. 5.
" In malis promissis rescinde fidem. In turpi voto muta decretum :
quod incaute vovisti, ne facias. Impia enim est promissio quae scelere
adimpletur."  I. 21. — Hugo declarith, in his book of Sacramentis. Hugo de
Sancto Victore, De Sacramentis, Lib, ii. part, xii, c. 4. " Scriptura
dicit : Vota stultorum frangenda sunt, Vota quippe stultorum intel-
ligimus ea, quae vel de malo fiunt, vel de bono male." The passage
quoted by our author and by Hugo, as from the Scripture, contains
rather the substance or meaning of Eccl. v. 3, 4.
 I. 22. — Fowl wowis. Perhaps a mistake for " fools' vowis," as
the Latin seems to indicate.
P. 102, I. 1. — Tariing. Tarrying, delaying, impeding.
 I. 7. — Awowe. i. e. a vow.
 I. 8.—Ehyt,. Eat.
 I. 10. — Bydun. A mistake of the press for byndun, i, e. bind.
P. 103, I. 7. — Hawid. i. e. hallowed.
 I. 10. — An abit. i. e. an obit ; the commemoration of the day of
a benefactor's death. God behiteth no meed for the keeping, i. e. God
promiseth no reward for the keeping of such days or rites.
— — I. 19. — Be it hout worth or nout. Be it ought worth [i. e.
worth anything] or nought.
— — I. 20. — Ther ouerman. Their superior.
 I. 21. — Cerse. Perhaps for cease.

NOTES.

183

P. 104, I. 4. — Prosper, in his book of Contemplatif Lif, seith thus.
The book here quoted has been long attributed to S. Prosper, and
has been printed aniong his works ; but the learned seem now agreed
that the real author was Julianus Pomerius, who flourished about A.D.
498 or 500. (See Ceillier, .ffi'rf. des Auteurs, tom. xv. p. 451, sq.
Oudin. De Scriptor. tom. i. col. 1193 sq.) The following passage
from the treatise De Vita contemplativa, lib. ii. cap. 4, appears to be
that which is here cited by our author. "Illos dico, qui velut con-
versi, ex pristinis moribus nihil abjiciunt, non mente mutati, sed veste :
nee actu, sed habitu. Hi sunt qui sermone tantum, non opere, seculo
renuntiasse contenti seculariter vivunt, et vitia sua inani professione
vitae melioris abscondunt, ac religionis imaginariae nomine palliati,
opinionem virtutis pro virtute suscipiunt. Praedicant magna, nee
faciunt : accusant vitia, nee deponunt. Publice sibi displicere simu
lant, quod occulte committunt. Magni student videri, non fieri.
Laudant eos, quorum cupiunt praedicatione laudari." Opp. D. Pros-
peri Aquitanici, f. 221 . Co?, ^^r. 1690, 12mo. Our author appears
either to have had before him a copy differing considerably from the
printed editions, or else to have added to his quotation several inter
polations of his own. The edition of the treatise De Vita Contempla
tiva, published separately in 4to. A.D. 1487 (s. I.) agrees exactly with
the foregoing extract ; but it is by no means improbable that the
stronger expressions against the hypocrisy of the religious orders may
have been expurgated by the first editor of the work.
 I. 5 — Ooneris. This word seems intended to represent the
Latin conversi. There is of course some mistak e.
 1. 8. — Bicis, for vicis, vices.
 I. 21. — Ref. Plunder ; from the verb to reave.
 I. 24.— gelded. Y elided.
 /, 25. — Lufun. Leave.
 I. 27. — Of theis seith Bernard to Eugeny the Pope. Bernard.
De Consideratione, ad Eugenium III. Papam. Lib, IV, cap. ii, n, 4,
(Operum Edit. Bened. tom. ii. 438, D.) " Hi sunt qui subesse non
sustinent, praeesse non norunt ; superioribus infideles, inferioribus im-

184 NOTES.
portabiles. Hi inverecundi ad petendum, ad negandum frontosi.
Hi importuni ut accipiant, inquieti donee accipiant, ingrati ubi acce-
perint. Docuerunt Iinguam suam grandia loqui, cum operentur
exigua. Largissimi promissores, et parcissimi exhibitores : blandis-
sirai adulatores, et mordacissimi detractores : siraplicissimi dissimula-
tores, et malignissimi proditores."
P. 104, I. 29. — Vnder lowtid: subesse. To lout, or lowt, is to be
subject, to bow, to pay obeisance. See p. 85. 1. 8.
 Thei kan not: i. e. they ken, or know not ; praesse non
norunt. In line 31, they ken is used in the sense of " they teach," or
make to know ; docuerunt,
P. 105, 1. 1 — Bihipars, Promissors.
 I, 2. — And Lincoln seith thus : This passage the Editor
has not been able to find in any of the printed works of Grosthead to
which he has had access.
-^— I, 4 — Careyn. Carrion.
 I. 11. — Geyt skinnis. Goat skins.
 I, 14. — Sternis, Stars. See p. 95, 1. 30.
 I. 16. — If ani wen hem: i. e. if any suppose himself, " Si quis
autem putat se religiosum esse," Jam. i. 26. " And if ony man
guessith hym silf to be relegious." Wicliffe, N. Test,
 1,25 — Thi chere : a mistake probably ior cheke : "in sudore
vultus tui."
P. 106, 1. 9. — And her seith Austeyn, in his book of warkis of monkis.
August. De Opere Monachorum. n. xiii. (Ed. Ben. xiv.) " Innocente
et honeste quae apta sunt humanis usibus operabatur [apostolus] ;
sicut sese habent opera fabrorum, structorum, sutorum, rusticorum,
et his similia  Si Judaeos discerint, Patriarchae pecora pave-
runt : si Graecos, quos etiam Paganos dicimus, etiam Philosophos
mul tum sibi honorabiles, sutores habuerunt : si Ecclesiam Dei, homo
ille Justus, et ad testimonium conjugalis semper mansurae virginitatis
electus, cui desponsata erat virgo Maria, quae peperit Christum, faber
fuit." Edit. Bened. tom. vi. 485.

NOTES. 185
P. 106, 1. 12. — Sewars. " Sutores." This word is spelt sowtars, lines
14 and 18.
 Feld telars. Field tillers, rustici.
 I. 23. And in the decre is this noted. This is a reference to
the words of Gratian, Dist. xci. " Quod si Ecclesia ei [ecclesiastico
scil, viro] sufficere non potuerit, proprio artificiolo, vel agricultura
(exemplo Apostoli, qui de labore manuum vivebat) sibi necessaria
inveniat : ita tamen, ut occasione sui operis vigiliis ecclesiae non desit."
 ;. 25. — And eft Austeyn seith. De Opere Monach. n. xvij.
(Ed. Ben. 20). " Quid enim agant qui operari corporaliter nolunt,
cui rei vacent scire desidero. Orationibus, inquiunt, et psalmis, et
lectioni, et verbo Dei. Sancta plane vita et Christi suavitate lauda-
bilis. Sed si ab his avocandi non sumus, nee manducandum est. nee
ipsae escae quotidie praeparandae, ut possint apponi et assumi. Si autem
ad ista vacare servos Dei certis intervallis temporum ipsius infirmita-
tis necessitas cogit, cur non et apostolicis praeceptis observandis
aliquas partes temporum deputamus? Citius enim exauditur una
obedientis oratio, quam decem millia contemptoris  Qui autem
se dicunt vacare lectioni, nonne illic inveniunt quod praecipit Apos
tolus ? Quae est ista ergo perversitas, lectioni nolle obtemperare.
dum vult ei vacare ; et ut quod bonum est diutius legatur, ideo facere
nolle quod legitur ? Quis autem nesciat tanto citius quemque pro-
ficere, cum bona legit, quanto citius facit quod legit ?" Edit. Bened.
tom. vi. 488.
 I. 26. — Tent. Attend. See also p. 107, 11. 2 and 4.
P. 107, I. 7. — In the rewle of Seynt Francis. Reg. S. Francisci
primae, cap. vij. viij. Reg. secundae, cap. v. vi. The substance only
ofthe words quoted by our author is to be found in the Rule of St.
Francis. Vid. Luc. Holstenii, Codex Regularum (edit. Brockie), tom.
iii. p. 21, sq.
 I, 10. — And in the rewle of Seynt Benet. Reg. S. Benedict!,
cap. xlviii. apud Luc. Holstenii, Cod. Regularum, tom. i. p. 129.
" Otiositas inimica est animae : et ideo certis temporibus occupari
CAMD, SOC, 14. 2 B

