Select English Works of John Wyclif — Volume III

Doctrinal and Controversial Treatises — edited by Thomas Arnold

John Wyclif (d. 1384), Oxford theologian and reformer, is remembered above
all for pressing that Scripture, and religious teaching generally, belonged
in the language ordinary people could read — and for the circle of
"poor priests" and copyists around him who put a great mass of English
writing into circulation under his name. This third volume of Thomas
Arnold's Clarendon Press edition (1869–71) gathers thirty-three of these
pieces: expository and devotional treatises on the Ten Commandments, the
Lord's Prayer, the Creed, the seven deadly sins, and the works of mercy;
then a long run of controversial tracts against the friars, against papal
and clerical power, and on the Eucharist; and finally a handful of letters
and petitions. Arnold prints them from manuscript, in the West-Midland and
mixed Middle English of the surviving copies, with þ (thorn) and ȝ (yogh)
intact.

Arnold is candid, in his own Introduction below, that authorship is
genuinely contested for much of this material: of the thirty-three pieces
printed here, he could point to only eight as ever having been printed
before, and he devotes several pages to explaining exactly why he judged
each doubtful case as he did — which tracts he believes are Wyclif's own,
which he suspects are the work of a later Lollard hand writing in Wyclif's
tradition, and on what evidence. Modern Wycliffite scholarship has
continued that argument; readers should take the attribution "Wyclif" on
this volume's title page as Arnold's considered nineteenth-century
judgment on a still-open question, not as settled fact, and his own
Introduction (reproduced in full below) is the place to see his reasoning.

The text here is drawn from a page-scanned (OCR) HathiTrust digitization
of Arnold's edition, with the Middle English þ and ȝ — both badly mangled
by the scanning software — restored by pattern; see the Colophon for the
detail of that work and its honest limits.

Introduction (Arnold)
Part I. Exegetical and Didactic Treatises
Part II. Controversial Tracts
Part III. Letters and Documents
Appendix: On the Authenticity of the Fifth Book of Knyghton's Chronicle
Glossary
Index

Introduction (Arnold, 1871)

Arrangement.-The present volume of Wyclif's works consists of a selection from his miscellaneous English writings. Out of the thirtythree pieces which the volume contains, only eight (Nos. XV, XXIII, XXIV, XXVI, and XXX-XXXIV) have been ever printed before; and several of these are both short and unimportant. It was difficult to find a convenient principle of arrangement. To print them in the order of composition was impossible, there being no means of fixing with anything like certainty, in regard to a large proportion of them, the period of Wyclif's life to which they should be referred. On the whole, it seemed best to divide them into three portions,-one consisting of treatises of an exegetical, didactic, or devotional character, commencing with the longest, Super Cantica Sacra, and arranging the rest, so far as possible, according to the dignity of their subjectmatter; the second consisting of Controversial Tracts, which every effort has been made to arrange chronologically; the third containing the few English documents of a personal character, such as letters and declaratory statements, which time and persecution-though the former is far less responsible for the paucity of them than the latter -have spared to our times. Grounds of Selection and Exclusion.-Something must now be said as to the grounds of selection. The Catalogue published by Dr. Shirley contains sixty-five English works ascribed to Wyclif. The present edition contains thirty-two of these, and portions of another. Thirty-two remain unprinted on one or other of the following grounds,-either that they are certainly not by Wyclif,

or that their authenticity is more doubtful than that of those selected, or that they are in themselves less valuable, or that they have been already frequently printed. The works excluded under each of these heads are the following:- 1. No. 1 in the Catalogue, Early English Sermons,' is certainly no work of Wyclif's; see vol. i. p. iii. No. 9, the 'Commentary on the Apocalypse,' may be excluded no less positively; see vol. i. p. vi. No. 11, entitled 'Speculum Vitae Christianae,' led to a great amount of investigation, in which I was much assisted by Professor Stubbs. It was at last clearly established, that out of eight pieces included in the Catalogue under that title, Nos. 1 and 7 did not belong to Wyclif, but were a little Manual of Religious Instruction,' compiled in English by the direction of Thoresby, Archbishop of York, in the year 1357, and circulated among the clergy and laity of his province. See Fasti Eboracenses, art. 'Thoresby.' 2. On the more than doubtful authenticity of the three Commentaries on the Evangelists, included in the Catalogue, Nos. 6, 7, 8, I have spoken at p. iv of the Introduction to vol. i. A large body of tracts has to be considered under this head, all of which are included in a well-known volume, belonging to Corpus College, Cambridge, to which it, along with other valuable MSS., was bequeathed by Archbishop Parker. These are numbered in Shirley's Catalogue, 12-14, 16-20, 25-34, and 37. No external evidence helps us to determine the authorship of these tracts; no clear internal allusions to current events enable us to say positively, either that they were, or were not, written by Wyclif. Even the frequent references which many of them contain to 'brenning,' and other forms of persecution, though I certainly think that they increase the probability of their having been composed not earlier than the fifteenth century, and therefore not by Wyclif, do not, as I have shown in the Introduction to vol. i. (pp. viii-xii) absolutely preclude the supposition of his authorship. The ground on which these tracts were excluded was simply this, that after carefully reading them through, I considered that, whether from the absence of a tone of authority, or from the contractedness and poverty of the style, or

from peculiarities of diction, or from the multiplied indications of a period of active persecution, it was more probable that they proceeded from some Lollard pen, writing from ten to thirty years after the reformer's death, than from Wyclif's. No. 47, Tractatus de pseudo Freris,' I found to be, on examining it in the unique copy belonging to Trinity College, Dublin, a fierce indictment in many counts against the friars. I could find nothing to throw light on its date or authorship; and if I exclude it, it is rather because the edition contains already so many denunciations of the friars, than on account of any opinion which I have formed adverse to its authenticity. No. 48 has been excluded for the reasons stated in vol. i. p. vii. On Nos. 61 and 62, entitled in the Catalogue 'De Officio Pastorali' and 'De Papa,' I have had no opportunity of forming an opinion. They form portions of an unique MS. belonging to Lord Ashburnham, to whom applications have been made, both by private persons, and by the Vice-Chancellor in the name of the Delegates of the University Press, for permission to inspect the MS., and have these tracts transcribed if it were deemed expedient. To these applications no answer has been returned. 3. Nos. 51 and 58, entitled 'De Confessione et Poenitentia' and 'De Dominio Divino,' were examined by me on the visit which I made to Dublin for the purposes of this edition. The first treats of private confession, to which 'general shrifte and opyn' is preferred. The second attacks Church endowments, and the possession of temporal lordships and privileges by the clergy. It is quite possible that both these pieces may have been written by Wyclif; but as the arguments which they contain are repeated in various passages of the Sermons and Tracts now printed, and as they present no features of peculiar interest, I decided upon excluding them. No. 41, ‘Of Faith, Hope, and Charity,' a copy of which is contained in a MS. belonging to New College, Oxford, is not improbably the work of Wyclif; but as I found it to be a remarkably dull composition, and to contain not a single new idea, I deemed it unnecessary to print it. 4. There remain the compositions entered in the Catalogue as

'Single Sermons,' (No. 3). The first of these, Wyclyffe's Wycket,' a sermon on the Eucharist, has been so often printed that it seems needless to add it to this selection, more especially as no MS. is known to exist, so that the means of establishing a correct text are wanting. Moreover, the line of argument adopted in the Wycket' is reproduced in more than one passage of the present edition; see e.g. vol. iii. pp. 403-410. With regard to the other 'Single Sermons,' there is no evidence of any kind to connect any of them with Wyclif, except perhaps that entitled 'De Sacramento Altaris,' which is found in the best MSS. of Wyclif's Sermons, inserted between the Vae Octuplex and the Sermons for the Commune Sanctorum. It contains, however, nothing on the subject of the Eucharist that is not repeatedly advanced in different places of the works now published. Such, then, have been the grounds of exclusion. The grounds of inclusion are stated briefly in the prefatory notices prefixed to the several treatises. General Remarks.-The reader will naturally wish to know at what period of Wyclif's life the various works composing this edition were written. So far as the means of answering this question exist, the evidence points with singular uniformity to the last six or seven years of Wyclif's life, as the period within which all the literary activity to which these volumes bear witness was exhibited. In his earlier years, while he was a student, and then a doctor, at Oxford, he naturally wrote in Latin, the common tongue of the learned. But as he grew old, many circumstances would concur in leading him to employ more frequently the native speech; such as the fame of Chaucer, the example of Gower, the continual advances made by English upon French as the language of the upper classes, the interest which his great enterprise of translating the Bible into English must have caused him to take in his mother tongue, and, lastly, the necessity, as the contest between him and his opponents increased in bitterness, of enlisting support for his opinions among the laity. He must have had something of the feeling expressed in the line 'Flectere si nequeo superos,' &c.; if he could not convince the bishops or the

abbots, he would arouse, in the fresher hearts and unwarped understandings of the common people, an emotion which would sooner or later be fatal to the strongholds of ecclesiastical corruption. On the general moral bearing of the works contained in this edition,―much less on their theological value,—it is not my intention to enlarge. But any one who looks even cursorily through these volumes will at once perceive that they exhibit everywhere a vehement and uncompromising spirit,—a spirit which menaced what it attacked, not with reform, but with destruction. The feeling of Wyclif towards the friars seems to have amounted to positive hatred, of which Aristotle tells us that one characteristic is to desire the annihilation of its objects, —μὴ εἶναι: he calls upon lords and gentlemen to unite with the reforming clergy in suppressing the friars altogether. Not one redeeming feature is allowed them; not a single ray of light relieves the awful shadows of the portrait which he draws of them. The superior clergy, -bishops, deans, and archdeacons,-the various orders of monks, and the canons secular and regular, of whom there were at that time numerous communities in England, are all denounced with nearly equal bitterness, and with as little allowance for any good qualities which they might possess. Now, that the portrait which Wyclif draws of his adversaries is an entirely fair and truthful one, cannot seem probable to any reasonable man. William of Wykeham, the model prelate of those times, was not a saint, but he certainly was still less that monster of simony, hypocrisy, pride, and sensuality, which the imagination of Wyclif creates as the normal character of an English bishop. And in spite of abuses, the same is true of the monks and friars. In short, the maxim 'Audi alteram partem' holds good, as much with regard to the English Church in the fourteenth century, as it does with regard to any other institution in any other age. The writings of Wyclif and the Lollards ought to be taken in connection with the great apologetic reply of Thomas of Walden, the Doctrinale Fidei. This Carmelite friar, the friend and confessor of Henry V, the correspondent of Pope Martin V, the trusted emissary a Rhet. ii. 4. b

of kings and prelates, was an exceedingly copious and able writer; and it cannot be doubted that justice will one day be done him, by making known through a translation portions of the Doctrinale to the English public. But, able as it is, this work is equally one-sided and uncompromising with Wyclif's tracts. If Wyclif would not allow a single merit to the friars, Walden cannot, or will not, discern a single defect. The judicial temper is alike alien to both. Thus proclaiming war to the knife, the conservative and reforming parties in the English Church, finding no common ground, persecuted and expelled each other in turn. The conservative forces, thanks to the statute De Haeretico comburendo and the organization of a kind of English Inquisition by Archbishop Chicheley, completely triumphed at first, and Lollardism was, not extinguished, but trampled out of sight. The court, though the temptation to follow Wyclif's advice, and relieve its own and the nation's burdens by sequestrating a portion of the enormous wealth of the Church, must have been very great, did not feel strong enough as yet to dispense with the political support of the hierarchy; nor had any examples of successful enterprises of the kind as yet been given on the continent. Perhaps too, the scandals and abuses were not then quite so flagrant as the Lollards painted them. When, however, in the sixteenth century, all these circumstances were reversed, and the movement party, standing to a great extent in a true line of filiation from the old Lollards, but much moderated owing to the accession of bishops and other dignitaries to its ranks, obtained liberty of action, it is no wonder if no more mercy was shown to the monks and friars, than they had shown to the Lollards. So little did Englishmen, till the civil war of the seventeenth century, understand that spirit of compromise and gradual change, which, since that epoch, has been the main preservative of our national institutions. List of MSS., &c.-A description of the MSS. from which the miscellaneous works have been transcribed, in continuation of the list given at p. xvii of vol. i., is here inserted; to which is added a list of the chief works from which information may be derived concerning the life and opinions of Wyclif. A complete catalogue

~ of the English works ascribed to Wyclif has been also compiled, based on that prepared by Dr. Shirley, but including a detailed comparison with, and reference to, the lists of Bale and Lewis. In conclusion, it becomes my duty,- a duty which I have the greatest satisfaction in performing,—to return my sincere thanks to those from whose advice and assistance I have benefited in the preparation of the Miscellaneous Works for the press. With regard to these, as before in the case of the Sermons, I have received from Professor Stubbs much valuable aid. I beg also to thank the Rev. H. O. Coxe, Bodley's Librarian, for the kind promptitude with which he has forwarded any investigations which it was necessary to make. To Mr. Lewis, Fellow of Corpus Christi College, Cambridge, I am greatly indebted for the pains which he took to render the task of consulting an important MS. in the library of his college as easy for me as possible, notwithstanding the well-known stringency of the founder's regulations. I have to thank my friend Mr. Furnivall for his unvarying sympathy, and for many a well-timed suggestion. I have also to thank Mr. W. A. Wright, of Trinity College, Cambridge, and Mr. Hunt, librarian of Trinity College, Dublin, for assistance kindly rendered. I will venture, lastly, to add the name of my daughter, Miss Mary Arnold, whose co-operation has been of great service to me in various ways. It only remains to add, with reference to the entire edition, that my sincerest acknowledgments are due to the Delegates of the Press, for having, after the lamented death of Professor Shirley had caused the editorial function to devolve upon one of so far inferior qualifications, extended to me nevertheless, through the whole course of the undertaking, the kindest consideration and encouragement. OXFORD, January, 1871.

Part I. Exegetical and Didactic Treatises

I. Super Cantica Sacra

I. SUPER CANTICA SACRA. 6 [Bishop Bale's catalogue is the only authority for ascribing this Commentary on the Canticles to Wyclif. But in the same catalogue the wellknown Commentary on the Psalms, beginning Grete haboundaunce of gostly comfort,' is ascribed to Wyclif, whereas it has been shown with abundant evidence by the editors of the Wycliffite versions of the Bible (Preface, p. iv) to be the work of Richard Rolle, commonly called Hampole. Now, in most (perhaps in all) of the copies of the Commentary on the Psalms-which we will call Hampole's Psalter-the Commentary on the Canticles follows without a break, and, so to speak, as a matter of course, in such a manner as to give rise to a strong presumption that Hampole was the author of both. But against this presumption had to be set the undoubted fact that the Commentary on the Canticles bears in several places decisive marks of a Lollard or Puritanical cast of sentiment, which no one acquainted with Hampole's genuine writings, and with his life and character, so far as known, could possibly father upon him. It was manifestly the fact of the occurrence of these Lollard passages which induced Bale, and many others since his time, to attribute the Commentary to Wyclif. Out of these difficulties, some introductory verses prefixed to a copy of the Psalter and Canticles, contained in a MS. of about the middle of the fifteenth century (Laud, 286), seem to afford the means of extrication. This MS. stops short at the seventh canticle, the Magnificat, omitting those five, the commentary on which in Bod. 288 and other MSS. contains most of the Lollard passages before mentioned. The writer of the introductory lines, after saying that this is the same Psalter as that which lies chained at Richard's own place of burial, in the nunnery at Hampole, thus proceeds:— Copyed has pis Sauter ben of yvel men of Lollardry, And aftirward hit has bene sene ympyd in wip eresy. They seyden þen to leude foles, pat it shuld be all enter A blessyd boke of hur scoles, of Richard Hampole pe Sauter. Thus ho pei seyd to make þem leve on her scole thoro sotilte, To bring hem in, so hem to greve, ageyn be feyth in grete fole; And sclaundrid foule pis holy man wib her wykkid waryed wyles;' &c. B 2

" The Lollards then, it seems, had been grafting heresy, that is, their peculiar opinions, into the Psalter (in which general expression it seems certain that the Canticles are included) of Richard Hampole, and then circulating it as, in its entirety, a blessed book of their schools.' From these words it may clearly be inferred that the copy to which these lines are prefixed, and in which the handwriting is the same throughout, was the genuine work of Hampole, free from all Lollard interpolations. What difference this makes in the Psalter itself, I am not prepared to say with certainty; but the form which it wears in Bod. 288 (a MS. containing all the passages of advanced Lollardism in the Canticles) appears, from a tolerably close examination, to present scarcely anything that could be decidedly pronounced to come from a Lollard pen. But in the Commentary on the Canticles, the difference caused by presenting them in the form exhibited in the copy of this ardent versifier, as compared with that which they bear in Bod. 288, is very great. The former copy, containing only seven canticles, has not a single word which might not have been written by Hampole. The latter, containing twelve canticles, has in it, especially in the commentary on the Benedictus, passages which only Wyclif or one of his disciples could have composed. The conclusion which I arrive at therefore is, that in this Commentary on the Canticles, we have, down to the end of the seventh canticle, a genuine work of Richard Hampole, retouched in certain MSS. by a Lollard hand, but that the five remaining canticles are a later addition, made either by Wyclif himself, or by his school. Some confirmation of this view may be found in the fact that the valuable New College MS. (No. 95) of which, nearly, if not absolutely, all the remaining contents are of Wyclif's composition, gives just these five later canticles, and none of the seven earlier ones. The text is based on Bod. 288 (T in this edition). The scribe seems to have been imperfectly acquainted with Latin, and has made frequent blunders in quoting the Latin originals; these I have corrected either from other MSS. or from the Vulgate. Other MSS. of the whole or of a portion of the Canticles are the following; of the whole, Laud 448, University College, Oxford, 56 (although in this MS. the commentary on the last six canticles is wanting, as if the scribe had been afraid to reproduce it); Magdalen College, Oxford, 52; of Nos. 1-7, Laud 286; of Nos. 8-12, New College, Oxford, 95; of Nos. 11, 12, Laud 174; of No. 12, Douce 258. In the Old Testament Canticles there is no agreement with either Wycliffite version; in the Benedictus and Nunc Dimittis the agreement is very close with the earlier version.'-Shirley's Catalogue, p. 37. These twelve canticles (or rather these eleven canticles and one creed, the so-called Symbolum Athanasii) are found intermixed among the Psalms, as they are appointed to be read on the different days of the week in the Psalter of the Roman Breviary (ed. Lyons, 1546). Thus a commentator, who besides commenting on the Psalms, should have explained these canticles, would have given a commentary on the entire contents of the Psalter in his Breviary, with the exception of the Symbolum Apostolorum.]

[THE THANKSGIVING OF ISRAEL. ] [ISAIAH, ch. xii.] Confitebor tibi, Domine, quia iratus es michi; conversus est furor tuus, et consolatus es me: I schall schryve to bee, Lord, for hou art wrapped to me; turnyd is þi breep, and bou cumfortidist me. Pat is, to be heriyng of þee I schall schryve my synnes; and þat I schal do, for þei displesen pee, and maken þee wrappid to me synnynge, and I may not preie pee, but if I fordo my synne. Derfor verry schrift is levynge of synne, þat turnep þi breep fro me; but þou turnyst eendelees peyne which I have disserved lyvyng, into schort penaunce of a soruful herte, absteynynge fro synne. And in þat, Lord, þou cumfortist me, þat þis sentence in dyverse stidis of pi lawe is approvyd, not in newe writynge and newe confirmacioun, for noping is, to trowe soop, left out of pe sentence of þi lawe. Pis cumfort bowip into myn herte, knowynge of feelinge of þi love, delyverynge my conscience of alle byndinge errours. Ffor Ecce, Deus salvator meus, fiducialiter agam et non timebo: Loo, God is my saveour, tristfulli I schal worche, and I schal not dreeden. Alle men, biholden; Lo, Jesus Crist is my saveour, clensinge me of synne, and delyverynge me of turment. Now he me savep turnyd to him, whom he bifore blyndide turnyd to pe world. Perfor tristfully I schal worche, dredynge no man, seiynge boldly þat he schal come to deeme, ȝeldynge to ech man aftir his deede. Pe deedis of tirauntis and of ipocritis, hiȝed in þis world, ensaumplinge wickidenes, schulen be lowid þoru peyne eendelees, whanne trewe meke men schulen have coroun of joie; and I schal not dreede to seyn it, houȝ I be

dispisid poru soggestioun of my false briperen for my sopfastnes. Whi? Quia fortitudo mea et laus mea¹, et factus est mihi in salutem: For my strenkpe and myn heriing oure Lord, and maad he is to me in helpe. My strenkpe of whom I am stalworpe is Crist, for of mysilf I am ful week; and myn heriing is heriinge in Jesus, for I seke in wil, word, and werk not myn heriing but Cristis; and he is maad to me double heelpe, aȝein Adam þat brouȝte me in seekenes of deep, and aȝein hem þat in blindenes of malice pursuen me for my soopsawe 2. But ȝe þat wolen folowe pe fforme of þis conversacioun, Haurietis aquas in gaudio de fontibus salvatoris, et dicetis in illa die, Confitemini domino et invocate nomen ejus: ȝe schulen drawe watirs in joie of be wellis of be saveour, and ȝe schulen seie in þat day, schryvep to be Lord and inclepip his name. ȝe schulen drawe poru charite and mekenes watir of devocioun of hevenly desiris in joie, ȝeldinge servise to God of pe wellis, þat is, of þe plenteuouse graciouse ȝiftis of Jesus Crist; and ȝe schulen sey to opere in þat day,-þat is, whanne ȝe drinken of so cleer wellis of Cristis lawe pat purgiþ alle pe vicis, and leven þe mody watirs of mannys lawe troublid wip coveitise and lustis,-Schryvep to oure Lord ȝoure synnes, for he oonli ȝeveþ pardoun, and so inwardly inclepip his name, pat is, lyvep so þat ȝoure liif schewe be heriing of Jesus; and þat may not be but ȝe poru charite inclepen his name to you, makynge ȝou þoru mekenes his woniynge stide. If pou do pus, Notas facite in populis adinvenciones ejus, mementote quia excelsum est nomen ejus: Makip knowen in þe folk þe fyndingis of him; biþenkiþ³ for his name is hiȝ. - Here he monestiþ ech man to lyve wel, and prestis to make knowe opinly Cristis meedful werkis. Makip knowen, þat is, prechip among pe folk, what? — fre soþfastnes, þat þei moun knowe his incarnacioun, þoru þe which he found oure heelpe. And tellip to hem alle fablis left, þat he is not founden but in 2 clause om. in U. 1 Vulg. laus mea Dominus. So in U; unbipinkiþ, T.

meke and wilful charyte ful worching; and bepinkiþ, þat is, holdip him evere in mynde, or in pinkinge, or in spekinge, or in worchinge, þat ȝe no tyme be founden out of his heriynge; for he failip no tyme, here in helpinge, ne in hevene of meedynge. And, for his hiȝ name Jesus is above alle names, holdip pat in ȝore pouȝt, for it is of greet virtu in a clene soule; fot poru þe virtu perof is ech soule clensid of vicious filpe. And if clensid it kepip cleene, bowynge þereinne abundantly grace of parfiȝt knowynge of virtues, no devel ne yvel man may noien þat soule, pouȝ pe body suffre peyne in which it restip peesibly. It is of so greet virtu þat blynde men coveyten to bere it on hem, but þe help of Jesus is not wip hem, to meede hem in hevene, pat beren it not in clennes of lyvynge, ne it failiþ not hem þat lyven wel, pouȝ bei herden nevere speke perof. ȝe þat moun heere and seke to knowe Goddis wille, tristip in heringe of it in ȝoure hertis, not in schewinge perof in 30ure clopinge, for it suffrip not be love perof fallen into pride ne covetise aȝens Goddis honour, as Lucifer and Adam diden. Cantate domino quia magnifice egit, Anunciate hec in universa terra: Syngip to oure Lord for worschipfully he dide, schewip pat in al pe erpe. ȝe loviers of pe name of Jesus, syngip to oure Lord in contemplacioun, for pere is delitable cumfort. Perfore is it riȝt clepid contemplacioun, for þe soule¹ of a good man or womman in pis liif hap no cumfort but þereinne. Perfor perwip wel worchinge honouriþ Jesus Crist, for worschipfully he dide pe heelpe of mankynde, diynge perfore, savynge synful wrecchis þat wolen leve synne. What ping is more bifore God pan to ȝelde good aȝen yvel? perfore schewip þat worschipful ping among alle men. But pou namely, Exulta et lauda, habitatio Syon, quia magnus in medio tui Sanctus Israel: Be glad and merie, be wonyng of Syon, for greet in myddis of pee pe holy of Israel. Pou lovier of Crist þat wonyest in Syon, þat is, in holy Chirche and contemplacioun of God, for pou art maad be wonying of Crist, be glad, þat is, schewe pee wel cheerid in þi soule, worch- 1 corrected; T has oule; U om. the clause.

inge gode werkis, and herye God, þat hap do so to pee pat þou hast wille to love him and noon oper. Perfore greet he is in pee poru love and virtu, he pat is halowe of Israel, þat is, Crist halowynge pee in his love, þat is verri Israel in trupe, hope, and charite, seeynge pere poru God. [PRECATIO EZECHIÆ.] [ISAIAH XXXviii. 10. ] Ego dixi; In dimidio dierum meorum vadam ad portas inferi: I seyde, in half of my daies, I schal [go] to be ȝatis of helle. Ezechie pe king, aftir his siiknes, grauntynge of liif xv ȝeer over, heriep God, and seip, I seide in myn herte, dispeiringe of liif, fro I hadde herd pe vois of deep of pe profetis moup, In half of my dayes, þat is, in unperfiȝtnes¹ of werkis not fulfillid, þe dayes in whiche I schulde have lyved, I schal go to pe ȝatis of helle; þat is, I pus unperfiȝt, diynge, schal passe to helle, for þidir ȝeden alle men bifore pe comynge of Jesus Crist. And perfore, Quesivi residuum annorum meorum. Dixi, non videbo domum Dominia in terra viventium: I souȝte be levyng of my ȝeeris; I seide, I schal not se pe Lord in þe lond of lyvynge. I souȝte, preiinge to God, þat I myȝte eende pe levynge of myn ȝeeris, þat is, þat I myȝt bringe my liif to perfiȝtnes and fulnes of daies. For I seide in mysilf, if I now die wipouten child, I schal not se God-man in hevene; as who seie, I cam nevere pere. For he wiste pat God hadde hiȝt, þat Crist, Goddis Sone, schulde be borun of his kynde, and þat myȝt not han be, speciali, if Ezechie hadde died and left no seed aboven Ierpe. Ffor I seide, 1 So in U; T om. in. " a Dominum Deum' in the Vulgate.

Non aspiciam hominem ultra, et habitatorem quietis: I schal not seen man overe, and wonier of reste. Pat is, if I die now, I schal not seen him þat is God and man borun of my kynde, over, þat is, aftir þat I be deed; and so I schal not seen wonyer of reste, þat is, I schal not seen cumpanyes of chosun men wonyinge in eendelees reste, ne wone wip hem where is delitable reste. Ffor lo, Generacio mea ablata est, et convoluta est a me quasi tabernaculum pastorum: My generacioun is raft, and togidere lappid is fro me, as tabernacle of heerdis. My generacioun, þat is, successioun of children, is so holly moved fro me as a tabernacle of heerdis, þat in schort while [is] lappid togidere, and remewede ¹ is not seen. And þerwip, Precisa est velud a texente vita mea; dum adhuc ordirer, succidit me: Bifore schoren is as be wevyng my liif; whilis I was in wevynge he kit me doun. My liif is schoren awey, ȝoupeheed bifore er I come to eelde, as of pe wevynge pat scherip doun pe web, er it be fully woven. And ȝit while I bigan to lyven he scherip me doun wip siki of deep, for no sunner bigynne we to lyven þan we bigynnen to dien. Sperabam De mane usque ad vesperam finies me. usque ad mane, quasi leo sic contrivit omnia ossa mea: Fro morn to even pou schalt eende me. I hopide to be morn, as lioun so I brak alle my boones. Iȝe 2 spekip in a maner of a man þat liip in a strayt fevere, þat fro pe morn to even abidiþ, aftir passing of pe yvel or of pe deep. I hopide to be morn, þat is, al nyȝt, to be releeved or to dien. As lyoun þat noping sparip, so God in my siiknes. brak alle my boones, þat is, wastide al myn strenkpe. Sicut pullus De mane usque ad vesperam finies me. yrundinis sic clamabo, meditabor sicut columba: Fro morown to even pou schalt eende me. As a bird of a swalowe, so I schal crie, I schal pinke as a dowve. Pou schalt eende me, þat is, I abide myn eende fro morn to even. Pat he rehersip þis twies, he schewip þe greetnes of his So in U; T has is not seen remount. 2 be, U.

IO WYCLIF'S WORKS. yvel, and þe worchinge, as pe maner of siik men is whanne þei felen riȝt hard, and witen not what þei moun best seyn. As bird of swalowe pat gredily askip mete, so in siike, woundid in sorowe, and in noye of siiknes, schal I crie to God my leche, þat I now fynde his hoolsum medicyn; and I schal þinke as a douve, þat is, mekely, wipouten galle of grucching, ire, and wickid wille, stilly usynge sorowynge for my synne, cumfortynge me in hope of God wip devout song of meditacioun, not wip song of vanite. And in pis cry and pinkinge, Attenuati sunt oculi mei, suspicientes in excelso a : Thynnyd ben myn iȝen, uplokynge in hiȝ. Myn iȝen ben pinned, þat is, my pouȝt and myn entent ben purgid of vile lustis, and foule willis, and veine pouȝtis, and maad sotil and semely in pe love of Jesus Crist; and so pei ben uplokinge in heiȝte to be joie of hevene, not pressid doun in love of þis world. Domine vim patior; responde pro me quid dicam; aut quid respondebit mihi cum ipse fecerim: Lord, force I suffre, answere for me what schal I seyn, or what schal I answere to me whanne I have do. Lord, I suffre force, þat is, violence of siiknes and disesis above my myȝt; [pat is 2] answere for me, þat is, be boru of myn amendement; for my wille is, if pou wilt suffre, to amenden þat I have errid. It is greet perel to synnen, but myche more to be founde in ligginge where God is borowe; perfore ech Cristen man þat þoru synne brekip his trupe dispisip pe boruheed of Crist, þat witnessip ech trewe mannys trupe. But what schal I sey to God whanne I suffre riȝtwiisli þis peyne? or what schal God answere to me whanne I have synnyd grevousli in his siȝt, and he but as riȝtwiis venger of synne puneschip it riȝtwiisli? For he is makir of my kynde, as a sliȝ werkman, knowynge betere how his hondi-werk is defoulid pan I, pouȝ I were keper perof. For whanne I hadde defoulid it, I coude not, ne noon oþir, amenden it wiþouten him; and I knewe þat I have ofte defoulid his werk wilfully, and he 1 be, U. 2 These words are redundant. a 'excelsum' in the Vulgate.

= as ofte hap recounsilid it; but now me schamep wip mysilf, knowinge him for hiȝest Lord, and me for moost vile wrecche. How schulde I dore pinke to meve him pus ofte to amende my wilful defaute? As who seie, pe best is in al angwische to take Goddis sooude mekely, and preien him of mercy, pat dide as it was his wille. And perewip, Recogitabo tibi omnes annos meos in amaritudine anime mee: I schal pinke aȝein to pee alle my ȝeris, in bittirnesse of my souie. I schal pinke to pee, pat is, for þe heriyng of bee I schal bringe to my mynde alle my ȝeeris, þat is, al my liif þat is passid, in which I knowe me coupable; and pat in bittirnes of my soule, pat is, bittirnes of sorowe be in my soule for my synnes, and so I schal þoru þi mercy waische me clene of alle filpis, lovynge pi name wipouten eende, more qwemynge pee wip heriinge pan evere I displeside pee in synnynge. Domine, si sic vivitur, et in talibus vita spiritus mei, corripies me, et vivificabis me. Ecce in pace amaritudo mea amarissima: Lord, if man so lyve and in sich be lif of my spirit, pou schalt chastise me, and þou schalt qwikene me. Lo, in pees my bittirnes bitterist. Lord, if man so lyve, as who seie, it is a general rule þat man so lyve, þat is, þoru verri penaunce, -and in siche, þat is, hatrede of synne and in love of riȝtwisnes, is pe liif of my spirit, -ellis it is deed,-perfore pou schalt chastise me here as pou doost pi sones, þat I peresche not wip sones of his world wipouten eende. And chastisynge pou schalt quykene me, þat is, pou schalt ȝeve to me perfiȝt heelpe. For lo, in pees, þat is, in verri pacience, is my bittirnes, þat is, my siiknes; and tribulacioun þat þou sendist, of me is suffrid pacientli and in pees wiþoute grucchinge, pouȝ it be seen bitteriste while opere men ben in welpe. Tu autem eruisti animam meam ut non periret, projecisti post tergum tuum omnia peccata mea: But pou delyveridist my soule þat it pereschide not, pou kestidest bihynde þi bak alle my synnes. Pou ordeynedest me to pi love, and into pin heriyng; delyvere my soule of deep of synne, þat it peresche not wip pe soulis of

wickide men, which pou neiper delyverist fro synne ne fro helle. Pou castidest bihynde þi bak to forȝeting alle my synnes, þat þou se hem not to ponesche, for whom pou hast poneischid sufficientli here, pou wolt not ponesche eft wipoute newe forfetynge. Quia non infernus confitebitur tibi, neque mors laudabit te; non expectabunt qui descendunt in lacum veritatem tuam: For helle schal not schryve to pee, ne deep schal not herie pee; and þo þat liȝten in þe lake wole not abide pi sopfastnes. Helle,pat is, he or sche þat is sett in pe derk ground of synnes; for siche schulen not schryve to pee; for pe devel byndip his herte and his moup, þat he telle not his synne to pee wip wille to amende it. Ne deep, þat is, he pat is deed in dispeir, schal not love pee, for no fair heriyng is in pe moup of þe synful man. And po pat liȝten in þe lake of dampnacioun schulen not abide þi sopfastnes, þat is, þei han noon hope to be delyverid poru Jesus Crist, bier of mankynde. But, 1 Vivens, vivens, ipse confitebitur tibi, sicut et ego hodie; pater notam faciet filiis veritatem tuam ¹: Lyvynge, lyvynge, he schal schryve to pee, as and I in þis day; fadir schal make knowen to sones pi sopfastnes. Lyvynge in body and lyvynge in grace, he schal schryve to pee, lovynge þi name, as I pis day, þat is, in þis present liif, schal herie pee. For ech good fadir bodili and goostli lyvynge in dreede of God, aftir þe foorme of trewe matrimonye, or after þe office of trewe presthood, schal make knowen to hise sones þoru trewe teching þi sopfastnes, þat is, verri sopfastnesse of trupe in pe loore of Cristin mannys religioun. For wip wrong is he clepid fadir of whos fruyt God is not heried. Domine, salvum me fac, et psalmos nostros cantabimus cunctis diebus vite nostre in domo Domini Dei nostri: Lord, make me saaf, and oure salmes schulen we synge alle be dayes of oure liif in þe hous of oure Lord God. Lord, make me saaf of pe devels foundingys, and of alle opere yvelis wiþinne and wipoute, and we schulen synge oure salmes, corrected; T has suam; U om.

þat is, we schulen make solempne pin heriingis wip herte, moup, and hond, alle pe dayes of oure liif, þat is, contynuely while we ben in goostly liif, and in charyte in Goddis hous, þat is in holy chirche; of dwellinge out perof, pouȝt of herte, ne salm of moup, ne werk of hondis, is not qweemeful to Jesus Crist. [THE SONG OF HANNAH. ] [I SAM. ii. 1-10.] Exultavit cor meum in Domino, et exaltatum est cornu meum in Deo meo: Myn herte gladide in oure Lord, and myn horn ys hiȝed in my God. Helcana þat was fadir of Samuel hadde two wyves, Ffennenne¹ and Anne. By Ffenenne, þat first woxe in berynge of children, is bitokenyd þe synagoge of pe Jewis; by Anne, pat was first bareyn, and sipin bigan to be more multiplied pan pe topir, is bitokenyd pe Chirche of Cristen men. Wherfore Anna brest forp in heriynge of God, and made pis Salm, enditinge it pe Holy Goost, stirynge us to be heriinge of oure God pat hap take us fro pe errours of hepen men. At þe bigynnyng of her song sche schewip pat in God is her deliit, and seip, as in figure of us, Myn herte gladide in my Lord, in pe fruit of good werk and of meedful meditacioun, þat was sory for my bareynheed; and hiȝed is myn horn, þat is, my goostli strenkpe, in þe which I putt awey my scoorners, hoping in my God, not in mysilf, ne in vanyte of þis world. Dilatatum est os meum super inimicos meos, quia letata sum in salutari tuo: Largid is my moup upon myn enemyes, for I joiede in pin heelpe. Pat is, wilfully and wip gladnes I openede my moup in pe heriinge of God, above my foos, þat is, moore pan þei pat schameden me and dispisiden me bifore; and pat for I joiede 1 Phenenna, in Vulg. 2 corrected from Vulg. T has cor.

not in pompe and in vanyte of vein joie, but in pin heelpe, pat is, in Jesus, þat me hap hiȝed in vertu. Non est sanctus ut est Dominus, neque enim est alius extra te, et non est fortis sicut Deus noster: Noon is holy as oure Lord, for noon oper is out of pee, and noon is stalworpe as is oure God. Noon is hooly, þat is, fre of synne, as is oure Lord Jesus Crist, for noon opir is þat is holy out of pee, for in pee and poru þee is ech man hooly. And noon is stalworpe to vengen yvele deedis as oure God is, þat ȝeldip to ech man aftir his yvel wille. Perfore þe¹ scorners and pe² dispisers of meke pore men, and honourers ³ of riche men, 1 Nolite multiplicare loqui sublimia gloriantes: Willip not multiplien to speke hiȝe pingis gloriynge. Willip no moore ȝeve to 30ure tunge leve to speke proudli, for þat ȝe ben hiȝed of þis world, for þat myȝt is but schame and sorowe to ȝou, if ȝe coveiten hem, joiynge in richessis poru pride in ȝoure delicis and leccherye. And if ȝe bipouȝten ȝou wel, ȝe schulden have more sorowe pan joie, for ȝe ȝeten noon opir hevene, but if ȝe dispende hem at Goddis wille. Recedant vetera de ore vestro, quia Deus scienciarum Dominus est, et ipsi preparantur cogitaciones: Olde pingis departip fro ȝoure moup, for God of sciencis is Lord; to him ben redied pouȝtis. Olde pingis ben lesyngis, false opis, cursingis, sclaundringis, backbityngis, and grucchingis aȝens Goddis wille and his sooude, whiche schewen pat ȝe dwellen in 30ure oold liif; but if ȝee wolen plese God, departe po fro 30ure moup þat ȝe use hem no more, but newe speche in newe liif; for God of sciencis pat al woot and al may is Lord, streitly deemynge 30ure oolde errours, and to him ben pouȝtis redyed, for he knowip wel al pat ȝe pinken, and whereinne ȝoure deliit is moost. Fyve þingis ben founden in a man,-pouȝt, affeccioun, entent, werk, and speche. Pe pouȝt schulde be devout and hooly, pe affeccioun cleene, pe entent rigt, þe werk riȝtwiis, and þe speche atempre. 1 ȝe, U. 2 om. U. So in U; bonouris, T.

Arcus fortium superatus est et infirmi accincti sunt robore: pe bowe of be stalworke is overcomun, and þe siïke ben gird wip strenkþe. pe bowe of pe staleworpe is þe trist of riche men and covetouse, þat þei beenden to wynne to be honour and lordschip of pis world, and þat is overcomun, for Crist hap dampnyd it, and schal breken it, and casten it into pe fier of helle. And siike men, þat is, meke men and feble in her owne iȝen, wiþoute presumpcioun and pride, ben gird wip strenkpe, pat is, wip goostli virtu; þei ben maad stable and lastinge in good pouȝt, to fiȝte aȝenis her goostli enemyes wip devoute preiers, and aȝein her bodily enemyes wip meke suffraunce; for alle gode men han manye foos, while pei ben in pis liif. Repleti prius, pro panibus se locaverunt, et famelici saturati sunt: Firste fillide for looves bei leyden hem, and pe hungry ben fillid. Who pat first werun fillid in erpeli lustis and bolueden in looves, pat is, for fode of soule, pei leyden hem, þat is, þei ȝeven hem mekely to resseyve pe loore of hevene; and so pe hungry, þat is, desirynge riȝtwisnes and be word of liif, ben fillid in swetnes or eendelees joie. And so longe schal pis goostli breed laste, Donec sterilis peperit plurimos, et que multos habebat filios infirmata est: Til be bareyn have boren manye, and siche bat hadde many sones be maad siik. Til þe bareyn, þat is, pe Chirche of Cristen men þat first was bareyn of trupe and good werk, have borun manye sones goostli to Crist, and be synagoge, þat hadde manye fleschly sones, was maad syke', þat is, it is knowen þat it brouȝ no man to perfeccioun, and now bringiþ no man to salvacioun. Dominus mortificat et vivificat, deducit ad inferos et reducit: pe Lord sleep and he qwikenep, he ledip to helle, and he bringiþ aȝein. Oure Lord sleep hem þat loven þis liif outragiousli, and qwikenep hem þat forsaken þis world and dispisen pis liif for pe liif eendelees. He ledip to helle, pat is, he settip drede of helle in synful men, and so he bringip hem aȝein to hope of liif. 1 So in U; T has liik.

Dominus pauperem facit et ditat¹, humiliat et sublevat: Oure Lord makiþ pore and he makip riche, he mekip and he upliftip. Oure Lord mercifully makip a pore man riche of eendelees goodis, revynge his herte fro covetise and erpeli love; for he made him not riche poru riȝtwiisnes, but if he firste made him pore in herte poru mersy. He mekip þe proude to peyne of devels, and upliftip þe meke to joie of aungelis. Suscitans de pulvere 2 egenum, et de stercore erigens pauperem: Reisynge pe nedy out of dust, and out of fenne riȝtinge pe pore. Reisinge wiþinne poru grace out of dust, þat is, fro yvel liif þat is stirid wip ech wynd of temptacioun, þe nedy, þat is, him þat knowip his goostli nede, and perfor is he evere askynge of God þat he be stable in his love and not movable as dust; and out of pe fenne, þat is, of corrupcioun of bodi, riȝtynge þe pore þat dispisip pe falsheed of þis world, makinge him poru grace pe holy lovere of Jesus Crist. Ut sedeat cum principibus, et solium gloriae teneat : Pat he sitte wip princis, and holde pe soler of glorie. Pat is, þat he be wip meede and reste of pe apostlis, and in be day of doom holde pe trone and pe pouste of deemynge. Domini enim sunt cardines terrae, et posuit super eos orbem: For be lordis ben þe haccis³ of pe erpe, and he sette on hem be world. pe herris of erpe ben þe perfiȝt men of holy Chirche in trupe and charite, poru whiche opere men ben brouȝt to stablenes and fastnyng; and he sette on hem þe world, þat is, hem he sette þe ground of his Chirche, as wyde as it is þoru þe world. Pedes sanctorum suorum servabit*; impii et in tenebris conticescent, quia non in fortitudine sua roborabitur vir: Pe feet of hise seyntis he schal kepe, and pe wickid in derknes schulen be stille, for not in his stalworpnes schal a man be strenghid. pe feet, pat is, pe gode affecciouns and be devoute desiris, of 1 corrected from Vulg.; pulverem, T. servabunt, T. dicat, T. 3 berres, U. 5 2 corrected from Vulg.; 4 corrected from Vulg.; corrected from Vulg.; conticissent, T. WYCLIF.

hise seyntis, þat is, of hem whiche he halowip and holdip cleene, he schal kepe fro fallyng, for on po feet þei goon to God. And wickide men wiþouten pite of her owne soule, in derkenes of ignoraunce and yvele deedis, schulen be stille, þat þei heve not God to queeme¹, ne schryve her synnes verrily. For not in his stalworpnes is a man strengþid, þat is, holy men han no presumpcioun of her owne virtu ne of strengpe, as proude men han, which strenkpe is chesoun of her dampnacioun. Dominum formidabunt adversarii ejus; et super ipsos in coelis tonabit: pe adversaries of oure Lord schulen drede him, and above hem in hevene he schal þundir. Goddis enemyes ben alle þat doon aȝein riȝtwiisnes, or pat loven falsheed. And if þei wolen not now dreede wip her wille, þei schulen be maad to drede him aȝein her wille, whanne he schal deeme; panne he schal orribly pundir above hem his dreede, seiinge to hem, Go, ȝe wariede wiȝtis, into fier wiþouten eende, þat is greiþid to þe devel and hise angels. Dominus judicabit fines terre, et dabit imperium regi suo, et sublimabit cornu Cristi sui: Oure Lord schal deeme pe eendis of pe erpe, and he schal ȝeve empire to his kyng, and he schal hiȝ be horn of his Crist. Oure Lord schal deeme pe eendis of erpe, not þe bigynnyngis ne þe mydward; for ech man schal be deemyd of God, sich as he is founden in þe eende of his liif. And þanne he schal ȝeve empire, þat is, alle chosun men þat lyveden in hise comaundementis, to his kyng, þat is, to Crist, þat is his sone king. And he schal hiȝen þe horn of his Crist, þoru þe which he blew away al þe myȝt of his enemy. 1 love not God, U.

[THE SONG OF MOSES AND THE CHILDREN OF ISRAEL.] [Ex. xv. 1—19. ] Cantemus Domino, gloriose enim magnificatus est; equum et ascensorem¹ dejecit in mare: Synge we to oure Lord, for gloriousli he is worschipid; be hors and be stier he caste doun into be see. We pat ben lad out of Egypt, þat is, out of þe derknes of vicis and out of pe affliccioun of erpeli bisynes, synge we to oure Lord, þat is, herie we him, þankinge him wip al pþe devocioun of oure herte, for gloriousli he is worschipid in sich delyveraunce, pat deep is distried in glorios victorie. pe hors, þat is, alle dampnable wrecchis þat now beren hem ful proude, and þe stier, þat iş, þe devel, whom alle yvele membris 2 beren ³, he caste doun into þe see, þat is, into pe pit of helle. pis schal be fulfillid in þe day of doom; perfore we, poru grace delyverid, synge we to God and seie, Fortitudo mea et laus mea dominus, et factus est mihi in salutem: My strenghe and myn heriynge pe Lord, and maad he is to me into heelpe. Poru him we ben stalworpe to stonde, poru him we schulen be heried, whanne oure enemyes þat ben now heried schulen be dispisid; and he is maad to us into heelpe eendelees, and her stiȝer to hem to eendelees dampnacioun. Iste Deus meus, et glorificabo eum, Deus patris mei, et exaltabo eum: He is my God and I schal glorifien him, God of my fadirs, and I schal hiȝen him. He, pis Jesus Crist, ȝever of grace, is my God; and perfore I schal glorifien him. Pat is, I schal seke his joie and heriyng, 1 corrected from Vulg.; assensorem, T. 2 men, U. 3 From U; om. T.

not myn, for he is God of my fadir, patriarkis and apostlis, and I schal hiȝen him þat his name be honourid þoru me. Dominus quasi vir pugnator, omnipotens nomen ejus; currus Pharaonis et exercitum ejus projecit in mare: Pe Lord as a man fiȝter, almiȝti his name; pe cartis of Farao and his oost he caste into be see. Oure Lord is fiȝtir, for he betip out pe devel fro þe hertis of hise servauntis; Almyȝti is his name, for noping may aȝenstonde him. And þat is wel seene, for þe cartis of Farao, þat is, þe boostful pride of pe devel, and his oost, þat is, alle unriȝtwise men þat serven to him as hise trewe knyȝtis, for þei han levere to dien in pryde and in malice pan to lyve in mekenes and charite, hem he caste into pe see, pat is, alle siche on domesday schal Crist caste wip pe devel, fadir of alle pe children of pride, into pe bittir peyne of helle wipouten eende. Electi principes ejus submersi sunt in mari rubro. Abyssi operuerunt eos; descenderunt in profundum quasi lapis: Hise chosone princis ben drenchid in pe Reed see. Depnessis hiliden hem; þei liȝtiden into pe depnes as a stoon. Pe chosone princis of Sathan ben þe gloriouse princis and prelatis, wip opere lustful riche men of pe world, þat setten al her love and her likyng in erpeli welpe; pese schulen be drenchid in pe Reed see of eendelees fier, for here þei ben drenchid in þe blak see of synne. Depnesses of helle schal hile hem, þat þei se no more of her vanyte; þei liȝtiden into pe ground of turmentis, as a stoon cast into pe ground comep nevere aȝein. Dextera tua, Domine, magnificata est in fortitudine; dextera percussit inimicum; et in multitudine glorie tue deposuisti omnes adversarios tuos: Pi riȝt hond, Lord, is worschipid in strengþe; þi riȝt hond smoot be enemy; and in mychilnes of bi glorie pou didist doun alle myn adversaries. pat is,-Lord, þi Sone schewide strenkpe aȝein þe devel, and refte him his myȝt; and for pe heriyng of þi myche joie pou didist doun alle yvele spiritis and vicis of her oold seete, pat þei hadden no power in my soule. Misisti iram¹ tuam que devoravit eos sicut stipulam; 1 So in U; T has terram. C 2

in spiritu furoris tui congregate sunt aque: Pou sentist þi wrappe pat eet hem as stoble. In spirit of þi breep gaderid ben watris. pou sentist þi wrappe, þat is, pou didist veniaunce on hem, þe which eet hem as fier waastip stoble; hard veniaunce is in fier. In spirit of þi breep, þat is, þy spirit wrappide, gaderid ben watirs of al turment to synful men. Stetit unda fluens; congregati sunt abyssy in medio maris: Pe flowynge watir stood; gaderid ben depnessis in myddis of pe see. pe flowynge watir stood, þat is, pe peyne of proude bolnyd maliciouse dampnyd men and wommen lastip wipouten eende. Gaderid ben depnessis of alle sorowis in myddis of pe see, pat is, in þe foulist pitt of helle, þat þei ben poneschid pere eendelees, pat ben depe here in malice and wickidnes. But first,- Dixit inimicus, Persequar et comprehendam, dividam spolia, implebitur anima mea: Pe enemy seyde, I schal folowe, and I schal take, and schal departe spoilis, my soule schal be fulfillid. pe enemy þe devel seide, I schal folowe wip yvel eggyng Cristen men pat turnen out of Egypt and hasten into pe lond of hevene, and I schal pursue hem wip snaris of dyverse temptaciouns and manyfoold errours and fantums. I schal departe spoilis, þat is, whanne pei ben wipdrawe fro clennes and charite, I schal putt hem in dyverse vicis and crueltees, and so my wille schal be fulfillid in hem. For pe devel coveitip no moore but to han me out of charite, for þanne ben þei lost fro grace if þei dwellen in pride and malice. And if þei stonden aȝein me,— Evaginabo gladium meum, interficiet eos manus mea: I schal drawe out my swerd, and hem schal myn hond sle. I schal outdrawe, pat is, apeertly I schal schewe bifore her iȝen my swerd, þat is, venemouse lustis and likingis of deedly synnes, and poru þo my myȝt schal sle hem goostli. Manye he sleep but not alle, and al his malice schal þe wickider ben. Flavit spiritus tuus, et operuit eos mare, submersi sunt quasi plumbum in aquis vehementibus: Pi spirit blew, and be see hilide hem; drenchid þei ben as leed in grete watris.