186 NOTES,
debent fratres in labore manuum, certis iterum horis in lectione divina.
Ideoque hac dispositione credimus utraque tempora ordinari ; id est,
a Pascha usque ad Kalendas Octobris, mane exeuntes a prima usque
ad horam pene quartam laborent quod necessarium fuerit. Ab hora
autem quarta usque ad horam quasi sextam lectioni vacent . 
Si autem necessitas loci, aut paupertas exegerit, ut ad fruges colli-
gendas per se occupentur, non contristentur ; quia tunc vere Monachi
sunt, si labore manuum suarum vivunt, sicut et Patres nostri, et
Apostoli." P. 107, I. 25  Gloriouse is ihe frut of good labors. " Bonorum
enim laborum gloriosus est fructus." Wisd. iii. The reference in
the margin " cap°. iiio.," is a mistake of the press, for " Sap. iijo,"
P- 108, I. 23. — Our kynd: our nature.
 1.25, Of the sawis of Seynt Bernard. The Editor has not
found the original of this reference.
 1.31. — Stalworth. Stout, able-bodied. Anglo-Saxon j^aelpyp'Se
or j-caelpeoji^, which Lye explains, Captu dignus, ejus astimationis ut
opera pratium sit surripere.
p. 109, I. 1. — Vggid. There is perhaps some mistake here.
 /. 9. — Men kyd. Perhaps for menglid, mingled, united. See
note on p. 87, line 13. Wicliffe's New Testament, reads, " if ony
man obeieth not to oure word bi epistle, marke 3he hym, and comyne
3he not with hym, that he be schamed."
 I. 18. — As the Glose smth. " Nee rursum copia vel inopia
transeuntium rerum in oblivionem decidat aeternorum." Gloss, ordin.
in Prov. xxx. 8.
 I. 24. — And thus Austeyn seith. Aug. De Sermone Domini in
Monte, Lib. i. n. 67- {Edit. Bened. Opp. tom. iii. part ii. 193.) " Ita
omni petenti te dabis, quamvis non semper id quod petit dabis ; et
aliquando melius aliquid dabis. cum petentem injusta correxeris."
 I. 27. — As the Glose smth. See the Glossa ordinaria on Luke
xii. " Non tantum cibos vestros communicate pauperibus, sed etiam

NOTES. 187
vendite vestras possessiones, ut omnibus vestris semel pro Domino
spretis postea labore manuum vestrarum operemini, unde vivatis vel
eieemosynam faciatis."
P. 109, I. 29. — Also Austeyn seith. This passage the Editor has
not found.
 1, 31. — Also Jerom seith. This and the next citation from
Jerom the Editor has searched for in vain.
P. 110, I. 3. — Also Prosper seith. This passage probably occurs in
the work De Vita Contemplativa, falsely attributed to Prosper, which
has been already quoted by our author, p. 104 : but the Editor has
not succeeded in verifying the reference.
 1, d.—jeld. Gold.
 l. 7. — Austeyn seith. This is another quotation, the original
of which has not been found.
 I. 10. — Schenship. Blame, fault, reproach ; from the Anglo-
Saxon, j-cenban. The verb shend, participle shent, has been used by
Shakespeare, Spenser and others. See Nares' Glossary.
 1. 32.— Also in the story of Seynt Clement. This is a reference
to the Golden Legend, or Historia Lombardica of Jacobus a Voragine.
In the Legend of St. Clement, the circumstance alluded to by our
author is thus recorded : " Quadam autem vice Petrus cum discipulis
suis Autaradum, et inde ad insulam per sex miliaria distantem, in
qua Macidiana mater Clementis morabatur, venit : ubi quondam co-
lumnae vitreae mirae magnitudinis erant. Quas cum Petrus cum
ceteris miraretur, videns ipsam mendicantem, cur non potius suis
manibus operaretur increpavit." Legend. Lombard, fol. Argentinae,
1490. (Leg. clxv. B.)
P. Ul, 1. 17. — Thi louis. Thy loaves, " prohibe panes illi dare."
Ecclus. xii. 6.
 I. 20. — And thus is also bedun. Decret. Caus. xiv, 9, 5. c. 1,
" Nolite velle eleemosynas facere de foenore et usuris."
 ibid. — Oker. " foenus," Perhaps from the Anglo-Saxon,
eacan, to eke, to encrease, to add.

188 NOTES.
P. Ill, I. 22.— For the decre seith. Decret, Caus, xiv, q, 5, c. 2.
" Immolans ex iniquo oblatio est maculata," &c. The whole of this
chapter is no more than an extract from Ecclus. xxxiv.
 I. 24.— The gestis. A mistake for geftis. The original is
" Dona iniquorum non probat altissimus."
 /. 28. — To the hirid hyne. i. e. to the hired hind. Mercenario.
P. 112, Z. 2. — Gregor. This marginal reference appears tohave
been added in allusion to the statement made in the text, that
that only can be considered alms which is given of lawfully acquired
property. The same sentiment is quoted from St. Gregory (Lib. vii.
epist. 110, ad Siagrum) in the Decretum Caus. xiv. q. 6, c. 7. " Elee-
mosyna Redemptoris nostri oculis ilia placet, quae non ex illicitis
rebus et iniquitate congeritur, sed quae de rebus concessis, et bene
acquisitis impenditur."
 I. 8. — Softith. Softeneth, appeaseth.
 I. 11. — Tholith. Suffer ye, permit ye.
 I. 16. — The slowman. " Piger." Prov. xx. 4.
 Here. " A rare." This word, under the spelling ear, is
frequently used by Shakespeare, and also in the authorised version
of the Bible. (1 Sam. viii. 12. Is. xxx. 24. Deut. xxi, 4. Gen.
xlv, 6. Exod. xxxi. 21.) See Nares's Glossary. It is the same as
the Anglo-Saxon epian, to plough ; and is evidently derived from the
Latin, arare.
 I. 22. — Liveth. Lieth.
¦  I. 24. — Reuar. Plunderer, from reeve,
 I, 27. — A none. Anon. " Statim ei mercedem restitue."
Tob. iv. 15.
P- 113, I. 4.— Silun. Sell.
 I. 8. — Theis meny. These attendants, train, company.
Meiny, or menie, from the old French mesnie. See Nares's Glossary,
in voc.
 I, 10. — I rede. I counsel, I advise.

GLOSSARY.

A, for have, p. 1,1. 17
A, for he, p. 5, 1. 19. See note.
Abit, obit, p. 103, 1. 10. See note, and
Jameson's Scoitish Dictionary, in
voce Abitis.
Abouen, above, p. 104, 1. 29. Abouyn,
p. 9, 1. 4
Aduowtry, adultery, p. 78, 1. 26
Aggregid, increased, p. 64, 1. 28
Aggregi)>, is aggravated, augmented, p.
4, 1. 18
Ajennis, against, p. 8, 1. 9
A;enstod, againstood, resisted, vrith-
stood, p. 6, 1. 24
Ajen.worde, on the other hand, on the
contrary, p. 10, 1. 27 ; p. 70, 1. 14
Ai, ever, always, passim.
Ai to, always, p. 3, 1. I
Als, also, p. 5, 1. 19
Ammonest, admonish, admoneant, p.
93, 1. 5. See Jamieson, in voce
Ammonyss.
Anenist, anenst, against, in the sense
of over against, coram ; in respect of,
concerning, p. 29, 1. 8 ; p. 80, 1. 19.
See Jamieson in w. Anens, Anenst,
Anent.

Arett, to reckon, to account, p. 85, 1.
18; p. 104,1. 24
Arettid, reckoned, accounted, p. 26, 1.
29. See rettid, and Jamieson in v.
.lirettyt.
Ascar, asker, used for the Latin inier-
rogantii, p. 69, 1. 8
Atristun, trust, place confidenoe in, p.
96, 1. 9
Auoutry, adultery, p. 76, 1. 30
Autere, altar, p. 29, 1. 32
Auteris, altars, p. 57, 1. 29
Avowter, adultery, p. 78, 1. 30
Awaytit, await ye, used for the Latin
observetis, p. 93, 1. 11. Awaytun, ib.
1. 16.
Awith, oweth, debet, p. 30, 1. 11

Bannun, excommunicate, curse, p. 26,
1. 21
Barianns (?) p. 50, 1. 8
Bame, a child, p. 2, 1. 8
Batails, provisions. See note, p. 76,
1. 1
Bateyl, battle ; used for the Latin helium,
p. 87, 1. 8

190

GLOSSARY.

Bats, bates, contentions, p. 29, 1. 21
Bed, bid, p. 65, L 17
Bedun, bidden, commanded, p. 31, 1. 17
Be forn, before, p. 67, 1. 31
Behest, promise, engagement, p. 4, 1. 12
Beheti>, promiseth, p. 74, 1. 4
Behetun, behight, promise, p. 98, 1. 28
Behi3t, promise, p. 57, 1. 4
Behit, promised, p. 10, 1. 14
Be howfi>, behoveth, p. 6, 1. 16
Behyteli, promiseth, p. 69, 1. 15
Bening, benign ; used to translate the
Latin benignus, p. 33, 1. 21
Be)), be ye, p. 89, 1. 9
Be twen, between, p. 72, 1. 27
Bicis, vices ; vitia sua, p. 104, 1. 8
Biclipping, embracing. See note on
p. 33, 1. 21
BidiJ", abideth, p. 70, 1. 12
Big, build, p. 43, 1. 32. Bigge, p. 48,
1. 15 ; p. 71,1. 31. Bigging, building,
p. 35, 1. 32. Biggi)', buildeth, p. 80,
1. 1 . See Jamieson in voce.
Bi gernyn (?), p. 64, 1. 16. See note.
The word to girn, is used in the
Scotch dialect for to grin, io snarl,
to be peevish. See Jamieson.
Bije, buy, p. 11, 1. 10
Blawun, blowen, censured, calumniated,
p. 24, 1. 3
Blouing, blowing, p. 97, 1. 31
Bodun, forbidden, p. 32, 1. 10
Boner, kind, gracious. French, banaire,
p. 94, 1. 14
Boun, " be boun," be bov'n or above, p.
59, 1. 13 i p. 64, 11. 5, 6 ; p. 88, 1. 17
Bouning doune, used to translate the

Xia.iia discedentes, p. 62,1.19. The
word boun, in the Scotch dialect, sig
nifies to go, to direct one's course to
a certain place. See Jamieson.
Brend, burnt, p. 84, 1. 21
Brenne, burn, p. 75, 1. 8
Briddis, birds, p. 92, 1. 22.— Briddus,
p. 93, 1. 23
Brondit, branded, burnt, p. 103, 1. 3
Bryn, bum, p. 57, 1. 23
But, unless ; " but >ei make opun al
truth," p. 32, 1. 29
But if, unless, p. 3, 1. 3 ; p. 5, 1. ult.
Buxum, obedient, submissive, p. 42, 1.
23 j p. 102, 1. 2
Byjar, buyer, p. 7, 1. 18
Bymowe, raock, p. 81, 1. 27. See Ja
mieson in V. Mow.

Caff, chaff, p. 54, 1. 24. See Kaff.
Canelis, lots, used for the Latin Sortes,
p. 93, 1. 22. See note. The word
cantel, in the Scotch dialect, is used
for a. juggling trick. See Jamieson.
Careyn, carrion, p. 105, 1. 4
Cerse (?), p. 103, 1. 21
Cesser, cease (?), p. 20, 1. 7
Chalang, challenge, p. 110, 1. 14
Chare, car, chariot, p. 44, 1. 27
Chaur, chair, p. 4, 1. 30
Chere, a mistake probably for cheke, i. e.
cheek, p. 105, 1. 25
Chesid, chose, prset. of choose, p. 41 , 1. 32
Chesing, choosing, electio, p. 48, 1. 19 ;
p. 78, L 3
Chitering, chattering, p. 92, 1. 22

GLOSSARY.

191

Chong, change, p. 95, 1. 29
Chouche, couch ; used to represent the
Latin ineubare, p. 49, 1. 2
Clepid, called, p. 54, 1. 29
Clere, clear, p. 5, 1. 24
Clerked, clerk-head, used for the Latin
clericaius, p. 43, 1. 31
Clerte, claritas, renown, celebrity, p. 5,
1.2
Cleymyd, claimed, p. 42, 1. 2
Colver, a dove, p. 2, 1. 12
Comyn, communion, fellowship, p. 10,
1. 5 ; p. 27, 1. 10
Comynte, community, p. 27, 1. 19
Conduct, hired, conducti, p. 52, 1. 19
Contenid, continued, p. 101, 1. 27
Contenun, continue, p. 1 1 , 1. 32
Contune, continue, p. 12, 1. 1
Contnni)), continueth, p. 69, 1. 17
Cordanli, accordantly, in accordance, p.
6, 1. 15
Cruciars, cnicifiers, p. 21, 1. 6
Curhid, probably a mistake for curlid ;
used to translate comatulos pueros, p.
59, 1. 23

Deadly, mortal, p. 50, 1. 15
Dede, action, deed, p. 2, 1. 3 ; p. 3, 1. 2
Deed, dead, p. 3, 1. 2
Defendid, prohibited, forbidden, p. 19,
1. 27, p. 94, 1. 5
Delen, distribute, deal, divide, p. 100,
1. G. Scotch Deil, Deille, See Jamie
son
Deme, deem, consider, p. 3, 1. 19 ; p.
22, 1. 18. Also to judge, to pro

nounce judgment, ib. 1. 21 ; p. 99,
1.27
Demid, thought, hoped, p. 51, 1. 20
Demi)j, judge ye, p. 46, 1. 13
Deneris, deniers (?), p. 99, 1. 6
Denaie)>, deigneth, used for the Latin
dignatur, p. 43, 1. 24
Deueyn, divine ; used to translate the
Latin divinabitis, p. 67, 1. 16
Depart, to separate, put asunder, p. 5,
1. 4 ; used for the Latin distribuere,
p. 49, 1. 3
Departid, separated, dissolved, p. 70,
1. 18
Depering, despairing, p. 90, 1. 31
Desesse, disease, p. 26, 1. 16
Deseyce, disease, p. 42, 1. 25
Dette, debt, p. 4, 1. 6
Digingis, stripes, hlows, plague, p. 5, 1.
12. From Ding, to strike, scourge.
See Ding doun, and Dingings.
Dije, die, p. 49, 1. 14
Ding doun, to throw down, to overturn,
p. 36, 1. 1 ; p. 71, 1. 32.— ro ding is
to strike with violence, to scourge.
See Jamieson.
Dingings, stripes, blows, p. 38, U. 1, 2
Diriges, dirges, p. 50, 1. 33
Disseile, dissolve, set free (?), p. 76, 1. 7
Dissess, disease, p. 93, 1. 20
Diti)), inditeth, p. 60, 1. 16
Dom, doom, judgment, condemnation,
p. 18, 1. 3. Plur. domis, p. 6, 1. 15
Dongun, beaten, vapulaturos, p. 5, 1.
11, p. 37, 1. 32, past part, ofthe verb
to ding. See Ding.
Dowing, endowing, p. 73, 1. 26

192

GLOSSARY.

Dowue, dove, p. 56, 1. 20. See note,
p. 57, 1. 32
Dredan, dreading, fearing, p. 4, 1. 21
Dredfully, fearfully, timidly, used for
the Latin timide, p. 49, 1. 3
Dredy (.'), perhaps sorrowful, grave, p.
104, l. 10
Drif, drive, p. 91, 1. 13
Drying, sorrow, p. 87, 1. 12. See note.
Dure, continue, endure, p. 29, 1. 5
Dyerynes, for dryeryness, i. c. dreari
ness, tristitia, mcestitia, p. 58, 1. 13

Ee, eye, " ee ledis," eyelids, p. 74, 1. 17.
Ee, eyes, p. 96, 1. 19. Een, eyes, p.
36, 1. 5. See Jamieson.
Eeris, ears, p. 36, 1. 5
Eft, after, passim.
Ehyt, eat, p. 102, 1. 8
Ekid, eked, exacted, p. 13, 1. 2. Spelt
also jeke. See p. 26, 1. 4. Ekid, added,
p. 54, 1. 30. Anglo-Saxon eacan.
Enblawun, puffed up, injiutus, p. 30,
1.5
Endurid, hardened, p. 90, 1. 11
Enk, ink, p. 64, 1. 8
Enuy3e, envy, p. 58, 1. 11
Ere, here (?), p. 99, 1. 8
E>en, heathen, p. 88, 1. 21
Euen to, equal to, p. 85, 1. 19
Euenhed, evenhood, justice, fairness,
equal dealing, p. 73, 1. 16
Euid, heavied, made heavy, p. 67, 1. 14
Eui)> (.'). See note, p. 61, 1. 21
Euy, heavy, sorrowful, p. 67, 1. 14 ; p.
107, 1. 16

Euyn, equal, " euyn power," equal
power, p. 29, 1. 1 1
Euynes, heaviness, p. 42, 1. 26
Eyre, air, p. 96, 1. 2
Eyt, eat, p. 105, 1. 26

Falsen, falsify, p. 60, 1. 15
Farrer, farther, p. 29, 1. 4
Fautid, faulted, committed a fault, p.
66, 1. 16
Felaws, fellows, "\>i felaws bischops,"
coepiscopi tui, p. 59, 1. 27
Feldhasser, wild ass, used for the Latin
onager, p. 58, 1. 13
Fele, felid, feel, felt, p. 1, 11. 17, 20; p.
87,1.21. See note.
Fele, fulfil ; the word is used to trans
late the Latin implere, p. 30, 1. 4
Fell, to fulfil, p. 4, 1. 3. See fill.
Felli)j, for filli>, i. c. fulfilleth, p. 80,
L 15
Fend, fiend, the devil, passim.
Fendly, diabolically, p. 10, 1. 3
Ferd, fourth, p. 70, 1. 16
Ferjie, fourth, p. 22, 1. 17
File, defile, p. 22, 1. 8. Fili)., defileth,
p. 103, 1. 8
Fill, to fulfil, p. 1,1. 17, et al. passim,
Wm>, filth, p. 47, 1. 12
FUyd, defiled, p. 30, 1. 26. FiUd, p.
56, 1. 5. See file.
Flees, fleece, p. 104, 1. 22
Foilest, wastest ; used for the Latin
atterere, p. 44, 1. 16
Foilid, defiled ; for the Latin violabant
or contaminabant, p. 67, 1. 6. See note.

GLOSSARY.