Thi Spirit blew, þat is, veniaunce passynge of þi wille fel on hem; pe see hilide hem, pat is, pe devel wip alle pat he hap disseyved schulen be swolowid of helle, þat þei angre not aftir gode men. Drenchid þei ben hevy as leed, for birþun¹ of synnes, in grete watris, þat is, in grete turmentis þat nevere moun be goon. Quis similis tui in fortibus, Domine ? quis similis tui magnificus in sanctitate, terribilis atque laudabilis, et faciens mirabilia? Who is pee liik in stalworpnes, Lord? who is bee liik, worschipful in holynes, feerdful and preisable and doinge wondris? Who is liik to oure Lord? as who sey, noon; for he doop al þat he wole, and noping is doon wipouten his suffring and his wille. Perfore is he worschipful in largete of ȝiftis of grace to holy men, feerdful in veniaunce of yvele men, and to herien in delyveringe of riȝtwise men, and doynge wondris in hiȝinge of meke men and pore, and in doun-castinge of proude men. Extendisti manum tuam, et devoravit eos terra. Dux fuisti in misericordia tua populo tuo, quem redemisti: Pou strecchidist pin hond, and be erpe devouride hem. Leder pou were in pi mercy to pi folk þat pou bouȝtist. Thow schewidist þi myȝt to pe veniaunce of hem þat weren eten here wiþ erpeli covetise, sleinge hem sodeinly, and puttinge hem into helle; but in þi mersi þou leddist to hevene alle meke folk, dispisers of synne, for þei ben þin heritage bouȝt wip pi blood. Et portasti eum in fortitudine tua, ad habitaculum sanctum tuum: And pou beere him in þi strenkpe to pin holy woniyng. pat is, in þi virtu and pi goodnes pou berist þi loviers fro pe malicious bisynes of þis world to þi wonying in eendelees joie. Ascendunt populi et irati sunt; dolores optinuerunt habitatores Philistiim: pe folk stieden and weren wrapþid; sorowis weeldiden pe wonyers of Filisteis. Gode men dispisen pis liif and haasten to hevene; þanne fendis and yvele men comen and casten before hem manye 1 birpen, U.

noyes to letten hem; and if þei moun not overcomen hem, þei waxen wrope, and poru her wrappe and indignaciouns, pe whiche þei han aȝein riȝtwise men, þei ben endurid in her unskilful errour til eendelees deep weelde hem. And so pei ben liik to be wonyers of Filistiym, þat ben fallynge poru drinke, for þei ben drunke poru malice and pride, þat þei han no witt to amende hem, but liggen as drunken men in erpeli lustis. Tunc conturbati sunt principes Edom, robustos Moab obtinuit tremor, obriguerunt omnes habitatores Chanaan: Panne ben troublid þe princis of Edom, tremblynge weeldynge pe stalworpe of Moab, alle be wonyers of Chanain waxen starke. Pe princis of Edom ben erpeli kyngis, þat of pride and tirauntrie pristen mennys blood wip injuries; þese schulen be troublid whanne Crist deemep, pouȝ þei ben now holden ful glorios. Pe stalworpe of Moab ben alle pe proude princis¹, prelatis, and prestis of þis world, þat maken hem stronge in getynge of richessis þat Crist and hise forbeden to hem. Boostynge of her power schulen tremble, for her dampnacioun may not be aȝein-clepid, for stinkinge of her ypocrisie. Wonyers of Chanaan ben chaunsable men and unstable in good purpos, knowen defautis and amenden hem not, but for love of covetise, or for drede of noies, ofte tymes assenten or letten to sey þe sobe. But manye of pese schulen be movyd þoru trupe and charyte, and so bei schulen waxe starke for drede, havynge sorowe in her hertis for lackinge of socour to helpe in Goddis cause, for enemyes schulen multiplie, and fewe doren holde be trupe. But, for pou failist not in dayes of angwisch to pi loviers, Irruat super eos formido et pavor in magnitudine brachii tui: Falle on hem dreede and qwaking in be greetheed of pin arm. That is, make pin enemyes in drede of þi doom so afeerd for þee, þat þei have no myȝt to distrouble þi servauntis in her weye. Fiant immobiles quasi lapis, donec pertranseat populus tuus, Domine, donec pertranseat populus tuus iste 1 ¹ proude men, U; rest of sentence om.

quem possedisti: Maad be bei unstable as a stoon, til þat þi folk passe, Lord, til þi folk passe, pis is pe which pou hast weldid. Pat is, yvele men be holden in hardnes of obstynacioun, til þat pe folk þat þou hast chosun be groundid in stedefast bileeve, for panne þei ben passid pe dreede of pis liif. Introduces eos, et plantabis eos in monte hereditatis tue, firmissimo habitaculo quod operatus es, Domine : Pou shalt lede hem into be lond, and pou schalt sette hem in pe hil of pin heritage, and in þi fastist wonyng, be which pou wrouȝtist, Lord. Pat is, pou schalt out-lede hem þat ben out-cast and deed for pi love into pe lond of lyvynge, and setten hem an hiȝ in heven, þat is fast wonyng wipoute angir or envye, pe which þou wrouȝtist to hem, þat þei moun be in endelees rest. And þat is, Sanctuarium tuum, Domine, quod firmaverunt manus tue. Dominus regnabit¹ in seculum et ultra: Pi seyntuarie, Lord, be whiche pin hondis fastneden. Oure Lord schal regne wibouten eende and over. In þat seyntuarie oure Lord schal be kyng, þat is, in all savyd men wiþouten eende; and over, he seip, for he is bifore al ping, and over al ping,-bifore al þing as maker, bifore al þat is maad,—and over al þat is or schal be, for of him þei ben alle, and wipouten him moun þei not be. Ingressus est enim eques Pharao cum curribus et equitibus in mare, et reduxit super eos Dominus aquas maris: Pharao and hors wip charis and horsemen entriden into be see, and oure Lord brouȝte on hem þe watirs of pe see. pat is, pe devel sittinge in yvele men is entrid into his world. to tempten and to angren wip alle hise lymes gode men; but oure Lord bringiþ on him and alle hise pe peynes of helle. Filii autem Israeli ambulaverunt per siccum in medio ejus: But be sones of Israel ȝeden bi drie, in myddis of it. pat is, trewe Cristen men, folowynge Crist, passen þoru þe world to hevene by pe drie wey of meke chastite and charyte, wipoute watris of fleschli lustis. 1 corrected from Vulg.; regnavit, T.

[THE PRAYER OF HABAKKUK. ] [HAB. iii. 2-19.] Domine, audivi audicionem tuam, et timui: Lord, I herde pin heeryng, and I dredde. Lord, poru þe pryvyte of þin incarnacioun I knew þee verri God, havynge mersy of pin hondywerk, and I dredde; pat is, pouȝ al my soule were glad, I helde me unworpi to heere sich an heerynge. Domine, opus tuum, in medio annorum vivifica illud: Lord, bi werk, in myddis of ȝeeris, qwikene it. Lord, pis woundirful natyvyte of þe Mayden is þi werk, not werk of mannys kynde; in myddis of ȝeeris, þat is, in fulnes of tyme, qwikene it, þat is, sende þi Sone to qwikene us. In medio annorum notum facies. Cum iratus fueris, misericordiae recordaberis: In myddis of ȝeeris þou schalt make knowen. Whanne pou were wrappid, of merci pou schalt bipinke. In þe laste eelde pat now is, þat is clepid myddis of ȝeeris, for it is in fulnes of tyme and of grace in which Crist is maad knowen to alle pat wolen come to him, for now is pe tyme in which he pouȝte to do mersy. Deus ab Austro veniet, et sanctus de monte Pharon : God schal come of pe Soup, and be holy of be hil of Faron. Pat is, Jesus Crist shal come þoru trupe and love bi þe myȝt of his Fadir and be heete of pe Holy Goost, and knowynge of his lawe. Operuit celos gloria ejus, et laudis ejus plena est terra: His glorie keveride hevenes; and of his heriing ful is be erpe. Pat is, trupe and love poru þe which he is glorified hilide þe apostlis and opere holy men as honorable cloping, and so he is heried poru al holy Chirche, of hem þat weren pis cloping, and of noon opir, þouȝ þat he be in holy Chirche¹. 1 U om. of bem-Chirche.

Splendor ejus ut lux erit, cornua in manibus ejus: De schynyng of him schal be as liȝt, hornys in hise hondis. Pat is, pe verri knowyng in his lawe makip alle men pat holden it briȝt and schinynge in his love, for it suffrip not pe knower to erre. He knowip it verrili þat fulfillip it, not pat redip it or tellip it, for so doon ipocritis, enemyes perof; and hornys in hise hondis, þat is, hise hondis weren strecchid and nailid in two corners of pe cros. Bischopis mytrid wip two hornys figuren þat þei schulden þoru good ensaumple putte þe folk fro vicis to virtues, but now poru pride and covetise þei ben principal ensaumpleris of turnynge fro virtues to vicis; for þe which distruccioun Crist dyede on pe cros. Ffor, Ibi abscondita est fortitudo ejus. Ante faciem ejus ibit mors: Pere is hiȝid his strengbe. Bifore his face deep schal go. There, þat is, in mekenes of pe cros, was hid in manheed þe strenkpe of his Godheed; and pere deep wolde have fled his prescence, but it myȝte not; for he diynge overtook deep and slouȝ it, as he seiþ, Deep, I schal be þi deep, and helle, I schal be þi bityng. He pat bitip a þing, he takip a part þerof in his moup and anopir part he levep wipoute; so dide Crist wip Hos. xiii. 14 helle. Alle gode men he took wip him, and develis and yvele men he lefte pere. Egredietur dyabolus ante pedes ejus. Stetit et mensus est terram: pe devel schal goon out bifore hise feet. He stood, and he mat¹ pe erpe. Ffor at be comynge of Jesus Crist þe devel ȝede out of manye bodies and soulis, and panne Crist stood and mat þe erpe, pat is, chosun men he took as his owne, and ȝaf hem grace and joie aftir þe mesure of his ȝevyng. Aspexit et dissolvit gentes, et contriti sunt montes seculi: He bihelde and he looside folkis, alto broken ben hillis of his world. He bihelde wip iȝen of mersy, and he looside folkis of boondis of synne; and panne pe hillis, þat is, proudist men þat bolneden in erpeli hiȝnes, ben alto broken, þat is, þei weren þoru Cristis loore maad ful meke. 1 mette, U.

Incurvati sunt colles mundi ab itineribus eternitatis ejus: Incrokid ben be hillis of be world fro be weies of his eendeleesheed. Pat is, lasse proude men crokiden hem to pe bowynge to Cristis comaundementis; and ȝit fro þat þei knewen hise weyes, bi þe whiche he clepip to eendelees joie. Pro iniquitate vidi tentoria Ethiopie; turbabuntur pelles terre Madian: For wickidnes I say be tentis of Ethiopie; troublid schulen be þe skynnes of þe lond of Madyan. Pe tentis of Ethiopie ben alle pat serven to pe devel, for þei ben blake and foule of synne; þe skynnes of Madyan ben alle þat dreeden not þe riȝtwise doom of God, and al þese þe profete say be troublid in peyne and turmentis for her wickidnes. But, 1 Numquid in fluminibus iratus es, Domine ? et in fluminibus furor tuus? vel in mari indignatio tua? Whepir, Lord, in flodis pou art wrappid, or in flodis pi breep, or in be see pin indignacioun ? Pat is, whepir pou schalt suffre alle to peresche, and al pis world to falle in veniaunce. As who sep, Nay, ffor pou art now he,— 2 Qui ascendis super equos tuos, et quadrige tue salvatio: That stiest on pin horsis, and pi charis salvacioun. Pat is, pou sittist in þe apostlis, and in alle holy techers poru þe world, to werren aȝein þe devel; þi charis,-propirly þat ben þin evangelistis, for þei ben salvacioun³ of men þat ben saaf poru þe holy evangelie. Suscitans suscitabis arcum tuum, juramenta tribubus que locutus es: Reisinge pou schalt reise pi bowe, oopis to kynredis whiche pou speke. Pat is, pou reisinge holy writt in pe knowynge of pin apostilis schalt reise it in alle her meke folowers to worche pereafter, þat lay slepinge while men undirstoden it not, for pe oolde lawe was mysty til it was qwikenyd þoru pe Spirit of Crist, and so pou schalt fulfille pe oopis þat þou madist to be kynredis of Israele. 1 So in U and Vulg.; T has nunquam. assendis, T. 3 So in U; savacioun, T. 2 So in U and Vulg.;

Fluvios scindes terre; viderunt te [aque'], et doluerunt montes; gurges aquarum transiit: Streemys þou schalt schere to be erpe, hillis seien and sorowden; be dam of watres passide. Pese streemys ben holy loore fadris, pe whiche Crist departip to dyverse stidis, þat men poru hem moun take weetynge of bevenly deew to her drie hertis. Pese saien hillis, þat is, proude men reisid above opere for richessis and pride, and pei sorowiden for her synnes, resseyvynge holsum medicyns of her hevenly lechis. And so pe dam of watris, þat is, pe abundaunce of goostly loore, passiþ wondirfulli þoru þis fals world fro lovier to lovier of Crist. Ffor, Dedit abyssus vocem suam, altitudo manus suas levavitȝ: : Depnessis ȝaf his nois, hiȝnessis liftide hise hondis. Pat is, po þat weren in pe ground of yvelis ȝeven her vois of aȝein-seiing to sopefastnes, as oure prelatis wip her obedienseers and her lyvyng dispisen pe mekenes and be povert of Crist; and þe hiȝnes of þe world reisid power to distrie trewe Cristen men, adversaries to hem. And nevere-be-lattir, Sol et luna steterunt in habitaculo suo; in luce sagittarum tuarum ibunt, in splendore fulgurantis hastae tue: Pe sunne and be moone stoden in her wonyng; in list of þin arrowis pei schulen go, in schynynge of pi liȝtnyng or gliteringe spere. The sunne, Crist, and þe moone, oonheed of holy Chirche, stoden; pat is, lastingly pis oonheed, ground of al goodnes, stondip in riȝtwise men, for þei schulen go poru liȝt of þin arrowis, þat is, of þi purlinge wordis, poru londis and stondis, woundinge mennys hertis wip pe love of pi lawe; and in schynnynge of miraclis of parfiȝt lyvynge þei schulen make men afeerd as leiȝtynge doop, to dwelle in her synne. In fremitu conculcabis terram, et in furore tuo obstupefacies gentes: In gnastynge pou schalt trede pe erpe, in pi wrappe pou schalt stonye folkis. In gnastynge, þat is, drede of pi riȝtwise doom, pou schalt 2 corrected from Vulg.; gurgies, T. 4 nepeles, U. Not in Vulg. rected from Vulg.; levabit, T. Vulg; bauste, T. 3 cor- 5 corrected from

meke pe hertis of manye proude men and covetouse; and in þi wrappe, that is, in manaassinge of eendelees fier, þou schalt make maliciouse men stonyed for wo þat is comynge to hem. Egressus es in salutem populi tui, in salutem cum Christo tuo: pou art goon out in heelpe of pi folk, in heelpe wip pi Crist. Pat is, pou schewidist pee, and ȝit schalt to pe eende of pe world, þoru trewe preching and lyvynge þereafter, to be helpe of trewe Cristen men dwellinge in hele, wip þi Crist Jesus oure Lord, ensaumpler of al trewe preching and lyvynge. Percussisti caput¹ de domo impii, denudasti fundamentum ejus usque ad collum: pou smyte be heed of be hous of be wickid, pou nakidist þe foundement of him to be necke. pe devel, þat is heed of alle pe sones of pride, pou smyte out of þe hertis of many wickide men in hour of þi deep; and so it is to trowe pat pou schalt smyte pe heed of pride regnynge in hiȝe princis and prelatis, þe whiche blenden þe peple bi pryve ipocrisie, and so þi loviers schulen be stablid in þi trewe troupe of þi lawe, aftir þe knowinge of þis ipocrisye. And pou nakidist him to be necke, pat is, pou reftist him al pe lappinge of pride and ipocrisie whereinne he hadde trecherousli hankid pi chosun, and so pe devel and his proude lymes han lost her power in trewe Cristen men, and ben left but nakide heedis of hem, pat schulen regne above hem in helle. For God wole þat he pat eggiþ a man to yvel have double penaunce of him þat doop yvel. 2 2 Maledixisti sceptris ejus, capiti bellatorum ejus, venientibus ut turbo ad dispergendum me: pou cursidist to hise ceptris, to be heed of hise fiȝters, comynge as whirlewynd to scatere me. 3 Pe kyngis ȝerde and þe bischopis staf bitokenen her regalte and her dignyte, by þe whiche þei schulen mayntenen and rulen hemsilf and her sogetis in resoun and Goddis lawe; and if þei be turnyd lastynge into tirauntrie and ipocrisie poru pride and covetise, God schal dampne hem as wickide men in whiche þe devel hap myȝt, regnynge in hem for her synne. And also 2 corrected from Vulg.; ceptris, 1 corrected from Vulg.; capud, T. capita, T. 3 corrected; turyd, T.

pou cursidist þe heedis of hise fiȝters, for noon of þese hiȝe princis or prelatis doon her deedis aloone by hemsilf, wipouten assent of counceilers; perfore he cursip her wickide counceileers, as hedis and capteyns of her bateils, fiȝtinge aȝens Jesus Crist in levynge of hise comaundementis, in lyvynge, in lustis and likyngis. For alle pese ben helpers to pe devel þat comep wip manye temptaciouns to waiste gode men as dust bifore wynd. But, Exultatio eorum sicut ejus qui devorat pauperem in abscondito: Pe gladnes of hem, as of hym pat devourip pe pore in hidlis¹. Pat is, al her joie is brouȝt to nouȝt, as of him pat spoilip a pore man, whanne he hadde ben riche and is not, and so he is disseyved; so schulen pese tirauntis of pride fallen in her owne turn, whanne þei pursuen þe meke þat doren not keveren þe sope. Viam fecisti in mari equis tuis, in luto aquarum multarum: Weye pou madist in þe see to pin hors, and in þe leir of many watris. Pat is, in vile and clam coveitise of men, turnynge hem parfiȝtli to pee, lovynge pee oonli for þi silf, and noon opir creature but for þe and in pee. Audivi, et conturbatus est venter meus, a voce contremuerunt labia mea: I herde, and my wombe is troublid, fro be vois trembliden my lipps. I herde, þat is, I undirstood poru þe Holy Goost what anguische gode men schulen suffre in pe eende of þis world, and my wombe, þat is, my freelte, is stirid fro dreede, for pe vois of þat heeryng; my lippis trembliden, þat is, I qwook for dreede of þe synne of my moup filid in speche, and wonyinge among folk þat hap foule lippis, foulid wip vein speche and unnayt; as who seie, I dreede to telle holy wordis wip my foule mou, fillid wip unhoneste wordis. But I, trustynge to Goddis mersy, forsakinge and levynge my synne, aftir scharp sorowe sorowide perfore, wantinge ablenes of men and covenable tyme; and I clenside my moup spekynge Goddis wordis, þat bifore was filid þoru unfructuouse jangelingis. ¹ biddil, U.

Ingrediatur putredo in ossibus meis, et subter me scateat: Rotynge go in my bones, and undir me springe. Pat is, my flesch rote to my boones, and undir me springe rotynge ful of wormes; þis befalle me heer, þat I may fle þe worse. Et ut requiescam in die tribulacionis, et ascendam ad populum accinctum nostrum: Pat I reste in day of tribulacioun, and pat I stie til oure fold gird. Pat I reste wip halowis in day of moost angwisch, þat is, in þe day of doom, and þanne stie to pe cumpany of folk gird, þat was so gird in þe love of Crist þat þei fouȝten aȝen alle yvele stiryngis stalworbli for pe love of Crist. Pe profete assentip not to be love of ony creature pat coveitip pat he rote above erpe, or he suffre peyne in þe topir world. And sipen he pat was so holy, for drede of peyne aftir þis liif, and for greet desier to be wip his love, Crist, coveitide here to rote quyk if God wolde suffre it, what schulen we, þat hoten grete avowis to voiden angus and siiknessis of þis liif? Ficus enim non florebit, et non erit germen in vineis : For be fige-tre schal florischen not, and burioun schal not be in be vigners. Pat is, greet part of Cristen men þat seemede to be swete in devocioun schal no flour schewe of virtu. For pe rote of charite, þat is, pe kepinge of Cristis comaundementis, þat was wont to make men drunken in goostli joie, schal faile in hem for her double synne, doon of hemsilf and suffrid in her neiȝbore; and so pei schulen be drie and to noping able but to brenne in helle. Mencietur opus olive, et arva non afferent cibum: De werk of be olyve schal lien, and feeldis schulen not bringe forp mete. Pat is, hiȝe kyngis and prestis schulen faile fro mersy, oppressynge her sogetis by her statutis, and her feyned sensuris, more for her displesing þan for brekinge of Goddis biddyngis; and so pei lien to God, for pei doon not as pei hiȝten. And feeldis, pat ben her sogetis, myche for defaute of pilinge, schulen faile to ȝeve goostli fruyt to paie wip God; for how schulde pat lond bere good fruyt þat nedip bope tilinge and

dungynge and hap neiper? Here moun sovereyns drede þe synne of her sogetis, leste it be arettid to her defaute. But schulen sogetis ben excusid of her synne, for þei have noon good informacioun of her curatis? Nay whi? for þei han resoun to lede hem wipal, in love of God principalli, and to do nouȝt to her neiȝbore þat þei wolden were not do to hem. And faile pei not of pis double charite, and Crist schal not faile to ȝeve hem double ȝift, to norischen wip her bodies and save þerwip her soulis. Abscindetur' de ovili pecus, et non erit armentum in praesepibus¹: Awey schal be smyten beest of pe foold, and neet schal not be in pe cribbis. Beest he clepip ech yvel Cristen man, lyvynge as beestis, unresonable in lustis and likyngis; alle siche schulen be smyten awey as dede lymes out of pe fold of holy Chirche. And neet, þat is, goostli travelours, schulen not be in cribbis, þat is, in þe degrees of riȝt liif; for neer-hond alle at regard schulen falle in to errour, and pe moost perel of alle schal be, þat þe greet multitude of yvele men schulen grevousli pursue þe fewe loviers of Crist. Ego autem in Domino gaudebo, et exultabo in Deo Jesu meo: But I in oure Lord schal joien, and I schal be glad in God my Jesus. pis is þe sawe of chosun men, þat lasten stably in Goddis love; as who seye, bei pat han here joie in erpe schulen perische perewip, but I schal joien in my Lord Jesus poru swetnes of his love; and I schal be glad in God my Jesus, þat is, my saveour, not in pe fals world þat is leser of alle þat it loven. Deus meus fortitudo mea, et ponet pedes meos quasi cervorum2: God Lord my strenkpe, and he schal sette my feete as of hertis. 3 Yvele mennes fete are sette as of weike assis, þat ben fastnyd as in myddis of depe leir; so yvele mens affecciouns ben yvele, for þei ben evere tackid wip sum love þat drawip hem fro Goddis love. But holy mennys affecciouns ben as of hertis, pat ligtly lepen over all lettingis, and casten out fro her 1 corrected from Vulg.; abcidetur, precepibus, T. Vulg.; servorum, T. So in U; T has yvele men ben sett. 2 corrected from wayke, U. !

hertis al vile glat¹ þat stoppip her breep. Ellis myȝten þei nevere verrili loven Jesus Crist. Et super excelsa mea deducet me victor in psalmis canentem: Aboven myn hiȝe my victor schal lede me, in psalmes syngynge. Crist, þat is verri victor of deep and of pe devel, schal lede me syngynge to his heriinge, in salmes, þat is, gode werkis, and goostly devocioun above myn hiȝ, þat is, above al bodily ping þat semep hiȝ to fleschli men. He schal lede wiþoute dreede in pis liif, to his contemplacioun of God. [THE SONG OF MOSES.] [DEUT. xxxii. 1—43.] Audite, celi, que loquar, audiat terra verba oris mei: Hevenes, heere ȝe pat I schal speke, pe erpe heere be wordis of my moup. That is, ȝe men þat han 30ure conversacioun in hevene, and ȝe þat ben in actif liif, undirstondip pat I schal seie; berip witnes pat I holde not stille pe wickidnes of my folk. Concrescat ut pluvia doctrina mea, fluat ut ros eloquium meum: My loore growe in reyn, as deew renne my word. That is, my loore make pe heerers of it to bere goostli fruyt multiplied in pe reyn of hevene, and my wordis renne in mennys hertis as deew of grace, pat may coole hem in temptaciouns fro heete of vicis. Quasi ymber super herbam, et quasi stille super gramina. Quia nomen Domini invocabo: As reyn of gras, and as dropis of buriownyngis, for þe name of oure Lord I schal inclepe. My loore be to ȝou as reyn in gras, þat is, make it to be greene in þe buriownyngis of virtues; and seemynge it is þat I be herd, for I schal inclepe God into myn herte, heriinge him overe alle pingis, in herte and moup and werk, not oonli honoure him wip my lippis, as riche men and fleischely doon. Perfore, ¹glet, U. WYCLIF.

Dei perfecta sunt Date magnificenciam deo nostro. opera, et omnes vie ejus judicia: Ȝeve worschip to oure God. For of God ben parfiȝt werkis, and alle þe weies of him doomes. That is, al þat he doip he doip wip doom, wheþir he take us or he forsake us; he þat wole not erre leede him in alle þingis, in trewe doom of discrecioun, kepinge him fro foly deemynge. Deus fidelis et absque ulla iniquitate, justus et rectus. Peccaverunt ei, et non filii eius in sordibus: God is trewe and wibouten ony wickidnes riȝtwise; and riȝt bei synneden to him, and not hise sones in filpis. God is trewe in his heetynge, and he noiep to no man riȝtwiis in ȝeeldinge and in vengynge. Firste synneden to him oure former fadris, and sipen yvele sones in file of synne; as who seye, not oonli oure former fadris synneden to him, but no sone of her ospring is, þat ne he is taken in filpe of synne. Generacio prava atque perversa. Haeccine¹ reddis domino, popule stulte et insipiens? Generatioun schrewid and weyward. Whepir pou ȝeldist to oure Lord yvel for good? As who seye, is þat covenably doon, þe servaunt to do to his Lord? perfore se, pore fool, what wrecchidnes pou art in and unwiis, þat wolt not wyte to how greet turment pou goest for þi wilful foly. Numquid non ipse est pater tuus qui possedit te, fecit, et creavit te? Whepir he is not bi fadir þat weeldip pe, and made, and wrouȝle pee? As who seie, him pou schuldest love as pi fadir þat made þee man and ordeynede pee to his heritage, if pou pisilf wilt. Memento dierum antiquorum, cogita generationes singulas: Bipinke of oolde dayes, pinke alle generaciouns. How þat he delyverede his folk of dyverse perels, and how he echide encreessingli hise servauntis among yvele men, not lesynge hem. If pou wolt wyte þat þis is soop, Interroga patrem tuum, et annunciabit tibi; majores 1 corrected from Vulg.; eccine, T.

tuos, et dicent tibi: Aske þi fadir and he schal schewe to pee, þi sovereyns, and þei shulen sey to pee. What is al þat þou hastnede to cunne? Aske of þi prelat or of þi prest, for þei ben bounde to teche pee; and if þei failen in þis loore, wip wrong pei occupien heerdis office, for in pat is knowen a trewe heerde fro an hiyrid hyne, þat he leede hise scheep in hole pasturis and plentenous. Quando dividebat Altissimus gentes, quando separavit filios Adam: Whanne pe hiȝeste departide folkis, whanne he twynnede pe sones of Adam. pis departyng was whanne men bigunnen to wone in alle parties of erpe. Constituit terminos populorum juxta numerum filiorum Israel: He sette pe termys of pe folk bisyde pe noumbre of be sones of Israel. That is, folk schulen be dwellinge in þis world til þe noumbre of Goddis sones be fulfild, þat is, til God have as manye as he hap ordeyned to be saaf. Pars autem Domini populus ejus, Jacob funiculus hereditatis ejus: But be part of oure Lord his folk, Jacob streng of his heritage. As who seye, myche folk of þe world is, but Jacob oonli, þat is, wrastler aȝein vicis, is marke of his heritage, þat is, pis marke recchip no firþir þan in siche; alle opere ben out of termys. Perfore if pou wolt be of Goddis part, loke bisily ransakinge al þi liif, if ony vice regne in pee bi wille or by custum, and wrastle pere-aȝein til pou have pe maistry, and sette panne in his stide a virtu contrarie to it, strenger þan it was, and laste in good worching, and hope to be of Goddis part. Invenit eum in terra deserta, in loco horroris et vaste solitudinis: He foond him in lond deseert, in stide of uglynes and of waste wildirnesse. Pat is, him þat he hadde lost he foond erringe in pe wrecchidnes of pis liif, and þe which is uggynge for drede and wo, and wast wildirnes for defaute of good teching, not of God, but of sleupi prestis; for þoru her pride and covetise al þe world. is markid in synne and bareyn of gode werkis. Circumduxit eum, et docuit, et custodivit quasi pu-

pillam occuli sui: He aboute ledde him, and he leride him, and he kepte as pe appil of his iȝe. Lo, what kyndenes Crist schewip to his lovier! He ledde him aboute fro yvele mennys liif, þe nexte wey to hevene, and he tauȝte him in what degre or staat þat he ordeynede hym panne, how he schulde love him, kepinge him in alle anoies, as tendirly as a man in derke wody placis kepip hise iȝen fro hirtynge, for of þat þing ben men moost tendir a. Et sicut aquila provocans ad volandum pullos suos et super eos volitans: As pe eerne¹ clepynge hise briddis to fleen and above hem fleinge. Expandit alas suas, et assumpsit eos, atque portavit in humeris suis: He spredde hise wyngis and he took hem, and bare hem in hise schuldris. The eerne, clepinge his briddis to be siȝt of pe sunne, whanne he seep þat þei waxen wery fleinge, he holdip hem up wip hise wyngis; so Jesus Crist spredip two wyngis of charite, upberynge us in oure werynes, and ledynge us to virtues. And poru his myȝt he raveschip oure hertis to hevene, þat we moun goostli se sunne þat nevere schal have settinge, where-poru we ben cumfortid to suffre mekely for his love alle tribulaciouns. Dominus solus 2 dux ejus fuit, et non erat cum eo Deus alienus: Oure Lord oonly was his leder, and oper God was not wip him. Ffor he þat hap him to help oonli, nedip noon opir, for he is hilyng fro al yvel. Constituit eum super excelsam terram, ut comederet fructus agrorum: He sette him on his lond þat he ete pe fruytis of feeldis. Pat is, Crist settip his lover in holy Chirche in mekenes, to have deliit in abundaunce of goostli fruyt and holy, not in gredy gaderinge of money, but in heelpe of mennis soulis. 3 Ut sugeret mel de petra, oleumque de saxo durissimo: Pat he schulde souke hony of be stoon, and oile of pe hardist rooche. 1 beron, U. 2 corrected from U and Vulg.; soleus, T. rected from Vulg.; suggeret, T, U. a A beautiful comment on the text. 3 cor- D 2

Hony of þe stoon he soukip, þat occupiep him ententifly in þe lawe of Crist, for it is swetter pan hony to him þat lovep Crist. And he schal [not]' erre in treue bileeve. Oyle of þe hardist roche is pe anoyntynge of pe Holy Goost sent fro Crist glorified, and maad so hard in love þat he þat resseyvep it may suffre in þis liif noon harmful peyne. pis hony and oile schulden prestis resseyve, and fynde, if pei traveiliden truly in Cristis vyneȝeerd, in so greet plente þat þe swete odour perof schulde flawme mennys hertis þat comowneden wip hem. " Butirum de armento et lac de ovibus, cum adype agnorum et arietum filiorum Basan: Buttir of neet and mylk of scheep, wip grees of fatnes of lombis and of weberis of þe sones of Basan. Buttir of neet is be stable loore of pe ensaumplis of patriarkis, mylk of scheep is loore pat fallip to hem þat bigynnen to do wel. Grees of lombis and of weperis is þe brennyng desier þat holy techers wip her folowers han to hevene. pe sones of Basan ben lovers of þis world pe which ofte-sipe han lordschip overe gode men here to her owne dampnacioun, for pe mysuse perof, lyvynge aftir þe flesch, not after þe spirit. Et hircos cum medulla tritici, et sanguinem uve biberent meracissimum: And geet wip marw of wheete, and pat pei drink schirist blood of grape. Geet ben po þat enfoormen us wip ensaumple of penaunce, discreetly norischinge oure hors as he may journeyen. In þese us owip to have deliit wip marowȝ of whete, pat is, wip pe body of Crist, for he is þe grape whos flesch and blood trewe Cristen men in þe sacrament of pe auter in þe foorme of breed and wiin worþili resseyven, poru trewe bileeve her savacioun, and yvele men and unclene her dampnacioun. Incrassatus est dilectus et recalcitravit; incrassatus, impinguatus, dilatatus: Encortif is be loved, and kest up; he encortif, fattid, and enlargid. Pat is, pe folk þat God lovede, ȝevynge plente of goodis, hap cast up at God, dispisinge hise maundementis, multipliynge hem in richessis. Manye siche dispisers ben now of Crist, but 1 om. in T; passage om. in U.

noon so myche as ben po þat schulden ben hise next folowers, for po schulden be in ensaumple of alle opere above hem and binepe hem, to dispisen pis world þat blyndiþ þe men in covetise of multipliinge of richessis. Ffor ech sich, Dereliquit¹ Deum factorem suum, et recessit a Deo salutari suo: He forsook God his makir, and he departide fro God his heelpe. Ffor ese and welpe drawip men oftsipe to synne, and makip hem to forȝete God and turne to pe devel. Provocaverunt eum in diis alienis, et in abhominacionibus suis ad iracundiam concitaverunt2: Pei stiryden bin in opere goddis, and in her wlatingis þei moveden him to wrappe. Pat þing ech creature makip his god, what þing he lovep moost in his herte; þe wlatingis ben glotenye and leccherie wip covetise and pride, which God hatip. And here moun men seen how prelatis hiȝe and lowe loven moore her owne excellence pan Cristis worschip, and so pei worschipen false goddis, and ben unable perporu to ȝeve or to take ony sacrament a Whi?- Immolaverunt demoniis et non Deo, diis quos ignorabant: Pei offriden to develis not to God; to goddis whiche pei knewen not. That is, pese Cristis enemyes qwemen not to God in her lyvynge, for þei ben avoutreris of alle vicis, in levynge of verri God and worschipinge develes, of whiche pei hadden nevere good. Novi recentesque venerunt dii, quos non coluerunt patres eorum: Newe and freische goddis camen, pe whiche her fadris worschipiden not. Pat is, dyverse goddis leeden to dyverse errours, her worschipis. For pe devel hap in alle siche unstable men and women comoun entre, to entise hem to leve pe trupe of verri 1 corrected from U and Vulg.; dereliquid, T. Vulg.; conscit., T. This sentence, which has a truly Wycliffite ring, with many other passages in this part of the 2 corrected from Commentary, is omitted in the Magd. Coll. MS.

God, and folowen þe lustis of pe world, lovynge moore vicis þan virtues, and so þei serven mawmetis, pe whiche trewe Cristen men bifore hem usiden not. Deum qui te genuit dereliquisti, oblitus es Domini¹ creatoris tui: God þat þee gat þou hast forsaken, þou hast forȝete God pi creatour. We ben borun goostli of God; him alle forsaken þat assenten to ony deedli synne; and so ech body forȝetip him while per pouȝt is bounden to love ony creature unordynatli. 2 Vidit Dominus, et ad iracundiam concitatus est, quia provocaverunt eum filii sui et filie: pe Lord say, into wrappe he is stirid, for him moveden his sones and douȝiers. God, pat al woot, seep pe wickidenes of men, perfore he is stirid to veniaunce. Lo, what comep perof! Et ait, Abscondam faciem meam 2 ab eis, et considerabo novissima eorum: And he seide, I schal huyde my face fro hem, and I schal biholde pe laste of hem. Noping is moore pyne pan for to parve pe siȝt of God and his good wille; and pouȝ yvele men be in myche ese here and welpe, God biholdip what wo schal falle hem in her eendyng. Generatio enim perversa est et infideles filii: For it is a schrewid generacioun and untrewe sones. Untrewe fadris geten often tymes untrewe sones, for whanne a child is norischid among vicis, how schulde he be unfilid? Fadris and modris ben cause if þe child be vicious, for while it is ȝong, it cannot but love and drede not upon resoun; but of kynde it love to ben fed and clad, and it dredip pe ȝerde of scourynge. Who schal be excusid if pe child mysfare? As who sey, no fadir ne modir; pouȝ pat it myskarie whanne it comep to age, pe childheed pei moun save. And pus yvele trees bringen forp yvel fruyt. For neper pe toon ne þat oþir, þat is, neiper eldris ne her children, ben trewe to God. Whi? for þei holden not þat þei hiȝten in her baptem, but unkyndely,— Ipsi me provocaverunt in eo qui non erat Deus, et irritaverunt in vanitatibus suis: Pei me stiriden in him þat was no God, and moveden in her vanylees. 1 corrected from Vulg.; Deum, T. tiocatus, tuam, T. 2 corrected from Vulg.; con-

That is, pei wrapþiden me, lovynge pe þing as God þat was not God, and havynge moore deliit in her vanytees pan in my servise, for al pat is loved wiþoute God is vanyte. But what schal I do? gaderen togidere pe wickidnes of fadris and modris and of her children. Et ego provocabo eos in eo qui non est populus, et in gente stulta irritabo illos: And I schal stire hem in him bat is not peple, and in fole¹ folk I schal stire hem. As who seye, sipin I have doon for hem al þat þei moun aske bi resoun, and þei forȝeten to panke me in lovynge me and heriynge me as her God, I schal forȝete hem as þei werun no folk; but as þei ben movynge to do her owne lustful wil contrarie to my biddyng, so I schal al bipinke to ponesche hem wip eendelees peyne, contrarie to her heelpe. For alle proude men and dispitouse God schal so lowe bringe poru his ritwise veniaunce, þat þei schulen not ben worpi to be likenyd to hem þat seemeden here foolis, and weren holde nouȝt for Goddis sake. In þat maner þei schulden be stirid to envy and hatrede, þat her synne stirip God to veniaunce. Ignis succensus est in furore meo; et ardebit usque ad inferni novissima: Fier is kyndelid in my wrappe, and it schal brenne to be laste of helle. That is, Goddis veniaunce bigynnep here in wickide men and women, þat lyven in lustis and likingis, and wolen not amende hem ne hers, and it schal turmente hem wipouten eende in helle. Devorabitque terram cum germine suo, et moncium fundamenta comburet2: And it schal devoure pe erpe wip his buriownyng, and be groundis of helles he schal brenne. Pat is, pe veniaunce of God, þat is eendelees peyne of helle, schal devoure wickide fadris and modris wip her ospring, for it schal swolowe alle loviers of erpeli þingis, wip al her fairheed, and þe hope of proud folk it schal waaste. Ffor,- Congregabo super illos mala, et sagittas meas complebo in eis: I schal gadere on hem yvelis, and myn arowis I schal fulfille in hem. 1 supplied from U, which has in gens fole. Vulg.; conb., T. 2 corrected from

That is, alle kyndis of turmentis schulen comen on hem, þe whiche ben yvele and noiouse to hem þat suffren, but þei ben riȝtwise in Goddis doom; and myn arowis, þat ben scharpe and soore bitinge peynes, I schal fulfille in hem, þat is, þei schulen come to þes peynes and be fulfild of hem. Consumentur fame, et devorabunt eos aves morsu amarissimo: Pei schulen be distried wip hungir, and devoure hem schulen foulis in bitynge alper bitteriste. Pat is, wickide men in þis world dien in soule for hungir of Goddis word, and so feendis eeten hem þoru venemous temptaciouns, in pe whiche pei fallen sodeynli, and taken þereinne pat is to hem ful bittir bityng. Dentes bestiarum mittam in eos, cum furore trahentium super terram atque serpencium: Teep of beestis I schal sende into hem, wip woodnes of drawynge and serpentis aboven erpe. Pat is, yvele men schulen suffre gnawyng of ugly devels, þe whiche crueli reeven her soulis fro God, scateringe hem fro virtues into dyverse vicis, wip woodnes of yvele men þat drawen and entisen to fleschli werkis. As neddris þei schulen be sliȝtli brouȝt into temptacioun of devels, but þei schulen in peyne venge hem as wode men, so þat yvel come on ech syde to wickide men. Foris vastabit eos gladius, et intus pavor, juvenem simul ac virginem, lactentem¹ cum homine sene: Wipouten schal waaste hem swerd, and wiþinne drede, pe ȝonge man and mayden togidere, þe soukyng wiþ þe oold man. Pat is, pe swerd of helle fier schal be her peyne in bodi and soule, for þei schal have pe worm of yvel conscience bitinge and etinge hem wiþouten eende; þat swerd schal waaste a ȝonge man, þat is, ech þat is bareyn of gode werkis. ȝonge man and mayden he settip togidere in peyne of helle, for þei usen myche to be togidere in þis lif in synne. Soukynge ben þei þat ben so blyndid in lustis and bisynes of þis fals world, þat þei han no witt to do Goddis wille lyvynge in virtues. Eldir man is he þat eeldip in synne þoru yvel custum, weenynge 1 corrected from Vulg.; lactantem, T.

his liif glorios þat is vicious. Perfore dreedip God, and lovep him, amendinge ȝoure lyves; for ȝe moun wyte bi þis sentence þat God closip not fro helle fier neper man ne womman, ȝong ne oold, þat wilfully synnep and amendip it not here. For of al maner of men greet part goop to helle. Et dixi, Ubinam sunt? cessare faciam ex hominibus memoriam eorum: And I seide, Where ben þei? I schal make to ceessen ffro men þe mynde of hem. I schal in my loviers þat haten synne seyn, Where be þei alle bicomen þat florischiden in þis world in vicis, and where is al her jolite and welpe? Al is awey and þei in peyne; and now I schal do so, þat her mynde schal nevere be among riȝtwise men. Sed propter iram inimicorum distuli, ne forte superbirent hostes eorum: But for pe ire of enemyes I delayede, leste whanne enemyes pryded¹. Et dicerent, Manus nostra excelsa et non Dominus fecit hec omnia: And þei seiden, Oure hond is hiȝ, and not God dide alle pese pingis. God wole not as soone as men han synned do veniaunce, but he dilaiep it til serteyn tyme, pat po to whiche þei han doon harm waxen not proude, and seyn, For oure meryt, and for þei weren contrarie to us, God distriep hem; and so þei seyn þat God dide not alle, for hem þinken þat her myȝt halp. Gens absque consilio est et sine prudencia. Utinam saperent et intelligerent ac novissima providerent: Folk is wipoute counceil and wipoute prudence. Wolde God pei saveriden and undirstoden and purveieden for pe laste. The folk of alle unriȝtwise men is wipoute counceil of heelpe of soule, and wipoute prudence to fle synne; but God wolde pei hadden ony savour in Goddis love, and undirstoden þe wille of Jesus Crist to doon it; panne schulden þei purveie her laste, þat þei myȝten dye sikirly, and ben holden wipouten drede what schal falle at þe laste eende. Quomodo prosequebatur unus mille, et duo fugarent So in U; preieden, T.

decem milia: How oon pursuede a pousinde, and two gartª fle ten pousinde ? How pis myȝte be he schewip, and seip,- Nonne ideo quia Deus suus vendidit eos, et Dominus conclusit illos ? Whepir not perfore her God soolde hem, and be Lord hem loukide¹? As who seye, perfore þei ben overcomun to her harme, for God alienede hem fro him for synne of hem, and loukide hem in þe myȝt of her enemyes. Non enim est Deus noster ut dii eorum, et inimici nostri sunt judices: For whi? oure God is not as þe god is of hem, and oure enemyes ben domesmen. Oure God is not as her god is, for þei han deliit in wickidnes, and oure God levep no synne unponeschid, and oure enemyes ben doomesmen, þat is, þei moun bere witnes of pat ping, þat oure God dampnep and poneschip yvele deedis, for oftsipis he smytip yvele men in þis world. De vinea Sodomorum vinea eorum, et de suburbanis Gomore: Pe vyner of Sodomo be vyne of hem, and of þe suburbis of Gomorre. Sodom is as myche to seye as dombe, and Gomorre is scharp, as who seye, oure hiȝe prelatis, if þoru hem manye opere ben dombe to serve God in þe foorme of his servise, and þei ben scharp in vicis. Uva eorum uva fellis, et botrus amarissimus: Pe grape of hem be grape of galle, and flower bitterist. Her fruyt is turnyd into pride and covetise and ipocrisie, pe whiche ben bask or bittir synnes in Goddis knowyng; and þe flower pat is in hem is bittereste, for her fleschli love and covetise of erpe 2 is to hem eendelees sorowe. But men seyn þei moun have goodis and love hem not, and soop it is; but whanne men seen pat office þat men ben holden to do to God is lettid for pe occupacioun of worldli goodis, po godis ben overmyche loved, whereof wole come eendelees sorowe. 1 closed, U. 2 So in U; Aleschli and love of erþeli covetise, T. a The use of this word proves that the writer was an inhabitant of the north of England. U reads chasid.

Fel draconum vinum eorum, et venenum aspidum insanabile: Galle of dragouns, pe wiin of hem, and venym of snakis incurable. Galle of dragouns is pe fel tresoun of bacbiters, þe which tresoun þei drinke wip deliit as wiin, and birlen it to opere men. For he pat bacbitip his neiȝbore, in þat þat in him is techip him to whom he tellip his bacbiting to do so of opere. And venym of snakis, þat is, lastinge malis, is her drynke incurable; for þei wolen not be amendid of her malicious ire, taken of her owne hiȝnes; and if men snybbe hem, or chastise hem bi resoun, her malice waxip, and þei ben worse pan þei weren bifore. For he þat is defectif, and heerip his trespas, and wole not amende it, is liik to be endurid in his synne, as þe cruel Jewis weren pat stoppiden her eeris whanne Seint Stevene disputide wip hem pe trupe of riȝt bileve. Nonne hec condita sunt apud me, et signata in thesauris meis? Whepir þes ben not hid anemptis me, and selid in my tresours? Pat is, alle þes yvelis ben holden in Goddis mynde, and kepte as undir seel, for to be put forp in þe doom to schewe þe riȝtwisenes of Crist in dampnynge of wickide men. And in þe same tresours ben hid virtues of gode men, to schewe þat dai to be riȝtwiisnes of her corownyng, þat þei schulen take bi Goddis riȝtwiis doom. Panne schulen gode men be maad riche of Goddis tresore in eendelees joie, and yvele men schulen be ful pore in eendelees peyne. Mea est ulcio, et ego retribuam eis in tempore, ut labatur eorum pes¹: Myn is þe veniaunce, and I schal ȝelde hem in tyme, pat her foot slide. Pat is, to me, seip God, falliþ þe veniaunce of synful men, not to man woniynge in erpe, for it is not semely o broper venge him on anopir, and unsemelynes schulde not be in Cristis Chirche in þe ȝeeris of grace, sipin it was forboden of God in þe ȝeeris of veniaunce. For I schal ȝelde hem aftir her yvel wille in tyme of doom, pouȝ I abyde a while. Be pou not to haasty, for ech day is day of grace, and I am not qweemyd in veniaunce; 2 So in U; om. om. T. 1 corrected from Vulg.; pees eos, T.

perfore pou makist me pin enemye whanne pou sekist veniaunce of ony ping but oonli of synne. Pat veniaunce sekip no bodili harm, if synne wipouten þat may be amendid. And sipin I am God, þat no þing mai leve unponeschid, suffre yvele men lyven til I do her foot slippen, þat is, til I make al her pride and her vanyte to fallen, þat berip hem to helle. For it schal breke sodeinli and turne to nouȝt, ffor,— Juxta est dies perdicionis, et adesse festinant tempora: Bisyde is be day of perdicioun, and to hem haasten þe tymes. Biside, þat is, neer is þe day in which alle yvele men schulen be lost fro pe cumpany of halowis, and tyme¹ of ȝeldynge to yvele and gode haastip to ben2 and comep faste. And þanne-, Judicabit Dominus populum suum, et in servis suis miserebitur: Oure Lord schal deeme his folk, and in servauntis he schal have mercy. pat is, Crist schal departe hise lovers fro pe lovers of pis world, and in hise servauntis he schal ben seen merciful, here and in pe day of doom, and in alle opere riȝtwise venger of al wickidnes. Videbit quod infirmata sit manus, clausi quoque defecerunt, residuique consumpti sunt: He schal se pat be hond be maad siik, and be closide failide, and be laste ben distried. 3 He schal se, pat is, he schal make to seen, þat alle pat³ yvele men doon is not sufficient to her salvacioun; for preier, almesdeede, and penaunce of him þat liip in synne, and wole not amende him for Cristis love, is abhominable offryng in Goddis siȝt. For pe closid in pouste of þe devel failide for peynes; for alle pat ben left, þat is, forsaken of God, schulen be distried in eendelees deep. Et dicent, Ubi sunt dii eorum, in quibus habebant fiduciam ? And pei schulen seye, Where ben her goddis, in pe whiche bei hadden trist? Gode men þat schulen seen þe peynful peynes of yvele men, schulen seien, Where ben now alle her vanytees of worldly bisynes and lustis, pe which þei loveden moore pan God, for So in U; þe, T. 1 tymes, U. 2 basten to be, U.