193

Folily, foolishly, rashly, p. 9, 1. 20
FoUs, fools, p. 63, 1. 19
Folthis, filths ; used for the Latin con-
iaminationes, p. 69, 1. 1
For done, undone, destroyed, p. 64, 1.
18. See note.-
Forfendid, forbidden, prohibited, p. 70,
1.31; p. 96, 1. 11
For^fill, iiilfill, p. 45, 1. 13
For>i, because, p. 4, 1. 18. See note;
used to represent the Latin pro eo
quod, p. 35, 1. 10, and to translate
Mnc, p. 31, 1. 19. See p. 30, 1. 21,
and p. 69, 1. 16
For)>inging, forthinking, repenting, p.
67,1.31. See note.
For)>word, bargain made before, p. 52,
1.24
Frujt, fruit, p. 4, 1. 28
Fuyle, fail ; used for the Latin desinet,
p. 59, 1. 6
Fyle, defile, p. 34, 1. 30

Gaf, gave, p. 5, 1. 19
Garring, prating, chattering, p. 95, 1. 18
Geit, get, p. 4, 1. 17
Gelousy, jealousy, p. 25, 1. 8
Geyt, a goat, p. 105,1. 11
Gifith, giveth, p. 2, 1. 20
Gnasten, gnash, p. 93, 1. 1
Gobe)>, a morsel ; fragmen, p. 67, 1. 7.
See note.
Go>, go ye, p. 93, 1. 3
Grattist, greatest, p. 42, 1. 7
Greece, grease, fat ; used to translate the
Latin adipem, p. 35, 1. 20. See Gres.
CAMD. SOC. 14.

Gres, grease, fat, p. 34, 1. 31
Greten, sorrow, lament, grieve, p. 49,
1. 23. See Jamieson in v. Griet.
Grouil", groweth, p. 35, 1. 32
Gruch, to grumble, to murmur, p. 27, 1.
16. See Jamieson.
Grynnies, snares, gins, laquei. Anglo-
Saxon Spin, p. 2, 1. 21
ja, yea, p. 55, 1. 28 ; p. 79, 1. 11
jaf, gave, p 6, 1. 9
jatis, gates, p. 35, 1. 7 ; spelt jats, p.
56, 1. 22
36, yea, p. 6, 1. 7
jed, heed, p. 2, 1. 29 ; p. 32, 1. 4. 3ede,
ib. 1. 6
3ed, went ; old prset. of the verb to go,
p. 49, 1. 32 ; p. 62, 1. 31. See note.
3ed, heed, p. 91, 1. 15
3een, eyes, p. 47, 1. 28
3ef, give, p. 7, 1. 2 ; p. 49, 1. 28. 3efing,
giving, p. 4, 1. 3. See Gifith.
3ef, if, p. 65, I. 17
3efar, giver, p. 73, 1. 6 ; p. 76, 1. 24
3eft, give, p. 63, 1. 25 ; p. 81, 1. 13
3eftis, give ye, p. 62, 1. 27
jefun, given, p. 5, 1. 16
jekun, eke, add, p. 26, 1. 4 ; used to re
present superaddunt in the Latin, p.
55, Ll. See Eke.
3el, 3ele, health, passim.
3eld, yeild, p. 76, 1. 15 ; p. 77, 1. 22
jeld, gold, p. 110, 1. 5
3eldid, yeilded, deviated, p. 104, 1. 24
3ele, verb, heal, p. 28, 1. 30 ; p. 97, 1. 12
3ele, subst. health, welfare, p. 47, 11. 9,
17 ; p. 59, 1. 32 ; p. 91, 1. 2 ; p. 100,
1. 1
2 C

194

GLOSSARY.

3elid, healed, p. 91, 1. 2, 5
jend (?J, p. 13, 1. 30, perhaps for wend,
to go.
jend, end, p. 28, 1. 15 ; p. 83, \. 19
3endis, ends, p. 48, 1. 24
jendlesly, endlessly, eternally ; used for
the Latin sempiterne, p. 55, 1. 31
jeng, young, p. 59, 1. 28
jenstond, for a3enstond, withstand, re
sist, p. 25, 1. 5
jer, year, p. 8, 1. 16. jeris, years, p. 9,
L7
3er, perhaps for e'er, ever, p. 58, 1. 22.
See note.
jerd, herd, i. c. shepherd. See note, p.
5, L 12 ; conf. p. 59, 1. 26
jere, ^er'i, hear, p. 37, 1. 11, p. 61, 1.
23. jering, hearing, p. 8, 1. 15
jere, ear, p. 62, 1. 27
jerle, earl, p. 7, 1. 31
3er>e, earth, p. 4, 1. 11 ; p. 8, 1. 28
3et, yet, passim.
3et, heat, p. 55, 1. 17. " Bidde)> jet ;"
used to translate the Latin adspiret,
p. 69, 1. 22
jet, eat, or ate, p. 90, 1. 30
jeti]>, eateth, p. 53, 1. 24
3el>un, heathen, p. 95, 1. 4
jeuelfuly, evilly, evil-mindedly, p. 76,
1. 8
jeuit, give ye, p. 89, 1. 2
jeuun, given, p. 9, 1. 26 ; p. 36, 1. 3
jha, yea, p. 10, 1. 32
jhe, yea, p. 76, 1. 3 ; p. 84, L 9
jie, yea, p. 29, 1. 9
3if, give, p. 5, 1. 16
jif, if, p. 37, 1. 27

jok, yoke, p. 80, 1. 10
jong, young, p. 2, 1. 20
30r, your, ^a*«»j.
30U, jowe, you, passim, je, ye
jungar, younger, p. 2, 1. 19

Habarioun, breastplate, p. 98,1. 14. See
note.
Habunde, abound, p. 51, 1. 29
Hald, hold, p. 2, 1. 9 ; p. 5, 1. 24
Half, behalf, p. 39, 1. 6
Han, have, p. 6, 1. 17, et passim
Harborow, harbour, shelter, p. 21, 1. 2.
See Herbarow.
Hard, heard, passim.
Hare, are, p. 43, 1. 13
Harmis, arms, p. 83, 1. 15
Hast, haste ; "no man hast," i. e. let
no man haste," or be in haste, p. 3,
1.29
Hat, hate, p. 66, 1. 22
Haterad, hatred, p. 11, 1. 5
Hau3t, ought, p. 59,1.19; p. 108, I.
28 ; p. 43, 1. 19
Havrid, hallowed, p. 103, 1. 7
Hawtest, oughtest, p. 37, 1. 24
Hed, heed (?), p. 60, 1. 12
Heddir, adder, p. 97, 1. 8
Hedously, hideously, p. 62, I. 32
Heiar, higher, p. 31, 1. 11
Heldar, elder, p. 2, 1. 17
Hele, health, p. 19, 1. 21 ; p. 47, 1. 8 ;
p. 94, 1. 10
Helful, healthful, wholesome, healthy,
p. 75, 1. 17
Helid, covered, p. 24, 1. 23 ; p, 85, 1.

GLOSSARY.

195

31 ; p. 90, 1. 30. Afiglo-Saxon Helan.
See Hyling.
Helsum, wholesome, p. 6, 1. 25 ; p. 38,
1.27
Hem, them, p. 4, 1. 30, ajid passim.
Hend, "be hend," behind, p. 75, 1. 17
Hene, hence, p. 20, 1. 26
Henk,ink, p. 91,1. 11
Her, their, p. 5, 1. 29, et passim.
Herbarow, harbour, shelter (Anglo-
Saxon hepebepga), p. 89, 1. 3
Here, plough, arare, p. 112, 1. 16. See
note, and Jamieson in v. ar, are.
Hernist, yeamest, desirest. Anglo-
Saxon geopman, p. 59, 1. 32
Hertis, hearts, p. 2, 1. 19
Het, eat, p. 93, 1. 32
He)>un, heathen, p. 90, 1. 1
Heuid, head, p. 40, 1. 31. Anglo-Saxon,
heuec, heajob, caput. In the Scotch
dialect Hewid, and Hevyd, are found.
See Jamieson.
Hewowof iwan Q). See note, p. 67, 1. 4
Heyest, highest, p. 40, 1. 28. See Hie.
Heyet, height, p. 41, 1. 9
Heyle, health, p. 27, 1. 24
Heyne, p. 26, 1. 16, courteous, gentle.
See Jamieson in v. and Sir Fred.
Madden's excellent Glossary to
" Havelok the Dane," printed by the
Roxburghe Club. Lond. 1828
Hejt, eat, p. 37, 1. 29
Hie, high, p. 58, 1. 16, exalt, make high,
Uftnp, p. 78, 1. 16. Hied, exalted,
made high, p. 30, 1. 26
Hied, hide, p. 4, 1. 30
Hienes, highness, p. 41 , 1. 22 ; p. 5 1 , 1. 29

Hietis, perhaps for hijtis, promises ;
unless it signify heights, p. 23, 1. 5
Hijt, promise, p. 4, 11. 4, 11 ; p. 10, 1.
22, et passim
Hird, shepherd, p. 58, 1. 4
His, is, p. 6, 1. 2
Hod, hood, p. 91, 1. 17
Hold, old, p. 76, 1. 14
Holde, old, p. 22, 1. 30
Hordres, orders ; used for those in holy
orders, p. 32, 1. 9
HoniJ", hoveth, behoveth, ought, p. C2,
1.12
Hout, subst. ought, anything. " Hout
worth," worth anything, p. 103, 1. 19
Houwi)", behoveth, p, 59, 1. 25
How, ought, p. 4, 1. 3?
Howfi)>. See Be-hou>fil>.
Howi)>, oweth, ought, p. 3, 1. 7
Hoyle, oil, p. 58, 1. 23
Huschers, ushers ; used to translate
(Editui, p. 35, 1 T, p. 36, 1. 28
Hyling,covering, raiment, p. 76,1.31;p.
77,1.3. From the Anglo-Saxon helan,
to cover. See Wickliffe's N. T. in 1
Tim. vi. 8, " but we having foodis and
with what things we schulen be hilid ; "
Tiabentes autem alimenta, et quibus
tegamur.
Hyrdis, herds, shepherds ; used to trans
late the 'La.^An pastores, p. 55, 1. 28

Iarche, hierarchy, p. 32, 1. 9
Ich, each, passim
If, for 3if, i. e. give, p. 79, 1. 11
Ilk, the same. " >at ilk," the same, p.

196

GLOSSARY.

29, 1. 20. " >is i^k,'' this same, p.
106, 1. 14. Anglo-Saxon ilc, idem.
See Jamieson.
like, or ilk, every, passim. Anglo-Saxon
ele, selc, omnis. See Jamieson.
Induyd, inducted ; used for the Latin
introducere, p. 50, 1. 32
I now, enough, p. 37, 1. 28
Inowe, enough, p. 20, 1. 5
Inplijed, implied, p. 73, 1. 29
Ioi, enjoy, p. 77, 1. 27
luil, evil, p. 5, L 30

Japer, jester, p. 9, 1. 4. See Junius,
Etymol. in v. Jape.
Japid, mocked, p. 8, 1. 25
JapiJ", mocketh, deceiveth, p. 50, 1. 10
Japis, (pi. of Jape,) jests, p. 82, 1. 21
Joynun, enjoin, p. 11, 1. 31 ; p. 17, 1. 9

Kafe, chaff, p. 75, 1. 6
Kaff, chaff, p. 56,1. 11
Kalfis, calves, p. 75, 1. 13
Katereynis, quadrains. See note, p. 12,
1. 32
Kembid, combed, p. 59, 1. 28
Ken, " ken J)e peple," teach, make the
people know, p. 36, 1. 6. See also p.
37, 1. 2. See Jamieson in v.
Kesed (?), apparently used for the Latin
prosternantur, p. 85, 1. 12
Kest, cast, threw away, p. 48, 1. 31
Koward (?) ; this word is probably a
mistake of the MS. p. 56, 1. 6, for
Komand, i. c. goming

Kownt, count, p. 48, 1. 26
Kum, come. " It is to kum power to
be given to the fend," i. c. it is still
future, &c. p. 92, 1. 6
Kunne, ken, know ; used to translate
Sciant, p. 32, 1. 26
Kynd, nature, p. 18, 1. 10 ; p. 28, 1. 17.
" Ilk alien kynd," every strange or
foreign nature ; used to translate
Omnis alienigena, p. 35, 1. 2 ; p. 75,
1. 20 ; p. 108, 1. 23. See note on p.
81, L32
Kyt, cut, p. 4, 1. 28

Lafte, left, deserted, p. 26, 1. 30
Langwag, language, p. 32, 1. 6
Last, continue, p. 38, 1. 24
Lawje, laugh, p. 81, 1. 26
Lech, to cure (Anglo-Saxon laec) ; used
for the Latin mederi, p. 93, 1. 8
Leef, vert), leave, omit, neglect, p. 20,
1. 6
Leef, subst. leave, permission, p. 78, 1. 8
Leefe, permit, give leave, p. 71, 1. 25
Leeui)?, permitteth, giveth leave, p. 71,
1. 14, and 16
Lef, to leave, p. 4, 1. 22
Lefe, subst. leave, permission, p. 70, 1.
20. See Leef.
Lefith, leaveth, p. 20, 1. 1 1
Leful, lawful, p. 19, 1. 2
Lefun, leave, p. 64, LIS
Leit, let, hinder, p. 66, 1. 10
Lek, like, p. 85, 1. 21
Leke, like, similar, p. 19, 1. 2
Lekenes, likeness, p. 25, 1. IS

GLOSSARY.

197

Leking, looking, p. 105, 1. 23
Lendis, loins, p. 98, 1. 14
Lere, leam, p. 20, 1. 21
Lere, teach, instruct, p. 33, 1. 3 ; p. 66,
1.2
Leren, learn, p. 28, 1. 3
LeriK learneth, p. 81, 1. 17
Lesynd (?). See note, p. 55, 1. 7
Leue, leave, permission, p. 70, 1. 28
Leuis, leaves, p. 91, 11. 3, 4, 6
Leui);, leaveth, omitteth, neglecteth, p.
4,1.6
Lenid men, laymen, p. 8, 1. 18 ; p. 19,1.
23; p. 93, 1. 11 (Anglo-Saxon, Isepb
lepeb, laicus)
Liand, lying, mentientes, p. 24, 1. 32
Licliare, liklier, more likely, p. 39, 1. 32
Lifelod, livelihood, p. 21 , 1.2. Liflod,
p. 49, 1. 10; p. 77, 1. l;p. 108, 1. 27
Lifers, leavers, desertors, p. 81, 1. 22.
See note,
Lifly, lively, living, vital, p. 55, 1. 17
Lije, to lie, to speak falsely, p. 40, 1. 11
Lijed, lied, p. 104, 1. 23
LijeK lieth, p. 112,1. 22
Li))i, lyeth, speaketh falsely, p. 40, 1. 7
Li)), lyeth, p. 38, 1. 21
Liuer, deliver, p. 67, 1. 11 ; p. 86, 1. 8
Locand, looking, p. 2, 1. 30
Locars, lookers, p. 2, 1. 31
Lofid, loved, p. 45, L 10
Lofis, loaves, p. 34, 1. 30
Longe)), belongeth, p. 18, 1. 20
Lore, teaching, instruction, p. 81,
1.32
Louis, loaves ; used for the Latin panes,
p. 111,1. 17

Low, flame, blaze, p. 3, 1. 15. See Ja
mieson.
Lowt, bow, pay obeisance, p. 85, 1. 8.
See Jamieson in v. Lout.
Lowid, made low, humbled, p. 41, 1. 6
Lowse, loose, p. 9, 1. 2
Lowtid, "vnder lowtid;" used for the
Latin subesse, p. 104, 1. 29. See
note.
Luf, love, p. 3, 1. 9 ; used for the Latin
dilectio, p. 56, 1. 6
Lufist, lovest, p. 5, 1. 18
Lufith, loveth, p. 2, 1. 31
Lufun, leave, p. 104, 1. 25
Lynage, lineage, tribe, p. 22, 1. 30
Lyowns, lions, p. 44, 1. 27
Lyuirid, delivered, acquitted, p. 60, 1. 8

Maki>, make ye, p. 4, 1. 24
Manest, menaced. See note, p. 21, 1. 4
Maundments, commandments, p. 45, 1.
19
Med, meed, reward, p. 103, 1. 13. See
1. 10
Mede, reward, p. 5, 1. 4
MedefuUy, deservedly, p. 25, 1. 3
Medid, rewarded, p. 103, 1. 16
Medulfully, medefuUy, profitably, with
mede or reward, p. 20, 1. 7
Meed, reward, payment, p. 12, 1. 14
Mene,mean, p. 83,L 19. Menis, means,
ib. 1. 23
Mengid, mingled, mixed, p. 87, 1. 13.
See Jamieson in v. ming.
Meni)), meaneth, signifieth, p. 23, 1. 6
Men kyd, for mengid, mingled, united.

198

GLOSSARY.

p. 109, 1. 9. See note, and Jamieson
in V. Menkit.
Meny, train, attendants, company, p.
113, 1. 3. See note. And Sir Fred.
Madden's Glossary to " Havelok the
Dane."
Merk, dark, p. 87, 1. 10
Merknes, darkness, p. 98, 1. II
Merowe, marrow, medulla, p. 91, 1. 8
Messis, masses, p. 8, 1. 15
Meue, move, p. 75, 1. 26
Middis, midst, p. 69, 1. 6. See Jamie
son, V. Myddis and Mids.
Mig, mud, Anglo-Saxon, meox, p. 58, 1.
17
MikU, much, p. 72, 1. 3
Minys, minish, diminish, p. 3, 1. 24
Mishews, misuse, p. 43, 1. 4
Misser, more erroneously, p. 99, 1. 16.
See note, and Jamieson, v. Mys.
Misteris, mysteries, p. 44, 1. 27
Moldewarp, mole, p. 57,1. 18. See note.
Mone, moon, p. 93, 1. 15
Monest, monisb, admonish, p. 30, 1. 6.
" To a monest, to admonish, p. 32, 1.
11. See the note.
Monesti)), admonisheth, p. 31, 1. 23
Moo, more, p. 79, 1. 31
Murkenes, darkness, p. 56, 1. 8. See
Jamieson, v. Mirk.
Mysse, error, fault, misdoing, p. 26, 1.
15. See Jamieson, v. Mys.