þei setten her joie and her trist in hem, as þei schulden nevere have failid hem; havynge greet indignacioun to hem, þat for her soule hele reprehendiden her over bisy worldli lyvynge; seiinge, how schulde pe world opere weies be mayntenyd? But he is folily blyndid þat mayntenep his enemy to his owne harm. Pe world and oure owne flesch ben enemyes to us, þe whiche moun not be mayntenyd over þe tyme þat God hap sett. Perfore foolis and idiotis, þat leften þe unfructuous bisynes of þis liif for Goddis love, schulen scorne wise myȝti men of þis world, þat setten her trust and her joie in þat þing þat myȝte not bifore God helpe hem. De quorum victimis comedebant adipes', et bibebant vinum libaminum? Of be offringis of pe whiche bei eeten grecis, bei drunken be wiin of offringis. Here þe prophete dampnep covetise and likerousnes of prestis, for it is more abhominable in hem þan in opere, sipen þei schulden be mooste fleers perof in ensaumple to opere; seiinge, of þat þing þat was offrid to her unclennes, þei hadden deliit in greet abundaunce of gaderynge, and in lustful lyvynge, dispendynge it to preisyng of þe world, þat was offrid to hem to lyve upon, and to departe among þe pore and nedy peple. And so pei ben drunken in lustis and likyngis of erpeli goodis, forȝetinge pe povert of Jesus Crist. Perfore on domesday, þat wrecchidnes þat ȝe tristen on moore þan on God,— Surgant et opitulentur nobis, et in necessitate nos protegant: Rise þei and helpe ȝou, and in nede hile ȝou. pis is but scoornyng þat gode men schulen have of wrecchis þat forȝeten Crist for pe failinge world; as who seie, ȝoure goodis þat helden ȝou in honour in erpe, rise pei now and come pei to helpe ȝou, if þei may. And sipin pei moun do nouȝt but þei skape, for þat schal be peynful schame to yvele men, to knowen and to have rehersid þe þing þat made hem to lese pe blis of Crist, perfore, ȝe þat ben ȝit on lyve,— Videte quod ego sim² solus, et non sit alius Deus preter me: Seep pat I am oonli, and þat oþir God is noon but I. 1 corrected from Vulg.; adbipes, T. sum, T. 2 corrected from Vulg.;

That is, ȝe þat wolen be wipoute schame on domesday, wytip þat God is oonli to tristen in, and he þat kepip not hise biddingis, triste not in him to his heelpe. Perfore lovep him as he lovede 30u, denynge for his love to triste in ony creature; for al þing þat ȝe loven wipoute him lettip 30u of his love and disseyveb ȝou. Ffor,- Ego occidam, et ego vivere faciam; percuciam, et ego sanabo; et non est qui de manu mea possit eruere: I schal sleen and I schal make to lyve; I schal smyte, and I schal hele; and noon is pat may delyvere of myn hond. Whi? for I am auctour of liif and deep, hem þat I love I schal smyte, chastisinge hem as a good fadir owip to doon his wel-loved sone. For it is not semely pat curteis Crist have an untauȝt child; perfore I schal make my children holde perfiȝtly biddingis in þis liif, qwikenynge hem wip my grace, to lyve in mekenes vertuously, and I schal sle her enemyes whanne best tyme is. And if ony temptacioun or anoie hirte hem, if þei triste to me I schal hele hem. Perfore stondip bi me in love, þat I stonde wip ȝou in needful tyme of help, for noon is þat may delyvere himsilf or opere of myn hond. For alle creaturis ben undir my myȝt, and to me falliþ þe deemynge of alle. Levabo ad celum manum meam, et dicam, Vivo ego in eternum: I schal lifte to hevenes myn hond, and I schal seyn, I lyve wibouten eende. Pat is, I¹ schal schewe me Lord Almyȝti aboven al þing, and I schal seyn apertly, I lyve wiþouten eende. It is oure alpiroop, and a vow to fulfille pis Lordis bidding. Si acuero ut fulgur gladium meum, arripuerint judicium manus mee: If 1 schal scharpe as leiȝtnyng my swerd, and myn hondis schulen take doom. Pat is, I schal make qwaken for dreede alle wickide men of erpe, whanne I have redyed my swerd of poneschinge, comynge sodeinli as leytnynge; panne myn hond, þat is, my myȝt, schal schewe pe laste dreedful doom: ffor þanne,- 2 Reddam ulcionem hostibus meis, et his qui oderunt me retribuam: I schal ȝelde veniaunce to myn enemyes, and to hem pat hatiden me I schal ȝelde. 1 from U; om.T. 2 corrected from Vulg.; biis, T.

I schal ȝelde veniaunce of eendelees peyne to my foos; þat is, to alle pat I foond contrarious to me, clad out of pe cloop of charite, not holdinge my comaundementis. And to hem pat hatiden me, puttinge out of her hertis me for love of opir þing, I schal ȝelde woniynge in peynes eendelees wip orrible develis in helle. And panne,- Inebriabo sagittas meas sanguine, et gladius meus devorabit carnes: I schal drunken myn arowis in blood, and my swerd schal devoure flesch. Myn arowis, þat is, my scharpe manasynge wordis, I schal drunken, þat is, I schal fulfille in blood of dede dampnyd men; and my swerd, þat is, my veniaunce, schal hastily smyte alle pat lyveden fleisheli, and dieden so, into helle, to be devourid of feendis. And ȝit myn arowis I schal drunken,— De cruore occisorum et de captivitate nudati inimicorum capitis: Of be blood of slayn and of caitifte and þe nakid heed of enemyes. Verrili ben þei slayn þat ben deede fro pe joie of God wipouten eende, and of pe caitifte of helle, of pe nakidheed fro al solace of hevene or of erpe, of enemyes dampnyd. Nakidheed he seip at pe liknyng of taken prisoners in conqueringe, pe whiche weren wont to be shaven þe heed and so soold. Laudate gentes populum ejus, quia sanguinem servorum suorum ulciscetur: Herie, ȝe hepene, be folk of him, for pe blood of hise servauntis he schal venge. ȝee synful men, pouȝ al ȝe wolen not folowe Cristis folk in virtu and goodnes, at þe laste holdip alle worpi heriyng pat loven him in worchinge of vertues, and angrip hem not in word ne deede. For if ȝe do, God wole vengen it; ffor,- Et vindictam retribuet in hostes eorum, et propicius erit terre populi sui: And veniaunce he schal ȝeelden into her enemyes, and mersiful he schal be to be lond of his folk. Pe lond of his folk in þis liif is holy Chirche, in þe which his folk wonen in trupe and in charite. Alle opere wonen in þe lond of pe develis folk, to whom God schal be riȝtwiis in veniaunce and poneschinge.

[MAGNIFICAT.] [LUKE i.] Magnificat anima mea Dominum: My soule worschipe be Lord. Oure Lady Seynt Marye, aftir þe greetinge of Gabriel, and þe conseyvynge of Goddis sone, oure Lord Jesus Crist, verri God and verri man, and aftir þe blessing of Eliȝabet pat clepide her modir of hir Lord, sche roos not in hiȝnes of pouȝt for vein glorie ne in bolnynge of pride, dispisinge perfore opere, but in swetnes of herte and ful devout mekenes, pankinge God of al his goodnes, seiinge,-My soule, fillid of his grace, worschipip, þat is, heriep perfiȝtli þe Lord of hevene and erpe, þat me pis grace hap doon. As who seie, I holde not mysilf greet, but God I herie of alle hise ȝiftis in al myn herte. Pat soule worschipip God perfiȝtli, pe whiche wickide pouȝtis greeven not, unclene deliit filip not, uncovenable berynge hiȝep not, ne vein speche envenemeþ not; but in alle vertues, of kynde and of grace, it stondip in lastynge love and stable mekenes. Et exultavit spiritus meus in Deo salutari meo: And my spirit joiede in God myn heelpe. Not oonli þis blessid maide and modir heriep God enteerli, but also sche seip þat hir¹ gladnes and hir joie was in mynde of God, in love and likynge of whom al hir love sche sette. Sche joiede not in hirsilf, ne in vanyte of þis liif, as oure founyd maidens don now, þat joien more in synful vanytees of pis world, pe whiche hem lusten to love, pan in God her saveour, þat corownep alle trewe virgyns in hevene. But pouȝ devoute soulis of holy men and wommen worþili worschipen God, and wondirfulli ben joiyinge in Jesus, þis blessid mayden and modir, oure Lady Seynt Marye, bifore alle opere in privilegie of moost brennynge love sche heriede God, and in singuler joie sche was glad in Crist. Pe songis of heriinge ben swettist in hir moup, and þe nootis of love ben þe delitablist in þe melody pat 1 So in U; bis, T. WYCLIF.

schewip. Pat spirit now joiep in God, pe which is verrili kyndelid wip pe fier of pe Holy Goost, to be which, for mychilnes of Cristis love, no passing þing paiep, but al fleshli lust and erpeli covetise lopip and is viile to it. For al þe joie and cumfort of it is in Crist, of whom it hopip liif and heele eendelees. Quia respexit humilitatem ancille sue, ecce enim ex hoc beatam me dicent omnes generaciones: For he lokide be mekenes of his hondmayden; lo, for whi of þat blisful me schulen seyn alle generaciouns. Wrecchid wommen of þis world loven synful creaturis whom hem luste, and worschipen hem, and han vein joie in hem pat schulen passe as schadowe aftir settinge of þe sunne; but oure Ladi Marye sette al her love and joie in God, offringe hersilf holly to Goddis love; and þat for he lokide wip blipe iȝen of grace pe mekenes of hir þat was ful of alle gode pewis, and buxumer to his bidding pan ony hond-mayde in erpe may be to hir Lord. Lo, for whi of þat, þat is, of hir mekenes, for pat lokinge of God to me, as he were take in my love at a siȝt, perfore blisful me pei schulen seyn, alle generaciouns of trewe Cristen men in þis world. And þat is worpi,— Quia fecit mihi magna qui potens est, et sanctum nomen ejus: For he hap do to me grete þingis þat miȝti is, and his name holy. Grete pingis he dide to hir in quantite of grace, grettere in mynystration of þe aungel, grettist, þoru wondir of Goddis vertu in wombe he made parfiȝt hir halowyng. In vertu he ȝaf to hir clenness of liif, in vow first offringe of hir maydenheed, and in alle pes pat moost seemep deppist mekenes. pus he dide to me pat is myȝti, and whos name is holy halowynge me; and alle pat hooly ben, in his goodnes ben holy, not in hir meryt. Et misericordia ejus a progenie in progenies timentibus eum: And be mercy of him fro kinredis into kynredis to po pat dreeden him. His mersy, delyveringe fro synne and sorowe, is fro pe WORKS. VOL. II. 1 So in U; siche, T. E

kynrede of holy men into pe kynredis of synful men, for þereporu oonli ben synful men maad riȝtwiis; but þe mersy of God is oonli to po pat dreden him, for wipoute pe drede of God may no man be maad riȝtwiis. Fecit potenciam in brachio, dispersit superbos mente cordis sui: He dyde myȝt in his arm, he scaleride pe proude fro be pouȝt of his herte. God dide, þat is, he schewide pat myȝt is in his vertu, whanne he sette pe help of hise loviers in his Sone, doinge vertu or myȝt in his arm to defenden him and hise fro alle her enemyes. And so he scateride, þat is, so he departide pe proude, þat is, po pat seken þe weye of hiȝnes aboven opere, fro pe pouȝt of her herte, þat þei myȝten not do in deede pe wickidnessis þat þei coveitiden, in conseyvynge of her yvel wille. Deposuit potentes de sede, et exaltavit humiles: He putte doun be myȝti of secte, and he hiȝede pe meke. pe myȝti he clepip po pat joien in her myȝt, usinge it wrongfulli in wickidnes; þese he dide doun of seete of dignyte and honour. For kyng Salmon putt doun viciouse bischopis and proude, and sette in her stide meke men and vertuouse. For it fallip to erpeli princis tao mende pe defautis of Cristis Chirche; þerfor þei beren pe swerd of correccioun þat þeir ª. And he hiȝede to be seete of angels felowschip pe meke, pat is, po pat holden noping lower pan hemsilf, and putten hem mekely to be defoulid of alle; knowynge hem viile as erpe, and grucchen aȝein noon angwisch of þis liif, but ben fayn to suffre alle þingis for Cristis love. And perfore pei ben worpi to ben hiȝed for pat greet mekenes, þat þei ben not stirid to wrappe for her owne cause, pouȝ men sey hem yvel or do hem yvel. Esurientes implevit bonis, et divites dimisit inanes: De hungrynge he fillide wip goodis, and be riche he lefte empty. Pe hungrynge Oure Lady clepip hem þat greetli coveiten riȝtwisnes, wisdom of God, grace and cumfort of pe Holy Goost, þat evere stirip her desier to coveiten moore and moore, and contynuen perinne; for siche good fulfillip of goostli goodis, profitable, delitable, and honest. Pe first, þat is, riȝta The sentence suddenly breaks off in T, and is unfortunately absent altogether from the Magdalen MS.

wiisnes, helpip to meryt; pe secunde, þat is, wisdom of God, drawiþ be ȝernyng fro erpe to hevene; pe pridde, þat is, þe cumfort in þe Holy Goost, makiþ a man parfiȝt in vertuouse werkis. Pes goodis han swete savour to be soule. Pre maner of hungry men þere ben, pe whiche God fillip not but wip peyne; as po þat desiren þe pompe and þe pride of þis liif, and covetise of riches, and harmynge of her neiȝbore. Pe first hungir is of bittirnes, pe topir of avarice, pe pridde of bacbitinge. Pese men, wip alle opere pat ben wickid, pouȝ þei han greet welpe and ese in pis liif, and ypocritis pat leeten as bei weren riche of goostli goodis, criynge her holynes in outwarde tokenys, he lefte empty of grace and joie, pouȝ þei ben ful of favour of folk, and vile lustis priveli, and manye apertly; but in þe day of doom þei schulen fynde nouȝt but peyne. Suscepit Israel puerum suum recordatus misericordie sue: He resseyvede Israel his child, he pouȝte of his mercy; Sicut locutus est ad patres nostros, Abraham et semini ejus in secula: As he spak to oure fadris, to Abraham and to his seed into worldis. pus schal pe lettre be joyned; he ressyvede Israel his child for mekenes and clennes, and he spak to oure fadris, and pat he dide bi pouȝt of his mercy, pe which he hiȝte to doon to Abraham and to his seed, þat is, to alle hise folowers in trupe and riȝtwisnes while pe world stondip. He resseyvede a Israel in kynde, in grace, in defendinge, in governynge. Poru takinge of kynde he riȝtid us out of deep, and out of ire of God; poru takinge of grace he drouȝ us out of synne; poru takinge of grace in defence, he delyverip us þat oure enemy have no myȝt ne maistry of us; þoru takinge in governynge, he ledip us out of perels of his wey; þoru takinge of blisfulheed, he bringiþ us out of al wrecchidnes of synne and sorowe, and settip us yn þe joye of hevene. Amen. 1 loken, U. The Magd. MS. ends imperfect at this point. E 2

[TE DEUM LAUDAMUS.] Te Deum laudamus, te Dominum et confitemur: We herien pee God, we knowlechen pee Lord. It is comounly seid þat þis song was maad of Austin and Ambrose a, whanne Austin was convertid. But his we may suppose bynepe pe bileeve; but howevere it be herof, þis song is devout. First Crist is God, and sip he is Lord, for he is not Lord but if he have a servaunt. Te eternum patrem, omnis terra veneratur: Al þe erþe worschipip pee, everlastinge fadir. Here we seyen by partis pe heriyng of God; and first how alle men in erpe worschipen God pe Fadir, sip al pe Trynyte is fadir to men, for it made man of nouȝt, and perfore it is fadir. And so al þe Trinyte is fadir to man, but pe first persoone is Fadir to his Sone. Tibi omnes angeli, tibi celi, et universe potestates. Tibi cherubyn et seraphyn incessabili voce proclamant: Alle angels and hevenes, and alle powers in his world, cherubyn and seraphin, crien bi vois and unstyntinge to pee. Al if erpeli men be first in oure knowinge, ȝit hevene and sitesyns perof ben first in her kynde, and specialy angels of pe two firste ordris, for þei ben schynynge wip kunnynge, and brennynge wip charite. And alle creaturis seyn to God þat he a In the ancient offices of the English Church, according to Mr. Palmer (Origines Liturgicae, I. 228), this hymn is named indifferently the Psalm Te Deum,' or the 'Song of Ambrose and Augustine.' No higher authority for the legend mentioned in the text is known, than that of a spurious chronicle, ascribed to Dacius, a successor of St. Ambrose, but really written five centuries later. The rudiments of a large portion of the hymn may be traced, as has been shown by Archdeacon Freeman in his excellent work, Principles of Divine Service, in Oriental liturgies. But in its actual form, a preponderance of testimony seems to trace it back to Gaul; the earliest author named for it is Hilary of Poitiers (circa 354). If so it would be not one of the least precious gifts to Christianity from the glorious church of Gaul, well and fittingly called the eldest daughter of the Church.' •

made hem, for pis is kyndeli seiing, þat kynde techip Goddis creaturis; but angels crien afer bi spiritual vois, and þei may not ceese herof, sip þei ben needly blessid. Sanctus, Sanctus, Sanctus, Dominus Deus Sabaoth; Pleni sunt celi et terra majestatis glorie tue: pis is þe first song seid to be Trynyte, and perfore is pis word, holy, seid þries, and it bitokenep stablenes in God in bigynnynge of hise werkis, in kepinge, and eendynge. And as God is myche and glorious wipoute mesure, and in ech part of þis world, so it is sopli seid þat he fillip bope heven and erpe; and al if he have in himsilf glorie of his magiste, in as myche as he is God, napelees he schewip it out in mesure, noumbre, and weiȝt, as him fallip for to do. Te gloriosus Apostolorum chorus: Te prophetarum laudabilis numerus: Te martirum candidatus laudat exercitus: Pese pre cumpanyes of þe two testamentis herien pee God; and first, pe glorious cumpany of Cristis apostlis, sip, pe worschipful noumbre of prophetis; and sip, pe oost of martirs maad whiȝt in her blood. Sip Crist is heed of holy Chirche, and hise apostlis sueden him next, manye supposen þat þei ben in hevene bifore opere. And, for fadris of pe oolde lawe weren grounde¹ of men of þe newe lawe, bi resonable ben þei putt bitwixe, and next hem suen martirs of þe newe lawe. Te, per orbem terrarum, sancta confitetur ecclesia: Holy Chirche knowlechip pee God, poru-out al pe world. And as pe Trinyte is heried, so holy Chirche hap pre partis. Pe hiȝeste ben angels of hevene, pe secunde, seintis slepinge in purgatorie, pe pridde is folk þat schulen be saved, here fiȝtinge in erpe. Of pese and noone opere is holy Chirche maad. And pis schulde be bridil in us, to booste not þat we ben of holy Chirche. And so, for mysterie of pe Trinyte, ben confessours and virgyns taken in pe pridde part. Patrem immense majestatis 2 : Venerandum tuum verum et unicum Filium: Sanctum quoque paraclitum Spiritum. pis Chirche þat pus is scaterid in þe brode world, ¹ corrected; U has gronde, T groundid. 2 So in U; magestatis, T.

knowlechip be fadir of majeste wipouten eende, and knowlechip þe secunde persone, bi oonli worpi verri sone; and it knowlechip þe pridde tyme, be Holi Goost cumfortour; and alle þes pre persoones ben o God in his kynde. And, as clerkis seyn, magiste acoordip to pe Fadir, for he is in sum maner first of alle pre persoones; wisdom acordip to pe Sone, sip he is wisdom of pe Fadir, and made and bouȝte mankynde; þe Holy Goost is cumfortor, for he makiþ a parfiȝt eende of brennynge charite in alle pe seyntis þat he wolde have, bope here and in heven, in sorowe and in joie. Tu rex glorie Criste: Tu patris sempiternus es Filius: Tu ad liberandum suscepturus hominem non horruisti virginis uterum: Tu devicto mortis aculeo aperuisti credentibus regna celorum: Tu ad dexteram Dei sedes, in gloria patris: Judex crederis esse venturus: Pou, Crist, art Kyng of glorie, and hast take mannys kynde; pou art everlastynge sone of be fadir. Pou, to take mankynde for to delyvere it, hidousist not þe virgyns wombe to be closid in it. pou, for pou overcamest þe scharpenes of deep, openedist to men pat bileeveden in pee pe kyngdoms of hevenes. Pou, aftir þin assencioun, sittist on Goddis riȝt side. And sip pou art God bi pi hiȝer kynde, and best man bi pi opir kynde, pou art bileeved to come for to juge at pe laste day. And in pes articlis of bileeve is myche fair clergie, but we schulden not bileeve of pe Fadir of hevene þat he hap a riȝt side, or partis, as a man hap, but þat þe manheed of Crist is blisful in hevene, and next his Godheed in glorie among alle creaturis. Te ergo quesumus, famulis tuis subveni, quos precioso sanguine redemisti: Eterna fac cum sanctis tuis in gloria munerari: Salvum fac populum tuum, Domine, et benedic hereditati¹ tuae. Et rege eos, et extolle illos usque in eternum. By pese two kyndis in Crist ben we hardy to preie him, and perfore we preien pee, helpe pou pi servauntis, whiche pou hast bouȝt wip pi precious blood. Do pis grace wiþ þi seintis, þat þei be rewardid in blis wip ever- 1 corrected from U; hereditatis, T.

lastinge glorie. Lord, make þi peple saaf, and blesse to pin eritage; and governe hem here, and hiȝe hem into be blis wibouten eende. Cristen men schulden take pe wordis of Goddis lawe, as Ambrose and Austin and opere bifore us han do, and drede not to graunte þat Crist was deed, and lesse pan his fadir, and herwip was God. But heretikis seyn here þat auctor of Goddis lawe was rude in his logiik, and ofte spak fals, and so þei wolen neþir holde hym ne sue him. But sey we booldly to pes eretikis, þat þei cannot amende pis auctor, ne reprove noone of hise wordis bi her newe logyk, and but if þei holden þis auctor þei schulen not be saved. Per singulos dies benedicimus te: Et laudamus nomen tuum in seculum et in seculum seculi. We ben maad to serve God, and in þat have blis, and herfore we syngen to God and seien, þat we blessen him bi ech daies pat we lyven in þe world, and we herien his name bi lastynge of his world and of þe topir bobe. Whanne oure soule was maad, þanne God made a newe world, and by al pis world we schulden herie God, on o maner þe while we lyven here, and on anopir aftir. As pere ben two lastingis þat God ȝevep to his world, oon is wipout-forþ, þat men clepen tyme, anopir is wipinne, betere pan pis tyme, and pis is clepid often tymes world of world. Dignare, Domine, die isto sine peccato nos custodire : Miserere nostri, Domine, miserere nostri: Fiat misericordia tua, Domine, super nos, quemadmodum speravimus in te: In te, Domine, speravi, non confundar in eternum. Here we preien to oure God by hope þat we han gaderid in hym, and seyn, Lord, vouchesaaf to kepe us his day wipouten synne. Lord, have mersy on us. Lord, be þi mersy maad upon us, as we han hopid in pee. Lord, I have hopid in pee, be I not schent wiþoute eende. In þese foure versis ben manye faire trupis. In þe firste vers we preien God to kepe us fro greet synne þat nevere schal have eende; and ech day we han nede to preie herfore; and so Crist techip us to sey in oure Pater noster þat, and God delyvere us fro pis yvel. Pus we han nede ech day to preie pis; but, as seint Joon seip, if we seyn þat we han no synne, we disseyven

us silf, and trupe is not in us. But as longe as we dwellen here, we asken Goddis mersi for oure mischevous bodi, but moost for oure soule; but in þe topir world þis myscheef goop awey. And, for ech man schulde wyte þat he hap ful hope in God, perfore in þe pridde word we preie to God of his mersy as we hopen in him, and moore may we not axe. In þe fourpe word we turnen us in o persoone, of þe Chirche, and seien in persoone of his Chirche, þat we han hope in pis Lord, and for þis hope we axen to be not schent wiþouten eende. For as Crist techip us to axe generali, so þese seyntis casten to close þer preier in charite, and to aske pis eende in pe name of holy Chirche. And þis is eende of oure asking þat mai falle in þis world. For pis yvel and pis scheending is moost of alle opere, and so þis is a grete grace to wante pis scheendyng wipouten eende; for panne we schal not come to helle, but algatis go to heven. And no peyne is yvel but þis, or to regarde of pis, as no joie is good but blis, or ellis wey to blis. Pis witt schulde men undirstonde of pis holy song, and leve worldli chauntynge þat here is usid wickidly, for it distractip often tymes fro joie of þe topir world. And it is hard þat it profite evene as myche to mennys soule as it likip to mennis eeris; and certis ellis it profitip not, for, as Austin knowlechip, he synnep grevousli whanne evere pe song likip him more pan doop þe witt of þe song a [BENEDICTUS.] [LUKE i. 68.] Benedictus Dominus Deus Israel, quia visitavit et fecit redempcionem plebis sue. Pis psalm is of moore auctorite pan þe song bifore, for it is bileeve of þe gospel, as Seint Luk tellip; and Zacharie, Baptistis fadir, seide first þis salme aftir þat he was dombe, as Gabriel toolde him. And as myracle was bifore in dombnes and ȝevynge of speche, so in seyinge of pis salm was more myracle, whanne God liȝted pis profete and teelde him hid trupis. Pis profete bigynneþ þus, and seip to holy Chirche,-Blessid be pe Lord God of Israel, for he hap visited and maad biggyng of his peple. a S. Aug. Confessiones, Lib. X, cap. 33.

It is seid comounli þat þere ben pre salmes, maad of Marie and of Symeon and of pis Zacharie, and þei ben ordeyned of þe Chirche to be songun in tymes accordynge to pese persones, and witt after whiche þei weren seid. Pis salme is songen in pe Chirche at þe eende of mateyns, for Joon Baptist was lantirne bifore þe sunne, to make redy to take pe list of þis sunne, as þis salm is sungun bifore þe sunne rising. Pis profete knew in spirit be grace pat¹ God hadde maad here, and perfore he biginnep at þe heriyng of God, and clepip him first, Lord of alle men of þe world. He clepip aftir, God of Israel, for God in o sense is seer of al þing; and Israel is as myche as, men þat seen Goda, and bitokenep Jacob wip men þat camen of him; and it is takun comounli for seyntis in hevene. And first þei feelen his lordschip 2 and aftirward his godheed. pis God visitide his peple bi myraclis of pe oolde lawe, but now late in birpe schewide in Seynt Joon Baptist; and soone aftir God hap maad biynge aȝein of mankynde; for whanne Crist was maad man, þis priis was 30vun of God, and whanne Cristis suffringe suede aftir, þis priis was in tellynge. And here he schewide him a profete in seiynge þis as passid, for profetis han þis maner, for certeynte of her witt, to seie her wordis as passid al if þei ben to come. Et erexit cornu salutis nobis in domo David pueri sui: And God hap rerid pe horn of heelpe to us, in pe hous of Davip his child. Oft tymes an horn bitokenep bi manye propirtees a power schewid to pe peple. And for Crist cam of Daviþ þat was Goddis child, pis horn was arerid in Davipis hous; and Crist was King of pees, as Davip was a meke king; and oper liif of Daviþ figuride Jesus Crist. Sicut locutus est per os sanctorum, qui a seculo sunt, prophetarum ejus: As God hap spoken bi pe moup of seintis, whiche ben fro be world, Goddis owne prophetis. pis biinge of mankynde by Goddis owne sone was ofte pro- 1 So in U; T has of pat. So in U; lord, T. a St. Jerome (De Nominibus Hebraicis) says, 'Israel, est videre Deum, sive vir aut mens videns Deum.'

fecied fro bigynnyng of þe world, and also þese profetis weren drawen fro þe world, and alle pei spaken wip o moup bi o spirit þat whistlide in hem. Salutem ex inimicis nostris, et de manu omnium qui oderunt nos: Heelpe of oure enemyes, and of be hond of alle pes pat han hatid us. Ffor pis hap God spoken bi profetis bifore seid, how we schulden have heelpe bope of men and fendis, and be delyverid of þe hond of alle po þat hatiden us. Ad faciendam misericordiam cum patribus nostris, et memorari testamenti sui sancti: God hap bihiȝt¹ bi his profetis bifore, to do mersy wip oure fadris, and have mynde of his holy testament. God hadde hit to Abraham in pe oold lawe, þat he schulde multiplien his seed as sterris of hevene, and as gravel of þe see; and many opere pingis God bihiȝte to Abraham and opere holy fadirs, þing þat þei hadden not fulfillid here in erpe. And pus bileve techip us pat pis was seid in figure of goodis þat þei schulden have in þe toper world, as pe erpe þat Abraham slepte inne, þat God ȝaf to him and to his seed, figuride hem hevene, þat is clepid in Goddis lawe pe lond of men lyvynge. And so it is of opere goodis þat weren bihiȝt oure fadirs, for God teelde but litil of erpeli riches, for bope it felde to pis Lord and to his trewe children to ȝeve hevenli goodis and reste in hevene. Jusjurandum quod juravit ad Abraham patrem nostrum, daturum se nobis. Whanne Abraham schulde have offrid Isaac, his owne sone of his wiif, he hadde a greet oop to God, þat he swoor to him þat he schulde ȝeve him to us, for to bigge mannys kynde. Pe story is knowen how God temptide Abraham, and baad him rise and take his owne sone wip him þat he lovep, Isaac, and offre him on an hil. And Abraham dide pus as God baad him do, and herfore God bihiȝte him þat he schulde ȝeve himsilf for be worschip of God and savynge of mankynde. And herfore was Crist borun, as Isaie tellip. Ut sine timore, de manu inimicorum nostrorum libe- 1 From U; om. T.

rati, serviamus illi in sanctitate et justicia coram ipso omnibus diebus nostris. Pe eende whi þat God bouȝte us so costly and so kyndeli was þis, þat we wiþoute drede, delyverid oute of be hond of oure enemyes, serve to God in holynes and riȝtwisnes, in whiche we schulden lyve to-fore him in alle oure dayes. And here may we seen how unkynde we ben, sip God dide þis kyndenes for pis eende to mankynde, and it were so profitable and honest to man, and ȝit man leveþ it, and goop a wrong wey, for drede of þe world or love of his flesch, and so bicomep servaunt to hem fro whom God hap delyverid him. And so man forsakip God, and takip him to pe fend. Et tu, puer, propheta Altissimi vocaberis; preeibis enim ante faciem Domini, parare vias ejus, ad dandam scienciam salutis plebi ejus in remissionem peccatorum eorum. Here þe prophete turnep his speche to his sone, and seip pese sope wordis unto Joon Baptist: pou, child, schalt be clepid pe profete of alper-hiȝest; and perfore pou schalt go bifore pe face of pe Lord, for to make redy be weies of him, and for to ȝeve kunnyng of heelpe unto his peple in forȝifnes of her synnes. And al pis was schewid in pe liif of Joon Baptist, for he forsook þe world and chastiside his flesch, and wente not to scoole to bigile his neiȝbore, but helde pe staat of innocense in deseert placis. And oure relegiouse a pat seien þei suen him, gaderen hem in coventis, and lyven contrarye liif; for in pe stide of innocence pei han chosun flockis; instide of deseert placis þei han chosun citees; instide of greet penaunce aftir þe staat of innocence þei han chosen lustful liif for to feede her flesch. And where pei schulden forsake craftily bildyngis, þei chesen housis and cloistris to huyde per richessis. And pus pei maken a wey to be prince of þis world, and fiȝten, and maken redy his wey to resseyven hise servauntis; and pere as þis prince is contrarye to Crist, so pese religious ben contrarie to Baptist; and ȝit þei feynen falsli sumwhat of Crist and sumwhat of Baptist to disseyve pe peple. But as in conjurisouns ben teeld manye goddis names, to disseyve pe peple and robbe of her a All that follows down to the end of the Canticle, so far as it relates to the friars, has been erased in the Magdalen MS, though not so effectually but that the writing remains partially visible.

goodis, so in þes ordris ben feyned manye holynessis for a fals eende, to disseyve þe peple and to souke her blood for feynyng of her heelpe. Per viscera misericordiae Dei nostri, in quibus visitavit nos, oriens ex alto, Illuminare his qui in tenebris et in umbra mortis sedent, ad dirigendos pedes nostros in viam pacis. Here we preien þis child þat is ȝeven to us, and is bope God and man, and so ful of witt and grace, by þe inward power of mercy þat he hap, and cam from hiȝ heven to visyte his folk, þat he sende liȝt to us pat sitten in derknessis and in schadowe of deep, for to dresse oure feet into be wey of pees. Here we preien not, as freris, neiper of Crist ne Baptist, to lyve worldli liif and likinge to oure flesch, ne go to be wey of werre to fiȝte wip oure enemyes, ne to spoile pe peple, and gadere her goodis to oure castels, ne bi þe craft of lesyngis to plese to be world; but to lyve evere contrarie liif, as dide Crist and Baptist. For bi wandringe of siche weies men may wel se whos children siche ben, and to whom þei maken redy. For king of alle pe children of pride, þat is Anticrist, leedip siche cloisteris, and techip hem siche cautelis. And herfore seyn sum men, as Lyncolne and opere, þat þei ben dede careynes cropen of her sepulcre, wlappid in clopis of deel', and dryven of pe devel for to drecche men a. And pus bei ben baggid wip signes of ipocrysie, þat it were lasse harme to men of Cristis scoole to dele wip a legioun of feendis of helle pan wip a litil covent of siche qwike devels. For sum men þei robben, and sum men þei maken wode; and bi per feyned ipocrisie and cautelis of pe fend þei bigilen mo men þan doon opere feendis. Lord delyvere his folk for siche perels of fals freris, for if pis laste be pressid out, þe sevene bifore ben liȝtir. And ceertis þese religiouse pus bounden to be fend passen wickide wommen, whos tracis pei folowen, for liknes of holy men disseyvep myche folk. In the parallel passage at p. 230, the word is written deul,' i.e. mourning. U has dole. See the opening of the tract Lincolniensis,' infra, p. 230.

[NUNC DIMITTIS.] [LUKE ii. 29.] pis is pe pridde salm songun of prestis aȝein þei goon to per bed, late upon nyȝtis; and figurep desier þat Cristen men schulden have in hour of her deep. For profit of Cristis Chirche, pe gospel tellip per was an oold man, þat was clepid Symeon, and hadde answere of God þat he schulde not se deep bifore he say Crist. And whanne Crist cam into be temple, he took him in his armes, and songe joifully þis song to God,- Nunc dimittis servum tuum, Domine, secundum verbum tuum in pace; quia viderunt occuli mei salutare tuum'; quod parasti ante faciem omnium populorum; lumen ad revelacionem gentium, et gloriam plebis tue Israel: Lord, pou levest now bi servaunt in pees aftir þi word pat pou hast seid bifore, for now I am riip to dye; for myn iȝen han seen þin owne sone Crist þat is pine owne heelpe to men, pat bou hast maad redy to sette bifore be face of alle folk þat schal be saved. Pe which heelpe is, liȝt to be schewing of hepene men, and also to glorie of pi folk of Israel. pis oold man was cumfortid in soule bi bileeve, for he trowide pat hevene schulde soone aftir be openyd, and Crist wip hise membris schulde entre into hevene; and perfore he coveitide panne to be deed, and in haaste to be wip Crist, for þat he hopide truly, sip he hadde answere of God þat was eernes² herto. And pus ben manye men moved, þat wolde pat Cristis Chirche were sumwhat amendid after Cristis ordenaunce, pat þei schulden not dye bifore þat þis come, þat Crist were schewid sumwhat in his Temple, and bifore þat he were borun as a pore 30ng child. And if þis venym of dowynge were sumwhat aslakid, þanne were pei riipe to dye to Crist; for þei hopen þat Crist is ligt here unto schewe to hem his wille, as his lawe techip, and so he schal be glorie to hem in hevene, Amen. pe song of oure Lady in which sche lovep God is sungen at 1 corrected from U and Vulg.; meum, T. 2 ernest, U.

even-song, þat is oure first hour, for sche was byginnyng of heelpe of mannys kynde. And pes pre salmes ben of even autorite, sipin þei ben alle pre pe feip of pe gospel. [THE SONG OF THE THREE CHILDREN.] [DAN. iii. 57-88 a.] Benedicite omnia opera Domini Domino; laudate et superexaltate eum in secula. pis salme was maad aftir a myracle þat God dide in tyme of Nabugodnosor, whanne he savede pre Jewis for stablenes of her bileeve fro pe brennyng furneis, þat was hat¹ to brenne hem. Pese pre persoonys ben of double name, by dyverse langagis; þei ben clepid Ananyas, Azarias, and Myzael; and pei ben clepid on oper maner, Sydrak, Mysaac, and Abedenago. Pis song heerip God, and spekip to alle hise creaturis, and biddip hem love God, sipin alle ben maad for þis eende. And pus pe first vers biddiþ,-ȝe alle werkis of pe Lord, blesse ȝe to be Lord, herie ȝe and overe-hiȝe ȝe him in al tyme. 2 pes ben pre wordis in pis vers pat schulden be pus undirstonden. Sip ech creature seip kyndely pat God made it of nouȝt, ech creature schulde by kinde blesse God; and so if it do wel, servynge God as it schulde, þanne it seip wel to God, and grauntip pat God is blessid over al þing. And pis wel seiinge, þat is wel servynge, is blessing þat God spekip of here; and pus alle pingis blessen God, but oonli yvele men and feendis. pe secunde word of þis vers seip þat þingis blessen to pe Lord, and þis word, Lord, by himsilf, is taken for God, Lord of Lordis. Pe pridde tyme we schulden undirstonde, pat by maner of Greek speche, pat ping overhiȝip anoþer þing þat seip it passip alle opere creaturis; and so overhiȝinge, propirly, is lovynge proprid to God. And pus pese pre pingis, blesse, and loove, and overhiȝe, bitokenen þe Trynyte, and þei ben oon in substaunce, þat is, heriinge, apperinge³ to God. 1 bete, U; bat, Q. must have been 'heriep.' 2 berip, FF, U; beyes, Q. The original word appropryd, Q. 3 In the Vulgate version.

Benedicite angeli Domini Domino: Benedicite celi Domino: ȝe angels of pe Lord blesse to be Lord; ȝe hevenes blesse to be Lord. pis vers bigynnep pe ordir of blessinge pat creaturis schulden. blesse to God. But pere ben two maner of creaturis, spiritual and bodily. Pe beste creature of God is good angel, þat is namyd generali here. And þus þese angels han a maner to blesse God bi witt and wille. And among bodily creaturis hevenes generali ben þe best. Benedicite aque omnes, quae super celos sunt, Domino: Benedicite omnes virtutes Domini Domino: ȝe watris alle, pat ben above hevenes, blesse ȝe to be Lord; ȝe alle vertues of be Lord blesse to be Lord. Here pinken men pat bi þese watris whiche ben above hevenes ben undirstonden alle partis of hevenes, above sunne, planetis, and sterris. For pes pre partis, for pe liȝt, ben clepid hevenes comounly, and þese opere partis of hevene pat ben cleer as watir ben clepid watris above hevenes, for in hem ben þese pre partis picchid. And it is licly to trewe men þat þes watris ben of þe same kynde þat ben þes watris binepe pe moone, but þei dyversen in propirtees; for watris pat ben above pe moone ben stable and cleer and everlastinge; but watris þat ben binepe pe moone, remuynge, freele, and partable. And so watris þat ben above moun wel be preised, for þei ben sotil, but watris bynepe may be dyvyded, for pei ben bope hevy and groos; and dyversyte of siche qualitees stondip in substaunce of o kynde. And vertues pat ben in hevenes ben powers perof to rule pis erpe, as ech part þat is in hevene hap vertu to move erpeli þingis. Benedicite sol et luna Domino: Benedicite stelle celi Domino: Pe sunne and þe moone blesse ȝe to be Lord; þe starris of hevene blesse ȝe to be Lord. Pe sunne and þe moone ben passinge liȝtis, and after hem ben þe sterris, and summe of hem ben clepid planetis, as fyve, wip þe sunne and moone; pe whiche men of astronomye clepen sevene planetis of hevene, and stonden in pis ordir: Saturnus is be hiȝeste planete, sip Jubiter, and sip Mars. But þe sunne is as a kyng, and stondip in þe myddil of alle planetis, and hap

þes pre above him, and opere pre bynepe him; pe whiche ben clepid of filosofris, Venus, Mercurius, and pe moone is lowiste planete, and takip liȝt, wip opere, of pe sunne. And alle pese sevene ben erraunt sterris, for chaungeable movynge þat þei han, for þei ben sumtyme joyned togidere, and sumtyme oon aȝein anoper. And pis¹ fallip for þese alle for propir movynge in her whelis, but above Saturnus ben sterris þat ben alle in o wheel, and þes ben evere iliche fer, and maken o figure in her wheel. Benedicite ymber et ros Domino: Benedicite omnes spiritus Dei Domino: Reyn and deew blesse ȝe to be Lord; alle wyndis of God bless ȝe to be Lord. 3 Here þes pre children of Jewis nemen creaturis bynepe þe moone, but þei nemen not þes foure speris bi þe ordir þat filosofris doon. pei seyn þat undir þe moone is a spere of sotil fier, and in þat is a spere of pe eir, and in eiper spere of þe watir, and in þe myddil of pe world and lowiste 2, spere of þe erpe. Pis resoun moved ³ þes clerkes to putte a sotil spere of fier; þei seyn þe gros fier among us is bope hoot and drie and liȝt, movynge upward; and al pis þing it doop bi kynde; and þus a cleene fier in his kynde mut be moore liȝt hoot and drie. And alle pe speris ben brokely, but so ben speris above þe moone. Clerkis seyn þat reyn comep pus; pe planetis, and algatis þe sunne, drawen up of þe watir and of opere moist placis a sotil body fer into pe eir; and in þe myddil of pe eir is it kyndely cooldid a-nyȝtis, for pis matir is kyndely coold, and þere wantip heete of fier and liȝt, and pus coold makip þis moist matir renne togidere in smale dropis, and pus þei geten hevynes, and come doun in foorme of rein. But sumtyme pese planetis of hevene, aȝein þe tyme þat þe sunne goop doun, liften up a sutil matir but a litil space fro pe erpe; and fro pe tyme þe sunne be hid, pe coold of pe nyȝt engrosip þis matir, and so it comep doun anoon in moore sutil foorme þan reyn. Pere lien manye wyndis here; as summe wyndis ben in beestis, and summe ben closid wiþinne pe erpe, and summe blowen frely So in Q and FF; T and U read þese. FF. brokeli, FF. So in U; movyd, Q, FF; moveden, T. 2 lowest, Q, U; lowers, ↑ brokel, U; WYCLIF.

bitwene pe erpe and sterris of hevene; and pis wynd is clepid here, spirit of God, for dyversyte of opere. pis wynd is in his kynde eir medlid wip watir þat comep of pe erpe. And planetis, wip sterris of hevene, and hurtlinge of cloudis moven pis wynd now to o place, now to anoper, after pe chaungyng of þe mover. Benedicite ignis et estus Domino: Benedicite frigus et estas Domino: Fier and swiinge blesse ȝe to be Lord; coold and somer blesse ȝe to be Lord. It is knowen by bileeve how al pis world profitip to man þe while he servep in grace to God, and ellis it fiȝtip aȝens man. pus comep fier þat we usen; and be brennynge perof heetip men in coold tyme, and helpip to digte her mete and drinke. And pus coold in his tyme doop cumfort to mannys body, and heete of somer bringiþ forp fruyt, þat man schulde not lyve but if þis were. Benedicite rores et pruina Domino: Benedicite gelu et frigus Domino: Dewis and hoor frost blesse ȝe to be Lord; frost and coold blesse ȝe to be Lord. Summe ben dewis pat moisten þe erpe til forp¹ dayes a in hoot tyme; and whanne pe coold hap frozen pis matir, þanne it is clepid hoor frost. Frost is moore, and lastiþ lengir; and coold is comoun to manye þingis. And as pese tempren mannis body, so þei tempren erpe and fruyt. Benedicite glacies et nives Domino: Benedicite noctes et dies Domino: Vise and snow blesse ȝe to be Lord; nyȝtis and dayes blesse ȝe to be Lord. No dreede yis helpip manye men to passe overe watirs to manye cuntrees. Snow helpip to tempre pe erpe; for a good snow is worp a dungyng, for it holdip heete wipinne pe erpe, þat it crepe not out bi smale holis; and so it qwikenep þe roote of growinge pingis wipinne pe erpe. It is knowen þing to clerkis, þat snow is gendrid hiȝ in þe eir, whanne watry matir mych in quantite to regard of pe substaunce is frozen and so fallip doun, ¹ til forbe daies, U; til forth dayes, Q; til fro þe dayes, FF. a The expression 'til forth dayes' seems to mean, till far on in the day, 'dayes' being in the genitive case.

and hap whiȝtnes for cleer and stable matir. And sipin¹ men mai not evere traveile, God hap ordeyned nyȝt and day, nyȝt for to reste, and day for to traveile; and no drede eir in þese tymes temperip pe erpe and qualitees. And alle pes pingis techen men bope of virtues, and of vicis, and of hevene, and of helle, to desire þat oon and drede pe toþir. Benedicite lumen et tenebrae Domino; Benedicite fulgur et nubes Domino: Liȝt and derknes blesse ȝe to be Lord; leytis and cloudis blesse ȝe to be Lord. Liȝt cumfortip mannis siȝt, and qwemep bodies here in erpe, and makip hem pinke on verri liȝt, þat is God pe first liif. Derknessis doon good to siȝt, and tempren mennys wittis, to take her reste, and figuren derknes of synne, and pereaftir derknessis of helle. And derknes is Goddis creature, sip God hap ordeyned it among opere; and so not ech creature is substaunce pat may dwelle by himsilf. Clerkis knowen þat cloudis hurtlyn and bringen forp fier of per partis; as whanne þei breken bi violence þat werun fast togidere bifore, panne þei maken a greet noise, which noise men clepen þe pundir. And, for siȝt is swiftir þan heeryng, as liȝt comep sonner³ þan eir tremblip, perfore men seen liȝtnynge bifore and aftir þei heeren þe pundir of cloudis. And al pis serveþ Cristen men to mysti comownynge of Cristis lawe. Benedicat terra Domino, laudet et superexaltet eum in secula: Blesse pe erpe to be Lord, herie and overhiȝe it him for evere. pe erpe servep wel to God whanne it holdip þe myddil of þe world, and gaderip plenteuously liȝt of hevene, and bringiþ forþ fruyt as God biddip. And for pis cause hap God ordeyned erpe to be picke and stable, to turne aȝein þe liȝt of hevene, and feede fruyt þat growip þereinne. And for stablenes of pe erpe, þat schal laste after doomesday, and blesse God above tyme, seyen pese childrin þat þe erpe blesse God. 4 5 Benedicite montes et colles Domino: Benedicite universa germinancia in terra Domino: ȝe hillis bope moore 1 So in FF; siche, T, U; for, Q. So in U; sunner, Q, FF; sanner, T. seyn, FF; sipin, T. 2 leytes, U; leyte, FF. So in U and Q; 5 blessip, U; blissip, FF; blesse, Q.

and lasse, blesse to be Lord; alle þat burionen in erbe blesse ȝe to be Lord. It is knowen þing þat hillis holden stoones and metal-oor, and bryngen forp manye eerbis þat woldin not so wel growe in valeis. And, for cause þat þes¹ þingis schal have no stide at doomesday, perfore seip Goddis lawe, þat hillis and valeis schulen be playned, and erpe schal take a round figure, and hevene and erpe and watir schulen reste. Benedicite fontes Domino: Benedicite maria et flumina Domino: Wellis blesse ȝe to be Lord; sees and floodis blesse ȝe to be Lord. 2 Men fynden opinly what good doon wellis to mannys kynde, for manye tymes men schulden wante drinke, ne were pe servise þat þei take of wellis. And comounly in hoot somer wellis ben coolde, and hoot in wyntir. It is knowen þingis to clerkis þat in poris depe undir þe erpe is watris gendrid and rennynge and springynge up at a place, so myche þat in manye placis where no watir seemep to be, men moun so depe hole pe erpe, þat good watir and plenteuous wole springe. And for pis watir rennep in somer up cold erpe, whanne poris ben opin, þerfore watir comounly is moore coold in somer tyme. In wyntir, whanne it is frost, þe poris of pe erpe ben closid; and heete in þe erpe of somer bifore is lettid to come out by smale holis. perfore þe watir þat comeþ bi siche pooris hap heete in wyntir, and smoke comep out and wellip. For sich a cause eten men betere in coold tyme pan þei doon in hoot tyme, whanne heete is scaterid wipoute-forp. Sees in dyverse cuntrees han dyverse propirtees; as oure sees of Yngelond flowip twies in þe day and in þe nyȝt, for pe moone pat moveþ þes watris lokip so til oure Brytayn see, þat what bi riȝt liȝt and reflectid, in nyȝt and day, it movep it twies. Summe opere sees flowen nevere, and summe but oones flowen in a moneþe, and aftir þat heven lokiþ upon hem, þei han dyverse propirtees. Sees gendren manye fischis to substaunce of mankynde, so þat, bi manye mennis cast, þere ben mo and moore fischis in þe see pan ben beestis upon londe, for pe space and matir is moore. 1 So in U; of pingis, T. 2 poores, U. F 2

Ps. cvii. 23. And perfor seip Davip in pe salme, þat men þat weenden to pe see, þei seen þere be wondir werkis þat God hap maad in pis world; for no man suffisip in þis liif to telle fully pe kynde of fyschis. And pe see conseyvep wip fischis manye opere presciouse pingis, as ben salt and margaritis, and many opere presciouse stoonys. Clerkis seyn þe see is salt, for þe kynde salt is pus gendrid; whanne gravel is hatt wip pe sunne, and sokid longe wip pe watir, it takip kyndeli a savour þat men clepen saltnes. And herfore in summe londis han men salt for gravel. And sip þe see ebbip and flowip fro pe soup into pe norp, it is needful þat salt be medlid wip manye sees, and not al oonli wip sees, but wip watris where pe see flowip. And here may men se causes þat ben axid in þis matir. It is axid comounli whi floodis in lond ben not salt; and here men seien comounly þat floodis and wellis ben salt whanne ful cause of saltnes is founde in pes wellis, but pe see is comounly salt, for it takip moore pe list of hevene; for it is moore, and neer hevene, and moore disposid to take liȝt; but bankis and manye opere causis letten flodis to take pus ligt. Also, gravel of pe soup see is neer þe sunne, and moore hoot, and þis is medlid wip opere sees, and makip hem salt bi rubbinge; so þat ful cause of saltnes makip fulnes of salt. And herebi may men se whi salt is bope whiȝt and cleer; for salt, for greet part þerof, is of pe kynde of watir, and watir, whanne it turnep to sadnes, mut be cleer by kynde. And sich watir, medlid wip erpe, mut nede be whiȝt in þe same kynde. But ȝit men axen comounly, whi salt is dissolved pus, but cristal and opere stoones ben not loosid as opir salt. Here seien clerkis þat dyverse bodies ben maad sad in dyverse degrees, and summe bodies may be dissolved and summe not, as manye stoones. And of pe firste clerkis ȝeven a rule, þat po bodies pat ben hardid by coolde ben loosid by hoot, and hardid by hoot ben loosid by coold. As iys and leed ben hardid bi coold, and þei ben neischid¹aȝein by hoot. But, for salt is hardid bi hoot and drie, perfore it is kyndely neischid bi body of contrary qualite, as ben bodies coold and moist. And pus salt is hoot bi kynde, and hap hise virtues by pis ground. 1 neschid, U.

Benedicite cete et omnia qui movent in aqua Domino: Benedicite omnes volucres celi Domino: Whallis and alle þingis moved in watris, blesse ȝe to be Lord. Alle foulis of hevene blesse ȝe to be Lord. It is comounly seid þat a whal is þe moost fisch in þe see; and so by pis greet fisch ben undirstonden alle opere fischis, bope schel fische and scalid fisch, or of what kynde þat evere þei ben. Alle þei turnen to mannis help, and doon þe office pat God hap ordeyned. And þus as beestis upon pe lond drawen in erpe to tempre her body, so fischis in pe flood drawen in watir to tempre hem. But as beestis ben sotiler pan ben fischis in her schap, so þei ben moore venemouse, moore anoyouse unto man; and þus fischis ben neer to elementis, and more religious for to ete, þan ben foulis or beestis of erpe, for þei ben neer mannys kynde. And, ȝit pe first book of holy writt, þat men clepen Genesis, seip pat bope fischis and foulis comen of substaunce of þe watir. And it God schewip his craft to putt hem so fer a twynne, for þis lord can ordeyne of alle pingis as him likip. But watir is neer hevene in kynde pan is erpe, of which ben beestis; and pus bope fisches and foulis kepen sum propirte of watir. Benedicite omnes bestie et pecora Domino: Benedicite filii hominum Domino: Alle kynde of beestis and wandringe beestis blesse ȝe to be Lord; and mennys sones blesse ȝe to be Lord. Here may we wyte þat þes beestis weren werkis of pe sixte day; and man was maad on þe same day, and of slyme of þe erpe, as fischis and foulis weren bope maad of God. On pe fifpe day beestis ben moore general þan beestis þat goon on her feet; sip wormes and addris ben beestis, but þei helpen not to mannis werk, but opere beestis, þat drawen in pe plouȝ, and helpen to bere men, as hors. And it is needful to teche men to blesse to God bi gode werkis, as pese beestis taken lore of men, and serven to hem to mannis worschip. Benedicat Israel Domino: laudet et superexaltet eum in secula: pe folk of Israel blesse ȝe to be Lord; herie it and overhiȝe him for evere. Men ben holden to serve God by double servise here in erpe. Summe ben laboreris, as beestis þat þis song hap spoken of;

and summe ben moore witti, as angels, and þese schulen serve God moore hiȝly. And for pis servise stondip moore in spirit, perfore it lastiþ aftir doomesday. And Israel, þat is, man seinge God is not taken oonli for Jacob, but for al his kynde þat come of him, and algatis for his goostli kynde. Benedicite sacerdotes Domini Domino: Benedicite servi Domini Domino: Prestis of pe Lord, blesse ȝe to be Lord; servauntis of pe Lord, blesse ȝe to be Lord. Among alle folk þat serven God as doon þe children of Israel, preestis schulden moost serve him, and teche opere men to serve him. pei shulden large Goddis servauntis, bope in hem and in opere men. Benedicite spiritus et anime justorum Domino: Benedicite sancti et humiles corde Domino: Spiritis and soulis of just men blesse ȝe to be Lord; Holy and meke men of herte blesse ȝe to be Lord. In þis vers may ȝe se how no men but just men serven God meedfully, for to wynne pe blis of hevene. We moun se more in þese wordis how just men han two lyves; contemplatif and actif; and in bope pes pei shulden serve God. We may se furpir how pes men þat God hap ordeyned to blis ben here holy and confermyd, and meke algatis of herte. Benedicite Anania, Azaria, Misael Domino; laudate et superexaltate eum in secula: Ananye, Azarie, Mysael, blesse ȝe to be Lord; herie ȝe and overhiȝe ȝe him for evermore. Sipin gode deedis, in Goddis myraclis, oblischen men moore to serve God, þese pre children schulden specialy serve God for hise ȝiftis. God sente his angel to hem and ledde hem saaf in þe furneys, and made pe erpe coold and good, and brente þe Caldeys wipoute. What man schulde blesse God but pese pre þat weren pus holpen? Benedicamus patrem et filium cum sancto spiritu; laudemus et superexaltemus eum in secula: pe fadir and be sone and be holy goost herie we, and over hiȝe we him wipouten eende. pis vers han Cristen men doon to, over þat it is in Danyelis A See note at p. 57.

book, to teche þat þei shulden herie God as pese pre children of Israel; and specialy pese Cristen men þat have pus grace of God þat þei qwenchen þe flawme of synnes, as þese pre children bi myracle of God qwenchiden þe flawme of firis. For pis brennyng wip synne of soule is moore perelous pan þe topir, and perfore men schulden moore herie God for savyng fro þis brennyng. And oure Chirche hap wittily specified first pe Trynyte, and aftir by a syngular name toold þe oonheed of God. Benedictus es Domine in firmamento celi; laudabilis et gloriosus et excelsus in secula: Blessid artow Lord in þe firmament of hevene; and worpi to be heryed and glorious and overhiȝed for evermore. pis vers makip a knott to pis song of pes children, where we maken an opin schrift þat God is passingli blessid. Not pat God hap nede to be blessid of us, for God is blessid in himsilf as myche as ony þing may be, and oure word and oure blessing may not alarge pis blessing of God; but by pis meke confessioun and joie of Goddis blessing we hopen þat God wole blesse us, bope here and in hevene. [QUICUNQUE VULT: COMMONLY CALLED THE ATHANASIAN CREED.] Quicunque vult salvus esse ante omnia opus est ut teneat Catholicam fidem. It is seid comounli þat þere ben pre credis. pe first is Apostlis, þat men knowen comounly. Pat opere is crede of pe Chirche þat declarip pe former crede. pis pridde crede is of pe Trynyte, pe whiche is sungun as a salme, and was made in Greek speche of oon þat is clepid Athanasie, and was aftir turnyd to Latyn, and sum deel amendid, and ordeyned to be seid at þe first hour ª. pis Salme a With reference to the statement in the text, the following summary of the account given of this creed in the learned work of Dr. Harold Browne, Bishop of Ely (Exposition of the Thirty-nine Articles), may be not out of place. Ecclesiastical writers, down to and including Baronius, assigned the creed to Athanasius without hesita-

tellip myche of pe Trynyte, and it is no nede ech man here to know it, sip a man may be saved if þat he bileeve in God, and hope pat God wole teche him aftirward þat is needful. And so, as men seyn comounly, men bileeven in two maners. Summe bileeven expresly þat þer is but o God; and summe bileeven confusely, howevere God wole þat þei trowen; and if þei lyven on oper syde riȝtly, as God wole þat þei lyven, þei ben in good wey aftir to come to blis. For our crede schulde be medelid wip love and bileeve, so þat bileeve tauȝte oure witt how good pat oure God is, and sip pe Holy Goost tauȝte how we schulden love oure God. And herfore seip þis¹ salm, whiche is lesse pan gospel, þat, Whosoevere wole be saaf, it is needful bifore alle opere pingis þat he hoolde pe comoun bileeve, for þerbi is man saved. And it seemep not inowȝ men to sey bi word þat þei trowe fulli as hooly Chirche trowip; for þus seyn Paynyms and manye out of pe bileeve; sip men seien comounli þat all han sich bileeve. And so love and good liif ben needful to riȝt bileeve. And God forbede þat men bileeven þat ech man þat schal be saaf mut trowe expresly ech word þat here is seid; for feue or noone ben in þat staat, or Grekis or Lateyns. And ȝit to us fallip, Englisch to telle pat litil þat we bileeven; for bileve is of trupe, þat is bifore oure langagis; So in U and Q; T has pe first salm. tion. His authorship was first disputed by Vossius and Ussher in the middle of the seventeenth century. The Frenchman, Quesnel, writing in 1675, gave it to Vigilius Thapsensis, an African bishop of the latter end of the fifth century; and to this hypothesis Cave, Pagi, Bingham, and others assented. In 1693, a French divine, named Antelmi, made out a case of considerable strength in favour of assigning its composition to St. Vincent of Lerins. Lastly, Waterland, writing a few years later, strongly and most ably advocated the claim of Hilary, bishop of Arles in 429, to be considered the author. Direct external testimony to the authorship there is none. But a variety of indications point, (as we saw was the case also with the Te Deum,) to the Church of Gaul as the source of its composition. The internal testimony, afforded by the peculiar cast of doctrine, and by significant omissions no less than significant statements, is said to fix the date at a period before the spread of Nestorianism, and after the appearance of St. Augustine's works on the Trinity, i.e. between 416 and 431. But if composed at that particular period, and composed in Gaul, it is not likely to have had any other author than one of two men, Hilary of Arles, and St. Vincent of Lerins;-and Waterland argues very ingeniously for the former.

and, as we seyn, God ȝeveþ bileeve bope to children and to men, alif þei ben not of power to lerne bileeve of her briperen. Quam nisi quisque integram inviolatamque servaverit, absque dubio in eternum peribit: pis comyn feip is of þis kynde, þat but if ech man kepe it hool and unfilid, wipoute doute he schal perische wiþouten eende. Pere ben summe þat trowen to oon article, and of anoper article bei trowen þat it is fals, as Jewis and Paynyms trowen to o bileeve, and trowen not to anopir, and perfore þei failen in hool bileeve. And it is al oon a man to have noon¹ armes 2, and to be woundid to pe deep on oon hoole of hise armes. And here may we se how bileeve is taken here for trupe pat men bileeven, groundid in God. And on two opere maners men taken bileeve. Sum tyme bileeve is clepid a qualite, by which a man is namyd a trewe man in God, and þis bileeve is a maner of a trewe soule. On þe pridde maner is bileeve take for a pouȝt þat a man hap in deede of pe first bileeve. And þus bileeve is liȝtist to falle fro a man. But we schulen undirstonde, þat manye men neden not to have opin knowleche of alle pointis of bileeve, but þei moten nedis bileeve þat þer is o God, and love him and serve him wiþoute synne dampnable. And þus men trowen generaly al þat is to bileeve, and failen in no poynt, as doon untrewe men. witt of God, schulden trowe moore; and algatis ech man schulde kepe him fro fals bileeve, þat he trowe not contrarye to oure feip. Opere pat have moore Fides autem Catholica hec est, ut unum Deum in trinitate, et trinitatem in unitate veneremur: Pis is comoun bileeve, þat ech man schulde trowe, þat we worschip o God in trynyle of persoones, pe which God is trinyte in oonheed of godheed; þat is to seie, we schal trowe þat þere is but o God, pe which God is pre persones, and þes pre persoones ben þe same God. Neque confundentes ³ personas, neque substantiam separantes. And þus schal we trowe, neper medlynge þese pre persoones, ne departinge þe substance, of God in þese persoones. 1 So in U; none, Q; on, T. fundantes, T. 2 armys, U. 3 So Q, U; con-

Pat is to seie, we schal not trowe þat þe Fadir mai be pe Sone, ne pe Sone pe Holy Goost, ne pe Holy Goost þe Fadir; but þes ben pre persoones, þat noon is anoþir, ne part of anopir; and alle pese pre persoones, and ech bi himsilf, be pe same substaunce, and so þe same God. Alia est enim persona patris, alia filii, alia spiritus sancti; sed patris, et filii, et spiritus sancti una est divinitas, equalis gloria, coeterna majestas¹: Pere is oþir persoone of pe fadir, and opir of pe sone, and anopir of be holy goost; but of pes pree persoones is o godheed, and evene glorie, and comyn magiste wipouten eende. We schal trowe þat þe Fadir is þis persoone of þe Fadir; and so þes opere two persoones ben persoone of þe Sone and persoone of þe Holy Goost. So, alle if þese persoones ben opere, and ech is opir fro pe topir, napelees noon of hem is opere fro þe topir in kynde, sip pere is o kynde comoun to hem alle. And so is o Godheed comoun to hem alle, sip ech of pese and alle þes ben þe same God. And bi þe same skil alle þes ben even in glorie, and magiste of hem alle is lastinge wipouten eende, for pis glorie and magiste is not but his Godheed. And so if men seiden þat þis same glorie and magiste were of þree persoones, pei seiden sopli and not contrarie herto. But glorie and magiste seyn sum tyme relacioun, whiche clerkis seyn ben dyverse in resoun. Qualis pater, talis filius, talis spiritus sanctus: Whiche is pe fadir, sich is pe sone, and sich is pe holy goost. In pis holy Trinyte is noon sich qualite as is in creaturis; but on sum maner mut we speke, to telle pis maner of God, which maner is not opir þan God; for tungis failen in tellinge of God for pe excellence of him. And so it is toold aftirward, what is pis qualite of God, in which pes pre persoones ben ech evene to opir. Increatus pater, increatus filius, increatus spiritus sanctus: Unmaad is þe fadir, unmaad is þe sone, and unmaad is pe holy goost. For alle pes pre persoones ben þe same God, which is wip- 1 So Q, U; magestas, T.

oute bigynnyng and also wiþouten eende; and so noon of pese þre persoones may be maad of nouȝt. Immensus pater, immensus filius, immensus spiritus sanctus: pe fadir is wiþoute mesure myche, and eke pe sone, wip pe holy goost. For þer is a comyn greetnes of alle pes pre persoones, and it seip no quantite, ne streechinge of Goddis partis. For pis holy Trinitye is wipouten ony part, but at ech part of his world is pe holy Trinyte, and if þis world were more, pere were pe Trinyte, for God may not faile to be in place, ne to þing þat he hap maad. But if þere were a voide place wiþouten hevene wipoute mesure, God were everywhere in pis place; but per is no sich voide place. Eternus pater, eternus filius, eternus spiritus sanctus : De fadir is wiboute bigynnyng, and also wiþoute eending, and so ben be topir two persones. And so al pis Trynyte, sip ech of pese is þe same God, pat may not be mesurid ne maad. Et tamen non tres eterni, sed unus eternus; sicut non tres increati, nec tres immensi, sed unus increatus et unus immensus: And napelees, if God be sich, pere ben not pre Goddis siche; for pere is but o God, of what kyn maner þat he be; and so bere ben not pre unmaad, ne pre pus grete, ne pre wipouten eende; but alle pes pre persoones ben o God, þat is sich. But here may men betere sey in Latein pe sotilte of þis matere, for articlis wip case, gendre, and noumbre helpen here for to speke. For alle pese pre persoones of God ben þus myche wipoute eende; but þei ben not pre Goddis þat han siche qualitees, but þei ben pre persoones þat han sich propirtees. Similiter omnipotens pater, omnipotens filius, omnipotens spiritus sanctus; et tamen non tres omnipotentes, sed unus omnipotens: Also almyȝti is þe fadir, almyȝti is be sone, almyȝti is be holy goost; and napelees not pre Goddis ben almyȝti, but o God is almyȝti. We schal bileeve of oure God þat he is a sovereyn spirit, o kynde and o substaunce, o God and o beinge; and he is wipout part, and fulli sich as we han seid; and pis God hap

power to knowe himsilf, and to willen himsilf. Pis power is þe first persoone, pis wisdom is pe secunde persoone, and þis wille is pe pridde persoone; and alle pes pre ben o God. And so þes names, pat moten nedis acoorde to al pe Trinyte, ben seid singularly of oure God wipouten part. And it þes pre persoones of God ben Almyȝti, and alle God, sip ech of hem is Almyȝti, but þe same Almyȝti God. And clerkis seyn þat God is Almyȝti, for if he wil þat ouȝt be doon, he doop it in his tyme, and pis may noping do but God, for angels wolen pat þei ben made, but ȝit þei mai not make hemsilf. But alle pese persoones ben o kynde, þat is þus myȝti as we han seid. And pus seip þis crede aftir,- Ita Deus pater, Deus filius, Deus spiritus sanctus; et tamen non tres dii, sed unus est Deus. Ita Dominus pater, Dominus filius, Dominus spiritus sanctus; et tamen non tres domini, sed unus est Dominus: So pe fadir is God, pe sone is God, pe holy goost is he same God; and napeless per ben not pre goddis, but o God is alle pese pre. And so be fadir is Lord, pe sone is Lord, and be holy goost is Lord; and ȝit þere ben not þre lordis, but o Lord is ech of pese. And þis roten resoun of men þat foolis maken wiþouten witt, is not worpi to be teeld for pe lewidnes perof; if þis God be pis Fadir, and þe same God be his Sone, panne is pis Fadir pis Sone, for o God is þei bope. Pese foolis moten lerne filosofye, and how manye þingis may be a comoun þing. Quia sicut singillatim unamquamque personam Deum ac Dominum confiteri Cristiana veritate compellimur, ita tres deos aut dominos dicere Catholica religione prohibemur. And to pis witt spekip pe crede, þat we ben nedid bi Cristen troupe to graunte þat ech of þese pre persoones is ful God and ful Lord, and he þe same þat ech oone is; and ȝit we ben forfendid of God to sey þat þere ben pre goddis, or þat þese pre persoones ben þre lordis, bi general religioun. For o God and o Lord is comowne to þese pre persoones. Pater a nullo est factus, nec creatus, nec genitus. Wip pis sentence pat is seid, is ordir bitwixe pese persoones. But þe Fadir is maad of noon, ne maad of nouȝt, ne bigeten; siþ þe Fadir is þe first persoone, þat may have no principle of his being.

Filius a patre solo est; nec factus, nec creatus, sed genitus: Pe sone is of pe oon fadir, not maad, ne maad of nouȝt, but borun. And here clerkis mooten wake her wittis, and undirstonde two birpis. pe first is not makynge of þing, but cause perof wipouten eende; as, if þe sunne were nevere maad, as errour of clerkis hap seid ofte, ȝit pe sunne wolde cause his ligt eiper wiþinne or wipoute. So pe first persoone of God bringip forp þe secunde persoone as God, for power to knowe himsilf knowip himsilf fulli. And þis ping was wiþoute bigynnyng, and it may have noon eende aftir. And þis birpe or beringe is þe first pat may be, and of pis comep bodili bigetinge, whanne o kynde bringiþ forp anoþir. Spiritus sanctus a patre et filio; non factus, nec creatus, nec genitus, sed procedens. And here moten men wake wel, to knowe how pis pridde persoone comep al oonli of þe firste, and we seyn pis Holy Goost comep bope of pe Fadir and of þe Sone. For pis Fadir and pis Sone ben o principle of pis pridde persoone; and herfore we seien in þis crede pat þe Holy Goost comep of þe Fadir and of þe Sone, not maad, ne maad of nouȝt, ne bigeten, but comynge forp. For as we teelden of double birpe, so þere ben two comyngis forp; þis comynge forp þat we tellen here is wipoute bigynnyng and eending, but it is a bringinge¹ forp wilful of two persoones. And þus þei may not be o fadir, ne þis þridde persoone her sone; but bileeve techip us, þat as God knowip himsilf, for he may knowe himself, so for þese two pingis God restip in his owne wille, sip God hap good wille to himsilf, bi pis power and þis knowing. But undirstonde we not þes persoones as pre bodies, or pre substaunces, but as o symple substaunce þat is comoun to hem alle. Unus ergo pater, non tres; unus filius, non tres filii; unus spiritus sanctus, non tres spiritus sancti. And herfore we moten nedis confesse, þat þere is o fadir, not pre fadirs, o sone, not pre sones, oon holy goost, not pre holy goostis. And pus per ben but pre persoones wiþinne in pe Godheed, al if manye ben wipoute. 1 So in U; brynggyng, Q; bring, T.

Et in hac trinitate nichil prius aut posterius, nichil majus aut minus; sed tote tres persone coeterne sibi sunt et coequales: And in pis trinyte is nouȝt bifore ne aftir, moore ne lesse, but alle pre persoones ben evene wiþoute bigynnyng and eende, and evene in power and in godheed. Here moten men knowen, for heretikis, how þere ben two furperhedis and two hyndirhedis also, þat men speken of in þis matir. For pe first furperheed is forperhed¹ of comynge forp, and be toper forperheed is furperheed of kynde. And in pis trinyte is þe firste furperheed þat here is spoken, siþ o persone come of anopir, and pere is ordir in pese persoones. Pe secunde furperheed is not here, sip o kynde is also pese þre, and þe same godheed; and þe same godheed is togydere Fadir and Sone and pe Holy Goost. And God wolde þat we Lateins amendide Grekis, suynge þe Sone, as we have amendid hem in pis point, addynge pe Sone to pe Fadir, and seyn soop þat þei ben o principle, bringynge forp þe Holy Goost. But we failen to Goddis Sone in suynge pe manheed of him. Ita ut per omnia, sicut jam supra dictum est, et² unitas in trinitate, et trinitas in unitate veneranda sit. Qui vult ergo salvus esse, ita de trinitate senciat: And so we gaderen hem, as it is bifore seid, þat bope oonheed in godheed, and trinyte in persoones, and trinyte in pis oonheed, be to be worschiped overe opere pingis. And whosoevere wole be saaf, pus feele he of pe trinyte. If he feele not pus expresly, loke þat he feele pus in comoun. Sed necessarium est ad eternam salutem, ut incarnacionem quoque Domini nostri Jesu Cristi fideliter credat Bisyde pe godheed of pes pre persoones, is needful to knowe pe manheed of his secunde persoone, and so trowe it truli. For Crist is giaunt of two substauncis, of godheed and of manheed, and bigynnyng of oure bileeve, of oure heelpe, and oure blis; for hadde not Crist þus be man, we schulen nevere pus han be saved. And in Crist, bope God and man, is heelpe 1 From Q; om. T, U. gyaunt, Q; T has graunt. So in Q; ut, T, U. 3 So in U;

of mannys kynde. And it is hard to bileeve pe Trinyte, but it is moore hard to manye to bileeve two kyndis in o persone; for riȝt as in þe Trinyte pre persoones ben in o kynde, so in þe incarnacioun two kyndis ben o persone. And herfore techip oure bileeve,― Est ergo fides recta ut credamus et confiteamur, quia Dominus noster Jesus Cristus Dei filius, Deus et homo est. Deus est, ex substantia patris ante secula genitus ; et homo est ex substantia matris in seculo natus. Perfectus Deus, perfectus homo, ex anima rationali et humana carne subsistens: Perfore it is riȝt bileeve þat we bileeve and knowleche, pat oure Lord Jesus Crist, Goddis sone, is bope God and man. He is God of his fadris substaunce, borne spiritualy bifore be world, and he is man of his modirs substaunce, born and maad man in þe world. And so he is parfiȝt God, as he was bifore þe world, and he is parfiȝt man, maad of a resonable soule and of mannis flesch. And so he is bicomen oure broþir, not maad of godheed and of flesche, wipoute mannis soule in þis fleisch, ne of godheed and of his soule wiþouten verri body of man; but Crist hap verri bodi and soule as opere bripren þat he hap, of þe same kynde þat þei ben, al if he myȝte not synne as þei. Equalis patri secundum divinitatem, minor patre secundum humanitatem. Here moten men lerne, for heretikis, how bei schulen speke in pis matir. For as trynauntis¹ bigilen foolis in matir of pe Trinyte, so pei bigilen opere trynauntis in þe incarnacioun of Jesus Crist. And herfore bileeve techip us what we schulden trowe of Crist, and how we schulden graunte of him þat fallip to his clene manheed, and also to his clene godheed; sip Crist is bope pes two togidere, and so, evene to be fadir bi his godheed, and lesse pan pe fadir bi his manheed. And sip Crist is þes two kyndis bi myracle and dyvers resoun, graunte we bope þese of him, as we graunten of þes two kyndis. And sip Crist is bope God and man, graunte we þat he is evere wip þe Fadir, and perewip lesse pan þe Fadir, for his godheed and his manheed is sich, and þese two ben not contraries. 1 truantes, U.

Crist is evene wip pe Fadir, and Crist is lesse pan þe Fadir, *sip Crist is bope pees kyndes; but ȝif Crist were evene wip pe Fadir, and perwip lesse pan þe Fadir,*1 bi þe same kynde of Crist, þanne two contraries folowiden him. And þus grauntip Crist in pe gospel, wipoute cloutinge of opere wordis, þat þe Fadir is moore pan he, and al þat þe Fadir hap is his. And if we graunten to his witt þat Crist is not evene wip pe Fadir, for his manheed is not evene, pis is not contrarie to be toper; as, sum man rennep, sum man rennep not. Qui licet Deus sit et homo, non duo tamen, sed unus est Cristus: But if Crist be God and man, and so two kyndis, and bope of hem, hapelees Crist is not two persoones, but oon, Pat is bope God and man, and þis persoone is godheed, and perto it is manheed. And so schal we graunte of Crist wipouten drede, bi pese two kyndis, bope þat þat fallip to his godheed, and þerwip pat fallip to his manheed. Unus autem, non conversione divinitatis in carnem, sed assumpcione humanitatis in Deum: Crist is o persoone, not by turnynge of Godheed into flesch, but bi takynge of manheed into godheed. For Crist took manheed þat he bifore was not, and lefte not godheed þat he was evere. And it godheed may not be manheed, alȝif þei ben o persoone. * Unus autem², non confusione substantiae, sed unitate persone: And pus, Crist is algatis oon, not by confusioun of his substaunce, but bi oonheed of his persoone, pat is pope pes two substaunces. And so Crist bigan to be pis, but he bigan not to be persoone, as Crist was not twies persoone, ne twies man by his deep. And so pe godheed of Crist is not medlid wip his manheed, ne neper of þese kyndis turnep into opir, but þese kindis ben hool in Crist. Nam sicut anima racionalis et caro unus est homo, ita Deus et homo unus est Cristus: For whi? as a resonable soule and flesch is bobe o man, so in Crist bope God and man is o persoone in Crist. 1 The words between asterisks are supplied from U they are found also in Q, but om. in T. 2 Unus omnino, Q. 3 So U and Q; not, T. WYCLIF.

And so pis soule, þat is, þis man, is no part but al þis man, and þus sopli a man is spirit, and schal lyve aftir þat he is deed. Qui passus est pro salute nostra, descendit ad inferos, tertia die resurrexit a mortuis. And þus we graunten to enemyes þat Crist suffride for oure heelpe, wente doun into helle, and on pe pridde day roos fro deep. First he suffride bi his flesch, and wente to helle by his soule, and roos bope bi his Godhede and bi his manheed pat he quikenede. But Crist left nevere to be pis spirit, al if he left oonys to be flesch. And þus he hap power to put his liif, and to take it aȝein. Ascendit ad ceļos; sedet ad dexteram Dei Patris omnipotentis; inde venturus est judicare vivos et mortuos: And pus Crist stiede to hevenes, sittip on pe riȝt side of pe fadir almyȝti, and fro þens he is to come to deeme qwike men and dede. Crist stiede bi his manheed, þat was moved bi his godheed, and passide manye hevenes, and restip evermoore in glorie, and at þe day of doom schal come to juge bope qwike and dede, þet whiche han served him truly, and doon unkindeli aȝens him. Ad cujus adventum omnes homines resurgere habent cum corporibus suis, et reddituri sunt de factis propriis rationem: To his comyng at be laste day schal al maner men arise, and ȝeve resoun to Crist of her owne dedis here. Et qui bona egerunt, ibunt in vitam eternam ; qui vero mala, in ignem eternum: And þes men þat han do goodis schulen go to liif wipouten eende, and pes men pat han doon yvelis schulen go to fier wibouten eende. And we speken here of good and yvel, by hem þat dyen here in þese. Hec est fides catholica, quam, nisi quisque fideliter firmiterque crediderit, salvus esse non poterit: Pis is general bileeve, þe which but if ech man trowe truly and stidefastly, he may not herewiþ be saaf. And al if þis crede accorde unto prestis, napelees pe hiȝer prelatis, as [popes cardinalis] a and bishopis, schulden moore specialy cunne pis crede, and teche it to men undir hem. Amen. The words have been erased in Bodl. 288, but I have supplied them from U and Q.

II. þe Ten Comaundementis

II. þE TEN COMAUNDEMENTIS. [The following tract on the Ten Commandments is found in at least two different forms, beginning alike, but soon diverging. The one here printed is that found in the beautiful MS. Bodl. 789. The other may be seen in the following MSS., Laud 524, and Univ. Coll. 97. There are two other MSS., according to Shirley's Catalogue, at Dublin and in the British Museum; but I have not examined either closely. The version found in the Laud and Univ. Coll. MSS. is considerably fuller than that here printed; but it is at the same time tamer, and less characteristic. It might have been written by any well-meaning priest living at the time, but the Bodl. MS. contains quite different touches. The attack upon non-preaching priests at p. 87, the assertion of the ultra-Puritan doctrine of dominion being founded in grace (p. 88), and the exhortation to the reading of the Scriptures (p. 90), if they do not prove the tract to have been by Wyclif, at any rate show it to be of Wycliffite or Lollard origin. Now not one of these passages is found in the mild and colourless commentary of the Laud MS. I am inclined to think that the author-and I see no reason why it should not have been Wyclif-found a pre-existing commentary, which he used as the vehicle for the introduction of his views. The tract is ascribed to Wyclif by Bishop Bale, under the title Compendium Decem Praeceptorum."] ALLE manere of men schulde holde pe comaundementis of God, for wipouten holdynge of hem may no man be savyd. And so pe gospel¹ tellip how oon askide Crist what he schulde do for to come to hevene. And Crist seide, ȝif þou wolt come to blisse, kep myn comaundementis. Primum Mandatum. pis is pe firste maundement of God. God spak alle piise wordis: I am Lord þi God, pat ladde pe out of Egipt, and 1 So in BB; V has as pe gospel.

brouȝte be out of servage, pere pou servedist men. Pow schalt not have bifore me alyen Goddis. Pow schalt noon ymage have, graven wip mannys hoond, ne no leeknesse in hevene ne in erpe ne in watris; pou schalt not loute hem, ne worschipe hem, for I am pe Lord þi God, a stronge gelous lovere; I visite wickidnesse of fadris into pe sones, pe pridde and þe ferpe of hem þat hatiden me, and I do merci unto pousandis of hem þat loven me and kepen myn hestis. But, for manye men wenen þat þei kepe piise maundementis, commentary. and ȝit þei lyven pere-aȝens, perfore men schulden wite þat what maner þing þat a man loveþ moost, he makip his god; and so, syppe al synne stondip in love, everi heed synne is brekynge of þis heeste. And so þiise ten hestis ben as ten mirouris þat men may se hemsilf ynne. And sipen þei ben pre synnes, as Seynt Joon seip, þat enwrappep alle opere, in pre maneris may a man breke pis maundement,-in pes pre, love of fleische, and love of eiȝe, and pride of liif. And so glotouns and lecchouris breken þis heeste; as Poul seip, þat þes glotouns makyn hire beli hire Phil. iii. 19. god. For God biddip pe feede pe in mesure, and ȝit pou passist þis mesure for lust of þi beli; þi fleische stirip þe moore to do þat þi fleische askip; and so pou makist falsli pi beli pi god. And on þe same wise pe coveytous man makip his mawmet þe temporal goodis, as Poul seip pat averyce is service of mawmetis. And so be proude man makip pe feend his god. pus it is in dede, howevere oure moup blabre. And so preestis þat prechen moore to have a loos, opir for wynnynge of worldli goodis, opir lustis of hire beli, makyn fals leeknesse in hevene and erpe and water. And pus mai men knowe how pese maundementis ben brokyn, bope of preestis and of seculeres. And so in trust of ymagis many ben disceyved, in hope of help or helpe in a maner neede, as þe olde lawe and þe newe witnyssen. pe Dedis of Apostlis, in pe seventenpe chapiter, seip pus; Sipen God is Lord of hevene and of erpe, he wonep not in templis maad wip hondis, ne he is worschipid wip mannys honde, for þat he hap neede of any pinge þat man dop, sipen he ȝivep unto alle liif, and wynde enspirynge, and al opir þing. And of o pinge he made al mankynde for to inhabite on al þe face of pe erpe, and tymes and termes, or habitatioun; for to G 2

seeke here God. For in him we liven, and in him we stiren, and we ben also his kyn, as poetis seyn. And sippe we ben þe kyn of God, us auȝte not suppose þat þat perteynep unto God is like unto gold or silver or ston, of þe craft of gravynge, or of mannis hond-worchynge. For þat þing þat is hiȝe to men, is abhominacioun bifore God. But, for we knowyn him litil, we loven him pe lesse. And if we undirstoode pe miȝt of pe Fadir, þe wisdoom of þe Sone, and pe goode wille or grace of þe Holi Goost, we schulden be war to kepe hem soundeli, for bodeli pingis distractip men to kepe hem riȝt. And þis is sumdeel þe resoun¹ of pe firste maundement. 2 Comaundement. Pe secounde maner maundement of God perteynep to pe Sone. Pow schalt not take þe name of þi Lord God in veyn, Commentary. nepper in word neiper in lyvynge. Eche man takip Goddis name in veyn, þat swerip bi his name more pan is need. Crist techip in pe gospel to have oure wordis þus, ȝhe, ȝhe, and nai, nay, wiþouten ony oop. Pere he doublip his wordis, as if he wolde seie, ȝif ȝe seie ȝhe in ȝoure soule, seie ȝhe wip ȝoure moup, and be ȝe trewe men. For God techip bi Jeremie pe prophete, wip pre condiciouns it is leefful to swere. First pat þei be war þat þei swere treupe, and þat þe cause of hire op be to schewe riȝt, and sipen, þat in jugement be it need to swere; and ellis schulde alle men kepe hem from opis. For it is writen in Ecclesiasticus, pe pre and twenti chapitre, þere he seip pus; A man much sweringe schal be fulfilled with wickidnesse, and veniaunce schal not go awey fro his hous. For sope wip werst ȝeldinge schal be fulfillid þe hous of him. But we schullen wite afterward, þat everi man beriþ þe name of God printid in his soule, for ellis he miste not be, as Seynt Austyn seip;-in pre þingis, mynde, resoun, and wille, and alle ben o substaunce. And so pe gospel techip þat þou schuldist on pre maners worschipe pe name of þi God, þat þou hast wip þee. Pow schuldist love pi God of al pin herte, of al þi soule, and of al þi mynde. 1 corrected; rosoun in Bodl. 789.

panne pou lovest þi God of al þin herte, whanne pi witte and pi power is oonli set on him, þat everi eende of þi werk is worschip to pi God. Pou lovest God of al þi soule, whanne pou ordeynest al þi lif to worschip of þi God. Also pou lovest þi God of al pi mynde, whanne pou forȝetist not pus to penke on þi God; but þenkinge is in dede as it is in mynde. On pis wise schulde men. worschipe pe Trinite. And whanne a man dop þat he schulde not do, or leveþ þat he schulde do, he takip in veyn pis hiȝe and holi name. For no man is maad but to serve God, in doynge his wille or suffrynge peyne. III Mandatum. In þe pridde maundement God biddip have mynde to halwe þin holiday. In sixe daies pou miȝte worche, and in þe sevenþe day is reste of pe Lord God. In þat day pou schalt do no servile werk, ne no werk of synne, pou, ne þi sone, ne pi douȝter, ne pi servaunt, ne pin hand-mayden, ne pi werk-beest, ne þe straunger in pin hous. For in sixe daies God made hevene and erpe, and al þat is þerinne, and restide in pe sevenpe day. Now it were to wite how men schulen halwe and kepe Commentary. here holi dai. And sip pe moost servile werk is worchinge of synne, eche man schulde on þe holiday kepe him out of synne, sippe Crist himsilf seip þat hosoevere dop synne makiþ himsilf servaunt to synne. And no pinge is worse pan þe occasioun. For we schulden spende pe holiday in heriynge of God, and ellis we synnen greetli in faylinge of his service; for þe moost hiȝe service pat man can serve God perinne, schulde he schape him to do on pe holidai. But God wole þat freedom of his lawe be kept, and specialli as Poul techip. But be war þat pou kepe piise four feestis principalli, Christemasse and Estre, Ascension and Whitsountide, and pe Soneday pourȝ pe ȝeer. For no feeste ne service is plesynge to God, but in as myche as it scharpip a man to love oure Lord Jesus Crist. For upon þe Sunday God made pe worlde, and on pe Sunday God roos fro deep to lyve, and on þe Sunday he sente pe Holi Goost; and, as clerkis seyn, upon þe Sundai schal be pe laste jugement þat ever man schal have. And Cristene men schulde leerne

Commentary. Commentary. bi techinge of priistis, and bisie hem devoutli on pe holiday to studie on virtues, and on þe ten comaundementis, and on pe sevene dedis of merci, bodili and goostli, and speke wip men, and specialli wip hem of hevenli þingis, and putte awai giles and wrongis and opir synnes; and leerne we to love God in parfit charite, and eende perynne. pe IIII Comaundement. Pe fourpe comaundement is pis. Pou schalt worschipe pi fadir and þi moder, pat pou be longe lyved upon erpe, and pi neiȝbore as þi self. And whoevere lovep his neiȝebore, lovep his God, and dwellip in God and God in him. And so pes twei braunchis of charite mowe not be departid, as Seynt Joon seip in his firste pistil. He pat lovep not his bropir þat he seep wip eiȝe, how lovep he his God pat he seep not? So as God hap more resoun of love, for he made pe of nouȝt, and kepip þe, and medip þe. And herfore seip Crist, He pat lovep his eldris moore pan him is not worþi of him. And he worschipip his fadir and moder as he schulde do, pat kepip hem in nede, bope bodili and goostli. So schulde ech man understonde pis worschip as Poul techip. ȝif þei ben nedi, helpe hem in resoun, but make not pi kyn riche to gete pe a name, if þei suffice to fynde hemsilf bi hir owene travail. For Crist cam of poore men, and leet his modir be poore, and his poore cosynes; and whanne pei askiden worschip and richesse of þe world, he denyede hem þat, and ordeynede hem passiouns; and bileve techip us þat he dide al for pe betere. And so schulde we serve him, if we been his children, and love him moore þan þe worlde or oure veyne name. Pe fifpe Comaundement. Pe fifpe comaundement of God biddip, Pow schalt not sle þi bropir; and it is undirstonden of unskilful sleynge. And here men seyn, þat men þat be killid bi mannis lawe been not slayn of men, but pe lawe sleep hem, and hire owene dedis. But witep wel, pis maundement is sibbe to many synnes. For

Seynt Joon seip, he þat hatip his bropir is a mansleer, ȝhe, ofte tymes moore to blame pan he þat sleep his bodi, for pe synne is moore. And bi þis skile a bac-bitere is a man-sleer. But, as clerkis seyen, upon síxe maneris is þis consent doon, and men schulden wel knowe it. He consentip to be yvel þat wirchip wip perto; he pat defendip and conseilip perto; he þat bi whos auctorite is pe yvel don; or he þat wipdrawip his helpe or scharp reprevynge, whanne he miȝte don it and schulde bi Goddis lawe. And among alle synnes bi whiche þe feend bigileþ men, noon is moore sutil pan such consent. And perfore be prophetis of pe olde lawe tolden men hire periles, til þei suffriden deep; and in þis cause pe apostilis of Crist weren martrid, and we schulde, ȝif we were trewe men. But cowardise and defaute of love of God makip us sterte abac, as traytours don. And what trowen we of pe Cherche, pat sellen men leve to synne, and given hem leve to last perinne for an anuel rente bi ȝere? And persones pat leeven to traveile in here office, bi power of lordis and ȝyvynge of money, ben suffrid to lyve pus wipouten prechinge. And so ofte tymes ben priistis irreguler, for pe multitude of soulis þat þei sleen þus; and þis irregularite is moore for to drede pan irregularite chargid of þe worlde. For ofte tyme hit fallip pat bi a medeful dede men been maad irreguler bi jugement of pe world, but bi pis irregularite ben priistis dampned of God. pe VI Comaundement. Pe sixte comaundement is pis; Pou schalt do no lecherie, bodili ne goostli. Goostli leecherie is whanne a man forsakip Commentary. þe love of his God for love of a creature; and þis leccherie is moost for to charge, for no leccherie is synne but ȝif þis be pere. And sypen ech mannis soule schulde be Cristis spouse, what leechour þat synnep þus synnep in avouterie, for he brekip þe marriage þat schulde be bitwixte Crist and him. But bodili lecherie is hard for to vencuse or maistir, in men þat norschen¹ here fleische stronge in kynde, for kynde mevep to be dede, 1 should be norischen.

but not to be synne. And heer seyn clerkis on þis wise, þat specialli in pis synne moot a man be coward, and fle occasioun þat mevep to his synne, and truste not in strenpe ne in witte. For what man was strengere þan Sampson? or who wiser pan David? or hwo moore witti þan Salomon his sone? and alle weren brent wip þe fier of lust. And if pou wolt be Cristis clene child, fle as Godis coward pe cumpanye of wymmen. Pe secounde medicyne þat helpiþ aȝens þis synne were to kepe pi bodi fro lusti fode, for fleisch þat is yvel fedde delitep pe lasse to pis synne. Pe pridde medecyne aȝens þis synne were a man to be bisy in clene occupacioun, for such lust come not but if pouȝt go bifore. And perfore occupie pi pouȝt and þi bodi in clene occupacioun, and so fle pis synne, and be Cristis spouse, and dwelle perinne. VII Mandatum. De sevenpe comaundement is pis; Pou schalt do no þefpe,- sippe God pi fader is treupe; and ȝif he be pi fadir, pou schalt not noye pi broþir in bodi ne in godis; ne pou schalt not desire no godis of him unskilfulli, to have in harmynge of þi neiȝebore, pryve ne apeert. As comunes, bi false opis in chaffarynge and in questis, up trust of absolucioun, or on feyned pardoun, þat dewe restitucioun þenkep nevere to ȝelde; and marchauntis bi usure, under colour of treupe þat þei clepyn chevysaunce, to blynde wip pe puple,-for pe devyl schamep to speke of pis þefpe, and lordis, þat bi extorsiouns oppresse pe puple wip tyrauntrye and raveyne, aȝens Goddis lawe, not dredynge him þat is Lord of alle. So eche man in his degree is boundoun to serve God. And if he wante pis service, he is no lord of goodis bi no trewe title. For he pat stondip in grace is verrey lord of pingis a; and whoevere failip by defaute of grace, he failip riȝt title of þing þat he occupiep, and unabliþ himsilf to have pe goodis of God. And so curatis of pe Chirche stelen þe goodis of God, þat comen in bi þe roof, and not bi þe dore, pat is Crist, ben nyȝt þeves and dai peves of simonie See the prefatory notice.

of benefices, and sillynge of sacramentis. And herefore seip Crist, herde of alle herdis, þat þiise ben stronge þeves and cursid of God. As Zacharie pe prophete seip, he sauȝ a book fleynge Zech. v. 2. in pe eire, þat was of twenti cubitis longe and ten of breede; and he axide pe aungel of God what it miȝte be, and he seide, It is pe curse of God pat gop to alle þeves houses. And sippe þis was sent for worldli goodis, þese Anticristis clerkis auȝten sore to drede, þat þus lurken under lordis, as þeves doon in wodis. Crist seip, þat may not lye, þat þiise ben þeves, sipen pei taken þe godis of Crist, wipouten his leeve pat is cheef Lord, if ony suche been. pe VIII Comaundement. In þe eiȝtpe comaundement Crist forbedip alle men to speke fals witnesse aȝens here neiȝeboris. And þis is needful to execute pe lawe; for Goddis lawe and mannis lawe axen witnesse, and of suche witnesse comep jugement of man; and falshede of witnesse makip fals jugement, and so errour in witnesse strecchip ful fer. For many been diseritid and many been hangid by suche fals witnessis; and of pis spryngiþ mani fals eyres. Whoso witnessip fals, he witnessip aȝens treupe; and sippe God himsilf is treupe, he witnessip aȝens God. And so, whanne he witnessip fals, he takip God to witnesse þat þat þing þat he seip is trewe and of God; and sippe þat þing is fals, as muche as in him is he makip his God fals, and bringip him to nouȝt; for God may not be, but if he be trewe. And pus berip noon fals witnesse but if he reverse God. And alle pe seyntis in hevene and alle creaturis witnessen of here God aȝens him pat liep. But her seyn wise men, bi witnesse of seintis, þat þe craft of liynge is evere moore unleefful, for it comep but of þe feend, þat first made lesynge. And if it were leefful, it worschipide Crist, þe meene persone of God þat is þe firste treupe. And perfor I dar seie, bi witnesse of hevene, þat noȝt contrariep Crist moore þan dop lesynge. So þat if a man miȝte bi a prive lesinge save al þis worlde þat ellis schulde perische, ȝit schulde he not lye for savynge of þis worlde.

pe IX Comaundement. In þe nynpe comaundement God forbedep pe to covete pi neiȝebores hous, ne noon opere pingis þat ben unmevable; as ben suche pingis as ben not on lyve, ne of power to meve hemsilf fro o place to anopir. For no man hap wrongli eny suche godis, but grounde of his havynge be fals coveitise. And as a weed is wel purgid of a loond whan pe roote is drawyn away, so piise foure maundementis ben wel kept whanne þe fals coveitise is fulli quenchid. And herfore seip Seynt Poul, þat þe roote of all yvelis is wickide coveitise in a mannys soule¹. pe X Comaundement. Pe laste maundement of God is boden in þese wordis ;-pou schalt not desire pe wiif of þi neiȝebore, ne his servaunt, ne his maide, ne his oxe, ne his asse, ne no þing þat is his. And so in þis maundement is desire forboden, for ofte it falli þat þe synne is moore groundid in yvel wille pan pe dede wipouteforp. And herfore Crist oure hevenli leche forfendip suche desire. And pus pese ten maundementis ben lawe surest of alle, and moost of autorite, and eke of moost nede. And sippe piise ten lawis techen al pe wille of oure Lord, pis lawe schulden be holden, and opere lawis despisid, but if it be groundid in pis, and declare pis lawe. And so, sippe lawe of pe emperoure, and lawe of pe pope, is worse bi a pousand part, þat letten knowynge and doynge of Goddis lawe 2, and many men þenken þat Goddis lawe itsilf schulde be redde and leerned and sued in dede, for hope of hevenli mede and drede of peyne to come, as þe prophete seip. If a pou kepe piise maundementis pat God hap bedyn þee, þe Lord schal make þe heiȝer pan alle folkis of kynde, and pere schullen come upon þe al piise blessyngis. Pou schalt be blessid 1 The space of rather more than a page is here left vacant in the MS. 2 dele and. a What follows is an abridged translation of the twenty-eighth chapter of Deuteronomy. It does not agree exactly with either of the Wycliffite verions, but is nearer to the earlier one than to the later.

in citie and in felde, and pou schalt be blessid, and be fruyt of þi wombe, and pe fruyt of pin erpe, and pe fruyt of pi bestis. Blesside schullen be pi bernes and pi rekis a; pou schalt be blessid in goynge and out-goynge; þin enemyes þat risen aȝens þe schullen falle in þi siȝt. Bi o wei þei schullen come aȝens pe, and bi sevene þei schulen flee fro pi face. And upon pi werkis of pin hondis þe Lord schal bless to pee. And pe Lord schal opin his beste tresour, hevene, þat he ȝyve reyn to pi lond in his tyme. Pou schalt leene to many folkis, and pou schalt not borwe to oper. Pe Lord þi God schal sette þe in þe heed and not in þe taile. Pou schalt be evermoore above, and not undir, if pou kepist þe comaundementis, and bowist noper to pe riȝt side, ne to þe left side, ne hast not folwid alien goddis, ne heriede hem, ne worschipid hem. And ȝif þou kepist not pe comaundementis of God, as I have seide bifore to pe, cursid pou schalt be in feelde and in toun; cursyd be pi bernys, and cursid be pe fruyt of þi wombe, and be alle pi bestis, ingoynge and out-goynge. And þe Lord schal sende upon be hunger and blamynge in to alle pi werkis, in whiche werkis pou hast forsakyn him. And pou schalt have pestilence and fevere, cold, and brennynge hete, and corrupt aier. And þe Lorde schal caste pe doun bifore pin enemyes, and be þi careyn etyn wiþ beestis and foulis. And pe Lord schal smyte be wip bielb of Egipt in pe part of þi bodi bi whiche pou seendist out pi filpeheed; scabbe forsope and ȝicche, so pou mowe not be helid. pe Lord schal smyte pe wip maadnesse, and blyndenesse, and woodnesse of poȝt; and pou schalt grope in myddai, as a blynde man in derknessis. In alle tyme wrong chalenge suffre pou, and be pou born doun wip violence, ne have pou þat delyvere pee. A wiif take þou, and anoþer man slepe wip here; an hous bilde pou, and dwelle pou not in it. Plaunte pou a vyne, and kite þou no grapis of it; þin oxe be slayn bifore pee, and et pou not of it; and alle pin opere a Probably an error for relikis; the word in the Vulgate version being reliquiae. Laud 524 has releves. b A note in the MS., in a hand of fruyt of pin erpe, and of the same age, has here, biel, pat is a wounde. The word in the Vulgate is prurigine.

beestis to pin enemyes. pi sones and pi douȝtris be þei takyn of opir puple; pe fruyt of pin erpe, and alle pi traveilis, ete pe puple pat pou knowist not. And be pou evermore wrong chalange suffringe, and born doun alle daies. And pe Lord schal smyte pee wip moost yvel biel in knees and in sparlyveris¹, and mowe pou not be helid fro pe sole of þe foot unto pe nolle¹. And pi fadris and pou schullen serve to alien goddis, of tree and stoon. Muche seed pou schalt prowe into pe lond, and litil pou schalt gedre, for wormes schulen devoure alle pi fruytis. Pe Lord forsope schal ȝyve to pee a dreedful herte and failynge eiȝen, and a soule wastid wip privey sorwe; pou schalt drede niȝt and day, and pou schalt not trowe to pi liif. Eerli pou schalt seie, Who ȝyvep to me eeven? and at eeven, Who ȝivep to me eerlich? for drede of þin herte for þe þingis þat þou schalt see wip pin eiȝen. Ferpermore all þe veniauncis pat ben not writen in þe volym of þis lawe, pe Lord schal bringe upon þee, to be tyme þat he have alto trodyn þee. And ȝe schulen leve fewe in noumbre, þat weren bifore as sterres of hevene for multitude, for pou herdist not be word of þi Lord God. 1 The first Wycliffite version reads sparlyvers and nol.