Nap (?), " as a nap iu the rof," p. 56, 1.
12, "a nape in the house rofe," p.
89, 1. 28. Jamieson gives the word

Naip, as used in the north of Scot
land, for " The summit of a house, or
something resembling a chimney top,''
tind quotes the Unes from Ross's He-
lenore, p. 75 —
" Far in a how they spy a little sheald,
Some peep of reek out at the naip ap
pears."
NaJ>les, nevertheless, p. 4, 1. 7
Naytid, denied (?), p. 77, 1. 17
Nekist, nearest, next, p. 5, 1. 3
Ne>, " be ne>," beneath, p. 35, 1. 31
Ni3e, as a verb, come nigh, p. 35, 11. 13,
19, 22. See Nye.
Nije)), is nigh or near, p. 34, 1. 18
Niy)>, nighetb,is nigh, or near, p. 31, 1. 25
Nobelay, nobility, p. 90, 1. 15. Nobley,
nobUity, p. 5, 1. 1
Noi3es (from noy, to hurt), injuries,
hurtful things, p. 26, 1. 5
Nout, not, p. 2, 1. 11
Nouys, novice, p. 82, 1. 32
Nowjt, nought, nothing, p. 28, 1. 15
Nowt, nought, nothing, p. 40, 1. 17
Noyed, injured, p. 87, 1. 20
Noyes, noyous, injurious, p. 101, 1. 9
Noye)), annoyeth, injureth, p. 5, 1. 9
Noy, noi, annoy, injure, p. 17, 1. 20 ; p.
18, 1. 10 ; p. 60, 1. 4. See Jamieson,
V. Noy.'
Noyous, injurious, hurtful, p. 25, 1. 32
Nye, as a verb, also spelt ni3e, to come
or be nigh, or near, p. 35, 1. 14

O, one, p. 25, 1. 13 ; p. 88, 1. 24
Odir, other, p. 27, 1. I

GLOSSARY.

199

Oker, usury; used for the Latin fcenus,
p. 111,1. 20. See note.
Olden, holden, reputed, p. 26, 1. 26 ; p.
30, 1. 31
Onhed, onehead, or one hood, i. e. unity,
p. 35, 1. 24
Onis, once, p. 42, 1. 18
Onlepj, single, soUtary. See note, p.
38, 1. 11, and Sir Fred. Madden's
Glossary to " Havelok the Dane," v.
Attilepi.
On nobeley, "ignobilitatem suam," p.
86, 1. 3
Ontrow>. See Vntrou)).
Ony, any, p. 6, 1. 3
Oole, all, i. e. any, p. 72, 1. 1
Oon, one, p. 4, 1. 20
Ooneris (?), p. 104, 1. 5
Oueral, over all, p. 78, 1. 15
Ouer face, in superficie, p. 91, 1. 8
Ouer-man, superior, p. 80, 1. 26 ; p. 103,
L20
Ouerwile; used to translate the Latin
word interdum, p. 30, 1. 6
Out, aught, " out worth," ought worth,
worth anything, p. 84, 1. 14
Outtak, separate, except, take out, p.
52, L 14
Overl)wartnes ; used for the Latin per
versitas, p. 107, 1. 3

Panteris, panders, p. 93, 1. 9
Parischings, parishioners, p. 8, 1. 17
Pees, peace, p. 42, 1. 8 ; p. 87, 1. 9
Peple, people, p. 5, 1. 13
Perid (?). See note on p. 89, 1. 13

Pering, perishing, p. 21, 1. 25
Perpulid, purpled, p. 44, 1. 6
Perseyuer, perceiver, p. 10, 1. 17, 28
Peruey, provide ; used to translate the
Latin provideat, p. 55, 1. 28
Peruiance, passage, proventum, p. 62, 1.
25
Pes, peace, p. 2, 1. 11 ; p. 73, 1. 16
Peysid, poised, weighed, considered, p.
67, 1. 30
¥iatoners, pithones, p. 95, 1. II
PUlewor>is, piUows, p. 67, 1. 4
PistU, epistle, p. 5, 1. 23
Pite, piety, p. 57, \. 22 ; p. 89, 1. 14
Pleet. See note on p. 23, 1. 22. See
Plete.
Plente, plenitude ; used to translate the
Latin plenitudinem, p. 30, 1, 16
Plete, "court of plete," p. 79, 1. 25,
See Du Cange in vv, Pletum, Plitum,
Placitum.
Pleyne>, complaineth, p. 67, 1. 3
Pleynid, complained, p. 20, I. 20
Polewt, pollute, p. 36, 1. 12
Porid, made poor, p. 41, U. 28, 32
Prescit, ^j-fflsczVt, reprobate, p. 7, U. 3,
23,24
Prest, " that men prest,'' ut praesint, p.
59, L 13
Priue, deprive, p. 14, 1. 4 ; p. 67, 1. 21
Priueite, mystery, secret, p. 34, 1. 13
ProfhabiU, proveably, certainly, demon
stratively, p. 7, 1. 19. Prouable,
provably, ib. 1. 28. See also p. 8,1. 15
Profi3t, prophet, p. 38, 1. 26
Profijtly, profitably, p. 59, 1. 14
Profij), profiteth, p. 29, 1. 14

200

GLOSSARY,

Prophet, profit, p. 59, 1. 13
Propos, proposition, p. 4, 1. 9
Provastis, provosts, superiors, ^?-ffl;>os>/!,
p. 23, 1. 20
Puple, people, p. 4, 1. 10
Purte, purity, p. 5, 1. 2

ftuek, quick, living, p. 8, 1. 22 ; p. 49,
L 24 ; p. 93, I. 2
Quikid, quickened, made aUve, p. 67,
1. 26
Quiking, quickening, making to live, p.
54, 1. 26
Quit, to recompence, take vengeance,
p. 86, 1. 6
Quyschinis, cushions, cervicalia, p. 67,
1. 11

Rad, afraid, p.27,1. 15. See Jamiesoninir.
Rafars, spoilers, robbers, p. 96, 1. 28.
See Jamieson in v. Reyfar.
Raneyn (?). See note p. 76, 1. 3
Rate, ratified, valid, p. 70, 1. 21
Redarguid, reproved, p. 6, 1. 24
Rede, verb, counsel, advise, p. 113, 1. 10
Reeft, carried him off, p. 41, 1. 27
Ref, plunder, p. 104, L 21 ; p. 110, 1.
31. See Reif.
Refi)>, reaveth, spoileth, plundereth, p.
67, 1. 1
Reft, part, of reave, plundered, carried
off by force, stolen, p. 77, 1. 24
Reif, plunder, spoil ; from the verb to
reave, p. 12, 1. 4. See Jamieson in v.
Seif.

Ren, "renin," incur, p. 75,1. 18; run,
p. 89, 1. 7
Rennun, run, p. 7, 1. 24
Respice, respect ; used for the Latin
respectus, p. 86, 1. 32
Rett. See arett, to reckon, to account,
p. 85, L 21
Rette, reckon, account, p. 14, 1. 8
Rettid, p. 27, 1. 31 ; p. 91, 1. 19, same
as arettid, p. 26, 1. 29, reckoned, ac
counted.
Reuar, plunderer, p. 112, I. 24. See
Rcfar.
Reue, verb, rob, plunder, carry off, p.
48, 1. 26 ; p. 67, U. 10, 11. See Ref,
Reif.
Rewle, to rule, p. 73, 1. 22
Rewl, rule, subst. p. 73, 1. 23
Reysing, raising, p. 68, 1. 3
Richid, " be richid," be enriched; used
for the Latin ditetur, p. 43, 1. 31
Richid, was hungry, reached, p. 44, 1. 25
Ri3twisare, more righteous, p. 3, 1. 31
Ri3twisnes, righteousness, p. 3, 1. 15
Ri3twys, righteous, p. 13, 1. 15
Rit, right, p. 67, 1. 25
Rof, roof, p. 56, 1. 12. Rofe, p. 89, 1. 28
Rogun, rung, p. 19, 1. 30
Rostod, roasted, p. 37, 1. 28
Rot, root, p. 91, 1. 9
Rowt, the multitude, p. 61,1. 31. Routis,
used to translate turbce, p. 62, 1. 28

Sadder, more serious, p. 45, 1. 22. See
Jamieson, v. Sad.
Sale wor>, ready for sale, p. 7, 1. 6

GLOSSARY.

201

Sare, sore, p. 93, 1. 8. See Jamieson,
V. Sair.
Sarrar, sorer, p. 38, 1. 14
Sautis, assaults, p. 98, 1. 9
Sawis, saws, sayings, p. 11, 1. 17
Schap, escape ; used for the Latin eva-
</»»<, p.59, L 1. Schape, L 2
Schaterid, scattered, p. 81, 1. 25
Schauin, shaven, p. 89, 1. 30
Schemschip, shame, or sorrow ; used for
the Latin nuestitia, p. 37, 1. 8
Schenship, blame, fault, reproach (An
glo-Saxon fcenban), p. 110, 1. 10
Schep, sheep, p. 5, 1. 18
Scbe>, sheath, p. 77, 1. 29
Schild, shield, p. 56, 1. 31. See note.
Scho, shoe, p. 34, 1. 12
Schorid, scored, imputed, or reckoned
against, p. 85, L 27
Schrewis, p. 64, 1. 21. See note.
Schuldres, shoulders, p. 86, 1. 2
Schyn, shine, p. 43, 1. 9
Scle, slay, p. 36, 1. 30
Seclereis, seculars, p. 77, 1. 2
Seek, sick, p. 93, 1. 2@
Segis, sees ; used for episcopal or abba-
tial sees, p. 50, 1. 32
Sek, sick, p. 30, 1. 4
Sekir, sure, certain, p. 7, 1. 20 ; p. 17, 1.
18. See Jamieson in v. Sicker.
Selle, seal, p. 91,1. 16
Senje, synod, p. 22, 1. 22. See Seyn.
Sergs, tapers, wax candles ; (French
cierges,) p. 48, 1. 8. See note, and p.
se, 1. 20. See also Sir Fred. Madden's
Glossary to " Havelok the Dane," v.
Cerg. CAMD. SOC. 14.