III. The Pater Noster (No. 1)

III. THE PATER NOSTER. [It has been shown in the Introduction to this volume that there is no valid reason for connecting this tract, or the short commentary on the Ave Maria which follows it, with the other pieces included by Dr. Shirley under the general title of Speculum Vitae Christianae, the authorship of which has been clearly traced to Archbishop Thoresby. The authority of Bale, such as it is, may, I think, be produced in favour of ascribing this tract to Wyclif. In his longer list we find, Super Oratione Dominicâ, inc. 'Docet nos Dominus Jesus Christus.' This commencement is sufficiently near to that of the tract before us to make it probable that the same work is referred to, especially as it is immediately followed in all the four MSS. (V, Y, CC, GG) which contain it, by the tract Super Salutatione Angelica, or on the Ave Maria, the first words of which, as given in the Catalogue of Bale, manifestly agree with those of the extant work. Again, the tract on the Ave Maria, with which in all the MSS. this tract on the Pater Noster is so closely linked, bears in the Harleian text the name of Wyclif. No internal evidence points to Wyclif or any one else; but the fine concluding passage proves the writer, whoever he was, to have been a man of an elevated way of thinking. The text is founded on a beautifully written MS. in the Bodleian Library (Bodl. 789).] WE schal bileve þat þis Pater Noster, þat Crist himsilf tauȝte to alle Cristene men, passip opere prayers in pese pre pingis; in auctorite, in sotilte, and profit to Cristis Cherche. It passip in auctorite, for Crist, bope God and man, made it for Cristene men to usen it; and he is moost of auctorite, as oure bileve techip. And heerfor pe Gospel of Mathew seip pat Crist baad us praie pus. It passip also in sotilte,-for we schal understonde pat in pese seven askingis is sotelli conteyned alle 1 ar, Y.

The first petition of the first part. The second petition. The third petition. poyntis of þe worlde in whiche liep any witte; and so schortli to comprehende so muche witte in pleyne wordis, is a sotilte of God passynge witte of men. pe pridde, we schal suppose pat no praier in þis world be moore profitable to man, sippe Crist himsilf herip alle. Pe firste askynge of pe Pater Noster stoondep in pese wordis ;- Oure Fadir þat ert in hevenes, halwid be þi name: In whiche wordis we mowen leerne, pat men worpi to be herd moten be knyt togidere in charite and meeknesse of herte. Sippe alle pe holi Trinite is fadir of us alle, and holi Cherche is oure moder, we schulden love ase breperen. And sippe God is so hiȝe in hevene above alle his angelis', and we ben so lowe in erpe, wrappid wip many mischeves, we schulden bi resoun be meeke and buxum to pis Lord, and meekli praie to oure fadir þat halwid be his name; so as his name is holi in himsilf, so be his name halwid and stedefast in oure soule. For whanne 2 oure soule was maad to pe leeknesse of pe Trinite, Goddis hiȝe name was preentid perinne. Pe secunde axynge of þis praier stoondip in pese wordis; pi rewme come to pee; into pe blisse of hevene. And as pe ferste axynge answerip to be Fader, so pis secunde askynge answerip to pe Sone. For he is pat noble man þat cam doun unto pe erpe to gete him a rewme, and aftir tournede aȝen. Pe rewme of his Fadir is clepid holi Cherche, pat at þe day of doom schal go hennys to hevene. Pe pridde askynge seip þus; Pi wille be doon; as it is fulli doon in hevene, so be it doon and 3 in erpe: And pis pridde askynge answerip to pe Holi Goost, for he is good love of pe Fader and þe Sone. And al ȝif þese askyngis moten needli be fulfillid, nepeles mannys soule, lift up wip charite, is wip desire hiȝed wip God, and þat is a praier. Pus we seien, blessid be God, and oper pingis þat nede moten be. And þes pre askyngis be to pe holi Trinite. And perfore we schapen oure wordis oonli to God. 1 So Y; V has aunglis. 2 lyknesse, Y. 3 om. Y.

pe secunde part of his praier conteynep foure askyngis. First we prayen oure fader,— To ȝive us oure eche days breed to day : And pis may be understonden wel on pre maneris togedre, as Seynt Austyn seip a, bi wit of God Almişti. First we asken oure bodili foode, for to serve oure fader; after we aske pe sacrament, to have mynde of oure fader; and after we asken Goddis woord, to fede wip oure soule. And for we have neede of alle pes eche day, perfore Crist clepep hem, oure eche dayes breed. And for we shulden be trewe and ete oure owene breed, and not wip wrong ete oure neiȝeboris breed, perfore Crist techip us to aske of him oure breed. And for Crist wolde pat oure hope were fresshid in him, oure poȝt and oure mynde and al oure desiir, þerfor he biddip us aske pis mete of him to day. Pe secunde askynge of þis part is seid in pese wordis; Forȝif us oure dettis, as we forgive to oure dettouris : Pe dette¹ þat we owen to God ben service þat we owen to him; and as ofte tyme as we faylen we rennen in dette of peynes; and but God forgive us þis dette of oure synne, we be not worpi to have out of oure fader. And, for God wole pat we loven oure breperen, he knyttip to a condicioun under whiche we asken þis boone, þat he schulde forgive us oure dette as we forȝeven to oure dettouris. So if we ben unmerciful to men þat aren oure dettouris, truste we to oure fader þat he wol punysche us; and so we prayen oure hiȝe juge aȝens oure owen heed. But understonde we wel, þat we may leeffulli aske of oure breperen dette of erpeli þingis, but pis askynge moot be in resoun and charite, and panne it is for love and profit of oure neiȝebore. And here mote we fle bope rancour and hate and envye to oure neiȝebore, wip opere schrewide castis. Pe pridde askynge of þis part suep in pese wordis; ¹ dettys, Y. S. Aug. De Sermone Domini in Monte, lib. ii. cap. 7: Panis quotidianus aut pro iis omnibus dictus est, quae hujus vitae necessitatem sustentant, de quo cùm praeciperet, ait, Nolite cogitare de crastino; ut ideo sit additum, Da nobis hodie: aut pro sacramento corporis Christi, quod quotidie accipimus: aut pro spiritali cibo, de quo idem Dominus dicit, Operamini escam quae non corrumpitur.' The first petition of the second part. The second.

The third. The last. The comprehensiveness and universal the Lord's Prayer. Leed us not into temptacioun : Sop it is pat Crist was temptid, and God temptiþ man for love, but hard it is and grevous peyne to be lad into temptacioun. Whanne¹ a man of his folie fallip into be myre of synne, riȝtful jugement of God wol make him synke deppere. And herfore we prayen oure fader þat he lede us not in to temptacioun, leste we comen nevere out. And herfore pe laste askynge of his part is seid in piise wordis; But, gracious Fader, delyvere us from alle yvel: Pe werste yvel of þis worlde is wickidnesse of synne, sippe a man for no þing schulde willen to synne, sippe for his worlde, ne nouȝt þat is perinne, schulde any man do synne. But sippe summe synnes ben moore worse pan opere, in þis last askynge we prayen delyverement of pe worste. Pe werste is pe develis synne, þat man diep ynne wipouten repentaunce, þat evere schal be punysschid; and þis pe gospel clepip synne aȝens þe Holi Gost. God for his grete merci kepe us fro pis yvel, and panne schal we have everlastynge freedam. In a pe eende of þe Pater Noster, AMEN is the signet of pe Lordis praier, whiche word pe Ebru translatoure, Aquyla b, c significance of interpretid, 'and þe Lord confermede.' Ciprian on pe Pater Noster seip, whatevere opir wordis pe desire of him pat praiep fourmep in bifore-goynge, þat it be cleer, opir addip afterwarde, þat it encreesce, we seie noon opir þinge þan þat is conteyned ¹ffor whan, Y. 2 moche worse, Y. a All that follows, to the end of the tract, is wanting in the Lambeth MS. b Aquila, concerning whose life all that we know is derived from the work of St. Epiphanius De Ponderibus et Mensuris, was a native of Sinope, who became first a Christian, and then a Jew, and to please his new co-religionists, made an exceedingly literal translation of the scriptures of the Old Testament from Hebrew into Greek, about the end of the first century of our era. Of this version unfortunately only some fragments exist. See the article " 3 delyveraunce. Aquila' in the Biographie Générale. There are no expressions in St. Cyprian's treatise De Oratione Dominicâ, as found in modern editions, which exactly correspond to those quoted in the text.-Since writing the above, I have found the passage quoted in the text in one of St. Augustine's letters, Epist. CXXX. cap. 12. Quae libet alia verba dicamus, quae affectus orantis vel praecedendo format ut clareat, vel consequendo attendit ut crescat, nihil aliud dicimus quam quod in ista Dominica Oratione positum est, si recte et congruenter oramus.' WYCLIF.

1 Kings iii. 11. in þe praier of þis Lord, ȝif we praien riȝtli and covenabli. For whanne a man seip, Lord, be pow glorified in alle folkis as pow ert glorified in us, what oper ping seip he pan þat, pi name be halwid? And whanne a man seip, Lord, schewe pi face to us, Ps. lxxx. 3. and we schulle be saaf, what oper pinge seip he pan þat, pi rewme come? Whanne a man seiþ, Lord, dresse my steppis up Ps. xvli, 7. pi spechis, what opir þing seip he pan, pi wille be doun? Whanne a man seiþ, Lord, ȝif not povert ne richessis to me, what oper ping seip he pan pis, ȝif us to-day oure eche daies breed? Whanne a man seiþ, Lord, have mynde of David and Ps. cxxxii. I. of al his myldnesse, and, ȝif I have 30lden yvelis to hem pat golden yvelis to me, falle I voyde fro myn enemyes, what oper þing seip he pan þis, Forȝive to us oure dettis, as we forȝyven to oure dettoures? Whanne a man seiþ, Lord, do awey fro me þe coveitise of þe wombe, what opir þing saip he pan þis, Leed us not into temptacioun ? Whanne a man seip, My God, delyvere me fro myn enemyes, what opir þing saip he pan pis, Delyvere us from yvel? And ȝif pou rennest aboute bi alle pe wordis of holy praieris, pou schalt fynde noping whiche is not conteyned in pis praier of þe Lord. Whoevere seip a ping pat may not perteyne to pis prayer of pe gospel, he praiep bodili and unjustli and unleeffulli, as me penkip. Whanne a man saiep in his praier, Lord, multiplie myn richesses, and encreese myn honouris, and seip þis, havynge pe coveitise of hem, and not purposynge pe profit of hem to men, to be bettir to Godward, I gesse þat he may not fynde it in pe Lordis praier. Perfore be it schame to aske po pingis, whiche is not leefful to coveyte. If a man schamep not of þis, but coveytise overcomep him, þis is askid, þat he delyvere fro pis yvel of coveytise, to whom we seyn, Delyvere us from yvel. HERE ENDIP PE PATER NOSTER.

IV. þe Pater Noster (No. 2)

Introductory. IV. þE PATER NOSTER. [The only ground for ascribing the following treatise to Wyclif, besides internal evidence, is the fact of its being found in a volume of Wyclif's sermons at Wrest Park. (See Shirley's Catalogue, No. 64, English works). The style much resembles, I think, that of Wyclif. There is a remarkable passage near the end, where the writer speaks of the obstacles thrown in the way of those who were endeavouring to preach the gospel generally among the people, but mentions no definite forms of persecution. Hence I should judge that, if by Wyclif, this treatise is, compared with most of his English works, of early date, composed after he had sent out the ‘ 'poor priests,' but before persecution had commenced. Two other copies, for the knowledge of which I am indebted to Mr. Bond and Mr. Furnivall, have come to light since the appearance of Dr. Shirley's Catalogue; one at the British Museum (Harl. 2398), the other in the possession of Mr. Corser. The present text is taken from a correct transcript of the Harleian MS., made by Mr. Brock.] Syppe pe Pater Noster is þe beste prayer þat is, for in it mot alle oper prayers be closed yf þey schulle graciouslyche be hurde of God, perfore scholde men kunne pis prayour, and studie þe wyt perof. And syppe pe treupe of God stondep nouȝt in one langage more pan in anoper, bot whoevere lyvep best, techep best, plesep most God, of what langage evere he be, perfore pis prayere, declared en Englyssche, may edifye pe lewede peple, as it dop clerkes in Latyn. And syppe it is pe gospel of Crist, and Crist bad it be preched to be peple, for pe peple scholde lerne and kunne it and worche perafter, why may we nouȝt An apology for wryte in Englyssche pe gospel, and opere þynges declaryng þe gospel, to edificacion of Cristen mennus soules, as þe precheour tellep it trewelyche an Englyssche to pe peple? For by þe same the use of English.

resoun þat it scholde nouȝt be wryte, it scholde nouȝ be preched. pis heresye and blaspheme scholde men putte oute fro here hertes, for it spryngep up by pe fende, per as Crist seyp, þe fende is fader of lesynges. And so pe kynreden of Pharyseys is cursed of God, pat lovep nouȝt Jesus, as Seynt Poul seyp, bot letteþ þe gospel to be lerned of pe peple. For yf þer be any sotilte lyȝtere pan oper, for to kunne a crafte þat is nedeful, he þat can pis sotilte and wol nouȝt teche þe lerner able perto, he is cause of his unkunnyng. And so wrytyng of pe gospel in Englyssche, and¹ of goede lore accordyng þerto, is a sotilte and a mene to be commune peple, to kunne it þe betere. Who loveþ lasse Crist? who is acursid of God, bot he þat lettep pis mene? for he is Sathanas contrarie to Crist. Bot þes wyckede kynrede wolde þat þe gospel slepte; bot, for þey bere pe name of Crist, þey preche somwhat perof. And pus dude þe Machamete and Surgeus pe monk, whanne þey made a lawe after per owene malys and toke somwhat of pe gospel to a fleschlyche understondyng, so þat þurghe pe lore of hem hepene folk to pis day bep oute of here byleve. And pus pis evele kynredene 2 tellep nouȝt hollyche pe trupe of pe gospel, for þey level contrariouslyche perto [as her dedes shewen]³; and Crist byddep his children deme after þe werkes. The Lord's Prayer contains seven petitions, of which three relate to God, and four to man. Leve we now his mater, and speke we of pe Pater Noster þat Jesus Crist made. pis holy prayer is ful of wyt, and conteynep vij axynges. Pe fyrste axynges answerep and perteynep to be worschep of þe Godhede. pe firste perteynep to þe Fader, to whom power is apropried, of whom, as seyp holy wryt, is alle power in hevene and in erpe. And pe secunde answerep to pe Sone, to be whiche wysdom is apropried; as Seynt Poul seyp, In him bep alle tresoures of kunnyng and of Col. iii. 3. wysdomhud. Pe prydde answerep to be Holy Gost, to wham is apropryed love; and perfore seyp Seynt Jon, God is charite, 1 John iv. 16. and he pat dwellep in charite dwellep in God, and God in him. And be oper foure axynges perteynep to profyȝt and helpe of mankynde, bope gostlyche and bodylyche. And so pis blessede prayer passep alle opere in pre speciale poyntes, in 1 From EE; om. DD. EE; om. DD. 2 kynrede, EE. 3 From H 2

Its high and unique authority. It should be taught, as Christ taught it, in the language of the people. auctorite, in sotylte, and profyȝt to Cristes Churche. In auctorite it passeþ, for Crist, bope God and man, made it, and tauȝte it his disciples; and syp he is pe wysdom of þe Fader, men scholde hertelyche love pis prayer by cause of þe makere, and wyt conteynede¹ per-ynne. In sotylte it passeþ, for in so schort a prayer is conteyned so muche wyt þat no tonge of man may telle it al here in erpe. And syþþe a craft of gret sotilte is muche y-preysed of worldlyche men, muche more scholde pis sotylle gospel, þis worby prayer, be loved and preysed of Cristes dere chyldren. It passep oper prayers in prophyt to holy Churche, for al þyng þat nedep to a man gostlyche and bodylyche, is conteyned in pis prayer. And syppe it is so schort, and so muche medelyd þer-ynne, to hem þat bep of goed wylle, none excusacioun is to man rekened in pis prayer. 2 Wherfore, whenne pe disciples axede Crist how þey scholde praye, Crist seyde to hem, þey scholde nouȝt wylne to speke muche as hepene men dope; þey wenep to be yherde in here muche speche. Wille ȝe nouȝt per-fore, seyp Crist, be lyche to suche men. Bot whanne ȝe schulle praye, seyep þus, Fader oure pat art in hevenys, yhalwed be by name. And so he tauȝte hem oute pis prayer; bot be pou syker, noper in Latyn noper in Frensche, bot in pe langage þat þey usede to speke, for þat þey knewe best. And here is a reule to Cristen men, of what langage evere þey be, þat it is an heye sacrifice to God to kunne here Pater Noster, be gospel, and oper poyntes of holy wryt nedeful to here soules, and þey to do per-after, wheper it be ytolde to him or wryten in Latyn, or in Englyssche, or in Frensche, or in Duchyssche, oper in eny oper langage, after þat þe peple hap understondyng. And þus clerkes scholde joye þat þe peple knewe Godes lawe, and travayle hemself busylyche, by alle pe goede menes þat þey myȝte, to make þe peple knowe þe treupe. For pis was pe cause þat Jesus Crist bycam man, and suffrede dep on pe croys, so þat by kepyng of his lore pe peple myȝte ryse fro dep, and come to be lyf þat hap none ende. And yf any clerke wolde contrarye pis, who schal be dampned bot suche a quyke fende? 1 So in EE; pat conteynep, DD. 3 Duche, EE. 2 the whiche weren, EE.

Perfore pe sevene askynges of þis prophetable prayer scholde men lerne, and reule hemself þerafter. Pe firste askyng, þat is answerying to be Fader, is seyde on þis maner, Fader oure pat art in hevenes, yhalwed be by name. The first petition of the first part; three points of difficulty. Of pis wytty lore of Crist may be meved pre questions. Pe First point. firste, why we seye oure Fader, and nouȝt my Fader. pe secunde, why we seye, þat art in hevenes, raper pan, in hevene. Pe prydde, why we seye, halwed be by name, seppe pe name of God in himself may nouȝt be appaired noper amended. As to be firste, we schulle ywyte þat Crist, whanne he tauȝte ous to seye oure Fader, he betoke ous mekenesse, and bad ous fle pryde, and þat we, so lowe and so synful wrecches, whanne we hadde mynde of heynesse and be power of oure God, and perto of grete grace of þis ryche Lord, we scholde love him pe more, and myldelyche aske of him, as pe childe of pe fader, þyng þat ous nedep. For pe grettere þat a lord is, and þe more gracious þat he is to pore men, þe more he is to be loved. And perfore seype Crist, Lernep of me, for I am meke and mylde of herte, and ȝe schullep fynde reste in ȝoure soules. Wherefore we alle scholde be meke, and specialyche prestes, and nouȝt boste of here holynesse and goede dedys þat þey supposep þat þey have ydo, but wylne for to have of gode dedys of here broperyne, as here broperyne desyrep to have part of herys, and so sulle þey nouȝt to opere part of here meritys, namore þan þey wille bye part of oper mennes. For bope it is symonye, and also it longep to God to partye suche meritys, and it is nouȝt in erþelyche mannes powere. Late God perfore dele [hit] as him lykep. Pus techep God in þe gospel, and seyp þus, Whanne ȝe have do alle þyng wel, seyep, we be unprofet- Luke vii. ȝo. able servantz. And þus knowynge oure owen wyckednesses mekelyche in pis prayer, we schulde clepe God oure Fader, and nouȝt my Fader, by stynkynge pryde holdyng ous self worþyer to God pan oper trewe men. As to be secunde poynt, why we seye þat art in hevenys, Second point. raper pan in hevene, we schulle understonde þat hevenes in pis place bep understonde Cristen mennes soules, þe whiche, as holy wryt seyp, bep pe seeles of God. And so alle pylke pat schulleb be in blysse after pe dome, ryȝtwyslyche may be cleped

1 Cor. iii. 13. Ps. cxlix. 5. Third point. holy Churche. But now holy Churche is seyd to be dispos on dyvers maners. First it fyȝt here in erpe, and restep no clerlyche fro synne, bot ȝit by travaile and sorwe of he desyrep to come to blysse; wherefore it is ryȝtfullyche yclepy pe fyȝtyng Churche. To pis Churche spekep Crist, and sey, Bep stronge in bataille, and fyȝtep wip pe olde serpent, pe deve and ȝe schulle take everlastyng kyngdom. On pe secund manere is þe Churche yseyd to be disposed, for pulke pat be] passed out of his worlde, and ȝit bep nouȝt come to reste of lyf in blysse, bot restep in purgatorie, and suffrep peyne for synne, abyding¹ þe mercy of God to delyvere hem out of peyne. And whanne pe Churche is pus disposed, it is ycleped þe restyng Churche; and her-of spekep Seynt Poul whanne he seyp pat fuyr schal preve pe worke of everyche. On pe prydde manere is holy Churche yseyd to be disposed, for pulke pat bep ypassed fro sorwe and payne to joie everlastyng, have overcome pe synne and sorwe of his worlde, and bep passed payne, þat comep bot for synne, and have wonne pe reste of everlastyng blysse; and herefore it is ycleped pe Churche of overcomyng. Of pis Churche spekep pe prophete and seyp, Seyntes schulle joye in glorie. And so al holy Churche schal be overcomyng after þe day of dome, and be oute of myschef of þe worlde and alle opere paynes, and be in joye wip here spouse Crist Jesus, þat techep man to be meek, and to suppose opere as goed or betere pan he, by þe dedys þat he seep reuled by Cristes lawe; and so to seye mekelyche in prayer, Oure Fader þat art in hevenes, and nouȝt in hevene, as yf he supposep nouȝt his broper as goed as himself. As to pe prydde questioun, how pe name of God [may be halowed, we shuln understonde þat þe name of God]³ in himself may nouȝt be holyer þan it is, and ȝit it is seyd to be maad holy whenne Cristen mannes soule, lyche pe holy Trinite, is reuled by brennyng love after Cristes lawe. For take a berille-ston, and holde it in a cleer sonne, and so þat ston wol take hete of þe sonne, and panne maist pou wip tendre gete fuyre of þat ston, to do perwip what pe nedep. Ryȝt so put al þy mynde, al þy 1 So in EE; abydeþ, DD. 3 From EE; om. DD. 2 So in EE; pus, DD. So in EE; mennes soules, DD. ✓

EXEGETICAL socle, to be verray some hete, and brennyng in understondyng by be ful to be, and ens bysyde. And my 25 lygt bot by be berilleston for je berille may Crist techase one for pat we s hat we pare pre lave, more bes and to ore preynite i Also pes proce indulgences of yours. Wylie'e y notaries, and 172 proude men a and posters þe ferie, nar hereses eve kreun, ist tot din of recur De seconde par. ff på war apropried to be Some » kingdom. De krem o dyvers fyȝtyng ގ mament er. v. Lk 1 wip Jean we ca pis conden were hi passe on A ya white of lastyng, for pat in you Abe man þat cam fro hevene in us by 1 So in EE; untendere, DD. So in EE; fro pis, DD. " ȝoure *ice of God! oupe 107 'om, Ecclus. v. 8. - do, r

1 Cor. iil. 13. Ps. cxlix. 5. Third point. 1 holy Churche. But now holy Churche is seyd to be disposed on dyvers maners. First it fyȝt here in erpe, and restep nouȝt clerlyche fro synne, bot ȝit by travaile and sorwe of herte desyrep to come to blysse; wherefore it is ryȝtfullyche yclepyd þe fyȝtyng Churche. To pis Churche spekep Crist, and seyp, Bep stronge in bataille, and fyȝtep wip þe olde serpent, þe devel, and ȝe schulle take everlastyng kyngdom. On pe secunde manere is pe Churche yseyd to be disposed, for pulke þat bep passed out of his worlde, and ȝit bep nouȝt come to reste of lyf in blysse, bot restep in purgatorie, and suffrep peyne for synne, abyding ¹ þe mercy of God to delyvere hem out of peyne. And whanne pe Churche is pus disposed, it is ycleped þe restyng Churche; and her-of spekep Seynt Poul whanne he seyp pat fuyr schal preve pe worke of everyche. On pe prydde manere is holy Churche yseyd to be disposed, for pulke þat bep ypassed fro sorwe and payne to joie everlastyng, have overcome pe synne and sorwe of his worlde, and bep passed payne, þat comep bot for synne, and have wonne pe reste of everlastyng blysse; and herefore it is ycleped pe Churche of overcomyng. Of pis Churche spekep pe prophete and seyp, Seyntes schulle joye in glorie. And so al holy Churche schal be overcomyng after pe day of dome, and be oute of myschef of þe worlde and alle opere paynes, and be in joye wip here spouse Crist Jesus, þat techep man to be meek, and to suppose opere as goed or betere pan he, by pe dedys þat he seep reuled by Cristes lawe; and so to seye mekelyche in prayer, Oure Fader þat art in hevenes, and nouȝt in hevene, as yf he supposep nouȝt his broper as goed as himself. 2 As to be prydde questioun, how pe name of God [may be halowed, we shuln understonde þat þe name of God] ³ in himself may nouȝt be holyer pan it is, and ȝit it is seyd to be maad holy whenne Cristen mannes soule, lyche pe holy Trinite, is reuled by brennyng love after Cristes lawe. For take a berille-ston, and holde it in a cleer sonne, and so þat ston wol take hete of pe sonne, and panne maist þou wip tendre gete fuyre of þat ston, to do perwip what pe nedep. Ryȝt so put al þy mynde, al þy 1 So in EE; abydeþ, DD. From EE; om. DD. 2 So in EE; pus, DD. So in EE; mennes soules, DD.

soule, to be verray sone of Crist Jesus, and pou schalt cacche hete, and brennyng love to þy God, and pou schalt have lyȝt of understondyng by þe techyng of his lawe, as muche as is nedeful to be, and ensample of goede lyvyng to by neyȝebores bysyde. And ryȝt as þe berille-ston take nouȝt hete for to ȝeve lyȝt bot by pe sonne, and pþe sonne schyne nouȝt in pe berilleston for to make himself bryȝtere or hattere, bot þat þe berille may take hete and ȝeve lyȝt by pe sonne, ryȝt so Crist techepe ous nouȝt to praye þat his name be halewed, for þat we scholde make him more holy in himself, bot þat we purghe presyng of him, and trewe reulyng after his lawe, mowe be maad holy and brennyng in charite to God and to oure even Cristen; as pe tendre¹ wex makep no preynte in þe seel, bot þe seel makeþ a preynt in tendere wex. Also pes proude clerkes, symoniours, silleres of pardoun and indulgences, of confessiouns and oper holy dedys, false lawyours, wyckede juriours and cursede advocatz, disseyvable notaries, and alle fals aquestis, grete swerers, vengeable fendes, proude men, and coveytous glotouns, and lecheours, bacbiters, and pursuers of Godes trewe servantz, and oper suche lymes of þe fende, may nouȝt medefullyche seye, Fader oure þat art in hevenes, yhalwed be by name, tylle pey amende hem of here evel lyvyng. And þerfor sey) Crist in his gospel, Nouȝt every man þat seyp to me, Lord, Lord, schal entre into be kyngdom of hevenes, bot he þat dop þe wil of my fader schal entre into þe kyngdom of hevenes. 2 Pe secunde part of his worby prayer, þat in a maner is apropried to pe Sone, is seid in pes wordes, Come to be by kyngdom. Pe kyngdom of God in holy wryt is understonde on dyvers maners; and so here it may ryȝtlyche be take for pe fyȝtyng Churche, pe whiche wolde desyre to regne in blysse wip Jesu Crist her spouse, as sone as it is his wille. For upon þis condicion we scholde desyre, as Seynt Poul techepe ous, to passe out of his wrecchede lyf and come to be blysse everelastyng, for þat is muche betere. And syppe Crist is pat noble man þat cam fro hevene into pe lowe erpe, to take ous for his 1 So in EE; untendere, DD. So in EE; fro þis, DD. 2 jurours, EE. 3 questis, EE. The second petition. Phil. i. 23-

The third petition. kyndom, þat byfore were y-lost þurghe Adamis synnes, and þat suffrede dep on pe rode-tree, and bouȝte ous alle aȝen to joye of pe Fader, for savacioun of mankynde, wel may þe trewe Cristen peple be clepyd Godys kyngdom. And ryȝt as we bep tauȝt in þe fyrst axynge, to destroye pryde by verraye mekenesse, whanne we seyep, Fader oure pat art in hevenys, halewede be by name, ryȝt so we bep ytauȝt in þys secunde axynge to destroye envye aȝens oure evene Cristen wip parfite charite, whanne we seyep, Come to pe by kyngdom. And as it is nedeful in þe firste axynge specialyche to have parfyt feyp, þat God oure Fader is in hevenys, so it nedep specialyche in pis secunde axynge þat we have hope, þat alle pylke þat we supposep be his kyngdom schulde regne wip him in blysse of hevene. pe prydde axynge of þys holy prayer, þat is answeryng to pe Holy Goost, is y-seyde in pese wordes; Be by wylle ydo in erpe as it is in hevene. By pese wytty wordes we bep ytauȝt to have goede wille to oure even ¹ Cristen, and to reule oure soules after þe Holy Gost, and nouȝt after þe luste of pe flesche; for þe spiryt coveytep contrarious to pe flesche, and þe flesche to pe spiryt, as Seynt Poul tellep. And ryȝt as in þe firste axyng we bep ytauȝt to have parfyȝt fey), and in pe secunde goede hope, so in pe prydde we bep ytauȝt to have parfyȝt charite to God. and oure even Cristen. For pe most of pese pre vertues, as Seynt Poul techep, is charite. For feyp and hope schulle cesse in man whanne he come to blysse. For instede of feyp he schal have clere syȝt in soule of þe godhede of Crist, and clere bodyliche syȝt of pe manhede of Crist; and instede of hope he schal be syker, and have parfyt joye; and so feyp and hope schulleb be ychanged, and charite schal waxe more and more, and laste wipoute ende. And pus seyp Seynt Poul, þat now we seep God by myrrour and in fer syȝt, by Scripture and feyp; bot panne we schulle see him as he is, whanne we come to blysse, wyp eye of body and eye of soule. Perfore praye we God pat his wylle be don here in erpe among synful men, þurghe amendement of here lyf, as it is ydo yn hevene among 1 From EE; om. DD. 2 So EE; in, DD.

his glorious seyntz wiþoute medlyng of synne. Nouȝt þat he ne may make his wylle to be do in erpe wipoute oure prayere, bot þat we, in charite pus prayenge, mowe be corouned in hevene blysse. But, for þat it is corrupt¹, it greveþ þe soule, as Seynt Poul tellep. And yf we seye þat we have no synne, we deceyvep ous self, and treupe is nouȝt in ous, as Seint 2 Joon tellep. perfore, whyle we bep in þis world, we may nat so parfytlyche do pe wille of God as seintz in hevene, for corrupcioun of bodyliche unstabelnesse of lyf. And perfore Crist techep ous utterlyche to praye, Be by wille ydo in erpe as it is ydo in hevene; bot nouȝt so parfyȝtlyche in erpe as it is in hevene. And pus, as we bep ytauȝt in þe firste and in þe secunde axynge to destroye pryde and envye wip mekenesse and charite, so we bepe ytauȝt in þis pridde axynge to destroye wrappe wip verray love of herte. And perfore seyp Crist, I ȝeve ȝou a newe maundement pat ȝe love togedere as I have loved ȝow. 3 Pe secunde partie of þis Pater Noster is yordeyned of God for pe infirmite of man, as þe firste perteynep to be worschepe of þe godhede; and it conteynep pre peticiouns, and pese, wip oper foure, makep sevene axynges in þis holy prayer. pe firste of þes foure is seyd on þes wordes. Oure echeday bred ȝef ous to day. Pis peticioun, as Seynt Austyn tellep, ryȝtfulliche is understonde in pre maners. Ferst þat þis breed betokenep oure sustinaunce, and alle oper sustinaunce, and alle oper necessaryes nedeful to oure body. And for God made alle þynges to help of mankynde, perfore we scholde axe pes þynges of God as wilfullyche for oper as for ous self; and pus wip goede wille and largenesse of herte we scholde desyre oure neyȝebores profyȝt, as we wolde þat hy desired oure. And pis is þe remedye aȝens be cursed covetyse. And for man nedep everyche day bodilyche sustinaunce, perfore þese necessaries may well be cleped eche dayes breede. Also by pis breede, in pe secunde manere, ys understonde pe lore of Godes worde. For ryȝt as breede save a mannes herte, and makep him stronge to bodylyche travayle, so þe worde of God makep saad a mannes 1 for the body that is corrupt, EE. 3 From EE; om. DD. ¹ be, EE. 2 So in EE; seintz, DD. 5 om. EE. The first second part. petition of the

The second. soule in pe Holy Gost, and stronge to worche after pe lore perof. And pis breed is more nedeful pan þat oper firste breed, as þe soule of man is worþyere pan his body. For whanne pe body lyp stynkyng in þe grave, þanne þe soule is parfyȝtlyche yclensed fro synne, and joyep in blisse of Jesus Crist here spouse. And þus yf, þurghe necligence of oure byschopes and prelatz, and oper false techers þat bep in holy Churche, pe trupe of Godes word be nouȝt ysowe in pe peple, praye we Jesus Crist byschepe of oure soule, þat he ordeyne prechours in pe peple to warne hem of synne, and telle hem þe trupe of God. And he pat enspiryde pe prophetes wip kunnyng and wysdome, and tauȝte be apostles þe weye of al trupe, lyȝte oure hertes wip understondyng of his lore, and graunte ous grace to worche perafter. And specialiche, for ous nedep eche day pis breede, perfore pray we mekelyche, Oure eche dayes breed ȝyve ous to-day. On þe prydde manere, by pis eche dayes breed is understonde pe sacrament, verray Godes body in forme of breed, þe whiche was ybore of þe mayde Marye, and suffrede harde payne and dep upon þe croys, to delyvere man fro payne and dep wipouten ende. And perfore Seynt Austyn seyp, þat yf we have resceyved oure Creatour dayes of oure lyf, ous nedep to have þis byleve, and so every day resceyve God, and þus every day to praye, Oure eche dayes breed ȝeve ous to day. pe secunde peticioun of þis secunde part of þis Pater Noster is seyd on þes wordes, Forȝeve ous oure dettes as we forȝeveþ oure dettoures. By pese wytty wordes of oure Lord Jesus Crist, mowe malicious men and vengeable wrecches knowe þat þey bep in þe weye to helleward, as longe as pey dwellep in here cursede malice. For by pes dettes bep understonde pe synnes aȝens God; and so everyche day ous nedep to praye God forgevenesse of oure synnes. And Crist techep ous, þat we schulle praye God forgevenesse on pis condicioun, þat we forȝeve opere. And so, yf we praye God to forȝeve ous oure synnes as we forȝeve hem þat trespassep aȝens ous, and perto holde malice in oure herte, we bep oute of charite, and makep oure synnes more grevous byfore God, and axep verray vengeaunce to ous self of God pe hye Justice. And perfore techep Crist and sey), Bot yf ȝe wolle forȝeve oper men pe trespasse þat þey have trespassed

to 30w, ne my Fader of hevene shal nouȝt forȝeve to 30w ȝoure synnes. Perfore God byddep ous to putte awey al malice of oure hertes, þat we may be ysaved. Lo pe goednesse of God! how it ous to penaunce drawep, and techep ous to flee sloupe for to turne to him. And perfore techep pe bouke of Wysdom, Ecclus. v. 8. þat we scholde nouȝt tarye to be yturned to God; for yf we do, we synnep in sloupe of Godes service. Lyft up, wrecches, pe eyȝe of ȝoure soules, and byholdep him þat no spot of synne was ynne, what payne he suffrede for synne of man. He swatte water and blood, to wassche pe of synne; he was ybounde and ybete wip scourges, þe blod rennyng adoun by his sydes, þat þou scholdest kepe by body clene in his service; he was corouned wip scharpe pornes, þat pou scholdest þenke on him and flee alle cursede malice; he was nayled to be croys wip scharpe nayles þurghe honden and feet, and ystonge to be herte wipe a scharpe spere, þat alle þyne fyve wyttes scholde be yreuled after him, havynge mynde on pe fyve precious woundes þat he suffrede for man. And ryȝt in al pis grete payne þis innocente prayde for his enemys to his Fader, and seyde, Fader, forȝeve hem þis gylt, for þey wytep nouȝt what þey doop. Lat þis sterye¹ 30wre hertes to putte awey sloupe, and to serve God wip verrey busynesse, to worche after his lawe, and so mekelyche praye oure Fader to forȝeve ous oure trespasses, as we forȝevep oure trespassours. pe prydde peticioun of pe secunde part of pis holy praier The third. folwep in þese wordes: And lede ous nouȝt into temptacion. By þese wytty wordes may we lerne, þat þe devel tempteþ men evere to an yvel ende, and God temptede nevere man bot to a goed ende; for pus we redep þat he temptede Abraham, and it was aritted 3 to him into ryȝtwysnesse. Bot pe devel temptede Crist, to make him to synne in glotenye and veynglorie and coveytyse. And so Crist techep ous nouȝt to praye þat we be nouȝt ytempted of pe fende, syppe þat temptacion of þe fende profytep muche, yf it be wipstonde. For, as Seynt Jame seyþ, þat man James i. 12. is blessed pat suffrep temptacion for whanne he schal be prevyd, or whanne þat he is prevyd, he schal take pe coroune of lyf pat 1 stere, EE. 2 So in EE; bis, DD. 3 arettid, EE.

2 Cor. xil. 7. Jer. iv. 4. (?) The last. God hap beheyȝt to hem þat lovep him. And pus Seynt Poul was tempted of þe synne of lecheryea, wherefore pryes he prayde God þat he myȝte be delyvered of his temptacioun. And God answerede him aȝen, My grace sufficep to pe. And he himself knowelechep þat þis temptacioun was nedeful, laste he scholde have had vayn glorie of pe pryve syȝtes þat he sawe, whanne he was ravysched into pe prydde hevene. perfore praye we nouȝt God þat we be nouȝt ytempted, syppe it is so profytable, bot praye we God þat we be nouȝt overcome, and þat he lede ous nouȝt into temptacioun. Pat man is yseyde to be lad into temptacioun, þat þurghe his wyckede and unrepentant herte continueþe¹ evere in his wyckede lyvyng, and so is overcome in temptacioun. And pus it is to be understonde pat God hardede Pharaois herte for pe mysbyleve þat he hadde to God, and pe malice þat he wrouȝte to Godes peple. And so, as we bep ytauȝt in pis oper prayere and axyng to destroye sleupe in þe service of God in verray busynesse of herte, to knowe his lore and worche perafter, so we bep ytauȝt in pis peticioun to destroye glotenye and lecherye wip discrete abstinence and chastite of herte. And for þes two bep synnus of þe flesche, and þat on noryschep pat oper, is 2 pe more perilous yf a man in him falle. Perfore praye we oure Fader þat he lede us nouȝt into temptacioun, ne suffre ous nouȝt to be overcome in þes synnes, ne in none oper. For yf we bep, oure wyckede lyvyng and oure wyckede pouȝtes bep cause perof, as God seyp by Jeremye þe prophete. pe fourpe peticioun and þe laste of pe secunde part of þe Pater Noster is yseyd in þis manere: Bot delyvere ous from yvel. We schulde understonde þat every synne is yvel; and so of alle synnes þat bep yrekened in þis praier we schulle praye God pat he delyvere ous, bope of yvel þat we dop in þis worlde ³, and of yvel of payne þat wyckede men schulle have onelyche for synne. For payne comep nevere to man bot because of synne. And 1 So in EE; conteynep, DD. 3 So in EE; wordle, DD. a A glance at the commentary of De Lyra will show, that while the Fathers spoke doubtfully as to the exact meaning of the stimulus 2 bit is, EE. carnis' from which Paul suffered, the grosser mediaeval mind interpreted the words unhesitatingly of the temptation of sensuality.

1 Cor. xvi. 22. so on fyve maneres comeþ payne for synne. Payne come to Crist to bigge mannes synne; and payne comep to dampnyde men forto venge synne in þis worlde; and payne come to Cristes children to purge hem fro synne; and payne come to oper men to schewe pat God hatep synne, and to kepe hem perfrom; and payne comep to wyckede men to punysche hem evere for synne. And so, as God is þe beste þyng in þe worlde, so synne is worse pan any oper þyng; and þus men scholde flee synne as al maner of yvel. But sithe¹ synne aȝens þe Holy Gost is worst of alle oper, for, as Crist seyp, þat schal nouȝt be forȝeve in his worlde ne in pat oper worlde, perfore specialiche praye we God to delyvere ous from pis yvel. Pat man synnep aȝens pe Holy Gost, þat to his lyves ende is rebelle aȝens God, [and so dyepe in dispeir, and gope to peyne wipeouten ende. And he is rebel aȝenes God], þat is rebelle aȝenst his lore. And þerfore seipe Crist, whoso loveþ nouȝt me, he kepep nouȝt my word. And pus everyche man þat lovep nouȝt Cristes lore, he lovep nouȝt Jesus Crist, and pus, as Seynt Poul seyp, he is acursed of God. And perfore seyde Crist to pe Jewes þat were contrarie to his lore, and pursuede him for truppe, þat þey scholde deye in here synnes. And so pes men þat contrariep to pe gospel and to pe epistele, and wolde lette it to be ypreched, and pursuwe be trewe telleres perof, lovep nouȝt Crist, and pus þey schulle deye in here synne, bot yf þey amende hem whyle þey haveþ tyme. Wel we wytep þat þe scribes and þe Pharyseus and pe princes they are com of þe prestis, in Jesus Cristes tyme, were more contrarious to his lore pan were opere commune peple; for þorghe entyssyng of hem þe peple cryde, Do him on pe croos. Pe scribes were wyse men of pe lawe, and also þey were pe clergie of þe Jewes. pe Phariseus were men of religioun, þat made customs, and kepte hem for lawe; and þus þey sette more by here lawes pat þey hadde maade, pan þey dude by pe lawe pat God ȝaf to hem and to be peple, þat was sufficient to be reuled by 5. Bot pus, under colour of perfeccioun, þey were departed in customs, in clopyngis, and in many oper doyngis fro pe commune peple, as 2 The passage within brackets is 3 These three words are from EE. So in EE; DD has reuled by him. 1 So in EE; DD has by synne. from EE; om. DD. EE; om. DD. 4 From Sin of those the preaching who obstruct of the gospel; pared to the Scribes and Pharisees.

2 John 10 1 þe maner of religious is nowe. A Pharise is as muche for to seye as departed in doynge; þey berep here names. pes ypocrites were most contrarie to Crist, and be peple wrouȝte muche after here lore. And perfore Crist, as pe gospel wytnessep, eyȝte tymes seyde wo to hem. And ones þey reprevede Crist, for his disciples wesche nougt here hondes whanne þey scholde eete, as here custome was; and Crist axede hem, why þey breke Godes hestes for here feynede lawes. Byholde now wel þese condiciouns, and loke where men dop after hem oper worse, and so pou schalt yknowe pe kynreden of pe Phariseus. And þes fayners of holynesse pursue Crist in his membres, as þe Phariseus pursuede Crist bodilyche. And yf þey seye pat God is here fader, and his lawe þey kepe and here reule bope, understonde þat Phariseus breke pe lawe pat God ȝaf to hem and to be peple, for here feynede reule pat hy hemself ordeynede. And pus, yf þes ypocrites seyep þat hy¹ kepep here reule and Godes lawe bope, bot byholde here dedis. For pe Jewes seyde to Jesus Crist, þat God was here fader; bot Crist answerede hem aȝen, þat yf God hadde be here fader, þey scholde have yloved him. And yf þes were trewe Cristene men, þey scholde nouȝt pursue Cristes membres for prechynge of pe gospel. And so by here dedys pou schalt knowe hem, and perfore Crist byddep to trowe to be workes. And perfore techep Seynt Johan, þat whoso bryngep nouȝt be lore of Crist, pou schalt nout to him seye, Hayl, in confortyng of his synne, ne resceyve him into þyn hous, for yf þou do, pou art partyner of his synne. Praye we perfore herteliche oure Fader, þat he delyvere ous from yvel of Phariseis, þat is synne aȝens pe Holy Gost, and ȝyf ous grace to love his lore in herte, and to werche þerafter in dede, þat we may come to him in blysse, and wonye wip him in joye wiþoute eny ende. Amen. 1 thei, EE. 2 om. EE

V. Ave Maria

V. AVE MARIA. [This tract is mentioned by Bale, under the title Super Salutatione Angelica.' It also, as has been already mentioned, bears the name of Wyclif at the end, in the Harleian MS., 2385. If written by the reformer, which seems to me very probable, it must have been an early composition. The language used respecting indulgences (p. 112) is less trenchant than that which he was accustomed to use in his later years, and the general tone of the composition milder. This tract is found along with that on the Pater Noster, No. III, in all the MSS. which contain the latter.] MEN greten comynli oure Ladi, Goddis Moder, and we supposen þat þis gretynge saveþ many men. For we taken as bileve þat sche is blessid in hevene, and Crist wol do at hire praynge among alle opere seyntis: al if we trowe pat neiper Crist ne sche wole do for men, but it be resonable, and men ben worþi to ben holpen. And so many men folili truste to suche praier a In pre parties comunli pis preier is devyded. Pe firste part conteynep wordis of Gabriel whiche he seide unto oure Ladi; Hail, ful of grace, pe Lord is wip pee: Pe secounde part been wordis þat Elizabep spak to hire, whanne sche seide; Blessid be pow among wymmen, and blessid be pe fruyt of þi wombe: Pe pridde part hap two wordis encresid, for devocioun. First men seien, Heil, Marie, þat Gabriel lefte in his gretynge, to teche us þat he was homli and knowen wip þis ladi, and perfore wolde he not nemne þis name of Marie. Pe secounde word Y has here And so mow men truste to be holpyn fully in suche prayer,' which completely alters the sense.

is Jesus, added to Elizabepis wordis; and his word lefte pe gospeler, to teche þat Marie hadde but a¹ childe, and pis child was Jesus, þat is Savyour of mankynde; but þis ful longe after þat oure Ladi was greet pus. pe firste word, þat is Ave, reversiþ þe name of Eva, to teche us þat oure Ladi contrariede Eve in lyvynge. For as Adam and Eve weren cause of dampnacioun of mankynde, so Jesus and Marie ben cause of mannis salvacioun. Pe secounde word of þe aungel seip, oure Ladi was ful of grace. And man may be ful of grace on pre maneris bi Godis lawe. First of himsilf, as Crist was be firste quyke well of grace, for of Crist spronge grace unto alle men after him. And oure Ladi was ful of grace as a stronde ful of water, and af grace plentenousli bope to opere men and wymmen. Seynt Stevene was ful of grace, pat suffride to his lyves eende for to bringe himsilf to blisse; and so ben manye opere seintes. And so God is wip alle creaturis, but speciali wip men þat schal be saved, but moore specialli wip pe chaumbre of his manhod, þat was oure Ladi Marie. But bope pe aungel and Elizabeþ seyn þat oure Ladi is blessid amonges alle wymmen þat ben, for gendrure of such a child. And so pe bigynnynge and þe endynge schulde be blessid of Jesus, þat is fruyt of pe wombe of oure Ladi Seinte Marie. * 2 " Pe pridde part of his gretynge addip to two wordis to pe gospel, þat ben Marie and Jesus, and ben two devoute wordis. But, for it is hard men to grounde hem, sippe Goddis lawe seip þat men schulden not upon greet peyne adde unto Goddis word; it is seid þat þe pope ȝiveþ greet pardoun to men pat adden þes wordis. And bi pe same skyle þat men schulden trust to any pardoun *men schuld truste to pis pardoun be it foure score dayes or moore. And as pe pope may ȝive pardoun bi addinge of þes two wordis, so ³ maye he adde opere mo, and wipdrawe, as him likip, and so turne Goddis lawe into lawe of Antecrist. Opir mooten men graunte þis weie, or seie þat þis was yvel doun, or seie pat heer was first a defaute, kep unto popis to amende. And perfor penken many men þat þo wordis of pe gospel weren wiseli sette in þe gospel wipouten 2 The words between asterisks are from Y; om. V. 1 one, Y. 9 From Y; om. V. 3 WYCLIF.

any variynge. And many men þenken over,—if suche pardoun miȝte be grauntid liȝtli wip lasse travail, hit schulde be grauntid generalli unto men þat devoutli seiden þes names. And so eche day our Ladi sauter, ȝhe, Truste we unto wordis of þe myȝte pardoun be geten, to seie ten pousand ȝeeris in o ȝere¹. gospel, and worschipe we Jesus and Marie wip alle oure miȝt. 1 So in Y; V has day.

VI–VIII. On the Apostles' Creed; On the Five Outer Wits; On the Five Inner Wits

The three creeds. The Apostles' Creed bas three parts. VI, VII, VIII. [The three short pieces which follow, and which are included by Dr. Shirley under the heading of Speculum Vitae Christianae, are of little importance. That on the Apostles' Creed is attributed to Wyclif by Bale, under the title In symbolum fidei.' It certainly gives indication of Lollard sentiments. The two other short pieces follow Tract VI. in the Lambeth MS. (Y), but are otherwise, apparently, unknown. The text of all three is founded on a transcript from the Lambeth MS.] 1 VI. [ON THE APOSTLES' CREED.] HYT ys sop þat beleve is ground of alle vertues, and perfore eche Cristyn man schulde be sad in beleve. per be pre credys in pe Chirche,-crede of pe Apostelys, and crede of þe Chyrche, and crede of Attanasy, þat was a gret doctour. But of pe fyrste crede schulde Cristyn men speke, ffor yt is more comyn and more schortyr þan eny oper. Ne bysy we us nat what be apostyl made, ne what party of pis holy crede, and whan þe apostelys gaderyd yt; ffor oure beleve techis us pat God ordeynyd hyt al, and bad þat men schuld cun hyt, and teche yt to oper. And if prelatys faylyn in pis, Christ seyde þat stonys schulde cry; and secler lordys schuld, in defawte of prelatys, lerne and preche pe law of God in here modyr tonge. Ne study we nat how many partyes ben in pis holy crede; ffor sop it is þat alle pese partyes ben conteynyd in pre. And herfore men seyn prys, þat þey trow in God. Ffyrst þey trow in þe Ffadyr, for he ys fyrst persone; aftyr þey trow in Jesus Crist, be dyvers artyclys; and sytpe þey trow in þe Holy Gost. And eche on of pese pre partyes contenys many partyclys. But we schul wele wyte, þat þese thre thyngys ben wel 1 qu. ecbe?

sotel and divers. Trow in God, and to God, and trow God; þat ys pe leste. Pat man levys in God, þat clevys to hym be charite; and pus eche man þat ys in hed synne is owt of his beleve. That man trowys to God, pat belevyp þat he is trewe and ryȝtful in al þynge þat he seyp; and pus do unkende men, þat trow not in hym. Pat man trowys God, pat trowys þat he ys; and so do develys þat trow not in hym. pe fyrst part of his crede conteynys pre articulys. Ffurst þat The first part. men schulde trow in pe fyrst Person, þat ys þe Fadyr of hevyn and power of God. And so schulde men trowe pat he is almyȝty; so, if he wyl auȝt be don, he dos hit whan hym lykys. And so pe pridde artycule stondys in pis, þat he made of noȝt bope hevyn and erpe. And ȝit schul men trow þat Almyȝty ys comen to pre personys. Almyȝty ys þe Fadyr, almyȝty ys þe Sone, and almyȝty ys þe Holy Gost. ȝit schul not men trowe þat þese ben pre almyȝty goddys, but on God Almyȝty. part. The secunde part of þis crede begynnys at Jesus Crist, and The second towchis xiiij artyculis þat stondis in ordre. Ffurst men schuld trow in Goddys word, or his Sone. Aftyr men schuld trow þat he becom man, stondynge his godhed, þat he myt not lese. The pridde tyme we schuld trow, þat þe Fadyr of hevyn has but on suche sone, evyn wip hym in kende, and pis ys Jesus oure Lord, be godhed and be manhed, sythen he made us of not, and bowȝt us fro synne. The iiij articule of þis parte seys, þat Crist was conseyvyd of pe Holy Gost, nat as oper men gete childryn be kynde; sethyn þis person ys no man, but þe Holy Gost, þe whyche ys lyf be sum propyrte. And most tokyn of lyf þat God wold schewe to man was, þat he wold take oure kende, and become oure broper. And perfore we beleve þat oure Lord Jesus was conseyvyd of þe Holy Gost wipowte mannys genderynge. The fyfte tyme we schuld beleve, þat oure Lord Jesus was born of þe virgyn Marie, as of his owne modyr, þat was ever virgine wiþowte knowynge of man, alþow Crist tok of hire matere of hys body. And seþyn sche norischyd hym withynne, as oper childyr ar norschid; but he went owt of here body be myracle, as he was formyd. The vj tyme we schul trowe, þat aftyr xxxij ȝer he suffrid hard passioun, undir Pounce Pilate, for to by mankynd and mayntene trewpe. And so he I 2

The third part. was don on pe cros, and aftyr ded and beryyd. Sethen his sowle went to helle, and toke owt pe sowlys þat he ordeynyd to save before his world was made. And sethyn, upon be thrydde day, his sowle com to his body, and quykyd hyt as beforn, and ros owt of pe sepulcre. And sethyn, whan he hadde efte tyme schewyd to his discipulis his resurreccioun, he steyȝ up to hevyn as þey saw opunly. And þer he syttys now, in best sete pat may acorde to man, an[d] þat ys callyd þe ryȝt syde of God pe Fadyr. And at þe laste he schal come doun here to man, and jugge sum to blysse and oper to helle, for evermore to be þere withoutyn dwellynge here. The thrydde part of þis crede begynnys at þe Holy Gost, in wham we schul trow, sethyn þat he ys God. And vj articulis ben knyt to pis part of pe crede. Ffurst we schul trow þat þer ys general chirche of angelys and seyntys in hevyn, and of alle þat schul be savyd; and þis, aftyr þe day of dom, schal be withouten synne with here spowse in endles joye, and iche on have joye of oper. And no man here in erpe ys parte of pis chirche, but if he come to hevyn be his holy lyvynge. And pus men lakkys knowynge wheper pey ben partyes of holy Chirche, ffor þey schuld nat boste of heynes in here prelacy. But þey mot leve aftyr Crist ȝyf þey schul be savyd; ffor pus techis oure beleve, however Antecrist werke. And so pis Chirche has pre statys be processe of tyme. Ffyrst he wandrys here in erpe, and sethen he slepys in purgatory, and aftyr he restys in blysse of Crist þat ys here spowse. And so, as sum men þynke, þese popys ne pese prelatys ar nat part of holy Chirche, but of synagoge; sethen þey mot leve aftyr Crist ȝif þey schul be savyd. Pus techis oure beleve, howevyr Antecrist grucchis. And schul we trowe so¹, þat eche parte of pis Chyrche commovys and helpis othir, bope here and in hevyn. But in hevyn þey schul yn reste have joye of here blysse. And so schul we trow, þat ech part of þys Chirche schal have ful remissioun of synne þat yt has don in body and in sowle, with glorye in ham bothe, and so evyr lyve in blysse. Amen. 1 read, so schul we trowe.

VII. [ON THE FIVE OUTER WITS.] taste, smell, touch. PE be-hovys to know by fyve wyttys, pe uttyr and þe ynnyr, and to spend hem in good use, and in þe lovynge of God. pe fyrst ys syȝt of eye; þe toper heryng of ere; þe þyrd tast of Sight, hearing, mowp; þe ferpe smellynge of nese; pe fyfte handlynge or towchyng of membris. Kepe so by syȝt, þat þou se noþyng þat ys not leful to se, or may harme by sowle. And kepe py heryng so pat pow here no evyl speche, or þynge þat is nat honeste ne profitable. And kepe so by tast, þat þou swolow no more pan ys nede, or myster¹ to by bodily sustynaunce. And kepe so þy smellyng, þat yt make pe nat to ete over moche, ne delite not over mekyl in smellyng; ne ugge pou not wip seknesse of þyn evyn Cristyn. And kepe so þy towchyng, þat þou wipdraw þe fro schameful towchynge, or handlyng bare of man or of womman. Handyl pou not unhonestly þyself, ne noon oper, ne let non oper towche pe unhonestly. Ffor ȝif by flesche neghȝe ony towchinge unclene, pou may not be dede eschewe. VIII. [ON THE FIVE INNER WITS.] PESE ben also by fyve inwyttys; Wyl, Resoun, Mynd, Ymaginacioun, and Thogth. Lok þat þy wyl be good and holy, and loke þat þy resoun rewle þe, and nat þy fleschly lust; and loke þat þy mynde be good and honest. And lok þyn ymagynacion be spedynge in lovynge of God, and not be set to harm or schame; and loke þy thowȝt be groundyd in þe joy of hevyn. And drede pe peyne of helle, and þynk not over mekyl in pe vanite of be world, but þynk devowtly on pe passion of Crist, 1 ¹ read, mynisteris. will, reason, mind, imagination, thought.

in wo and in wele, and he schal helpe þe in al þy nede. These be be wittys pe whiche God has gevyn us to know hym wip, and to rewle us thorwȝ wysdam, and leve¹ holy lyf, as good servauntys of God schuld do, and eschewe perelys of synne, and for to come to þat joye þat God has ordeynyd us to be made fore, to be wiche joy he us brynge, þat deyde for us up on pe rode. Amen. 1 read, lyve.

IX. On the Seven Deadly Sins

IX. [ON THE SEVEN DEADLY SINS.] [The evidence connecting the following tract with Wyclif may be deemed tolerably satisfactory. Besides being mentioned by Bale, under the title of De Peccatis fugiendis, it is the first tract in a small MS. volume (Bodl. 647), nearly all the contents of which are known or reputed to be by Wyclif. The Bodleian Library has a second copy of it (Douce 273), and there is a third at Dublin (Trin. Coll. Dubl. c. v. 6). The text is based on Bodl. 647, a MS. written in the West Midland dialect. The internal evidence proves the tract to be of Lollard origin, but no more. Yet the passage about the right to resume church endowments if misused, (p. 154), sounds like the voice of Wyclif; as does also the rough humour in the comparison (p. 139) of the feats of a knight to those of a hangman. The mention of the romance of the 'batel of Troye,' were it necessary to understand it of the version made by Lydgate, would indeed fix the date of the composition to a period subsequent to Wyclif's death. But, not to speak of the old and well-known French version of Guido delle Colonne, which had been long in circulation, an English metrical version is known to have been made by John Barbour, author of the Brus. See Morley's English Writers, vol. ii, part 1, p. 432.] SYNNE IS FOR TO DREDE¹. CAP. I. Sip byleve teches us pat everiche yvel is ouper synne or comes of synne, synne schulde be fled, as al maner of yvel. And sip no ping is fled by wisdome of mon, bot if po harme of þat þing be knowen, everiche trew mon schulde wel knowe 1 These words appear as a sort of heading to the treatise in the Bodleian MS. The deadliness of sin.

Five forms of punishment for sin. I John ii. 16. The sin against the Holy Ghost synne, and so schulde he knowe po frut þat buriones perof. Al maner of yvel is ouþer synne, or elles peyne, þat comes bot of synne. And so in fyve maners comes peyne for synne. Peyne come to Crist for to bye synne, and peyne comes to dampned men for to venge synne. Peyne comes to Gods childer to purge hom of synne, and peyne comes to mony men to kepe hom fro synne, and peyne comes to oper men to schewe pat God hatis synne. And so, as God is þe beste þing in po world, so is synne po worste ping in po world. And so, where alle oper pingis ben Gods creatures, synne is made wipoute God, as Seynt Jon seis. So þat synne is clepid noght for þis enchesoun; ffor noping is creature in þat he synnes, and so nouþer fende ne mon is yvel bot for synne; and so synne is worse pen ony creature; and God hatis more synne þen any oper ping. Synne is so yvel, þat for al pis world a mon schulde not synne, ȝe, liȝtly in his poȝt; ne God may not bidde a mon for his godenesse do synne; ne synne may not serve God, alpof hit profite. Ne synne of oure first fadir myȝt not be boȝt bot by God and mon, þat is above aungel. If pou fleest dep and oper maner peynes, fle pou more synne, for hit is myche worse. For peyne is gode medicyne þat Crist hymself toke to heele mon of synne, for savyng of his right. Ffor rightwisenes of God may not suffer synne, but if he punysche hit, even affter po malice. And þis is cause pat po peyne þat Crist sufferd for mon mot be principal cause to make asep for synne. God may suffer peyne, but he may not synne, ne he may not suffer synne, but in his owne creature peyne is joyned þerwip. For elles al were noght, and synne were more pan God, and mayster owver his right. And so po worste servise þat a mon may have is servise to synne, for po Lord is worste. If a mon synne ageyne po Holy Gost, hit may not be forgyven, more þen synne of po fende. Pat mon synnes ageyne po Holy Gost, þat to his lyves ende is rebel ageynes God; and þis mon mot have synne wipouten ende, sip in pat oper world is no medeful penaunce. Synne is calde dedly, for hit bringes in dep bope to body and to soule wipouten any ende; and synne is cald venyal, for Gods Son forgyves hit. Men schulden be war wip al synne, for perel þerof, sip þei knowen not dedly

synne fro venyal, as þei witten nevere wheper pis synne schal evere have ende, or þat þis mon schal be dampned for hardyng in his synne. CAP. II. Al maner of synne pat comes to mon is of sum enemye contrarye to his soule. Po fende, and po worlde, and monnis owne flesche, stiren hym to coveyte ageynes Gods wille. And so ich one of þes haves thre synnes, ffor ich one takes at other, and þese maken seven. Pride, envye, and wrath ben synnes of po fende; wrathe, slouthe, and avarice ben synnes of po world; avarice, and gloterye, and po synne of lechorye, ben synnes of po flesche. And þus we haven seven, and þese seven cisters ben so knytted togedir, þat one bringes in alle po oper cisters. Bot of po synne of pride is first for to speke. The seven sins; Pride and devil; of the world; Envy of the Gluttony and flesh; Anger, world; Covet the world Lust, of the both of devil and of the ousness, both of flesh. of the PRIDE. Six principal forms of pride. Pride is wicked liif of a monnis hyenesse. As God askes Definition of ordir in al þis worlde, so everich part of his worlde ordeynes he to serve hym in a gode mesure, acordyng wip anoper. And if mon or aungel passe pis mesure, þen he synnes in pride ageynes his God. And so hit is seide pat pride bygan wip first aungel þat wolde be even wip God; not þat ne Lucifer wiste þat God moste be above hym, bot he coveyted an ordir in servise of God whiche pat God wolde not, bot oper meke servise. And so hit semes pat iche mon synnes in pride in þat þat he synnes ageynes his God. And so for sex causes falles a mon in pride. Ffirst for hyenesse þat he hafs of giftis of grace; as men þat ben ypocritis hyen hom in holynes, and somme men hyen hom in witte þat God haves gyven hom, and sum men hyen hom in giftis of kynde, as sum men ben proude of bodily strenght, and sum men ben proude of bodily bewte. Somme men ben proude of godes of fortune, as of happe pat hom fallen, or richesse of þis worlde. And on po sevent maner may a mon be proude by alle pese causes, or mony of þese togedir. And whenever a mon loves to myche his owne hyenesse for any of þese ȝiftis, he synnes in pride. And so a proude mon mysusis Gods giftis, when he ponkes not his God mekely for hom. Bot sith Seynt Poul seis, and byleve teches us, þat a mon haves noght but þat he haves of God, iche mon

Pride of knowledge. shulde mekely serve his God aftir þo giftis þat he hafs of hym. As he were a fole worthy to be scorned, þat had godes of men onely to serve hom, and were proud of þes godes in þat þat he mysused hom, and made hymself unworthy for to use pese godes, and be punischid for hom, and for to leese hom. And so iche proude mon hyes hymself for þat þat he schulde have sorowe, as an ypocrite schulde bisy hymself to large his holynes. But now he dos po contrarie, for he feynes hym holy by mony fals sygnes; and pis is one condicioun of po fadir of falshed. And by pis ypocrisye ben mony men desseyved, and specialy by falshed of prelatis and prestis. And falshed is ground of schewyng of pis synne; ffor iche holy mon hafs holynes of God to profit to his neghtbore by pe wey of treuthe, and not for to gab to hym veynly by his falshed. And by his fendes synne ben mony men disseyved. CAP. III. Also mony men ben proude of hor conyng; ffor, as Seynt Poule seis, Science blowes men; þat is to sey, mony for conyng hyen homself to myche, and bosten by pride. On two maners may men synne for hor conyng; as somme men gyven hom to conyng of monnis science, þat is unperfite to regarde of oper, for science of God and science of kynde is myche more perfit þen crafft made of mon. And ȝitte clerkes and seculeres studyen in monnis lawe, and done mony wronges for mysuse perof. Bot for po service is foule in hymself, one cister of pride, þat is covetise, is taken wip þis science, and marres po Chirche. As laweres for hor covetise distourblen myche folk, and so þei synnen ageyns homself, and eke ageyns po puple. And pus synnen men of craftis of honde; for wip what craft þat a mon may most wynne richesse, þat gladlyest he uses, and leves Gods science. Bot science of God is most nedeful, sith iche mon mot nede serve his God; and science of God techis Gods wille. And no mon may serve a lord, bot if he witte his wille, and herfore dyvynite is evere more nedeful. In po state of innocense mon schulde have coned divinite, and in po state of synne mon mot nede serve God. And he serves hym not wil, but if he kepe his comaundementis; bot how schulde he

kepe hom, bot if he knewe hom? And so iche mon here mot nede con divinite, somme more and somme lesse, if he wil be saved. Ffor in po state of blis schal iche mon be a divyne, better pen any mon is here, for þerin stondes his blis. And so, if men traveilen wel here in pis service, þei ben more disposid to con hit in heven. And ȝitte pese wrecchid craftis, for þei ben more wynnyng, maken men more proude in hit and in araye. But men pat schulden be professoures of science of God synnen many weies aboute pis science. As somme men hiden pis tresoure, and delen hit not aboute; and ȝette po more þat hit is delid, po more hit encresis. And þis is myche more synne pen to hyde gold. Somme men per ben, professoures of divinyte, þat feynen lesyngis by lawes of men, and whan þei schulden preche Gods lawe to po puple, pei tellen lesynges, or oper fablis, þat ben unpertynent to po lawe of God. And summe men done avoutrye wip po lawe of God, and turnen hit oute of his kynde, to plese wip po puple. And so wip beggyng, and pride of hor speche, pei sellen Gods worde, as who schulde selle an oxe. Nerepoles Crist teches, sip pat his science is frely gyven to him, hit schulde be frely delid. And, for tellyng of Gods lawe schulde moste profit his Chirche, po fende is ful bisye to lett þis gostly profite. CAP. IV. Bot as men ben proude for ȝiftis of grace, so þei ben proude of ȝiftis of kynde. As somme men ben proude of strenght of hor body, and bope men and wymmen ben proude of hor bewte, and somme ben proude of hor grett kynn. But generaly, if þou wilt fle pride in pis, penke hou pou haves borowid al pis of God, and he hafs lent to pe al pis to his use, to serve hym in mekenesse aftir þese ȝiftis. And if pou kepe pis reule, what gode evere God hafs lente þe, pou kepis þe fro pride, as aungels in heven. If God hafs lante pe bodily strenght, kepe hit to his servise, and not to po noye of þi neghtbore; and so penke mekely, be pou nevere so strong, how feble þat þou schall be byfore þat þou dye. And if pou be proude of schappe þat God hafs gyven þe, pou schulde wil knowe, by witte þat he hafs lante pe, pat in iche ston, or other foule body, is as feyr schap as Pride founded gifts. on natural

Rom. xii. 2. any þat þou haves. And so soche men þat boosen hor brestis, or pynchen hor belyes, to make hom smale wastes, or streynen hor hosis¹ to schewe hor strong legges, semen to chalange God of giftes þat he hafs gyven hem, and amende hym in his crafft as if he fayled perinne. And in pis pride synnen wymmen in makyng of hor bosis, and generaly in atyre of hor body; pat comynly, fro po hede to po fot, men deformen hor body by hor foule atyre, as pikes of schoone, and garlondes of hedes, and tatering of clothes, beren opun wittenesse. Al maner of atyre þat comes to monnes body schulde be mesured by pis reule. If he wolde fle pride wip sorowe and mekenesse, reulid by resoun, schulde he loke what atyre wolde do profite to his body, and aftir þis ende gete hym his garnementis. Mon schulde þenke how God made hym in po state of innocence wipouten any clothing, as aungels or bestis; and bycause of his synne þis ape made hym clothing; and pis is no matir of pride bot of sorowe. And so in al pis atire schulde resoun reule men, þat þei synned not in pride of quantite or qualite; as a clerke or a frere may synne by pride in valew of his clothis and largenes of hom, and have als myche pride in leefing ¹a of hom as a knyght hafs in his strayte garnement; and more harm þei done in waasting of Gods gode. And nerepoles we schulden witte, þat costily dispenses harmen unto pore men ageyn rightwisnes. And so al maner of pride harmes to Cristis Chirche. And if pou aske of proude men resoun of pis, þese apes seyn þat suche atire makes hom schapply, and þei mote conferme hom to po worlde, pat asken pis. But Lord! where is resoun of men þat speken pus! Ffor right as a laste schulde saumple a schoo, so schappe of body, þat hafs God schapen mon, schulde saumple his cletyng, als myche as hit helpes hym. And Seynt Poul biddes us ffle as folye to confourme us to po worlde, sip hit is oure enemye. 1 boose, BB. 5 askis, BB. 5 2 boosus, BB. 6 clepinge, BB. I cannot understand 'leefing.' The reading of the Douce MS. is leesynge, which perhaps means 'loosing' or 'loosening;' the lax drapery 3 garmentis, BB. 4 leesyng, BB. of the priest or friar being contrasted with the close-fitting attire of the knight.

CAP. V. beauty. Bot as anentis fairnes¹ of a monnis body, hit is right veyne Pride of þing, if hit be wil soght, sith fayrnesse wil fade wip wynde and sonne, and nowther mon ne wommon schulde pryse hym of his bewte, if he þenke wil how he schal be deed. Ffor mon when he is deed is mony weyes more foule þen any oper caryone of oper dede bestis. Lord, what schulde move pe to be proude of pis fairnesse, sith hit profites not to po soule, and is of litel lastyng? And, as Seynt Bernarde seiesa, a mon while he lyves is a seck² ful of drytt, and þat is litel bewte; so if al po filthe pat a mon haves wiþinne were turned outwarde, hit were a grett peyne to be nye such a mon, bothe to hym and to oper. Herye we mekely pis Lord, þat hydis þis filthe. And as anentis pride of monnis kynn, Adam was most gentil Pride of birth. mon aftir Jesus Crist, and he come of erthe, as oure byleve teches. And so iche mon, ȝe, Crist, was made of erthe, and so ben wormes and monny foule bestis. And so hit is a folye, a mon to be proude for nobley of his kynn, for alle we comen of erthe. And comynly gentil men and hye in po worlde ben synful men as oper men ben, and no men ben more bonde, sith þei serven to synne. And sith synne is po worst þing and foulest in po worlde, no bondage is more pen to have synne. And sip oure kynraden was synful, and so bonde to po fende, how schulde men bot schame to be proude of hor kynn? If we take hede to stories of men, lordes of po worlde by trechorie and raveyne ben comen to hor lordschipps; and pis makes no gentil mon; and bondage to men, ȝif a mon be virtuouse, makes a mon to be fre to God. Ffor po first bondage come bot of synne, and bondage to men come of tyrauntrye; and so as two brether ben bothe iliche noble, so alle men schulden be even gentil in kynde. Have we nobley of oure fader and moder, pat ben Jesus Crist and his spouse, holy Chirche; ffor by pis noble kyn we schal be gentil in heven. Off þis kyn we schulden have joye, and not of erthly kyn; ffor þei were somtyme beggers or servauntis to foolis. And herfore Jesus Crist come bot of pore 2 sack, BB. 1 So in BB; W has farnesse. The reference is perhaps to a genere cogitationum nostrarum.' sermon of St. Bernard's ' De triplici Opera, Paris, 1586.

Pride of riches and prosperity. kyn, and wolde not make hom riche to po worlde bot in virtues. Ne he schamed not of povert of his kyn, bot taght us more to be glad of kynraden in virtues; for joye is of suche kynraden in po blisse of heven. Bot nedders and wormes ben felowes to dampned men, as þei weren felowes to thefes lyvyng here in erthe. And so, if we take hede, he pat is proude of his kynn, he hafs pride for to be fer fro po state of innocense; and certis þis is no mater of pride. CAP. VI. Po thridde þing þat moves men for to be proude, is godes of fortune, as riches of þis worlde. And as havyng of soche godes is po lest of thre, so by po leest evydense is a mon proude; for richesse by fortune falles fro a mon, as by theft or robrye, or perilis of po see, or by wastyng of þingis for defaute of hom; and God forbede pat godenesse passe pus fro a mon; as, if he serve treuly to God in charite, he is als gode pore as when he was riche. And sith God acountes a mon aftir þat he is gode, not aftir þat a mon is riche is he gode to God; ffor pen Crist and his apostils were noping worth. And pat richesse of pis worlde be matir to be proude, wittenesses experiense, and wittenes of Gods lawe. Ffor hit is seide comynly, pat evere po more gode þat a man haves, evere po better he is, and po more to telle by; and in wittenesse herof, riche men ben worschippid, and travelen ful sore to have suche richesse; and hit were a folye to putt men in suche peril, bot if þei were po better for wynnyng of suche richesse. And one mon is more worth pen ben two oper, when he is taken prisoner, or schulde be solde. Soche mony resouns, with comyne experiense, techen us pat richesse is matir of pride. Bot resoun of kynde teches po peril pat a riche mon is inne by havyng of his richesse. Ffor if he spende yvel þese godes, þei don hym myche harme; and if he spende hom wil, po occupacioun of hom lettis hym fro better servise þat he schulde serve God. And herfore nowper in state of innocense, ne in state of blis, schulde mon be pus riche. And herfore teches Poul, for sikernes of prestis, pat þei schulden have fode and hillyng nedeful to hom, and herewip holde hom payed, ffor more wolde tarye hom. And so richesse

of þis worlde ben nedeful for þis weye; bot be men war for pride of hom, and mony oper perils. Ffor, as Seynt Poul seis, 1 Tim. vi. 9. riche men of þis worlde smaken¹ herfore hyenesse and hopen in a fals grounde. And hit is al one, mon to be proude for richesse, and to be proude for a weght þat he is cloutid wip. Bot who schulde be proude of a nede 2 cloth, þat be beris hevyly for a trespas þat he did? If mon had stonden in state of innocense, he schulde not have ben þus occupied wip richesse, ffor alle pinge schulde have ben comyne, as hit is in hevene; and iche mon schulde have had fre use of godes þat he wolde. What evydence schulde mon have to be proude nowe in synne, for losse of his fredome and hevynesse of erthe? And so ben we certeyn by Crist and his apostels, þat such habundaunce of godes makes us not better to God. And even aftir þat we ben gode to oure God, ben we onely gode to po worlde, or any oper ping. CAP. VII. Sith po fende temptis first men to pride, he castis mony weyes hou he schal desseyve hom. And so he castis byfore hom mony maters of pride; if he fayle in one he takes in anoper, and if he take in mony he is po better payed. Bot we schal undirstonde þat þis fals gylor fayles in iche resoun þat he makes to mon; ffor as God is grounde of treuthe, so he groundes. falshed. And herfore were hit gode to witte po cautelis of pis giloure; for iche mon loves treuthe, and flees to be disseyved; ȝe, pof he luf falshed, ȝitte he lufs treuthe. Se we hou pis gyloure fayles in his resouns. He temptis men to ypocrisye, to hyen hom of hor holynesse; and if þei done þus, hor holynesse flees fro hom, and so þei hyen hom falsly of þing þat þei have not. Pis is po love of þo fende, fader of falshed. If po fende move men to pride of hor connyng, he makes hom foolis by pis fals pride; ffor iche mon here in erthe hafs more of unconnyng pen he hafs of connyng, if he loke wel. And so mon schulde lerne to knowe mekely, pat inalsmyche as he is proude of connyng, he drawes to hym unconnyng þat he wolde fayne fle. If po fende tempt men of bodily strenght, and þei falle in pride by movyng of þis giloure, pei ben made so myche unstronge in 1 smachen, BB. 2 nedy, BB. Remedial considerations various kinds of pride.

Definition of ENVY. hor soule; and so þei losen more strenght for semyng of lesse strenght. And pus if men ben proude of bewte of hor body, þei losen als myche po feyrnesse of hor soule; and po soule with his purtenaunses is better pen po body. If po fende move men to be proude of hor kynn, þei fallen in þat fro kynraden and childerhed of God, and þen kynraden of kynde is litel for to preyse. And So, if a mon presume ageyns his God to amende his schappe, he foules his soule, and þat is more yvel þen foulenesse of body. And þus þis fals faytour fayles in richessis when he moves men to be proude of hom, as he lyed to Crist when he heght hym to gif hym alle rewmes of po world for to worschip him; bot he had not þat he hyght, for his first forfeture. And so, if a man falle in brygge', for worldly richesses, he forfetis ageyne po cheef lord, and noght haves by right. And pus of alle po argumentis þat po fende con make, he fayles foule in his proffer to a trew mon. And a virtuouse mon schulde lerne pis scole to conclude po fende, as Crist did when he temptid hym; and in such answeryng and arguyng of mon lise more mede þen in stryves of scole. And so Cristen men, þat is, Gods Chirche, schulde sey to soche stryvers pat chiden wip wordes, þat childre of God have none suche custoum, but answeren by stillenes ageyne soche fendis. And pus, if pride be chasid fro a monnis soule, alle hir cisters wil fle, for þei ben not wipouten hir. CAP. VIII. Po next cistir of pride is synne of envye. Envye is cald an yvel wille of a mon, by whiche he wilnes harme falle to his neghtbore, and if hit he fallen, he joyes hym þerof. And so, riȝt as pride, po first of þese seven, is unordynel wille of a monnis owene hyenesse, so envye, po secunde cister of synne, is unordynel wille of mon to his neghtbore. And so envye algatis sownes to yvel, and is most even contrarie to charite. And here clerkis disputen how envye may be, sith no mon may wilne a ping bot if hit þenk hym gode, or elles pat gode comes perof; bot nowper falles to envye. Bot here schal po fende witte þat envye is his synne, for hym þenkes þat þing gode pat 1 bryke, BB. WYCLIF.

is harme to anoþer; and so, as Gods children have likyng in gode ping, so po fende and his childer have likyng in harme. Ffor po fende hafs no profite of his felowschip; ffor more felowschip shewis more consense in hor yvel wille; and þat dos hom more harme. And so, as godenes profites to a gode mon, so wickednesse plesis to an yvel mon. And so iche envyouse mon is an opun fole, ffor hym þenkes þat þing gode þat is yvel. The fable of the envious man and the As men tellen in fablis of two men in a cyte; po first was envyous; po secounde was covetous. Po justise of po cyte covetous man. ordeyned to make a crye, þat wheper of pese two men asked oght of po juge, po secounde schuld have po double pat po first asked. Pese two men comen at tyme and po stede¹ assigned, and stryven among homself, wheper schuld first aske. pis envyouse mon poght þat if he asked first he schulde do myche gode to his first brother. Po covetouse mon poght pat if he asked first his broper schulde have po double to hym; and so hit was ordened þat þis elder broper schulde aske first what he wolde. And so pis envyous mon moste nede stonde to pis decre; and he had sorowe to do profite to pis covetouse; and perfore he asked þat his eye schulde be put out, undirstondyng þat by pis his broper schulde be pure blynde; and po juge of po cyte made parforme pis sentense a pis justise of þis cyte may be God Almyghty, þat puttes in monnis fredame to chese gode or yvel; and by his godely 1 So in BB; W has, at tyme assigned. a A somewhat different version of this fable, in French of the thirteenth century, may be seen in the Recueil of Barbazan (I. 91; ed. 1808). St. Martin meets the two men on a plain, and on parting company with them, says that if one of them will ask him for something, he shall have it, whatever it may be, but the man who has not asked shall receive double. Urged on and menaced by the covetous man, the envious man asks that he may lose an eye; and the rest of the story agrees with the version given in the text. Barbazan took this fable from a MS. of S. Germain des Prés, No. 1830. A third version is given in the appendix to Robert's edition of Lafontaine's Fables (II. 509; Paris, 1825). In this version (which bears the name of Ysopet-Avionnet, who professes to have translated it, and his other fables, from the Latin), Phoebus occupies the place of St. Martin, and the language and whole air of the fable are of much later date. From what source our author derived his version of the fable I cannot determine. The Gesta Romanorum will immediately occur to the literary reader, but this fable is not found there.

Three classes in the Church: preachers, soldiers, labourers. Envy among priests. choyse his brother schulde fare po better. Pis justise is Lord bothe of Gods cyte and of po cyte of po fende, for bothe men' ben his creatures. Bot po envyous mon, of po cyte of po fende, chesis to harme hymself to harme his neghtbore. Bot þis riȝtwise juge by his trewe jugement jugis þis envyous mon to be pure blynde; ffor he is juge of alle, and jugis men by hor wille. And so po envyous mon is blynde by bope his eyne, bothe by eyne of his body and eyne of his soule; ffor whatevere he sees in kynde, bodily or gostly, harmes to hymself to lyve þat evere schal laste. And þus envyous men ben po fendes childer, and don harme to homself, and profiten to Gods cite. If þou aske resoun why pei don pus, þei ben wipout resoun, and herfore resoun dampnes hom. CAP. IX. Bot, for to speke more of þis fendes synne, po Chirche is divyded in pese thre partis;-in prechoures, and deffendoures, and po pridde part ben laboreres. Prechoures schulden be prestis; for Crist, hed of pe Chirche, bad his disciplis to preche þo gospel to alle maner men, and þus he wan þis worlde. And gode marke how Crist, þat was God and mon, bad his gostly knyghtis go in to al po world, not for to feght wip colde armes of body, bot wip armes of charite, þat is Cristes gospel. And so he bad not leesynges ne fablis be prechid, but treuthe of po gospel, for þat is virtu; ne he bad not onely preche to men þat gaf hom, bot to alle maner of men wiþouten acceptyng of persones. And so, on a stille maner, Crist forfended symonye and beggyng and covetise unto alle his prechoures. For as þei token frely hor connyng of God, so schulden þei frely dele hit to po peple. po first part of po Chirche schulde be next Crist, for hit schulde be next heven, and most ful of charite; bot po 2 part by po fende traveles by envye. pis part schulde be al of one religione, as prestis, and dekens lyvyng clerkes lif; bot po fende hafs chaungid pis part in mony coloures, as seculers and religiouse; and bothe have mony partis, -as popes and cardinalis and bischops and archdekens, munkes and chanouns, hospiteleres and freris. And sith of pese ordires one lufs more his pis, BB. 1 om. BB.

broper pen he lufs a mon of a straunge ordire, and wil deffende his ordir by personel affeccioun, hit is no wondir þat charite be putt awey, ffor hote humoure pat is partid wil souner waxe colde. And so Cristen men byleven, by ordynaunce of Crist, þat hit were better to clerkes to be alle of one sute ¹, and pen myghten two oper partis lif with hom in more charite. Ffor now may men se pat foure ordires of freris þat ben late founden by ordynaunce of men, kepen hem not in charite amonges homself; sith not onely one ordir hafs envye to oper, but one persone in one ordir, for worschip or office, haves envye to his broper for hor dyversite. And for pis cause one ordir wolde have anoper aweye, bothe for hit harmes hym in name and in beggyng; and one begger is woo þat anoper lettis hym. And þus hit is of oper ordires of religioun. By ordynaunce of Crist prestis and bischops was al one, bot effter pe emperoure departid hom, and made bischops lordis and prestis hor servauntis; and pis was cause of envye, and quenchid myche charite. Ffor ordynaunce of Crist stondis in mekenesse, in unyte, and charite; and variaunce of richesse, and hyenesse in statis, gendren envye, as comynly variaunce of worschip and richesse gendres envye amonge mony men. And so if possessioneris weren broght to pat state pat Crist ordeyned to his clerkes, þen schulden men have charite, bothe wip seculere clerkes, and also wip religiouse. 2 CAP. X. po secounde part of po Chirche is calde deffenderes, as lordes and knyghtis, and oper men of armes. Envye regnes in hom for mony enchesouns. Ffor þei coveyten by pride worschipp and richesses, and lordschip of clerkes makes lordes to pore. Ffor we schal undirstone þat holy Chirche, as ho³ is oure moder, so ho is a body; and hele of pis body stondes in pis, þat one part of hir answere to anoper, aftir þo same mesure þat Jesus Crist haves ordeyned hit. As in a monnis body, if humoures ben uneven, on oper hole members comes sekenes anoon, or feveres of body, or oper straunge sekenesse. And pus hit mot be in body of po Chirche, ffor oure Lord Jesus Crist 2 bene, BB. 3 scbo, BB. 1 secte, BB. Envy among knights. lords and K 2

Envy among labourers. 2 is auctor of kynde, and ordeynes better lawes to membres of his Chirche pen he ordeynes to partis of a monnis body. And so men seyn, Surely po Chirche schal nevere be hool, byfore proporciouns of hir partis be broght ageyne by pis hevenly leche, and medicyne of men. O, if hit were a charite to hele a seke mon, how myche more charite were hit to hele po Chirche our moder! Mercye faylis to men þat helpen not pis seke wommon, ffor more charite men schulden have to hir and to hir membres. And þis defaute of charite brynges in envye, and makes men of armes feght and to stryve; ffor batels ben unkyndely officis to pese defendoures, bot to mayntene by strenght po ordynaunce of God. And here hom fayles charite, when pei leven þis better and esyer algatis, and taken po fendes office; ffor hitt falles to fendes by pride and envye one to feyht wip anoper, as Gods lawe telles; and clerkes office schulde be to drawe men to pees. Bot nowe þei moven unkyndely, bothe in worde and in dede, men for to werre ageyns Gods lawe. And so many principlis þat po fende haves founden unto þese grete werroures, ben even ageyne charite. Ffor þei taken for a lawe, þat hit is leveful for hom to anoye hor enmye on what wey þat þei may. Bot charite of Crist biddes po contrarie, þat men schulden love hor enemyes, and do hom gode for yvel. And so pis part of pe Chirche faylis in multitude and humours of charite, and travels in envye. And so, as virtu in prestis quickens po Chirche, so synnes or vices pat regnen in hom maken po Chirche venymous in two oper partis; and specialy synne of consense of clerkes, þat þei hiden Gods lawe fro oper partis bynethen hom. For po virtu of charite schulde be most in clerkes; envye is moste in hom when þei ben turned to yvel. Bot nowe, to plese pes lordis, clerkes hyden Gods lawe, and pursuen prestis for prechyng of treuthe. CAP. XI. Po pridde part of pe Chirche travels by envye for mony enchesouns, bot thre ben most comyne. One is defaute of prechyng in whoche þei schulden be tauȝt more to telle by 1 So in BB; W has proposiciouns. 2 So in BB; W destroys the sense of the passage by reading ben nowe kyndely offices, unless nowe is used for no.

charite pen any worldly gode. For þis lore fayles hom bothe in worde and dede, ffor more covetouse ben none þen ben þes prestis. Po secounde cause of envye among po laboreres is pat þei ben to chargid and spoylid in hor godes by two partis above þat schulden deffende hom, ffor freris, persouns, and oþer men þat robben po Chirche, maken hom to swete hor owne blode by hor ypocrisye. And sip seculer lordes schulen mayntene hom ageyns þis, bothe pese two partis spoylen po puple. And right as light and virtu of heven comes fro above, so helpe of po puple schulde cum fro þese two partis; sith ensaumple of gode lif, and gode techyng, and gode dedes, schulde cum fro pese clerkes and seculer lordes. And po stomak of a mon schulde deffye his mete, and norische oper members þat hongen on his body; so, as seyntis seyn, schulden prestis be a stomak to deffye þo gostly mete, and so norische po body of oure modir holy Chirche. Bot pis offis faylis. And as eyne in po hed reulen al po body for to go right weyes and profitable to mon, so prelatis of po Chirche schulden lede hit in Gods wey. Bot Crist seis in his Gospel, þat if a blynde lede a blynde mon in po wey, þei fallen bothe in po dike. And pus po wey of charite, þat schulde be brood to alle men, is streyned by envye, and lettis men to sue Crist. And so po fend haves cast a boon, and made pese honndes to feght; and by a bal of talow lettis hom to berke. And so uneven delyng of godes of þis worlde genderes myche envye among þese worldly men. And so partis of þis comyne, and specialy marchauntis, moven to þis envye by desseyt of hor crafft. And as lordes schulden be mendid by prechyng of hor bischopis, so lordes schulden amende marchauntis and oper folk, þat in po pridde part of po Chirche sowen by hor envye seed of dissencioun, and synnes þat distourblen rewmes. For al þof pore men of po comyne, for hor bisye travel, synnen lesse in envye and in oper synnes pen done men above hom pat traveilen not þus, nerepoles for mony causis fallen pei in envye, ffor everiche synne brynges in anoper; and alle oure pre enmyes, and specialy po fende, worchen to iche synne, and one helpis onoper. And specialy if a mon be partid fro God, pat schulde be his foundement to ageynstonde synne, he is a house upon gravel, þat is light for to move. And so, by lore of Seynt

1 Cor. xii. 12. Definition of sinful ANGER. Poule, iche membre of holy Chirche schulde be as membre of a mon, and iche schulde helpe oper; for kyndely monnis hond helpis his heved, and his eye helpis his foote, and his foote his body; so pat membres of a mon þat ben more foul, ben more helpyng to a monnis body, ne one membre lettis not anoþer for to worche, bot raper helpes hit wiþouten envye, and eche one dos his propir werke, and so stondis monnis body. And pus schulde hit be in partis of po Chirche; bot departyng fro po stok lettis siche helpe, and somme men, as deede lymmes departid by synne, helpen not po Chirche, bot rather don hit harme. And þus done men þat ben departid fro po rote of charite. And herfore membres of po Chirche drawen alle in one 30k, and ben alle of one wille, as po Chirche telles. And herby may we suppose who ben of holy Chirche, and who membres of po fende, and maken po wicked Chirche; ffor charite is a cloth þat partis þat one Chirche fro partis of pat oper, as holy men seyn. And þese two glues, of predestinacioun and of prescience of God, joynen þese two bodies. And po token, þat po puple is þus partid in willes, teches þat þei ben not of one Chirche. For Gods lawe schulde be reule to schape men of one wille, bot parting fro pis lawe departes men fro charite, and so hit departis men fro membres of Gods body, and so fro membres of holy Chirche, and pen ben þei fendis. CAP. XII. Ire is po thridde cister approprid to po fende. Bot þere ben two ires, gode ire and yvel. Gode ire is, when a mon is wroth in Gods cause, and not to venge his owne cause, but to venge Gods wrong. And þus is God seide in his lawe bothe wroth and wode; and þus weren holy prophetis medefuly wroth, as Moyses was a meke man, and wroth on pis maner. Wrathe þat is synne is by pride of mon, and principaly for monnis cause, unskilful wille of vengeaunce. And alþof mony ypocritis excusen hom fro þis ire bi coloure of po firste ire, nerepoles po juge above schal juge at po day of ire hou þat treuthe stondes. Envie and ire ben dyverse in maner; ffor envye stondes in yvel poght, and schewes hym not forthward; and envye, modir of ire, haves maner of po fende; bot ire distourblis monnis witte,

Three evils flow from and moves his body, and neghes neer to vengeaunce of a monnis neghtbore; as Caym was fadir of ire, sleeyng his broper. Bot ire þat is in God is al in oper maner. Ffor by po reule of Austyn, take awey movyng and distourblyng of witte, and al pinge þat is unperfit, and kepe wille of vengeaunce, as rightwisenes askes, and such ire is acordyng to God. When God takes gret vengeaunce, and hastly wipal, pen is maner of wodenesse acordyng to hym; as here God by his ire snybbes his servauntis, bot at po day of dome he dampnes hom scharply. Ffor iche fende serves to God, suffryng þat he is worthy; and so ire pat God snybbes wip mon sownes to reprove² þat he blames 3 po fendes childer. Ffor no man askes wysely þat God chastise hym not, bot takes rather mekely po peyne þat God sendes hym, ffor elles he were unbuxum scoler to his mayster. And pus pre harmes fallen of ire. Ffirst, a monnis witte is lettid in his worchyng, and mon is made by his foly like unto Anger. beestis. And pus movyng of spiritis lettis oft men to herberow po Holy Gost, þat lufs reste in soule. And soche men taken not hete of charite, as po sonne makes not hoot watir þat rennes hastily; and in figure of þis, Caymes heved tremblid, and despeyred for to have remyssioun of his synne. Ffor he was distourblid in resoun, þat is heved of po soule. And so movynges of mon withinne maken a den to po fende to reste hym inne, derkyng and aspying when he may anoye mon; and pis is po secounde harm þat comes of ire. Po pridde harme of ire stondes in þis, þat hit spoyles a mon of godes wipouteforth. He þat slees his broper leesis hym a frende, sith Crist seide pat Scariot was a frende to hym. And not al onely lesis mon by ire frenschip of pþat mon þat he slees unjustly, bot frenschip of his frendes, and luf of God and aungels. And as a mon by suche ire lesis his strenght, so he lesis his catel for harme pat he dos. Ffor al þof po fende make hym strong for tyme of his ire, nerepoles he mote nede be feble peraftir. And þus, among synnes, ire is ful contrarious to felouschip and charite pat schulde be in po puple. And herfore biddes po prophete to bewar wip pat man þat hafs his spirit in his nose and hastly takes vengeaunce. 1 bastiliche, BB. 2 reprofe, BB. 3 blamed, BB. Is. ii. 22.

Vengeance, under what limitations lawful. Is. ii. 4. CAP. XIII. Iche mon pat is vengeable by unskilful ire, is like to a fende þat blasphemes ageyns God, to whom is propre to take vengeaunce of his sogett. Ffor no mon scholde take vengeaunce bot if God move hym, and teche hym as his instrument how God wil have vengeaunce. And pus iche irrouse mon blasphemes ageyns God. And herfore by comyne lawe schulde no mon make batel, bot if he have leve of prince of po puple. And certis an erthely prince is comynly proude, and wantis witte to teche when men schulden feght; and herfore it is lickly þat prince of po worlde is auctor of batels þat men now usen. Ffor wil I wot þat Crist is kynge of pees and charite, and moves men to pacience, as to his monhed falles. And here may we se how po fendes argument disseyves po puple, and moves hom to feght. po fende takes a soth', þat in po olde lawe was leveful men to feght by auctorite of God; and sith po same God is now, why schulden men not now feght? Bot here we graunten po fende pat in po Olde Testament hit was leveful to feght, as Gods lawe techis us; and now in po newe lawe were leefful to feyȝte a, if suche circumstansis weren as were in po olde lawe; and elles schulden men be in pees for luf of oure God. Sothly in po olde lawe men foghten wip Gods enmyes, to venge Gods injurie, and by noone oper cause; and nowper schulden men now, if hor feghtyng be leveful. Po seconde circumstaunce of leveful feghtyng askes þat by autorite of God þo feghtyng be made; and þat God telle hom, and bidde hom feght þus, and pen schulde God mesure men, and teche hom to feght. And if men kepten wil þis, þei schulden not feght now ffor no men. Bot fals men stiren now to batel; ffor tyme is comen þat Ysaie spekes of Crist,-pat men schal welle hor swerde into plowgh-schares, and po irne of hor speres into sythes or sikles. Po thridde cause þat men schulden holde in feghtyng and werryng, is þat þei schulden by charite do dedes of hor feghtyng, loovyng God and hor neghtbore, ȝe, men þat ¹takep for a sotbe, BB. a The words between asterisks are omitted in W, evidently by a mistake of the copyist.

þei feght wip. Ffor Seynt Poule biddes pat alle oure dedes be done in charite; and by Gods lawe we schulden luf oure enimyes, and so make hom frendes by po strenght of charite. And sith no mon schulde feght bot wip þese thre maners, hit is knowen þing þat men schulden not now feght. And herfore Jesus Crist, duke of oure batel, taght us lawe of pacience, and not to feght bodily. If God rowne in þin eere, and bid þe feght in his cause, as God taght by prophetis in þe Olde Testament, feght fast in Gods cause, as he hymself biddes þe, and elles holde pi pees, as Crist did wip his clerkes. And se pis apis argument, þat if men foght sumtyme, wip þes pre causis, pen men schulden feght now. For now is tyme of pees, and po Chirche is olde, and none of þese casis fallen þat men schulden feght wip, bot even po contrarie suez', as iche mon schulde knowe. And so po fende, fadir of ire, autorises pis feghtyng; and his lymmes suen hit, moved of hor mayster. CAP. XIV. Bot ȝitte argues Anticrist, to mayntene mennis feghtyng, pat kynde techis þat men schulden by strenght ageynstonde hor enmyes. Sith a nedder by hir kynde stynges a mon þat tredes on her, why schulde we not feght ageynes oure enmyes? for elles þei wolden destrye us, and dampne hor owne soules. And pus for luf we chastisen hom, as Gods lawe techis us. And so, sith oure enmyes wolden assayle us, bot if we sayliden hom byfore, sith we loven better oureself, we schulden first assayle hom, and pus we schal haf pees. A justification defensive and of war, both reply. Here me penkes pat po fende disseyves mony men by falsenes The author's of his resouns, and by his fals principlis. Ffor what mon pat hafs witte connot se pis fallas? if hit be leveful by strenght to ageynstonde violence, pen hit is leveful to feght wip men pat ageynstonden us. Wil I wot þat aungels ageynstode fendes, and mony men by strenght of lawe aȝeynstonden 2 hor enmyes; and ȝitte þei killen hom not, ne feghten not wip hom. And wise men of po worlde holden hor strenghtes, and þus vencuschen hor enmyes wipouten any strok; and men of po gospel vencuschen by pacience, and comen to reste and to pees by sewes, BB. So in BB; ageynstoden, W.