Semid, deserved, p. 22, 1. 29 ; p. 26,
1.19
Setis, seats, p. 25, 1. 12
Se)>, see ye, p. 61, 1. 25
Severythly, severally, separately, p. 52,
1.17
Sewars ; used for the Latin sutores, p.
106, 1. 12
Seyn, synod, p. 38, 1. 32
Seynej, synod, p. 48, 1. 1. See Jamieson,
V. Seinye, Senye, Senyhe, Seinghe,
Seyng, seeing, p. 53, 1. 3
Seynojis, synods, p. 73, 1. 27. See Seyn.
Shriuis, shrive, confess, p. 9, 1. II
Shunder, slander, scandal, p. 59, 1. 12
Signis, miracles, p. 51, 1. 18
Siker, as a verb, to make sure, to as
sure, p. 7, 1. 20 ; p. 17, L 15. .See
Sekir.
Sikir, sure, certain, p. 98, 1. 29
Silun, seU, p. 113, \. 4
Sin, since, p. 82, 1. 8
SiJ), since, p. 5, 1. 12
Skarnes, terrors, p. 26, 1, 4
Sleckun, slack, quench, p. 98, 1. 16
Slekennid, slackened, extinguished, p.
19, L 29
Slej), slayeth, p. 3, 1. 5 ; p. 87, 1. 11
Smit, smut, taint (subst.) ; Anglo-
Saxon j-mitta; used for the Latin
contagium, p. 70, 1. 4
Smot, to smut, stain, infect (verb) ; ' ' J)at
he smot not oJ)er ;" that he [the sin
ner] infect not others, p. 18, 1. 23
Snibbid, censured, p. 6, 1. 17. See
note
Snyb, snub, censure, reprove, p. 33, 1. 3
2 D

202

GLOSSARY.

Sodekunis, subdeacons, p. 38, I. 21 ; p.
39, 1. 2
Sodyn, sodden, boiled ; past participle
o{ seethe, p. 37, 1. 28
Softi>, softeneth, p. 112, 1. 8
Sogetis, subjects, p. 4, 1. 23 ; p. 7, 1. 12
Sogetly, subjectively, p. 88, 1. 23
Soil, soyl, to assoil, to absolve, p. 17,
1. 16
SoiUng, subst. assoUing, absolution, p.
17, 1. 14
Soiling, part. assoUing, absolving, p. 67,
1.30
Somoum (?). See note, p. 61, 1. 21
Sonde ; this word is used, p. 24, 1. 25,
for mandatum, a command
Sonnid, spoiled, perhaps for soddened,
infatuatum sal, p. 2, 1. 10
Sophymis, sophisms, p. 8, 1. 23
Sopid, supped, p. 46, 1. 22
So>e, sooth, trath, p. 40, 1. 12 ; p. 62,
I. 1
Sohfastness, truth, p. 13, 1. 23
So))ly, soothly, truly, p. 53, 1. 21 ; p.
66, \. 18
Souare, severe, sore, p. 24, 1. 13
Sout, sought, p. 72, 1. II
Sowt, sought, p. 49, 1. 33 ; p. 88, 1. 27
Sowtars, shoemakers, sutores, p. 106, II
14, 18. See Jamieson, v. Soutar.
Soyl, assoU, absolve, p. 70, 1. 6
Soylid, assoiled, absolved, p. 69, 1. 21
Spede>, " it spede>," it is expedient, p.
14, I. 15
Spedy, expedient, p. 9, 1. 20 ; p. 16, 1. 25
Sperri)), shuttith. See note on p. 34,
1. 10

Spice, species, p. 47, 11. 19, 23, appear
ance; used for the Latin species, p.
94, 1. 6
Spices, species, kinds, p. 96, 1. 3
Sporis, spurs, p. 44, 1. 5
Spowsbrekyng, adultery, p. 89, 1. 10
StaUiworJ)U, stalworthly, stalwartly,
stoutly, bravely. Anglo-Saxon jtsel-
pyji'Se, literally worth stealing. See
Nares' Glossary in voc. p. 22, I. 16.
See note on p. 108, 1. 31
Stalwort, stout, able-bodied, p. 108, I.
3 1 . See note.
Steer, stir ; used to represent the Latin
monetis, admonish, stir up, p. 39, 1. 16
Stere, stir, move ; used for the Latin
admoneat, p. 85, 1. II
SteriJ), stirreth, p. 1,1. 20
Sternis, stars, p. 95, 1. 30. See Jamie
son, V. Starn,
Sterringis, stirrings ; used for the Latin
motus, p. 67, 1. 20
Steyke, to shut, to fasten, p. 34, 1. 17.
See Jamieson, v. Steik,
Stille, silent, taciturnus, p. 5, 1. 9
Strak, strackj^rffi*. of strike, p. 3, I, II
Stregun, stricken, p. 2, 1. 20
Streke, strike, stretch ; used for the
Latin extendam, p. 69, 1. 9
Strenid, constrained ; used for the Latin
constringitur, p. 56, 1. 5
Streyn, to draw, turn away, p. 74, 1. 16
Strowis, straws, p. 93, 1. 25. See note.
Sudarijs, napkins, Sudaria, p. 91, 1. 23.
Sudary, a napkin, p. 105, 1. 12
Suffreyn, sovereign, p. 99, 1. 27
Supprissed, oppressed, p. 79, 1. 15

GLOSSARY.

203

Suyn, swine, p. 58, 1. 6
Suynne, swine, p. 2, L 11
Swelk, such, passim, Suelk, p. 8. 1. 23.
See SwilS:,
Swelluing, swaUowing, p. 55, 1. 30
Swernes, sournes, aceiditas,p, 58,1. 13.
See note ; used to translate tristitia,
p. 107, 1. 21
Swilk, such, p. 37, L 12, p. 70, 1. 21.
See Jamieson.
Sylid, soUed, defiled, p. 89, 1. 11

Tan, for ta'an, taken, p. 5, 1. 7 ; p. 6, 1.
18; p. 103, 1. 4. Tane, p. 9,1. 25, p.
35, 1. 23. See Jamieson, v. Tane.
Telars, " feld-telars," field-tiUers ; for
the Latin rustici, p. 106, 1. 12
Tenden, attend, give heed to, p. 93,
L26
Tend, i. e. tendis, attendest, p. 2, 1; 5
Tent (to tent), to attend, consider, p.
18, 1. 27 ; p. 34, U. 18, 21 ; p. 50, 1.
18 ; used to translate the Latin " cui
rei vacent," p. 106, 1. 25 ; p. 107,
12
Tenten, attend ; used for the Latin at
tendit, p. 93, 1. 17
Tenting, attending, p. 87, 1. 21
Ter, tear, p. 70, 1. 2. See note. Teris,
ib. 1. 3, tears.
Tijen, for tij)en, perhaps by an error of
the scribe, tithe (verb), p. 45, 1. 21
Til, to, unto, p. 94, U. 8, 9. See Jamie-
son in v.
Tokun, betoken, signify, p. 23, 1. 7

Ton, " J)e ton," the one, p. 69, 1. 27,
often spelt tone. See Nares in voc.
and Jamieson, v. Tane.
Tood, fox, p. 58, 1. 17. See note, and
Jamieson, v. Tod.
Toon, one, " ))e toon for t>e toter," the
one for the other, p. 53, 1. 1. See Ton.
Toujly, toughly, obstinately, p. 68, 1. 23
Towere (?) See note, p. 55, 1. 3
Trayd, betrayed, p. 53, 1. 23 ; p. 46, 1. 20
Tremel, tremble, p. 55, 1. 20
TrentayUs. See note, p. 52, 1. 22
Treyst, trust, p. 96, 1. 28
Triacle, antidote, p. 57, 1. 25. See note.
Trouby ; used for the Latin turbatio, p.
87, L 14
Trowe, to believe, p. 8, 1. 30. Trowen,
p. 53, 1. 17 ; p. 88, \. 22, 23
Trowing, believing, p. 61, 1. 7
Tul, to, unto, p. 95, 1. 15. See Til.
Tyn, tyne, tine, bum, consume, destroy,
p. 54, 1. 7 ; p. 43, 1. 12. See Jamie
son in VV. Teind and Tine.
Tynking, tinkUng, p. 90, 1. 10
Tymung (?), p. 4, 1. 17
J>an, then, p. 4, 1. 6
J)enkand, thinking, p. 10, 1. 27
J)er as, therefore, p. 59, 1. 27
J)euys, thieves, p. 54, 1. 32. J)euis, p.
55, 1. 1
J)ewenti, twenty, p. 8, 1. 16
Jiink, thing, (a provincial pronunciation,)
p. 17, \. 2
J)0, those, p. 63, 1. 22
J)of, though, p. 8, 1. 32 ; p. 54, 1. 30.
See Jamieson, v. Thof.