Rejoinder from those who maintain the lawfulness of war. suffryng of deth. Right so may we do, if we kepen charite; þof men ravischen oure lordschipp, or elles oure meblis, we schulden suffre in pacience, ȝe, þof þei diden us more. Pese ben po counseils of Crist. But here po world grucches, and seis pat by his wise weren rewmes destryed. Bot here byleve techis us, sip Crist is oure God, þat þus schulden rewmes be stablid, and oure enmyes vencusched. Bot peraventure mony men schulden lese hor worldly richessis. Bot what harm were pereof? sith in po state of innocense alle men schulden comynly wante suche lordschipp. Bot po fende takes ensaunple at wormes of venyme, and by a naked propurte teches men to feght; bot mony oper ensaunples of pacience of bestis schulden teche us to suffre, for myche more gode. And a fendis conscience reulis hym þat bringes of pis, þat if he were pus pacient his enmyes wolde kille hym. As if a mon wolde sey, þat if he keppid Cristis counseil po fende wolde fordo hym, for he is more pen Crist. And if we feghten þus for luf, hit is not luf of charite; ffor charite sekes not propur gode in his lif, bot comyne gode in heven by virtuouse pacience. And wil I wot þat worldly men wil scorne þis sentense; bot men þat wolden be martirs for po love of God wil holde wip pis sentense; and þei ben more to trow, for þei have more charite and better ben wip God. And disseyt of love is wip men þat feghten, as wip fendes of helle is feyned fals luf. Bot at Domesday schal men witte who feghtis pus for charite; ffor hit semes no charite to ride ageyne pin enemye wil armed wip a scharpe spere, upon a strong courser; ffor ȝitte po cosse¹ of Scariot was more token of charite. And so Gods lawe techis men to cum bifore in dedes of charite and werkes of worschip; bot I rede not in Gods lawe pat Cristen men schulden cum byfore in feghting or batel, bot in meke pacience. And þis were po mene whereby we schulden have Gods pees. CAP. XV. ȝitte po fende argues þat men feghten wil; for by virtu of feghtyng men have grete name and honoures and worschippis, þat ben mede of virtues. And titil of conquest is po beste of alle; bot conquest may not be wipout gret feghtyng, and so 1 kys, BB.

oure batil is leveful; or elles wil hit sue þat in alle þis world, men occupyen hor lordschips by unjust titil, and so schulde iche mon feght wip his broper for defaut of titil. Lord, sip Crist approved pese knyghttis, and bad his apostils selle hor cootis and bye hom swerdis,-wharto bot to feght? and of dedes and wordes of Crist is feghtyng approved, why is hit not leveful? Bot here we answeren aftir þo first sentence, þat werres and feghtynges ben now unleveful. And to po first resoun we answeren on pis wyse; þat name of po worlde pat po fende hafs hyed is a grete evydense þat batil is cursed. Ffor mony men ben preysid now for fendes werkes, and honour and worschip þat po world gyves hom is comynly for vicis and not for virtues; ffor worldly men tellen more by vicis þen by virtues. Lord, what honour falles to a knyght, for he killes mony men? Wil I wot pat honge-men killen mony moo, and by more just titel, and so by vertue, and so schulden þei be preysid more þen soche knyȝtis. And bochere of bestis dos oft tyme his offis by right and by charite, and so he dos hit wil; bot bocher of his breþer by not so gret evydense slees men in charite, and so not so justly. Why schulde not pis bocher, for his better dede, be preysid more pen þis knyȝt þat po world hyees? sith more virtuous dede is more for to pryse. And so hit were better to mon to be bocher of bestis pen to be bocher of his breper, for þat is more unkyndely. Po passioun of Crist is myche for to preyse, bot sleeyng of his tormentoures is odiouse to God. Lord, sip kynge of al þis world preyses so myche passioun, and hatis such accioun ¹, why schulde not men do so? As to titil of conquest, we schulde undirstonde þat if God bid conquest, hit may pen be leveful,-as childer of Israel had justly hor rewme. Ffor sith God is Lord of alle pes worldly godes, he may gif mon right to what þing þat he wil. And so, if rewme have forfeetid ageyns þis cheff lord, in peyne of þis trespas he gyves hit oper folk. Bot mon schulde not dreme þat puple haves so synned þat God wil punysche hom pus, bot if God telle hit hym. Ffor foure hundrid wynter synneden þese Amorees, and God justly suffrid hom in londe of byheest. And to suche a conquest mot conqueroures be worthy for to occupacioun, BB. 2 chefe, BB. 1 Title by conamined. quest ex-

Crusades not necessarily lawful because sanctioned by the pope. have pis londe whoche þei schulden conquere. And po thridde; if God gif hit hom, and move hom to conquest, po titel is gode inoghe if þei contynuen in gode life. Bot hit is likly þat mony conquerours faylen in tyme of grace in mony of þese. Bot one þing I wot wil by lore of God's lawe, þat if a mon occupye a lordschip unjustly, and his eyr aftir hym be a just mon, God þat is cheeff Lord approves his lordschip; ffor gift of God is best titel, ȝe, better pen heritage. And so just lif of eyres schulde clere hor conscience. And þus schulde no mon feght wip oper by titel of conquest, bot if God bad hym. And so, as Baptist telles, God approved knyghtis to deffende his lawe by strenght, al þof þei slee no men. And Crist bad sille mennes kootis and bye hom swerdes, not to feght bodily, bot to speke mekely, bothe in cause of God and worldly causis; and þes ben two swerdes pat Crist seis ben inoghe. CAP. XVI. Bot ȝitte men replyen of þis new dede, pat po pope approves croyserye, and to hym schulden men trowe. Herinne¹ is seid pleynly in oper placis þat po pope may synne, and clerkes pat ben to him ward. Ffor he is not more confermed pen Seynt Petre was; and he, aftir he had taken po Holy Gost, synned, as Poul seies. Why myght not Anticrist synne? He is Anticrist, þat by ypocrisie reversis Jesus Crist in his fals lyvyng. Crist forsoke to po fende temporal lordschip; Anticrist gedris hit wip mony a fals titil. Crist was most servisable of any prest of erpe; Anticrist is most daungerouse, and closid in a castel, and comynes not wip men by forme of po gospel more pen a spirit in cloos; how schulde he be Cristis vikere? Mekenesse and servise and povert to po worlde schewis po fals feynyng of such an ypocrite. And in pis fals gabbyng is groundid mony oper, as assoyling of synne, and mony oper privylegies, bi whoche he bigyles po folk. For pei may not se hom; and pei schulden trowe þat he seies, as he falsely feynes, as blaspheme falsehed, þat he makes medeful to slee Cristen men, and mayntene his lordschip, ȝe, more medeful, as he seis, ¹ bit, BB.

pen to deffende Cristis lif. And pus byleve of Cristen is turned up so doune. modes of consenting to sin. And in consence of þis synne synnen clerkes comynly; for Different sip consence to a synne foules mon in po same synne, and on sex maners may a mon consente, hit is knowen by prestis dedes how þei consenten in pis. He consentis þat helpis to do a wickid dede, or deffendis pis synne on o maner or onoper; he pat counseils perto, and he þat approves hit; and he pat is stille to helpe men ageynes hit, and he þat stirtis¹o bac for to reprehende hit. - 2 po pope is stirtour of þis feght, and synnes more pen feghters, as po bischopis of po temple synned more pen Pilate, or knyȝtis þat slowen Crist, for prestis autorisiden pis synne. But who schulde have autorite to deffende po popis lordschip, his state, or elles his lif, by such maner of feghting? Ffor wil I rede pat Crist blamed Seynt Petre, for he wolde deffende Cristis lif by smytyng of swerde. Also I rede pat Crist wolde not take vengeaunce of Samaritanes, when þei helden his owne godes fro hym and his apostils, and denyed hom pus bothe mete and herberow. Bot Crist seide he was not comen to lese þus mennis lyves. Also Crist is a gode hyrde for pis condicioun, þat he puttis his owne lif for savyng of his schepe; bot Anticrist is a wolff of raveyn, for he dos ever po reverse; he puttis mony thousande lyves for his owne wrecchid lif. And by forsakyng of þing þat Crist biddes prestis forsake, he myght cees al pis stryve. Why is not he a fende? Po prestis þat feghten in þis cause synnen foule in homycide; ffor if men-sleeyng in seculeres be odiouse to God, myche more in prestis þat schulden be Cristis vikers. And clerkes consenten in prechyng and mayntenyng of þis cause, and in cowarde dombenesse for a foule luf, and seculeres in mony wises consenten to pis synne. And þus prestis ben irreguler, and seculeres helpen hom. And pus al pis worlde is fouly in discencioun ; and I am certeyn þat þo pope and alle men of his counseil con not make a spark of resoun to prove pat he schulde do pus. And þus bolnyng by ire, and specialy in 1 sturtis, BB. 2 autour, BB. Great sin of encouraging Christians. the pope, i war and bloodshed among

On SLOTH. clerkes, distourbles po Chirche mony weyes, and lettis men to wynne heven. Bot byleve schulde teche us to be meke as Crist was, and pen schulden we fare po better, bothe to body and soule. If we have ire in Gods cause, kepe we þat wip mekenesse and wip prudense of God, and so schal we plese hym. CAP. XVII. Po fifte synne of pese seven is calde slouthe in Gods servise; and po world helpes po fende bope in pis and ire. We schal witte þat ydelnesse in servise of God norischis oper mony synnes, and þus plesis po fende. And herfore seis po Gospel, þat þo fende aspyes wheper servauntes of a monnis house ben ydel and proude, and if he fynde þat hit be so, he dwellis wip þat mon. Lord, if a gode housebonde wil not his hyne be ydel, myche more of God, þat lufs clene travel. And þus we reden of aungels, þat nowper nyȝt ne day þei ben ydel in God's servise, but blisfuly serven hym. Mon in state of innocense schulde be kept fro ydelnesse, ffor, as Gods lawe seis, he schulde have kept Paradis; and myche more in state of synne schulde mon wake in Gods servise. Ffor po fende is a theff to wake on mon bothe day and nyȝt; and if he se hym nappe or ydel, he temptis hym to monnis harme. If he slepe in Gods servise po theff spoylis fro a mon godes pat God hafs gyven hym, to helpe hym fro po fende. If mon wake in ydelnesse, po fende aspyes þat þen is tyme to tempt mon to serve hym, for pen he þenkes to spede his cause. As, if a mon have to a lord any cause for to spede, he chesis a tyme when po lord is ydel for to here hym. And so po fend aspyes tyme when mon leves to serve God, and pen he moves to serve hym, in lustful servise of po flesche, or in servise of po world, and putt byhynde Gods servise. And in þat mon is fals ageyne po firste comaundement, and þen po fende sees his tyme to move mon to serve hym. Ffor iche mon mot sumwhat do, as a spere in pleyne place, moved in a grete wynde, mot nedes be moved sumwhyder; aftir þo movyng of þis wynde mot po spere take his weye. So iche monnis soule is a spere pat nedely mot sumwhat do; and if po Holy Gost lede hym not to Gods servise, po fende ledes him to his; for sumwhat mot a mon do.

Lord, if monkynde in po stat of innocense, when he had in hym strenght, and was not bysett wip enmyes, schulde not be ydel bot serve his God bisily, ffor elles he schulde by ydelnesse have fallen fro po state of innocense,-how schulde he be ydel now when peril is myche more? And here schulde a mon witte to what state a mon is calde Each human condition or calling has its own appro- And priate work. of God, and aftir po office of pis state serve his God treuly, as dyverse membres of mon serven po body in hor kynde. as dyverse partis of mon served unkyndely to mon if one toke po servise of anoper and loft his owne propur werk, so dyverse partes of po Chirche have propir werkes to serve God; and if one part leve his werk þat God haves lymyttid hym, and take werke of anoper part, synful wondir is in po Chirche. And herfore is iche mon nedid to witte what state he stondis inne, and kepe po servise of þat state, for elles he synnes in ydelnesse. And so, if a mon synne, he falles in ydelnesse of his werke. And if þis synne be in a mon, hit haves sum cistir couplid wip hit. For nedes mot men here in erthe serve God or elles po fende; and so as virtues ben knyttid togedir, so ben vicis in hor maner. And also hit sues þat iche mon is nedid to con his byleve, ffor a servaunt of a lord mot nede witte what he schulde do. And þus byleve of holy writte schulde teche men of hor state, hou þei schulden serve hor God, lest þei synned in ydelnesse; and þus byleve is nedeful to iche mon of þis worlde. CAP. XVIII. And pus schulden Cristen men witte þat sum servise is comyne to alle statis of men, when þei have discrecioun; and iche mon is holden to kepe Gods comandementis, and to serve hym bisily in al þat God haves gyven hym. Bot, as we seiden byfore, thre partis of po Chirche schulden in pre dyverse maners serve treuly hor God,-as prestis, and gentil men, and laboreres of po worlde. As prestis have a state hyest of alle oper, so God askes of hom more parfit servise; and ydelnesse in prestis is more dampnable. Po moste hye servise þat men have in erthe is to preche Gods worde, pat falles unto prestis. And herfore more streytly God askes of hom þis servise, ffor herby schulden prestis make childer in God, and þat is a werke of God, þat hafs The work of a highest of all, priest is the

and preaching is the most important branch of it. weddid po Chirche. Ffeyre hit is to have a son þat were lord of þis worlde, bot myche feyrer hit were to have a son in God, pat schuld cum to heven as lyme of holy Chirche. And herfore Jesus Crist occupyed hym mooste in po werke of prechyng, and laft oper werkes; and pus diden his apostils, and herfore God loved hom. Also he dos better þat bettir kepis Gods heestis. Po first heest of po secounde table biddes us worschip oure elders, as fadir and modir, bot þis schulde moost stonde in worschip of holy Chirche. Ffor ho is oure modir þat we schulden most luf, and for hir dyed Crist, as oure byleve techis us. Bot ho is most worschippid by prechyng of Gods worde, and so pis is po most servise pat prestis schulden do to God. And þus a wommon seide to Crist þat po wombe þat bare hym and po teetis þat he sook schulden be blessid of God; bot Crist answerid þat rather schulden poo men be blessid, pat heren Gods worde and kepen hit in lyvyng. And pis schulden prechoures do more pen oper men, ffor þei schulden here po worde of God þat schulde speke in hom, and pis worde schulden þei kepe more pen oper tresoure. And ydelnesse in pis office hyndris most po Chirche, and gendres moste po fendes childer, and sendes hom to his court. Also po servise is better þat haves a worse contrarie; bot contrarie of prechyng is worste of alle oper; and herfore prechyng is po best, if hit be wil done. And herfore Jesus Crist, when he steyghe to heven, enjoyned specialy to alle his apostils to preche po gospel frely to iche mon. And also when Crist spake last wip Petir, he bad hym thryes upon his love for to fede his schepe; and his wolde not a wise hirde do bot if he loved hit wel, ffor po office of gostly herde stondes in þis. And, for po bischops of po temple tellid Crist to do pis dede, perfore Crist tolde hom þat at po day of dome Sodom and Gomor schulden better fare pen þei; for lettyng of gostly seed, sip pat hit is better, is worse pen po spillyng of bodily seed. And pus if oure bischopis prechen not in hor persone, bot letten trew prestis to preche to hor schepe, pei ben in po synne of bischopis þat kilden Jesus. Praying is gode, but not so gode as prechyng; ffor no prest wot, þat dwelles wip us, wheper his preyer be better pen preyer of po puple. And þis is done herfore, for no prest schulde chaffere wip his owne WYCLIF.

preyer and money of men. Ffor a prest wot not po valew of his preyer; bot þat mon chafferes ageyns God and resoun, þat knew not po valew of his owne chaffere. And so in prechyng and preying wip hert, and gyvyng of sacramentis, and lernyng of Gods lawe, and gyvyng gode ensaumple by clennesse of lif, schulde stonde po lif of a prest if he lif wil. Etyng and slepyng and honeste of pleying schulde a prest take unto pis ende, pat hit profite to hym to do pese fyve first. CAP. XIX. Gentil men of po worlde schulden serve hor God in gifftes pat he haves gyven hom, and specialy in þis; þat þei deffende Gods lawe by powere of po worlde. And þus po prestis schulden wynne godes to po Chirche, and gentil men deffende hom by powere ageyns yvel men. Bot no mon haves any offis to serve his God, pat ne he schulde serve hym more if God gif hym wherwith. And þus fendes childer schulden be chastised wip strenght, þat þo Chirche myȝt profite aftir Gods lawe. Ffegting and werryng is non offis to pis part of po Chirche, bot if God bidde hom for deffence perof; and þen schulden þei holde hom in mekenesse and mesure, as hor God techis hom. Justyng and huntyng and hawkyng, wip oper pley þat may be done wipouten synne, þei schulden take in mesure, in als myche as þei helpen for to serve God. Bot if prestis leven hor offis lymyttid unto hom, and usen chesse and tablis and hasarde or taverne, þei passen unkyndely fro pe offis of prest. Ffor þei schulden hunte po fende, and destrye synnes, and bisye hom in Gods lawe, and taste of his swettnesse, ne take not pis state bot if þei wil holde pese boundes. Ffor covetise of wynnyng and ydelnesse of reste bryngen mony prestis to serve po fende. And as garmentis of pride schulden be fer fro knyghtis, so spoyling of pore men, al if þei ben hor tenauntis. Rightwisenesse of Gods lawe schulden pese knyghtis knowe, and mayntene hit in hom and in oper bothe; for myghty deffendyng of po lawe of rightwisenesse falles to knyghtis, by a holy purpose for to serve God and mayntene his lawe. If þere ben feble men, as clerkes or comynnes, þat stonden wip Gods lawe and 1 So in BB; om. in W. L The work of to defend a gentleman is God's law. He should avoid injustice towards his dependents, and should defend the women, and oppressed clergymen. weak, as

A scholastic speculation on this topic. have mony enmyes, hit longis to knyghtis to deffende hom fro þese enmyes. And herfore seis Baptist to knyghtis of Rome, þat if þei wolden wynne heven, þei schulden holde hom in pese boundes. Oppresse ȝe not 30ure brepren, ne do hom non injurie; bot fle covetise of godis, and be payed wip ȝoure sowdes a' And for pei schulden passe comynes in knowyng of Gods lawe, pei schulden teche comynes to holde rightwisenes. And þis is po cause why God approves pis state, and ȝifs hom worldly worschip wip powere and rentis; and if þei leven pis office, pei forfeten ageyns God, and serven Gods enmye, and ben Gods traytoures. And so to hor servauntis schulden þei have charite, ne punische hom in no wey, ne take of hom no servise bot by po waye of charite and profite to hor soule. And as God lufs more mon þen mon schulde luf God, so lordes of hor godenesse schulden luf more hor servantis þen hor tenauntis loven hom, for pis is Gods lawe. And, for luf dos mony pinges, for hit is not ydel, pen lordes schulden helpe hor tenauntis, and defende hom in right. And so if þei weren oppressid by unkynde braunchis, as prestis or freris, lordes schulden helpe hom, as kepere of a vyneȝerd schulde helpe po vynes, and kutt awey supeflu þat growes in hom; as unkynde braunches, þat growen in po roote, schulden be kutte awey for profite of po tree. And alpof lordes schulden comynly do pus, nere poles gretter lordes, and specialy kynges, ben more to blame if þei faylen in pis. Ffor as hor mede is more if þei don wel hor offis, so blame is more and peyne for defaute. is schulden prestis telle lordes, or elles þei ben to blame. Bot somme trewthis ben hid in þis mater þat men wil not assent wiþ, for þei con not po termes; as, God is oblischid to mon by his owne fredome, and God by his just lawe may take no servise of mon, bot if he gif mon po better pen he takis of hym. And so God is more holden to mon pen mon may be to God, ffor even als myche as he is holden gifs he to mon. Lef, sithlordes ben vikers of godhed of Crist, lete hom sue godhed in maner of hor governayle. 1 leeve, sithen, BB. • The rendering of this passage does not agree with either Wycliffite version.

CAP. XX. the commonalty; Moreowver hit were to witte how comynes schulden fle pis The duties of synne, and serve God and mona. By po lawe of God þei schulden serve mekely to God and to hor lordes, and do trew servise to God and to hor maysteres, not servynge at hor eye, and ydel in hor absence; ffor, as Seynt Poule seis, þei serven first to God, and God may not be aweye, ne noping hid fro hym. ȝe, by po lawe of Crist, if po lord be untrew mon and tyraunt to his sogettis, ȝit schulden pei serve hym, ffor þei schulden serve to God in mekenesse and charite. I have not redde in Gods lawe þat sogettis schulden feght wip hor worldly soveraynes, and so gete hom pees; bot Crist taght us by paciense to vencusche oure enmyes, and wynne po blisse of heven, bot not wip oper stryvyng. O, if killyng of men be foule ping in knyghtis, more in hor sogettis, þat schulden be meke and pacyent. And so penken trew men pat no mon schulde take vengeaunce bot if God bid hym, for to venge Gods wrong. Pis lawe schulden men teche po folk, and putte on bak po fendes lawe; and þen schulden men have pees, and stryves schulden slepe. Alle we seyn we loven Crist and holdyng of his lawe; bot when he bad his apostils preche, he wente hymself to heven, ffor þei schulden at þat tyme have more mynde on his wordes fro he had reproved hom. He bad hom do pis offis, go into al po worlde, and preche to eche mon po gospel. He bad not wende to Jude¹ and preche only pere, ne to po folk of Israel for þei weren of his kyn, bot preche generaly bothe to state and mon. Bot þei schulden not preche cronyclis of po world, as po batel of Troye b, ne oper nyse fablis, ne monnis lawes, founden to wynne hom po money, ffor Crist biddes his clerkes preche to gospel, and by þat þei wan po world and scounfitiden po fende. For he pat trowes pis worde, and aftirward is cris- ¹ Judee, BB. The studiously un-democratic tone of this chapter is very noticeable, when one remembers the charge continually brought against Wyclif and his followers by their contemporaries, of exciting the commons to contempt and hatred of their lords. See the prefatory notice. were they taught as they ought to be, there would be peace instead of strife. L 2

On COVET- OUSNESS. tened, and lastis in pis lore, schal be saaf in heven, and he pat trowes hit not schal be dampned in helle. Bot helpe¹ is fer fro po trewthe of poo oper thre japes a. And þus defaute of prechyng of po lawe of Crist distourblis al pis worlde, and makes stryff among men. Gods lawe techis subjeccioun and pees, and techis po menes herto, and forbedes po contrarye. Pus schulde po folk be taght to kepe hom fro synne, and to use hom in virtues. Bot pis is not by werre, sith pe puple pat travels in werris schal evere be worse in virtues, and þis is worse pen myche losse of worldly godis. And we schal witte by Gods lawe, pat a gode comynate makes hom have gode hedis, for pus þei disserven of God; and synne þat is in comynate God ordeyns to be punischid by wickednesse of hor soverayne; and perfore þei schulden fle synne, ffor þes two partis of po Chirche suen iche to oper. Bot iche mon schulde witte þat al pis worlde is led by lawe; and so holdyng of Cristis lawe floures in pees and charite, bot holdyng of Anticristis lawe brynges in stryff and envye. And þus may men knowe po fruyt of pese two lawis. Anticrist bisyes hym to sommen men, and curse hom, and pryve hom of her godes, and putte hom efte in prisoun. And þis lawe is more taght and dred and executid, for po fende and covetise hafs more maystrye of men pen Crist and his lawe, for þat is thynne sowen. Ffor marke contreys and comynatees, and herby may pou knowen hom. CAP. XXI. Pe fiffte synne of þese seven is cald covetise, or avarice of worldly godis, and marris mony men; and hit fallis to men when pei coveiten to myche godes of po worlde, and to litil gostly godes. And desire, wip bisynes, may juge men in pis, ffor what a mon desires he travels more aboute hit, and sorowis more of losse of hit, pen of a ping lesse loved. And by þis, as Greggor b seis, may men knowe hor owne luf. And jus 1 So in BB, and W may have had the same reading originally, but the word has been partly erased, so that it now stands be. a thre japes. That is, romances, fables, and human laws. See preceding page. 13. b S. Greg. Moralia, lib. xxxi. cap. Dum [hypocrita] animarum damna aequanimiter tolerat, jactu-

Ffor when laboreres of po worlde travelen in hor offis, þei schulden have hor eye to God, and first and moste do for hym. he is untrew to God pat lifftis not up his eye to hym, and knowes not hym lord of alle, to whom eche mon mot nede serve, and to worschip of his God dos al þat he dos. And so to knowe Gods lawe, and specialy to serve God, is holyday ordeyned, and to fille ping leffte on werk day. And so clerkes, þat schulden lif contemplatif lyve, ben worse pen mony men of po world þat lyven actif lif. Ffor he þat serves treuly to God and his mayster, and kepes hym fro grete synnes, as mony servauntis done, lifep¹ better lyve to God pen pes hye prelatis þat ben negligent to serve God by his lawe. Ffor God curses soche prelatis as traytoures to hym, and soche comyn lyvers loven God ful wil. And so, if we loken avarice, hit faylls in mony wyses. Ffor whoevere is avarous, he is ydolatroure, and makes worldly godes his God, and þat is a falsehed ageyne po first maundement of God, and worse pen lif of Paynym. And perfore Seynt Poule calles ydolatrye of soche men service of mawmetis, as done heethen men. And hit is light for to prove, supposyng þis reule, þat what kynd þing a mon loves most he makes his God. And if men out of byleve schulden be fled as paynyms, mony of us schulden be fled, for þei ben more perilouse. And so covetouse men ben aboute, as foolis, to turne po ordynaunse of kynde pat God hymself hafs made; ffor God haves putte hymself hyeste of alle pingis, and aftir hym monnis soule, for pus pinges schulden be loved; and erthly pinges lowest, ffor þei schulden be leeste loved. And herfore erthe is defoulid under feet of men, to teche þat mennis affeccioun schulde be litel to po erthe. And herfore Cristis apostils were taght of hor mayster to shake po powder of hor feet to men þat denyed hym. Bot po covetouse mon dos al contrarye herto; and when 1 So BB; lyven, W. ram vero rerum temporalium repellere... festinat, cunctis veraciter indicat, teste mentis perturbatione, quid amat. Ibi quippe est grande studium defensionis, ubi et gravior vis amoris. Nam quanto magis terrena diligit, tanto privari eis vehementius pertimescit. Qua enim mente aliquid in hoc mundo possidemus, non docemur nisi cum amittimus.' The covetous man is an idolater.

Covetousness infects all three parts of the Church; and first, the clergy, he coveitis to be lord pus ageyns Gods wille, he forfeetis ageyne po Lord of alle, and pus is made most pore mon. Ne vauntage herby haves he none oper, bot by luf is drawen to helle, and pat is ferrist þing fro heven. Ffor loved þing drawes men to hit, as po stoon of adamaunt drawes irne unto hym. And herfore God biddis men most love heven and hevenly pinges. And se we hou po avarous mon coveytis unkyndely to fille his soule wip þing þat on no wyse may fille hit. Ffor monnis soule is ordeyned pus to be filde wip hir God, and vanyte of his worlde makes hir to long aftir hym, ffor ho haves not kyndely ende to whiche monnis soule is made. And herfore po avarouse a mon, evere po more he haves of worldly gode, evere po more he longes, ffor he is ferther fro his ende. CAP. XXII. Bot se we hou þis avarice marres pre partis of po Chirche. Ffor þese prestis and pese clerkes, þat schulden be ferrest fro covetise, ben most engleymed perwip, for pei forsaken Gods lawe. Pei schulden be payed by Gods part, as wip dymes and offerandes, and gif hom al to hevenly lif, as aungels þat were sende fro God, and drawe men fro po world by virtu of hor mayster. Bot now no more covetouse men schal men fynde in erthe, ne ferrer fro hevenly lif, ne more wrappid wip worldly causes. And hit semes to mony men þat þei gon hedlyngis to helle, and drawen men aftir hom þat þei schulden bere to heven. Ne we ben not sufficient to speke ful of þis covetise, for po synne of symonye entris us into avarice, and by stiryng of his synne we wedden hit al oure lif. Ffor soche lawes and occupacioun þat wynnes us pis worldly mucke, we suen hom for a oure lif, and leven lif þat falles to prestis. Ffor sith prestis haf ful certeyne worldly godes to hom in mesure, for þei schulden travel night and day to coke for mennis gostly fode, and teche hem by Gods lawe hou men schulden leve perels of pis worlde,-if þei faylen in þis, þei ben traytours to God and Ffor prest is a spyere in his castel, to loke ofer perels of schepe; and if he be blynde in his soule for pouder of mon. At this point there is a gap in Douce 273 (BB), extending to p. 154.

temporal goodis, or slepe for lust, as swyne done, and pus perel come to schepe, po Lord þat owis po schepe by skil schulde dampne hym for negligense. And so, pof we se not nowe po hardnesse of oure jugement, Gods lawe techis us how God wil harde deme us. seek benefices from desire of worldly gain, and so are And sith, as we seyden byfore, who pat coveytis worldly godes who commonly more pen profite to his soule, or is nedeful to his lif, he synnes in avarice ageyne his God and his soule, hit semes þat persones simoniacal. comynly taken beneficis for avarice. Ffor if pei token for heele of soule, pei wolden bisily do hor cure, ffor negligence of pis offis dampnes hom ful grevously. And sith þei resten in worldly godes, and leven þis offis in whiche is mede, hit semes þat þese godes pei sought, and not soule heele, in þis offis; and pis is symonye to God, and cursis hom in hor entre. And als long as þei dwellen in þis symonye, þei don harme to hor floc in gyvyng of sacramentis, in syngynge or preyinge, or what evere þei do. And pus blynde hirdes and necgligent done harme to po Chirche. Lord, wheper po first juge, þat is welle of resoun, schal dampne pus for necgligence hyred hynes of his floc, and schal spare more thefis, pat bothe letten to do Gods service, and spoylen hor schepe bisily, and recken nevere of hor soules, and hou þei faren! And pus don somme bischopis, erchdekens, and officials and servauntis to hom, pat clippen po puple and spoylen hom. And þus somme hyrdes in hor entyre synnen sore in symonye, and in contynuaunce þerof grevousely agreggen hor synne, and maken po fendes knott in hor dying in pis synne. Lord, sith no puple schulde gif hor prestis by po titil of almes norischyng and hillyng to do hor prestis servise, if þei frauden of þis servise, and harmen men as fendes, wheper men ben holden by Cristis lawe to laste in pis almes? Wel I wot pat Gods lawe byndes not men to pis, for pen God nedid men to synne and do hor owne dampnacioun. And alþof harme may cum herof, in foole jugement of sogetis, so more harme may lightly cum in foole askyng of almes. Covetise of clerkes falles bothe in bying and sellyng, and also in procuryng of soche benfices. Covetise is in freris, in sellyng of hor prechyng, in schryvyng, in birying, and in hor fals counseyling; so pis semes þo worste synne þat is amonge men.

Covetousness in the nobility and gentry. from kings down to squires, who I. consent to the covetousness of the clergy; CAP. XXIII. Po secunde part of po Chirche fayles not of avarice, sip alle men of nobley, fro kyngis unto squyeers, synne in þis covetise ouper more or lesse. Ne hor owne covetise is not ynoghe to hom, bot if pei comynen wip clerkes in hor cursid covetise. Oure byleve techis us þat not onely pese men synnen þat don po wicked dede of synne, bot þese [pat] consenten. Loke sixe maner of consence, and aseye mennis dedes, and pou schalt se þat lordes consenten to synne of clerkes. Ffor þei norischen and defenden symonye of hom, and perfore hit is resonable by rightwisenes of God þat þei ben parcyneres of pis grete synne. Lordes senden lettris for soche avaunsementis, þei speken by mouthe for doying of þis synne, and mayntenen in hor servise clerkes ful of symonye; hou may þei be excused of synne to God? Pei done first perpetuel harme in apperynge of po chirches, and avaunsen hor foolis to grete benfices, and at þo last schal þei witte þat þis dos hom harme. For most avauntage þat þei have of suche symoneres is þat þei lasten in hor servise, and wasten pore mennis godes; and þus a, if hit be wil soght, dos hom algatis harme. Hit is a trayturye to God, to be his special vikere, and hyre wip Gods godes men to serve God, and sithen put hom in hor offis, and drawe hom fro Gods servise; sith servise þat þei schulden do is fedyng of po Chirche, and feghtyng wip po fende in deffense of Gods part. Suche fals traytorye dos no gode to rewmes. Hit were better þat lewid men diden to lordes pis offis, and al po lordschip of prestis were purgid fro hom; ffor better and lighter and treulier schulde hit be done, and moo gentil mennis childer, aftir hor eyris, schulden be helpid by pis offis, pat now ben in myschef. Lord, wheper hit were worschip to lordis of his world to se in hor presence soche synnes done, and pore mennis godes on pis wyse wastid! If þei were lightid wip light of byleve, to se al aboute resoun of þese dedis, pei schulden have schame herof and drede of po perel. Pei have perel ynogh of her owne synne, pof þei clouten not on hom synne of hor servauntis. And in pis same consence ben lerid and lewid, þat reproven not pis synne, bot helpen perto,- bischops and prechouris, a Read pis.

confessoures and counseyloures, þat schulden crye ageyne pis, and deffende Gods cause. Bot blyndenesse of Gods cause makes traytors unknowen. Welle of pis traytorye is po popis court, and a streem herof ben courtis of bischops, and anoper streem ben courtis of lordis. And þis synne flowes to possessioneres and freris; and so hit owverflowes al pis wyde worlde. pere is anoper avarice approprid to lordes, pat comes of hor pride and hor grete costis, pat nedes hom to spoyle hor tenauntis and hor neghtboris, and to feght wip rewmes, wip whoche bei schulden have pees. Richees of pis world þat God hafs graunted lordes schulde be sufficient to hom, wip a litil prudence. Pei schulden þenke hou þei ben dedly, as oper men ben; þei broghten noght into pis worlde, and naked pei schal wende awey. And schort tyme þat þei dwellen here, þei have bot hor sustynaunce, bot if þei oght profiten to hor soule, and ordeynen wisely hor godes, for day of dome schal cum when þei schal nedely acounte. CAP. XXIV. 2. are driven into this sin by pride and vain glory. in the com. mons: I. in lawyers; Po pridde part of po Chirche is po comynate of men, þat Covetousness hafs mony partis smytted wiþ avarice, and specialy marchaundis, and men þat wolden be riche, so þat few men or none ben cleene of his synne. Bot men of lawe and marchauntis, and chapmen, and viteleres, synnen more in avarice pen done pore laboreres. And þis token hereof; for now ben þei pore, and now ben þei ful riche, for wronges þat þei done. Men of lawe ben somme of po lawe of londe, and somme of po lawe of po popea, þat holden Cristen court. Bot þis name is ofte fals, and named by po contrarye, when pis is byfore oper Anticristis court. Pese laweres comynly ben men wiþouten mercy and wipouten charite, as hor dedes schewen. Pei ben knytte by covenaunt to mayntene hor wynnyng, þat þei schulden take no losse, bot pus selle hor wordes. And, as Austyn seisb, þei sellen hor rightwisenes, and now þei sellen falsehed, and so þei sellen po devel, Either of the common, or of the canon law. In the only passage bearing on the professional honesty of lawyers that I can find in his works, (Epist. CLIII) St. Augustine says pretty nigh the contrary.

In money. lenders. The sin of sury. and þus þei parten hom fro God and wedden hom wip po fende. And þis same marchaundise is wip thre oper. Bot usure is a comyne synne þat mony men usen; and pis is forfendid in po olde lawe, and more in po new lawe, when luf schulde be more. Lord, what charite is wit hym þat leeves his neghtbore worldly godes for a tyme, and after askes po same, or þing alsa myche worth, and owver pis encrees? So pat, when al þing is sought, he selles pure tyme; bot by propurte of God he is lord of tyme, and so charite is awey bothe to God and mon. He may not by covenaunt have so mykel encrees, bot if bytwene hym and oper be bying and selling. He wil be certeyn of pat at he byes, and sumwhat he selles, or ellis hym fayles right. He selles not þat þing þat he leeves in a maner, for he askes þat hool in ende of a tyme; ne he selles not wynnyng þat comes of þis catel, ffor mon selles not a þing þat nevere was his, ne þing þat stondes in fortune; and oft þere comes no wynnyng. And so, if al pinge be soght, he selles not þing, bot lenght of tyme by whiche he leeves pis money. And so, sith lenght of tyme and tyme is al one, he selles tyme to his neȝtbore, and þat he may not; for God onely is Lord of tyme, and wil pat tyme be comyne to alle maner of creature pat dwellis in po tyme. Ne chaffaryng of tyme profitis not to mon, ffor as God ordeynes tyme to mon, so mot hit be. And blessid be pis Lord, þat okeris on pis wyse. He leeves mon frely giftis of grace and giftis of kynde to have for a tyme; and efft, in ende of tyme, he askes acounte, what pis mon haves profited wit godes of God. If he have myche profitid, po Lord is po better payed, and al po encrees po Lord gifs hym, for po Lord is riche inoghe, and dampnes ydelnesse. And everiche servaunt in erthe pat profitis not to hymself, þis is usure of luf, and not usure of avarice. Wil I wot þat mony a caas fallis in þis mater, and answeres and resouns to excuse oker, bot God þat wot al pinge schal juge men by hor purpose, ffor bothe he puttis mede and synne in mennis purpose. Bot po usurere wolde not leeve to men pese godes, bot if he hopid wynnyng, þat he lufs • Here ends the lacuna in the Douce MS.

more pen charite. Mony oper synnes ben more þen þis usure, bot for pis men cursen and haten hit more pen oþer synne. Bot oft tyme oper avarice is more synne pen þis. Hit is a myche synne to holde conyng of God, and profite not perwip to pin even Cristen. Oper comyne laboreres ben not wipouten avarice, when pei done injuries to hor even Cristen, not onely for wynnyng of his worldly gode, bot pure for envye and veniaunse of hor broper. And somme men pleten by costes and dispensis, and wynnyng geten þei none, bot likyng of hor veniaunse. Bot we schal undirstonde þat þere ben pre lawes, lawe of God, and lawe of mon, and lawe of po fende. Lawe of God dos gode for yvel, and monnis lawe gode for gode; bot po lawe of po fende dos evere more yvel for gode. And pis lawe is myche usid of po fendes childer. CAP. XXV. Ffor iche mon schulde Other forms of Covetousness in the commons. GLUTTONY: definition of the sin. The possible abuse, but fits, of ab stinence. Po sixte synne of pese seven is called glotorye; and hit falles to po flesche. Bot bothe po fend and po world tempten mon to pis synne, when þei supposen victorye; ffor bi fallyng in þis synne þei haf mon lightly to hor propur synne, by cautels of hor temptyng. Glotorye falles pen to mon, when he takes mete or drink more pen profitis to his soule. Ffor few men synnen in abstinence, þat have habundaunce of his fode, and ȝitt þei wil not take of hit. Bot certis hit may falle to a mon þat he synnes in abstinence, when he fedes not his horse pat general bene schulde bere hym to serve his soule. be a knyȝt, and ryde here in worldly travel; ffor by his travel schulde a mon make blis to his soule and gete to hit po joye of heven, for mede of his travel. Ffor, as po gospel techis, mon is here as wommon þat travels of childe in anguische and noye. And if po childe be wil borne, þat is, a cleene soule, in house of his deth hit partis fro his body; þen he joyes for his peyne þat he suffrid here, ffor his peyne is turned to blis þat he schal evere have. And so pis Lord þat we serven wil þat we eete and drink als myche as profitis us, or we schulde aske by resoun. If a mon, to chastise his body, take þese pinges in abstinence, if he have prudense perwip, po abstinence is medeful. And so, if God sende hym wantyng of þese godes, and he þenke al is

Other kinds of gluttony. Gluttony in the clergy and monks; gods, and þat he has myche more synned, þen þis abstinence is worthe, and ponkes God in charite; þis abstinence is gode and medeful to pis mon. Lord, men abstenen in werre, with myche fastyng and peyne, to wynne worschip of po worlde and to anoye hor enmyes; bot for to wynne po blis of heven and discounfite po flesche, pei wil not gladly fast þus, for þat flesche is hor god. And herfore seis Seynt Poule þat glotouns ben oute of po feith, sith þei maken hor wombe hor God, þat þei loven more þen homself, and so more pen trewe God, alþof be he above mon, whiche he schulde luf more þen mon, for God is bettir þen mon in kynde. And certis þis is a foule sac¹ and stynkyng þat mon makes his god. And mon is more foule by synne when he hafs chosen hym suche a god, and forsaken oure gode God þat so myche hafs done for mon. And here may we se po maner of glotorye. Ffor glotorye is not onely in meete and drink, bot in al oper þing þat schulde norische a mon; and so, as temperure of iche bodily þing schulde norische a mon, distemperure perinne may be calde glotorye. So foole fastyng is glotorye, and so, sith excessis in mesure is calde glotorye, iche synne is glotorye or suyng þerof; ffor he is a glotoun þat travels oute of mesure to con mony þinges, þat don his soule harme. And þus may we se þat iche glotoun is a foole, as mon when he synnes travels in foly; as iche synful mon synnes for sum gode, and po contrarie falles pat po foole coveytis. As, po glotorous [mon coveytis to haf lust, or ellis to have strenght or beute of body, bot po contrarie falles of alle þes pinges, sith a glotoun by his synne schortis his lif, and makes hymself feble in strenght of his body, and a stinkyng caryoun by resoun of his glotorye. CAP. XXVI. And pus pre partis of po Chirche synne in glotorye, bot clerkes more schamely, for þei schulden kepe more temperaunce. Upon fyve maners synnen men in excesse of eetyng and drinkyng, and comynly clerkes. Ffirst when a mon eetis or drinkes byfore po tyme þat resoun schulde aske; as glotouns of drinke wil drinke in pe morowe, and þat, as þei ¹ So in BB; W has sek.

seyn, askes dronkenes owver even. Sum mon to hastily eetis or drinkes, and pat ageyne physik dos harme to his body. And somme men deynteuously norischen hor body, as spendyng Gods gode to costily in glotorye. And sum mon to lustfuly eetis or drinkes, and pat distemperes a mon in body and in soule. And somme men taken hom tyme to eete saverly, and evere po more þat þei wasten po better ben þei payed; ȝe, þei holden hit a booste to eete myche or drinke. And God wot wheper proude clerkes synnen in þese maners; ȝe, religiouse men, as mounkes or freris, wasten more meete or drinke pen profitis to hom. Ffor, as mony men seyn, monkes haf grete kuppes, and purchascen pardoun to men pat drinken depe of hom2, and in hor bred and hor drinke asken þei a mesure, and stryven for defaute þerof more þen defaute of virtues. As þei asken noumbre and grettenesse of eyren, so pei asken largenesse of flesche and of fische; and þus þei harmen homself in mortheryng of meete. And so þei synnen in excesse of wakyng and fastyng; and biddyng of hor psalmes, and forme of hor clothyng, and syngnes of hor silence, done homself harme, and occupyen hor wittes in lernyng of þese pinges. And al suche excesse smakes glotorye. Bot blessid be po Lord þat askes of mon mesure and noumbre and weght of a clene luf! for virtues of God may no mon disuse; and herfore schulde iche mon coveyte myche of hom. Bot bischops or abbotis or oper grete prelatis holden a grete avaunt to be gode meete-gyveres, and coste myche of Gods godes in quantite of meete and in qualite perof, by whiche þei passen hor neghtbores; and by resoun herof maken fals suggestiouns, and seyn þat þei have nede of so myche rent. And pis schewes opunly whoos childer þei ben. Ffor po fadir of leesynges, god of alle glotouns, is god of hom, to whom þei alle serven. Ffor he þat worschips fals goddes mote nede have mony. And pus, if we taken hede to noumbre of þese prestis, and quantite of hor fode þat þei consumen, no folc in pis worlde maken more waste. And if þei schulden feste men wip 1 to tenderly, BB. omitted in BB. The passage between the asterisks is 3 vaunt, BB. waste of good food.

Gluttony in the nobility and gentry.; hor meete, pei maken more waste pen any oper men. And sith seyntis seyn, and resoun approves hit, þat richesses þat clerkes have schulden be pore mennis godis, þei done wronge to pore men in alle suche excesse. Hor chekis and hor body beren wittenesse of hor lif, hou þei lyven in glotorye of pore mennis part. Lord, sip Crist schal dampne men at po day of dome for þei fede not pore men, as po gospel seis, hou schal þei be dampned pat professen povert, and maken hor suggestioun in getyng of hor godes þat þei schulden fede pore men, and aftir al pis mortheren pore mennis godes, as traytours to God. Per ben mony mon-sleeres, bot pese ben po foulest, ffor þei sleen pore men, hor owne¹ body and soule. Of pis serves dowyng, ageyne Gods maundement, to norische soche fendes and traytoures to pore men. pus speken seyntis of almes gyven to clerkes, hou hit is turned to thefte, to raveyne, and sacrilege. CAP. XXVII. po secounde part of po Chirche synnes in glotorye, and specialy in costily meetis and drinkes. And alþof gentil men schulden costilyere fare pen prestis, þei ben not excusid fro po synne of glotorye. Ffor he þat wil kepe hym fro drenchyng of water, kepe hym fro pe brynke for to be siker. Soth hit is pat lordes schulden reule by drede and powere, and so þei schulden be costily in fode and in clothyng. Bot þei may passe resoun by pride of hor state; and herof comen mony perels by wey of suche glotorie; and pus þei rennen in dette, and wasten hor godes; and aftir þei pillen hor tenauntis, and distourblen rewmes, and so bei ben worse pen theves by cause of pis glotorye. For soth hit is þat grete cause of stryffe in po puple is unjust partyng of worldly richesse. Po puple is childische, and takes more hede to suche þing þen þei done to virtues or richessis of po soule, ffor gostily þingis þei seen not, and knowen hom to litil. Lordes by suche glotorye fallen offt in sikenesse, and so ben deede or hor tyme, by hor owne hondes. Ffor, as clerkes seyn comynly, glotorie slees mo men 1 BB reads and her owne.

þen dos swerde. And on pis wyse glotouns ben mon-sleers; and when pei loven homself so litil, no wonder þof þei sleen hor brether. Glotorye distourblis lordis to have hor hoole wittes. Ffor when po body is undisposid, hit serves not wil po soule; and þen þei reulen amysse homself and po peeple undir hom. And of his springes lecchorye, and mony synnes aftir hit; and pus po fende by one synne bringes a mon to mony. And pus fro po brinke ben mony led into po grete see, and þere ben þei drenchid. products between different countries is good. And lustis and defaute of reule is cause of pis synne. For mon schulde wil witte, þat ofte comyne meetis ben more holsum to men pen ben pese riche meetis wip hoot spices, and oft tymes comyne drinkes dos more gode pen þese hye drinkes, made costily by crafftis. And þus mony men supposen þat God hafs gyven to reumes bothe meete and drink þat is most acordyng to hom. So if po reume of Englond were reulid wil by resoun, þing þat comes forth in po lond wolde suffis hit to meete and drinke. Bot wil I wot þat God hafs ordeyned one lond to be interchange of plentyuous in one maner of þing, and one in anoper, ffor cause þat þei schulden comyne in charite. Bot þis is to myche lefft by werris and covetise; for mony men byen wyne for lustis and for wynnyng. For alþof wyne be nedeful for lordes and sacramentis, nerepoles God Almyghty askes ping in mesure. so mony drinken wyne þat were better lif wip ale. We schulden trist and knowe of oure gode God, þat he wil þat his servauntis have gode mete and drinke, to remounte hom in hor body, and herby serve hym better; bot in al pinge he askes mesure, as God is in al pinge. And pus, by ensaumple of glotorye of lordes, apis pat ben lesse pen þei synnen mony weys, when þei ben to costily and to lustily in fode. Ffor prelatis and abbotis be ensaumple herof, passen lif of lordes, and wasten pore mennis meete. And pis makes po lordschip þat þei ben dowid wip; ffor herfore þei leeven prestis state, and taken lif of lordis. 1 CAP. XXVIII. And Po pridde part of po Chirche synnes to myche in glotorye, as men þat haf myche worldly gode, and þerwip ben to lustily; as 1 by, BB. Gluttony in the commons.

Evils of drunkenness. burgeis and marchaundes and oper riche comynes. Hom þenke hit is a grete avaunt to spende myche in household, and make grete festis to lordes; and herof comes myche yvel; ffor by pis ben parties made, and mony wrongis mayntened. Ffor po synne of covetise bringis in po synne of glotorye. And not onely riche comyns synnen þus in glotorye, bot mony pore laboreres ben blemyschid by pis synne, and specialy in dronkenesse, for uneven norisching. Ffor now þei hungren and thristen, and þerwip travelen fast, and now þei comen to meete and drinke, and taken to myche perof; and soche mot nede passe mesure, as swyne eten hor meete. Pis we seyn, for soche men schulden warly ete and drinke, and take sum drinke on werk day, and not spende al on holy day; ffor pis þing unables hom to serve God on holy day, and makes hom to feght as wode men, ȝe, more pen beestis done, ffor beestis kepen more mesure in etyng and drinkyng. Hit were to long to telle po harmes þat comen of dronkenesse, ffor soche men, as beestis, serven þen not Crist,—ffor Crist is wisedome of po Fader,-and þei faylen þen in resoun, and ben þen as hors and mule þat wanten undirstondyng. Lord, sith hit is schameful to be in state of a beeste, myche more schulde hit be to passe beeste in foly; and so done pes dronken men for tyme þat þei ben dronken. A mon schulde not by resoun, to wynne al pis worlde, ne to wynne po blis of heven, chese to lese his witte; for pen hit did hym no gode, lordschip ne blis of heven; as men seen þat beestis coveyten not monnis lordschip. Bot sip men fallen by dronkenesse fro resoun worse pen beestis, who schulde not by pure skile fle to be dronken? And by pis skile al synne schulde algatis be fled, for synne makes a mon noght in þat þat he is synful. Ffor ȝitt a mon is sum þing in þat þat he is myche or litil, and so in þat þat he is whit¹, slepynge, or restynge; bot no mon is oght worthe in þat þat he synnes. And herfore, as Austyn seis, synne makes mon noght a 1 witty, BB. a S. Aug. Enarratio in Ps. 143. 'Homo vanitati similis factus est. Peccando vanitati similis factus est. Nam quando est primum conditus, veritati similis factus est; sed quia peccavit, quia recepit digna, vanitati similis factus est.' WYCLIF.