204

GLOSSARY.

J)ole, to suffer. >oling, suffering, p. 5,
1. 22, et passim. See note, p. 56, 1. 28.
To permit, p. 59, 1. 1. See Jamieson,
v. Thole.
J>ole ; used for ululabunt, p. 58, 1. 22 ;
perhaps by mistake for hole, i. e. howl.
toUd, suffered, bore, endured, p. 21, 1. 7
J'OO, J)0, those, passim.
J)orow, through, p. 30, 1. 13
I>owe, though, p. 4, 1. 6
l)0W3and, thousand, p. 4, 1. 21
J)ries, thrice, p. 12, 1. 22
tristi)), thirsteth, p. 8, 1. 22

Ungly, only (?), p. 55, 1. 20

VaUJ), availeth, p. 24, L 3
Vengid, avenged, punished, p. 21, 1. 7
Veniawns, vengeance, p. 21 , 1. 3
Venyn, venom, poison, venenum, p. 57,
1.25
Vggid, abhorred, nauseated, p. 109,1. 1.
From the Anglo-Saxon oga, fear, hor
ror. See Jamieson, v. Ug.
Vncely, unhappy ; used for the Latin
infelicem, p. 51, 1. 4. From the
Anglo-Saxon fseliS, gerselis, happy.
Chaucer has selynesse, for happiness :
and Wicliffe, N. T. Rom. vii. 24. " I
am an unceli man, who schal delyuer
me fro the bodi of this synne ?"
Vndeadly, immortal, p. 53, 1. 17
Vneuyn, unequal, unjust, p. 104, 1. 30
Vneuenly, unjustly, unfairly, p. 74, 1. 23

Vnfilid, undefiled, p. 105, 1. 20
Vnknowen, unknown, are ignorant of,
p. 61, L 13
Vnkunand, unkunning, ignorant, p. 33,
1.3
Vnkynd, unnatural, p. 87, 1. 16
Vowtrand, vowtri, adultery, p. 87, 1. 12
Vowtre, avowtry, French avoufrie, adul
tery, p. 21, 1. 14
Vnnese, unneths, or unneath, hardly,
scarcely, p. 52, 1. 18. See note.
Vnpite, impiety, p. 90, 1. 28
Vnpitouse, impious, wicked, p. 4, 1. 19 ;
p. 61, 1. 31
Vnschamfast, immodest, shameless, p.
2, 1. 14
Vnsible, insensible (?), p. 100, 1. 28
Vnsikir, unsafe, uncertain, p. 99, 1. 10
Vntrouj), or vntrowj", unbeUef, from
trow, to beUeve, p. 28, 1. 26 ; 27.
OntrowJ), 1. 30
Vnvritti, ignorant, p. 25, 1. 10
Vp, upon, p. 4, 1. 13 ; p. 15, 1. 3
Vphauns, lift np, p. 31, 1. 24
Vp so doun, ignorant speUing for upside
down, p. 19, 1. 30

Wam, whom, p. 68, 1. 9 ; p. 70, 1. 11
Wan, when, p. 4, 1. 14
War, worse, p. 80, 1. 4
Warer, more ware, more cautious, p. 66,
1. 2
Wari, curse, p. 14, 1. 12. Waried,
cursed. Anglo-Saxon papian, p. 2,
I. 22; p. 21,L3

GLOSSARY.

205

Warliar, more warily, p. 9, 1. 2?
Was, whose, p. 59, 1. 12 ; p. 74, L U
Wat, what, p. 38, 1. 4
Waxit, aged, p. 44, 1. 19
Wayn, wain, waggon, p. 110, 1. 28
Weder, weather, p. 83, 1. 22. Wedur,
ib. 1. 24
Wedir, whether, p. 13, 1. 4
WeU, while, p. 8, 1. 22
Weld, wield, possess, p. 24, 1. 24
Weldar, owner, possessor (Anglo-Saxon
pealban), p. 97, 1. 16.
Wen, ween, think, suppose, p. 69, 1.
21 ; p. 95, 1. 16. Wene ; used for the
latin putemus, p. 91, L 7
Wengis, wenches, concubines, p. 23, 1. 1
Wenid, supposed, considered, p. 111,1.
32. See Wen.
Wening, wishing, supposing, p. 32, 1. 2.
p. 91, L 11. See note.
Went, thought, supposed, (prat, of
ween), p. 95, 1. 15
Wenun, wish, desire. Anglo-Saxon
penan, p. 11, 1. 18 ; p. 57, 1. 22. See
Wen.
Werkis, works, p. 4, 1. 32
Wern, warn, p. 72, 1. 8, 9
Wernid, warned, p. 39, 1. 19
Wer of, whereof, p. 105, 1. 29
Werr, worse, p. 55, 1. 13
Werrar, worse, p. 49, 1. 8
Wet, wot, know, p. 98, 1. 19
Wete, to wit, to know, p. 37, 1. 24; p.
40, 1. 9
Wetun, known, past part, of to wit, p.
3, 1. 16 .

WeJ>, with, p. 70, 1. 20
Weypid, wiped, p. 39, 1. 10
Who, wo, p. 81,1,21
Who worj), woe-worth, p. 67, 1. 3. See
note.
Wiche, witch (used as an adj.) ; magical,
magicis falsitatibus, p. 93, 1. 26
WU, while, p. 74,1.8
Wilis, wUes, craft, p. 64, 1. 26
Wirke, work, p. 4, 1. 5
Wis, ways ; " on many manner wis," in
many ways, p. 91, 1. 10
Wit, know, p. 70, 1. 6
Wit, " >at is wit," that is to know, p.
5,1.4
Witt, knowledge, p. 1, 1. 9 ; p. 2, 1. 3
Wittirly, utterly, p. 85, 1. 10
Wityng, knowledge, p. 95, 1. 25
Wlatis, for wlatist, hatest, abominatest.
WlatiJ), hateth, abominatur, p. 92, 1.
25. Seenote, p. 57, 1.10
Wnworscippist, uuworshippest, disho-
norest, p. 57, 1. 11. See note.
Wo, who, p. 46, 1. 28, p. 52, 1. 9
Wo, what, p. 55, 1. 18
Wode, mad, insane, p. 87, 1. 18
Wodnes, madness, p. 87, 1. H ; p.
97, 1. 7
Wold, old, p. 23, L 3 ; p. 93, 1. 9 ; p.
94, 1. 7
Wombe, belly, p. 3, I. 13
Wordeynid, ordained, p. 29, 1. 25
Wordeyni>, ordaineth, p. 25, 1. 27
Wordre, order, p. 68, 1. 16
Wowe, vow, p. 100, 1. 26
Wowis, vows, p. 9, 1. 10

206

GLOSSARY.

Wrath, used as a verb, " non of J>e
bischopis wrath," i. e. let none of the
bishops be wroth ; nemo episcoporum
irascatur, p. 30, 1. 6
Wrechfulnes ; used forthe Latin iracun-
dia, p. 58, 1. 12
Wse (?). See note, p. 62, 1. 30
Wudlowtis, peasants, subditi, p. 2, 1.

25 ; from the Anglo-Saxon poba,
wood, agrestis; and lowt, a servant,
a subject. See Lowt, and Jamieson,
V. Lout.
Wylen, wUl, desire, p. 49, 1, 26

YmplijeWy, implicitly, p, 17, 1. 24

lONDON :
3. B. NICHOLS AND SON, PRINTERS, 25, PARLIAMENT-STREET,

ERRATA.

The Reader is requested to correct the foUowing Errata, for which the difficulty of
the work, and the Editor's distance from the press, will, it is hoped, be a sufficient
apology : — P. 7, 1. '29, for hau, read han,
P. 10, 1. 17,yor maid, read maad.
P. 11,1. 10, for inwit, read in witt.
P. 12, 1. 32, -J
P. 22, 1. 20, S for hau read han,
P. 24, 1. 5, J
P. 24, 1. 30 (margin), /or Mat. ij". read Mat. u».
P. 30, 1. 15, /or tayst, read tryst.
 1. 26, /or presched, read presthed.
P. 32, 1. 5, for presJ)od, read presthod.
 1. 21, /or hau, read han.
P. 36, 1. 15, for presched, read presthed.
P. 37, 1. 32,«
P. 41, 1. 28, ,
1. 32, v. ygy maid, read maad.
P. 42, 1. 15, (
P. 43, L 31,
P. 45, 1. 7,
P. 56, 1. 9, for pUats, read Pilats.
P. 57, 1. 11, for wuworscippist, read wnworscippist.
P. 96, 1. 19, for sem, read seen.
P. 102, 1. 10, for bydun, read byndun.
P. 107, 1. 24 (margin), /or Cap", iii". read Sap. iij".
P. 1 10, 1. 24, for maid, read maad.

YALE UNIVERSITY

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