Pleas for intemperance And if pou sey þat hit spedes a mon to be dronken ones in a moneth, for myche gode comes þerof,-suppose we to phisi- refuted. sians þat þei taken soth, bot wil I wot þat more gode comes of mennis synne; bot schulden men synne herfore? sith þat Poule Rom. vi. 1. seis nay. If gode cum of synne hit is a grace of God, and men schulden not putt hom in þis caas to wynne al þis worlde, ffor in þis þei tempten God, and witten not wheper his rightwisenes wil profyte mercyfuly to mon when he synnes pus. And if pou sey, mon fallyng in dronkenesse ryses sone perof, and better is disposid for to do his werk, or what þat he schulde do, here pou spekes as a foole, as alle proctoures of synne. For þou woste nevere wheper pou schalt dye in tyme of þi dronkenesse, and nere make asethe to God for synne pat pou fallis inne. Bot Gods lawe techis us to lyve evere in þat state þat we be redy to hym, what tyme þat he calles us. And amonge oper causes, herfore haves God ordeyned þat tyme of deth be uncerteyne to men pat dwellen here in erthe, ffor we schulden evere be redy whenevere God calles us to ende in his servise, and take of him po blis of heven. Mony soche blyndenessis colouren mennis synne and maken hom Gods foolis, for iche synne comes of folye. If po worlde holde men foolis for po luf of Crist, hit is a gode token in men þat lyve wel, for we schulden take as bileve pat mon when he synnes dos hym harme, to body and to soule, to pis lif and to pat oper. CAP. XXIX. And undirof LUST. It has five kinds : 1. fornication; Po sevent synne is lecchorye, and stondis in pis þing, pat Definition mon mysusis lymes or powere of his body, pat God haves ordeyned unto men for his kyndely gendrure. stonde we by mon, bothe mon and wommon. And on fyve maners is þis synne done. Ffirst, when a sengle mon delis wip a sengle wommon, and pis po chapitre calles a symple fornicacioun. As God hafs ordeyned instrumentis and powere to do pis dede, so he ordeynes mariage and feyth of wedded folk. And pus in iche lechorye is sum þing by kynde, and sum þing ageyns kynde; and perinne stondes synne. Ffor synne is so feble and not worth of hym, þat hit myght not be bot if gode 1 worthy, BB.

adultery; 3. seduction; 4. seduction in the case of kindred; 5. unnatural offences. Every sin is a kind of spiritual adultery. The nature of this sin in priests. of kynde groundid hit. And he þat excusis synne, or preysis hit herfore, excusis po fende and dispreyses God. Po secounde maner of þis synne is calde avoutrye, and falles on thre maners; when weddid synnes wip weddid, or weddid wip unweddid; and þat is on two maners. And þis is a gratter synne, for feyth in þis is broken, and mony harmes comen herof, as feghtyng and disherityng, leesyng of godes and virtues, and þat is moste of al. po thridde maner of þis synne is lecchorye wip virgyns. Ffor he pat moves hom herto, ouper mon or wommon, is bygynner of þis synne and mony oper pat folowen. Po fourt maner of lecchorye is bytwene kyn, or ellis bytwene affinite, and þis is grett synne. Ffor everiche suche couplyng schulde be for luf and charite, and herfore hafs monnis lawe ordeyned þat kyn and affinite schulde not be weddid pus togider, for hit is no myster. And dispensacioun wip þis lawe wynnes myche money. Weddyng of fadir or modir wip hor owne childe is agens Gods lawe for resonable causes. Po fifft maner of lecchorye is po synne of Sodome, and is more unkyndely pen any oper lecchorye. And þis synne may mony weys falle unto men, or elles to wymmen, for mony kyns causes. And among oper synnes pis hatis God myche; and hit cryes unto God to have veniaunse perfore. Bot bisyde pis bodily lecchorye of men here is gostly lecchorye, pat God chargis more. Iche synne may be calde a maner of voutrie, sith God schulde be spouse to iche monnis soule, and þis weddyng is broken by iche hedly¹ synne; and more synne is none pen to breke pis spousehed, for hit is most hye and most for to kepe. And here asken prestis hou hor synne is calde 2; for hit semes þat hit is bot simple fornicacioun, and so po lightist of oper maner lecchorye. But me penkes þat þis synne of prestis is more grevouse; for as þei schulden be more hye in virtues pen oper men, so þei synnen most grevousely in brekyng of Gods spousehed, as lecchorie of a noune is comynly more grevouse pen simple fornicacioun of anoper Trist we not to lightenesse of pis lecchorye, ffor hit is grevous for to dampne a mon, sith Seint Poule seis pat no wommon. 1 bedely, BB. 2 clepyd, BB.

maner lecchoure hafs part of heritage in po reume of God. Ne triste we not to leve pis synne by oure owne powere in tyme of oure elde, alþof we synnen in ȝoukthe¹, ffor certis we witte not what tyme God wil calle us. And pis synne is ful lustful in men of nowne powere, and þei may synne as myche as ȝonge men in dede. CAP. XXX. The secular grievously clergy are guilty of this sin, both in the the spiritual Bot se we owver how þis synne is partid in po Chirche. And hit semes pat prestis synnen myche in avoutrie, bothe religious and oper. And by pis skile wil we witte, pat ȝoukthe of hom, and state of complexioun, and hor fode and ydelnesse, wil dryve sense. hom to pis synne. And herfore men þat knowen hor dedis seyn þat þei synnen here mony gatis, sith more grevos avoutrie þei chargen to litel, and he þat is untrew in more reckes litel to be fals in lesse. Ffor prestis ben weddid wip God by holdyng of his lawe, and pis bond is dissolvyd bothe in lif and offis. For þei schulden lif on Gods part, and preche trewly po gospel, bot bothe pese have prestis schamefuly forsaken, and ben weddid wip po contrarie to hor lyves ende. And so pei have taken Anticrist and forsaken Crist, and more foule devorse was nevere none made. Hor bodily lecchorye cryes in po Chirche bothe prively and apertly, by holdyng of hor lemmons and by getyng of hor childer, as bei were weddid men. Lord, sith Seynt Poule wolde nevere ete flesche bifore he sclaundrid his brother, hou may prestis for schame synne comynly wip wymmen, ȝe, þat schulden be hor childer! Ouper Gods lawe is fals and po popes lawe bothe, or pese men schulden be prived of almes of po puple. Ffor oure bileve techis us þat þei harmen homself, and po puple þat þei schulden gostly serve in clennes. Bot cursid be þat lawe þat þus nedis a mon to harme hymself and his broper, ageyns po lawe of God. And by myche more skile fro freris and possessioneres schulden men wipdrawe hor almes, when pei synnen more, bothe by wastyng pore mennis godes by more falsehed and lecchorie, and lesse servyng unto men, bothe bifore God and 1 30wtbe, BB. M 2

Prevalence of this sin among the nobility and gentry; mon. Bot, for strenght of Anticrist, men þat wolden bygynne þis moten gedire hom togedir, and onely holde wip Gods lawe. Lord, who wolde not despise pis, þat mouthe and hondes of pis prest þat makes and tretis Gods body schulden be polute wip a hoore! And if he abstyne hym fro masse, and resseyve po sacrament, sith he resseyves hit gostly wip an unclene bileve, he dos more despit to Gods body pen if he caste hit in po lake; for synne is more unclene to God pen any bodily filp. And pus po prest brekes his vow, ouper prive or apert, sith he vowed to serve God at tyme þat he toke pis state, to lif po lyve þat fel to a prest, and clenly do his offis. And sith þat gostly sacrilegie is fals takyng of holy gode, hym semes to synne in sacrilegie when he withdrawes his holy service, and so he serves in myche more to be hangid þen a theff. And as hangyng in helle is more grevous pen hangyng here, so punysching of God is more grevous pen monnis punyschyng. And so, sith place agreggis synne, as comynate of men schulde wil knowe, so holy state agreggis synne in prestis þat synnen pus. As hit is more grevous synne to do lecchorie in holy Chirche pen in oper unholy placis, so hit is of synne of prestis. And pus pese traytoures don despit to God þat þei schulden most serve; and þei desseyven þus po puple, þat þei schulden serve in helpe of soule. And more traytres ben þer none, bothe to God and to his Chirche. CAP. XXXI. Po secounde part of po Chirche is smyttid wip lecchorie, as ben gentilmen and hor wifes bothe, as if pei holde hit bot a gamen, one to lye by opers wif. And if freris enterlasen, po synne is more perilouse. We sufficen not to telle harmes pat comen of þis synne; ffor by pis ben fals traytoures bothe to God and to mon. And he mot nede be fals to iche mon pat he delis wip, pat on pis wyse is traytour to his God. And pus ben fals eyres geten in rewmes, and mariage of cosyns, and dishonoure of faderes. Hou schulde rewme by soche beestis stonde in gode governayle? Ffor certis beestis wipouten witte gone not pus togeder. And of þis comes feghtyng, bothe wipinne and wipoute; ffor, as philosoforis seyn, bothe mon and

beestis ben pure batelouse in tyme of þis dede; and men bi þis fals luf ben made pure hardy to assayle hor enmyes, by foly pat ledes hom; ne hit it is no nede to aske wheþer þis synne be costily, and bringes injurye bothe to God and mon. And herby is hit lesse excusid, þat comynly pese lecchoures have wifes of hor owne, fayrere þen þei synnen wip. Hou schulde God teche pese foolis to holde his lawe and luf hit, sith soche foolis ben wode and unable to holde Gods lore? capacitates from standing up in defence of God's law, And most synne pat sues aftir þis avoutrie is, þat þei ben whom it inunstable to stonde for Gods lawe and his right. Ffor þese men þat ben þus divided by luf of lecchorye, ben unstable as wedircokkes, and wil turne wip one foul wynde. Lord, hou schulden soche men be vikers of godhed, and execute po wille of God, þat no weye may be turned! And sith pei ben by his offis in pis hye state of po Chirche, no drede by levyng of þis dede pei ben vikeres of po fende. And sith wommon is chaumburleyn of hert of mon þat lufs hir, falsehed of soche wymmen turnes mennis hertis wip po wynde. Ffor if hor purpose and hor luf stode in God and in his lawe, þei schulden be more sad in hit þen in any oþer þing; but þei schewen opunly contrarie by hor dedes. Lord, sith lawe of oure God is algatis wipouten wem, and þis synne is so foule, hou schulden pese two dwelle togedir? Gods lawe is wiþouten wem, as po holy psalme seis, bot monnis while they lawe is comynly unstable, and eke fals. For who con excuse pis lawe by whiche lordes ben oblischid to prisoun men to hor deth, pat ben cursid by Anticrist, al if po cause be deffence of Gods lawe pat may not fayle? Certis, þese lordes bynden hom by his lawe to serve po fende. And pus gostly lecchorie comes to men by false lawe. persecute preachers in obedience to man's law. naturally to hate this sin, because it makes the the soul. Bot se po filthe of lecchorie, hou mon schulde kyndely hate Man ought hit. Iche mon by lore of kynde schames to do hit opunly; and sith po soul of iche mon is principal part of hym, ȝe, al po body master of persone of po mon, as byleve techis us, sith lecchorie puttis doune po soule, and makes po body mayster of mon, hit semes þat hit turnes mon fro monnis kynde to kynde of beeste. And pus is synne in monnis body, when hit hafs lordschip pus on 1 1 pis is a, BB.

his soule, and so ageyns al aungel kynde, for soule hafs kynde of aungels. And pus pis synne specialy puttis blame in monnis body, not onely for hit wastis po body, bot for hit puttis po body above po soule. And pus is þis a stynkyng synne bothe bifore God and mon, and wastis and fordos po gode bothe of body and of soule. And of pis schulden lordis gedir witte, and forsake pis lecchorye, for hit harmes gretly to persone and to comynate. Incontinence in the poorer class CAP. XXXII. po pridde part of po Chirche is not clene of lecchorie, for þei gone togedir as bestis. And þis is knowen to bischop¹ clerkis, for þei spoylen hom in chapiters, as who wolde spoyle a thef; and by hor feyned sommenyng a þei drawen hom fro hor laboure, to tyme þat þei have grauntid what silver þei schal paye; and pen by feyned cursyng þei maken hom paye þis robbyng. And by po knott of leesyng þei schewen to whom þei serven. Pei seyn, as þei mot nede, þat þis þei done by charite, and putten enplaster of cursyng for heele of monnis soule. Bot pis is open gabbyng, as men may wil knowe, sith be streyt covenaunt þei sellen tyme of synnyng, þat þus longe schal he not be lettid for so myche money; and by so myche as hit is fals is pis robrye worse. And þis falshed schulden lordes lette, and make pis puple be punischid by opun penaunce in hor body, as fastyng, or schameful beetyng; and pus were not hor laboure lettid, bot hor synne wil quenchid. Bot by po gospel medicyn prestis schulden preche to hom, and move hom by Gods lawe to leve suche synne, and fro þei weren thries 1 byschops, BB. a Chaucer's Sompnour, whom the energetic Archdeacon employed in 2 by, BB. enforcing church discipline, will at once occur to the reader :- 'He had a sompnour redy to his hond, A slyer boy was noon in Engelond; Ful prively he had his espiaile, That taughte him wher he might avayle. He couthe spare of lecchours oon or two, To techen him to four and twenty mo. • Withoute maundement, a lewed man He couthe sompne, up peyne of Cristes curs, And they were glad to fille wel his purs, And make him grete festis atte nale.' Freres Tale.

warned, no more comyne wip hom pen wip a hethen mon, for bei ben cursed of God. Lord, where slepis pis gode lawe, and when schal hit be wakened? Certis, not bifore coveytise of þese clerkes be quenchid. Alpof comynes ben as beestis in doyng of pis synne, nerepoles by luf and drede pei may be drawen perfro. Hit is seide pat mony comynes wil chaffere in po new feyre, and þus chaunge hor wyfes and lye in avoutrie. Certis suche lecchorie schulden prestis better amende, or seculer lordes, pen done clerkes of chapiter. Hor persouns schulden telle hom medicyn, hou þei schulden fle þis synne. Pei schulden fle dalyaunce wip wymmen, and dwellyng in privey placis, for hit is hard to touche po picche and not be foulid perwip. Po secounde medicyn ageyn þis synne is mon to chastise his flesche wip fastyng and wip travel, and oper privey penaunce; ffor flesche þat is wel chastisid stires late to lust; and he lufs to litel his God þat wil not suffere pus for hym. Po thridde medicyn ageyne þis synne is to penke on Gods lawe, and wipdrawe poght and wille fro pis dede of lecchorye. What is he pat trowes not þat he schal answere unto God of alle po dedes pat he haves done ageyne po ordynaunce of hym? God haves ordeyned monkynde pat hit schal be above beest, and by his resonable werk gete po mede þat evere schal laste. moved by kynde to do pis werke when hom liste, bot God hafs gyven mon powere and instrumentis to do pis werk, to do hit by Gods lawe. And þat may he do levefuly, bothe to susteyne monkynde, and to wynne po blis of heven. Soche resouns, wip clene lif, schulden prestis telle po folk, and move first to¹ luf of God, to leve þis synne. And sith wip awȝe 2 penke, mon, hou pou hafs of God bothe powere and appetit, and þerwip kyndely instrumentis, to serve hym³ and not po devel; and fayle not in þis trew servise, for scharpe vengeaunce takis God for suche. EXPLICIT: DEO GRACIAS. Beestis ben should be left priest, or to to the parish the gentry, to rectify; not to chapter clerks, or church courts. 1 by, BB. om. W. 2 So in BB; W has eybe. 3 So in BB;

X. þe Seven Werkys of Mercy Bodyly and Gostly

To be merciful is a Christian duty. Of the seven corporal works of mercy, six X. ÞE SEVEN WERKYS OF MERCY • BODYLY. [The interesting double tract which follows is ascribed to Wyclif by Bale under the titles De operibus corporalibus' and 'De spiritualibus operibus.' But the fact of the chaptering in the New College MS. being continuous shows that the two were considered to form one work,-composed, it would seem, not long after the holding of the council convened at London by Archbishop Courtenay in May, 1382. (See p. 175.) The evidence of style seems to me strongly in favour of its being authentic. The text is based on the New College MS. (Q), with the advantage of collations from the only other known copy, in the Library of Trinity Coll., Dublin (CC), obtained through the kindness of Mr. Hunt, Assistant Librarian, and Mr. French.] 31F a man were siker þat he schulde to morowe come bifore a juge, and oper lese or wynne alle pe godes þat he hadde, and also hys lif to, he wolde drede pis jugement, and bisie him ful fast to redye hym and hys to have pe sentence for hym. But where is oure bileve of þe day of dom, when we trowen þat we schal come bifore þe heyest juge, and be juggid of oure lif and all pinge þat we have, to wynne it ever in blisse, or ellis for to lese it ever more in peyne of helle, wip fendis and þer angelis? pis schulde be our feip, and sipen schulde we have hope, be oure gode lif after pe lawe of God, to be glad in charite, and so be sentence ȝeven for us. But sipen oure bileve techip us þat Crist jugis for none but bi titil of hys mercy, ne he hap no mercy but only on hem þat ben merciful, eche man schulde lerne for to be merciful. And herfore seip Crist in pe boke of hys gospel,-Blessid be mercyful men, for þey schal have mercy! per ben seven werkis of bodily mercy, and opere seve werkis of goostly mercie; and pes lovep Crist more, as he loveþ þe

are named in the parable of the sheep and soule more pan þe bodye, for it is better. But, for bodily werkis arunne more knowen to us than arunne goostly werkis, the goats. perfore bygynne we at þes bodily werkis, for so dos pe gospel. Crist seip, when he schal come at þe day of dome, per schal be gederid before him alle maner of folke; he schal depart hem atwynne, as herdmen don schepe fro gete. Schepe þat schal be savid schal be on hys rigt honde, and gete þat schal be dampnyd schal be on hys left hond. And panne schal he seie to peise pat schal be savyd, Come my blessid fadur childur, and take pe blisse of heven þat was ordeyned to ȝou before pe world was made. And for cause of þis blis Crist telliþ be ordre sixe werkis of mercy, whereby þei schul have blis. I hungred, he seip, and panne ȝe fedde me in my menbris; I pristed, and ȝe ȝaf me drynke; and when I was a gest, ȝe herbert me in ȝoure house, and gedered me to rest. I was nakid and ȝe cled me, seke and зе visitide me, I was in prisoun and þen ȝe comen and visitid me. Pe sevent werke of mercy is seid in þe book of Thobie, biriynge of dede men þat han nede perto. Alle pes The seventhseven werkis of mercy don men to Crist when þey don hem to hys membris devoutly in hys name; for as he hirtus a man þat hirtis hys lymes, so he dos for a man þat doip for hys lymes. CAP. II. But here meven many men, whepur it be werke of mercye to do pes dedes to hem þat schal be dampned in helle, sipen it is certeyne þat non of þes ben Cristis lymes, and þe gospel makes no minde of reward of þis almes, but if it be don to membris of Crist. But pis semes hevye and agayn resoun, sipen no man but God wote who schal be saved, ne who is ordeyned to blisse or ordeyned to be dampned. And only þei þat schul be blessid ben membris of Crist, and pus no man for doute schulde do pes werkis of mercy. But here we seyn þat iche man schulde be war in wirchynge þat he norische not lymes of pe fend; for if he do pis wytyngly, he werres agens Crist, and mayntens lymes of pe fend to wirche aȝens Crist, and þis is opyn traytorie, as iche man may see. And herfore iche Cristen man schulde have bisie descrecioun to whom he did þis almes, lest he reversid Crist; and so schulde he al only do burying the dead-in the book of Tobit. Tob. ii. Ought works of evil and mercy to be done to the reprobate?

great circumspection should be used: almes to suche, þat he supposes by holy signes kepen Goddis lawe, and is in sadde purpose to stonde perfore. For if a man do pis almes to him þat lyvep yvyl aȝen pe lawe of hys God, and stondis wip þe fend, it is al on to norische hym, wityngly or lickly a, and holde wip pe fend agayn Jesus Crist. And pis may we se weller in bodyly ensample, when pou refreschid on siche wise enemye to pi frende. And herfore Crist askes two pinges of pin almes, þat þou do it in hys name, and also discretly. For many men may as ypocritis aske in Cristis name, and in lyfynge or wirchinge do agens his lawe. As b, ȝif freres by gabbingis blasfeme upon Crist, and in multitude and howsynge ben chariouse to be peple, men schulde not do hem almes for to lyve þus, for þanne þei mayntene enemyes of Crist aȝens him silf. As, if þei seie pat all þese godes ben don to Cristis worschipe, and afterward ben despendid to honour of God, sothe it is, but þis is not ynow to pee, for pe fend may not do but if þat it turne to be worschipe of God, mawgrethe hys wille. As, when pe fend temptid Crist, hys dedis were wickid, and ȝit it turned to worschipe of Crist and profit of hys Chirche. And pus Crist ordeyned hou hys prestis schulde serve hym be gode lif and good dede, and not by fals wordes. And syngynge, or peyntid housis, was lityl preysid of Crist. But Crist hap lymytid in hys lawe who schulde have suche almes,-pore men and blynde, pore men and lame, pore men and febel, þat neden suche helpe. And so þes starke beggeres don wronge to suche pore men; for ypocrisie, the really poor by Poule seyinge, is most privey synne þat dos harme to þe Chirche in pe laste daies. And þus schulde riche men of þis worlde do suche almes to pore men þat þe gospel lymites to helpe, and be not desseyved be fals novelries, ne þei schulde axe prof þat may no wey faile, ne to liȝtly ȝyve per godes, but be discrete in almes and founde hem in Goddis lawe, for þat may no weie fayle. for instance, alms should not be given to able-bodied friars, but to and infirm. 1 Tim. iv. 2. a That is, knowingly or probably. b Here, and frequently, Wyclif uses 'as in the sense of for instance.' " c That is, rich men should neither wait, before giving alms, till it be proved to demonstration that the object is a deserving one, nor on the other hand should their liberality be lavish and undiscerning.

CAP. III. The wealth which has been bestowed on of the Church, But it were to witen of perpetual almes, whether it be eny of pe seven werkes of mercy; and certeynly, but if it be, it is her is the bane opun erroure. And þis may we see by ten lawes, pre of pe old lawe and seven of pe newe, þat tellen opunly how prestis shulde lyfne a pore lif, as men did in state of innocence,—wipouten superfluyte, as Crist him silf lyved; wipouten beggynge as freres, or dowynge as opere bischopis and monkes, and opere calde possessioners; al pis is unleful or Goddis lawe is false. If nobul-men be bischopis, let hem þenke on Crist, þat was most nobul man þat evere was in erthe, for hys Fadir was God and hys modur Marie, and bope þese ben best in kynde, as Crist himself is. And sithen Crist, nobulest man þat may be in erthep¹, was porest man of alle whan he chese to be bischope, oper shulde pis lordis kyn be pore as Crist was, or ellis holde hem in staat of lordis of his worlde. And Y am certeyne, lordschipe pat God hap ȝeven lordes of his world were ynowe to hem alle ȝif it were not yvel departid. And on þis resoun schulde men penke, bope lordes and þer kyn, and oper take mekely be staat þat Crist chees, or ellus holde hem in pe worlde as her kyn does, and defend Goddis lawe, or ellis be þei false. And so pe staat of monkes schulde alle be pore men and so alle opur clerkes pat han possessiouns. And if þei reverse pe sentence of þis worde, pei ben dowble and fals, and so hatid of Crist, and most cursed men þat ever God suffred. And so schulde men loke, by resoun of Goddis lawe, wheper it were medeful and a werke of mercy to make riche bischopis, and lett hem of þe werke þat Crist ordeyned hem to do, and drawe folke fro pe world, or ellis for to make hem to lyve so worldly þat non synes so lustly, ne meduld hem wip þe worlde, pan don suche bischopis; ne have more wast meyne, ne more wast dispence make of Cristis and pore mennis good. And so pes irreligious þat have possessiouns, þei have comunly rede and fatt chekis, and fatt and greet belies. But Lord! what mede were it to feden and norischen þus Anticrist martres! Men schulde penke on Goddis worde seyde by Ezechiel, þat þes were 1 So in the MS.; read erthe. enabling monks live grossly and and priests to luxuriously, not according to the poverty of Christ. Ezek. xvi. 49.

The day of judgment, though men think it far off. is both certain and near. foure wickidnesse don of men of Sodom, pride in herte, and fulnesse of mete and of drenke, abundaunce of richesse, and ydulness of travel. Lord, what devocioun were to grounde suche an ordre? For, as Goddis lawe seip, alle þes ben wickidnesse, and it is no devocioun to founde such wickidnes. And sipen þes foure were wickidnesse in seculer men, muche more þei were wickidnesse in prestis, þat Crist forbedis to lyve suche lyf or pus have possessiouns. And so, as it is seide, opere Goddis lawe is fals, or it is unleful prestis to lyve pus. And sipen God biddip a man to wirche in pe state of innocence, and pis abundaunce of richesse makis men to be ydul, men may se hou þis dowynge contraries þes two lawes, and pe state of innocence, and comawndement of God. But Lord! what werke of mercye were to make suche ordres! And so pese fyve lawes of pe Olde Testament schulde be fyve barly loves, and scharply moeve men to holde pe Olde Testament and þe ordynaunce of God; and pes, wip oper seven loves of pe Newe Testament, schulde moeve men to destrie privat religions, and put þe persones of hem in ordre pat Crist made. CAP. IV. But here men seyn þat it is sope, when a perile is neiȝghe, panne men dreden it and seken helpe on many weyes. As, if I trowed þat be pe lawe of man my cause schulde be jugged to morue, I wolde be bisie and dredeful þat it went on my side; but nowe pe day of dome is fer fro our lyvynge, and our juge is merciful, and we may myche plese him bifore þat tyme come; whi schulde we pan drede it more pan oper men done, sipen helpe may come so liȝtly? Well I wot pat pus men speken þat saveren þe worlde, and þese ben men out of pe feip for mercy and longe tyme. But wolde God þat suche men knewe pus myche of dyvinite, þat þe day of jugement, þat is present to God, is ful neye bisidis us¹, and tyme mut nede come, and panne schulde pei have more bileve of þe day of dome pan þei have of any werke þat men don in his lif. For well I wot þat suche werkes may ligtly be put of, if God wil þat it be so, and þerfore ben we uncerteyne. But we ben certeyne of oure feip 1 So in CC; by sy sidus, Q.

þat domsday mut nede cum, and we mut answere to Crist of alle þat we han don. And þus us ow not to be lefe of jugement of men. And so pis greet dome of God passes dome of men in certeyne of commynge and in drede of perel. And, as clerkis wyten wel þat travelen in resoun, nopinge is more nye þan þe day of dome. Ffor sipen a man may see sum þinge þat is passid, and Goddis siȝt wiþouten mesure is more pan siȝt of man, þanne God may see alle pinge þat ever was passid before, and bi þis same resoun alle pinge þat schal be; and so alle pe day of dome is present to God. Lord, who cowthe undirstonde pat a sparke of fire, turnede aboute in derke nyȝte, semes to make cercul, but mennus siȝt holdes prent of pinge bifore seen for a littyl schort while, til alle pe fire be turnede? And so þe greet siȝt of God holdus togedur alle pinges þat han ben and alle pat schal be; and so a pousand ȝeer ben frescher in Goddus siȝt pan is ȝisterday in þe mynde of man. And pus presens or neiȝnesse schulde not moeve a man to drede not þe day of dome, sipen it is nye God. And if pou tristist on Goddis mercy, triste to hys riȝtfulnesse, þat he ȝyves not man mercye but if þei deserve it. And evere be lenger þat þou lyfest to lyve bi Goddis lawe, evere pe harder it is to pee to come agayne. And if þou speke of seyntis, more wis amonge opere seide and last writen a þat þei pouȝt ay on pis tyme. For when I penke, seis Jerom, on þe day of dome, I trembul in myn hert for peryles þat schal þanne falle; ffor wheþer þat I ete or drynke, me þenkus þat þe aungel trumpe sownes in myn ere, and biddis rise to juggement b. Pis juggement schulde men drede for þes pree skylles. CAP. V. But men here moeven comunly, of what maner þinge men schulde gif þer almes to lymes of Crist. And it is no drede þat ne men schulde knowe bisile þat þes godes were justly geten of whiche pei do per almes. For sipen iche almes þat men don þei ȝyven first to God, and God pankes not for suche godes a The wisest among them have said, and it has been among the last things that they have written, that, &c. b Something like this may be read in St. Jerome's Commentary on Joel, but I have not discovered the precise passage here quoted. Alms not pleasing to God, if the money was not righteously gotten.

Restitution. þat ben not justly geten, it is opun þat of just havynge schulde almes be don. For sip ȝyvynge is not worpe but if God approve it, but God approves not unjuste havynge of pinge, þanne it is non almes to dele of suche catel. Lord, hou schulde God approve þat þou robbe Petur, and gif þis robbere to Poule in þe name of Crista? pou puttes here on Crist consense of mayntenynge of pefte. And if pou seist pou ȝyvest þis gode in þe name of God, þat makis more þi synne ȝif þou lokest wel, for here pou takest witnesse of God þat he approve pi doiynge. And bi pis skil þis robberes, þat seyn þei gatt þis godis in greet peryl and travel, speken ageyne hem self, and accusen hem to God, and putten on him þer wickidnes. But undirstonde pat many men don almes of per godes, and ȝit þei wan hem wickidly, but after þei amendid hem; as sum wan justlye per godes, and sipen forfeted aȝen God. And for tyme of þis forfeture þei don schrewidly per almes, for God askes clennes of hert when men don per almes. But here men dowten comunly to whom men schulde restore pe godes þat þei have geten wip wronge, sip pei schulde not do þer almes of suche goten godes bifore þei had restored per þefte to men þat schulde have hem, and make amendis to God by pe lawe pat he askes, and to him þat he is bounden to. But ofte tymes it may falle þat þese men ben dede, or ellus he knowes hem not, or þei dar not comme to him; how schulde he do almes pat is a riche robbere, and is wrappid in suche cases? it semes þat he may not be safe. And here freris gaderen myche gode of suche maner robberis; and bope pe ȝyver and þe taker don wronge to per neiȝtbore. And herfore many men supposen þat werke of pise freris schal þe sunner fayle, for defaute of riȝt grounde. And so summe seyen þat þese freres serven of his office, to to susteyne wronges bytwix cuntreis and cuntreis, and not for to quenche hem. be resett of robbers, and But to his doute may men answere by resoun of Goddes lawe, and sey þat suche robbers a It is commonly said that the proverb robbing Peter to pay Paul' arose out of a transfer of lands belonging to Westminster schulde first have contricioun, Abbey to St. Paul's Cathedral in the seventeenth century; but this passage proves it to be at least as old as the fourteenth century.

and be in hole purpose never synne so after, and make restitucioun to pes men þat þei schulde. And, for þis is selden seen, herfore pis synne is greet, and wrappes hem in gnaris of þe fend, of whom þei kunne not delyver hem. But first, me penke, þei schulde restore men þat þei have robbid, or ellis neyȝghe neiȝbores þat hadde riȝt to þese godes; and if þis may not be don, aspie pore men of þe gospel, and ȝyve hem wisely Goddis godis, and lyve in penal povert. But ȝit men douten comunly, wheþur men schulde paye þer dette to þes men þat þei wote lyve in wickid life. And it seemes nay, by resoun of God, for suche men ben unworþi to have ony godes, ȝhe, to have life ȝovun of per God; how ben þei worpi to resseyve per dettes? sipen þei han lost titil of alle riȝtfulnesse. But here men þenken by Goddis lawe, þat men schulde stire suche schrewes to serve trewly per God bope bi worde and dede, and paye hem her dettes, and hope of per mendement. Ffor as God wole þat þei lyve, so he wole þat men ȝyve hem. And herfore techip Seynt Poule pat Cristen men þat ben servauntes serve wel per hepen lordes, by resoun of per God. And so we graunt wel þat suche resseyven unjustly and to per dampnacioun dettes þat men payen hem, and ȝit þer dettoures medefully ȝyven þes godes. CAP. VI. But here mut men moeve sumdel of speche of þes freres, pat in Londone, at þer cownsel of trembulynge of pe erpe a, seyde, for to plese prelatis and persones, þat it is an erroure to susteyne þat dymes ben pure almes, and þat men pat ȝyven hem may wipholde and ȝyve hem to opere pore men, for synne of per curat, and faylynge of hys service. But many men wondren here why pese freres seyd þus, sipen þei wold þat þes dymes were gyven unto hem, and pes persones were destried, and no prest were but þei. Her workes schewes pis wel, howevere þei speke by syde. And so it seemes to sum men, þat þis was a fagynge of þe fendus childur, by lore of þer fadur; as if þei wolde bringe of þis, þat almes ȝyven to freres schulde not be pure almes, fro it were brouȝt in custome, sipen This allusion to the earthquake which occurred during the sitting of Archbishop Courtenay's synod in custom makis lawe, and dette 1382, on May 19 (Fasc. Zizaniorum, p. 272), fixes so far the date of this treatise. on the friars' denying, at the late Council, that tithes were pure alms.

Parishioners as a body, but not individually, may withhold tithes priests. over almes; and so miȝt freres be fulli fals, and aske pe puple þer almes be titil of custome, al ȝif þei were unworpi and traytours to rewmes. But trist we not to fals freris, ne fayle not in treupe, for þei beren venym in þer tayle, speke þei never so faire. And to per speche of dymes, sipen þei ben almes, þei ben pure almes, and not ellus but almes. And so lyved Crist wip hys apostlis on almes of þe peple, þat was pure almes al if it were dett, sipen al pis [is] dett þat God askes and nedes man to ȝyve. And so, if freres ben moeved here to seye þat dymes of persones ben not pure almes, for þei ben here wip dett, þei mut seye þat þes persones lyven on pure almes, þat han dymes, and serven not ne ministren to per parischenes, for hem wantis titul of dett be pe lawe of God. But what frere þat seis pus is not a pure frere; for bope he is a fals frere, and perwip a fende. And certis a pure God rulis not such a frere. For, as þei schulde seie, God is not pure God sipen he is bope God and man, and þes ben diverse kyndes; and schortly þer is no creature pat ne it hape diverse resones of diverse names, and ȝhitt it is a pure pinge. Leve we lesingis of pes freres, and seye we pat dymes ben bope almes of God, and almes of pe parischenes; ne schame we not to be sustened of suche maner almes, sipen Crist and hys apostlis were susteyned be suche. For, as Seynt Poule teches, We schulde be payed of fode and hylynge, and aske no more pan nedes; and ȝit Poule proves be Goddis lawe, if we serven treuly, pes godes ben dette over resoun of mannis lawe. But to the dowte of dymes pat is tochid after, wheper parischenes may leffully holde dymes fro persones for synne of þes from unworthy persones,―and freres seyn þat þis is heresie. O God! if freres wolde penke on pe power of God, what pinge he may do by men, and suffer fendes worche, and panne schulde pei graunt pis power þat þei here denyen. Pei have forȝeten þer owne powers þat þei seien þei han, and doynge of miracles of pe sacrid hostea. But leve we peise uncrafti wordus of þes freris, and This is evidently an allusion to the miracle recorded by Knyghton (col. 2651), as having happened in the church of the Black Friars, on the Friday in Whitsun-week, 1382, to the knight Cornelius Clonne, to confirm whose wavering faith in the Eucharistic mystery, the host was said to have exhibited itself to him under the guise of flesh. WYCLIF.

speke we to pe purpose of matir þat is touchid. And certis me þenkes pat parischenes may in certeyne cases wipholde dymes fro hym þat is calde pe persone, as þei may medefully holde godes fro pes freres, or fro Jewes or Sarrasenes, pat ben lesse evil þan pei. But not iche parischen schulde, whan ever he wolde, holde fro hys person be hys owne juggement. But marke we wel þat we have not titel to pes dymes be mannus resoun of dett, as oper worldly men pleten þer dettoures in forme of mannis lawe. But serve we trewly as God biddus to our sugetis, and þei ben holden to serve us in temporal godes; and ellus, as me penke, us failis riȝt to dymes. pE SEVEN WERKYS OF MERCY GOSTLY. CAP. VII. Sipen we schulde serve our parischenes in spiritual almes, as þei serven us in bodily sustinaunce, it were for to speke of seven werkis of mercy þat we calle spiritual; þat ben better pan þes first, and ben clepid comunly by pes seven wordes,- Teche, Counsel, Chastise, Cownfort, Fforgif, Suffer, and Pray. Panne a man teches anoper bi pe lawe of charite, whan he teches hym for to love pe biddynge of God. A man cownseles anoper as he schulde do, whanne he moevep him to a weie pat ledip surely to hevene. A man chastisip anoper bi word or bi dede1, or ellus bi wipdrawynge of bodily helpe, whan he helpus þat he leefes pe synne þat he was inne. A man cowmfortes anoper whan he solasep hys sowle to drawe in Goddis ȝock, for hope of greet mede. A man forgyffeth anoper trespas þat he did to him, whan he askes not veniaunce bi resoun of hys trespas, but helpus him to Godward, to turne to gode lyf; and pis may man do sumtyme, and punische men by charite. But ofte tyme suche punischynge saverip of pride or coveytise, and herfore it were nedeful to purge pis charite, and loke pat sixtene condiciouns suen it, as Poule tellip. And þanne symonye of freres and covetise of lawers schulde be 1 The passage between asterisks, wanting in Q, is supplied from CC. Teaching, Counsel, Reproof Consolation, Forgiveness, Patience, Prayer.

These works superior to the bodily works, but in these days shameexiled fro pe folke, and Goddus word schulde renne, and iche man schulde kepe charite to oper. And be first condicioun of charite is, a man to suffur. Be lawe of charite a man schulde suffur anoþur, and muche more a prelate schulde wisely suffur hys sugettis. And syn a man schulde pray for helpinge of hys enemyes, as Crist did, with Steven, and resoun nedis perto, miche more schulde a prest preye for hys sugettis. And as a mannis soule passes hys bodye, so þes seven goostly werkes passen þe seven oper. And herfore eche Cristen man is holden to þes seven, but more is prelatis, as þei ben heyer in state. And so men of holy Chirche schulde bewar of pis heresie, pat bodily almes is better pan is gostly almes, and evere þe more þat it be pe bettur it is. And pus pe fend blyndip prestis to coveyte to be riche, for, as bei seyen, þer almes schulde bie per soule fro peyne. Pei schulde white þat Crist himself was most pore man, and ordeyned hiis apostlis to do pis secounde almes, and not to do pis bodyly almes for unperfitnesse perof. For sipen almes stondes in wille and profite to pi bropur, wheþer is better, wille schewid to bringe mannis soule to blis, or ellus to fede hys bodye þat lastis but awhile? And herfore badde Crist to Petur þat he schulde fede hys schepe by þe mete of hys word, as he loved him. And so Petur fedde þe folk in techinge of Goddus word, and lafte bodily fedynge, sipen it fel not to him. And þus schulde prestis and prelatis do, pat ben Petur vikers. Syn pis werke is better, þe levynge is more synne. And þis fendis heresie desseyves pe Chirche, whan þei tellen more bodily dette pan bi goostly dette. And meddelynge of pise two dettus confowndus Cristis lawe; for if a man schulde not were wollen and lynnen togedur, miche more he schulde not medule pe resones of peise almes, and specialy syn þe wersse doip harme to be better. CAP. VIII. We schulde beleve þat þese werkes passen oper werkis of fully neglected. charite, and defaute or fraude in hem harmis more Cristis Chirche pan defaute of worldly godes, if men of þe world kouthe se it. And herbye apostlis of Crist gendrid Cristis childur; but now oure Chirche is bareyne for defaute of suche

sede; for now men loken after bodily pinge, as bestis, and lefen pingus spirituale, for hem faylis feip. And herfore Crist preyses more heringe of Goddis word, and good kepynge of it, þan beringe of his modur. And syn it was a holy pinge pus to bere Crist, and norische him in hiis 30wthe by bodily fode, and ȝitt be witnesse of Crist it is miche more holy to here Goddus word and worpily kepe it, and ȝitt more pan þis is to preche wel Goddus word, þanne it semes þat þis is moost heyȝe werke of oper, and þus þe mede of þis werke passes oper medes. And herfore sais Seynt Joon, I have no more grace of þis, þan 3 John 4. to here my childur wandur in treuthe of pe gospel, for frute of such fadurhede schal be joye of heven, of childur þat men geten to heven, and pis passes al þe joye of pe worlde. And herfore men seyn þat doctours han passynge corown in heven. But þe fend, bi pride and coveytise of þe worlde, lettis frut of pis sede by bryngynge in of Anticrist. Alle þes ben Anticristes, þat chaleyngen by tityl of Crist for to synne worldlyest and lustyest of opur; suche on is a mydday fend, opun aȝenns Crist. And so, as hirdes in heven have joye of per childur þat þei have goten to heven be vertu of Goddis seed, so þese fendes schal in helle have sorowe of oper childer, þat þei have brouȝt unto helle be lawe of pe fende. gospel, and uphold it if need be, even to death, of all works of mercy. pis schulde Cristen men defende as pe feip of Crist, þat þe To spread the most holy werke, and most duwe to prelatis, were to sowe Cristis seed by charite among þe peple, and so stonde for is the noblest Cristis lawe to suffringe of dep. And herfore seis Crist þat no man hadde more lufe pan on þis wise put hiis lyf for profit of hiis frendis. And so did Crist and Baptist, and opere Cristis martires, pat seid pe treupe of Goddus lawe for Cristis love and hiis Chirche, and suffred dep wip good will for kepynge of hiis lawe. And sipen þis is pe best werke pat man may do in erpe, þe most cursid werke pat Anticrist hap fownden were to lette pis sowynge of Jesus Cristis worde. O if oure prelates lettid trewe prestis to preche Cristis gospel and charge not þe peple, and bringe in suche prechours pat reversen Cristis lawe, and pylen her herers¹aȝens Cristis lawe, how opun kalendis it were of lordschipe of Anticrist! And alle pes may be brougt inne 1 So in CC; pus bererers, Q. N 2

But the preaching of the friars is a disfiguring of the gospel. by lyttul and lyttul, of levynge of Cristis lawe and ypocrisie of be fendus. CAP. IX. To pis travelen þeise newe sectus, be helpe of Anticrist, and forsen hem by prelates of pe emperoures lawe. For freres in her prechinge fordon prechinge of Crist, and prechen lesyngus and japes plesynge to be peple; and if þei touche a worde pat is in Cristis lawe, pei cutten it so, and reven it fro fowrme of Goddis wordes, þat þe peple schal not wite what his word menes. And so þes freres faren wip þe worde of Goddis lawe worse pen fendus turmentours faren wip per clopis. For þei docken Goddis word, and tateren it bi per rimes, þat þe fowrme pat Crist ȝaf it is hidde by ypocrisie. And so pes fendes prechen sutilte of hemself, and leven to preche of Jesus Crist, and pus men ben desseyved. And certis, as þe word of Jesus Crist is better pan þes clopes, and use wip profite of hem schulde profit more to man, so þes ypocritis of pe fende don more harme to pe Chirche pan dos pes turmentours þat þus defowrmen per clopes. O sipen Seynt Petur techus, þat if a man speke out he schulde schape him for to speke as he spake Goddis wordis, how miche more schulde peise prechours hold pis rewle, and put away japes and lesynges in per prechynges, and speke wordes of Goddis lawe, (for þei ben of vertu to teche men þe riȝt weye, hou þei schulde come to heven), and leve all oper wordes but if þei helpe pe prechoure to declare pe word of God, as releffe fedus men. And herfore Jon Baptist answered prestes and Phariseis, and prechid not hys heynesse, but þe worþinesse of Crist, and seid himself was a voyce criynge in wildirnesse, and grownded hiis word on Goddis lawe in Ysaye, and so tolde what office God hadde ordeyned hym. And þe same he ordeynes to iche prechoure of hys word, to make redye Goddis weyes, and make riȝt pe papis bi whiche owre God schulde come, in his membris þat lufen hym, sone and schortly to heven by riȝtwisnesse of þeise biw-eies. Pis schulde be pe werk of prechours, or Goddis lawe is fals; and he þat seis þe reverse blasphemes in Crist, and seis þat helpe of men schulde be taken fro hem, and Crist schuld ordeyne men to be dampned

by Anticristis lawes. But, for iche Cristen man schulde hydowse peses wordes, beleve we þat ordenaunce of Jesus Crist is best, bi pe whiche he ordeyned hiis prestes to despise pis worlde, and teche hiis puple pe riȝt weye pat ledis hem to heven, bope in maner of lif and worde of per prechynge. And so prestis schulde teche, be trewe lawe of God, how men schulde come by pe strynge to pe blisse of heven, and not go downward to helle, ne tarie be croked weies. And if pou doist away synne, pou rediest Goddis weye, and removest stockes, heye, and stobul, as Seynt Poule teches. 1 CAP. X. And pus is Goddis lawe reversid by Anticrist clerkis, pat gode is calde evyl, and evyl is cald gode. But wo worpe hem pat speken þus, as Ysaie synges. And so wo schal come to hem þat turnen werkes of mercy to felnesse of werkes of pe fende, to drawe sowles to helle; as he pat turnes Cristis lawe, and richep prestes to be world, is seide to do hem almes, for he contraries Crist and makes hem gloriouse to be worlde, pat Crist forbede many weies. And þus ordynaunce of Crist is put aback be pe fende, and where men seyden þat it were gode sowles go to blis, now seis Anticrist indede, it is gode hem to go to helle; and where weyes pat Crist hadd ordeyned to governe hiis Chirche schulde be susteyned and kepte, sipen God himself biddus so, Anticrist seis apertly pat it were greet schame to lyve or to speke so, sipen þe world askes þe contrarie. And so þei ben greet heretikes, pat speken of Goddus lawe, or agayn Anticrist lawe, as enemyes to pe Chirche. And he þat spekes þat God assoyles or cursus for hiis lawe schal be halden for a foole, sipen Anticrist contraries. And so assoylynge stonden in billus and wordes, and so we chargen sensible pinges, and leven Goddus lawe, as God were aslepe and Anticrist were ful lord. For beleve schulde teche us þat no man were cursud but if God cursid him for faylynge in hiis lawe, ne no man is assoyled but if Crist assoyle him for mayntenynge of hiis lawe, hou evere be world blaber. And herfore schulde pes lordes begynne at hemself, and amende pes errours þat regnen 1 So in CC; richesse, Q. There is a alters and precepts of the gospel. school of error abroad which deforms the Is. v. 20. It is as if God and Antichrist were asleep ruled everywhere.

amonge pe peple, before pei go to straunge londes to werre wip þere enmyes. But certis men han non enmyes more pan is per homely meynes; and here þei schulde begynne to wirche by þe rule of charite. For who lufes more in charite hys enmyes þan hys frendes? or who wolde prick to Cawnterburie, to fit per wip hys enmyes, whan he hadde in pe myddys þis lond moo enmyes alle aboute hym? And pus pe lawe of charite, and also be werkis of mercy, schulde moeve men to chaunge per ordre and sumdel trowe to Crist; for alle pe harme pat comes to men is for chawngynge of Cristis ordynaunce. Lorde! gloriouse were pi Churche if it stode clenly bi pe ordynaunce of Crist, wipowten fendes novelries! pan schulde men begynne to werre on enmyes nexst hem, as mede and nede and kynde teches Cristen men. S

XI. Five Questions on Love

XI. FIVE QUESTIONS ON LOVE. [This short but highly interesting piece is a letter written by Wyclif to some unknown friend, who had put five questions to him respecting the love of God. Bale mentions it under the title of Ad quinque quaestiones;' and the Wyclif MSS. at Vienna and Prague contain several copies of a Latin version of it, the ending of which however appears to be different. Its authenticity can hardly be doubted. The text is founded on New Coll. 95 (Q), the only copy known to exist.] proposed. A SPECIAL frend in God axiþ bi charite pes fyve questiouns Questions of a mek prest in God. First, what is love. Aftirward, where is love. pe pridd tyme he axip hou God schuld medefully be loved. pe fourpe tyme he axip hou a trewe man may knowe wheper he love his God in pe fourme þat God axiþ þat a man love him. pe fifpe tyme he axip, in what staat of þis lif a man may best love his God, and more medefully to come to hevene. Alle þes questiouns ben hard to telle hem trewly in Englisch, but ȝit charite dryvep men to telle hem sumwhat in Englische, so þat men may beste white bi pis Englisch what is Goddis wille. To be firste questioun þat is axid seien men on pis maner; Answered.. þat love is a maner of werk, þat comep of a mannis wille to wole good to loved þing; and so love is in mannis herte, and man oper maner in lovynga. But to be prid questioun answerip Crist in Jones gospel. Crist seip,-He þat hap my maunde- This, the reading of the only MS., appears to be corrupt. A collation of the Latin version of the tract, copies of which exist in five MSS. at Vienna, (see Shirley's Catalogue, p. 22) is much to be desired.

Four states of life, now prac⚫ tised in the Church, are unlawful. Christians ought to be able to study the gospel in their native tongue. In these times men must be ready to suffer death for the sake of God's law. Ps. cxvi. 16. mentis and kepip hem in his lif, he is pat ilk þat loveþ me. And pus he makip redy love to God, þat studiep wel Godis lawe, as þe first Psalme seip. As to be fourpe questioun,-a man may wite bi himsilf wher he þenkip on Goddis lawe and love it and kepip it, and panne Crist seip pat he lovep God. As anentis þe fifpe questioun,-it is knowun bi Goddis lawe, þat þer ben in þe Chirche pre statis þat God hape ordeyned; state of prestis, and state of knyȝtis, and þe pridd is staat of comunys. And to pes pree ben pre opere, comyn and leeful bi Goddis lawe,-state of virgyns, and state of wedloke, and þe state of widewis. State of virgyns is pe hiest, bi witnesse of Crist and seyntis in hevene. Sum state is here good for o man, and sum is good for anoper; and God moveþ a man to his best state ȝif he lette not bi his synne. But foure statis, of pe emperour clerkis, of munkis, of chanouns, and of freris, semyn perelous, and not ordeyned of God, but suffrid for mannys synne. And perfore men schulden be war to take of þes foure statis, for oper statis pat God hap ordeyned bringen men bettere to blis of hevene; and he is a miche fool pat leeveþ þe bettere and chesip þe werse. And pus it helpip heere to Cristen men, to studie pe gospel in pat tunge in whiche bei knowen best Cristis sentense. For our bileve techip us þat ech Cristen man is holdyn heere to sue Crist in maner of lyvyng, sum ferrer and sum nerrer, aftir þat God ȝyvep him grace; and he pat suep Crist most nyȝe lovep him most, and is most lovyd of God. And sip lif and dedis of Crist, and his lore, ben in þe gospel, it is opyn to profit of men to studie pis bok, to love Crist. But over pis axip þis frend of God, what wil Daviþ hadde in þes two versis þat he seip in þe Sauter,—and þei ben comynly known in Latyn,-O Lord, I confesse to pee pat I am þi servaunt, in bodie, soule,-and I am son of pin hand-mayden, for Y am trewe child of holy Chirche. Pou hast brokun my bondis, of synne, and bondis bi whiche my soule lovep my flesche; to pee I schal sacre an ost of heriyng. And pus Y schal clepe inne to me pe name of þe Lord, to dwelle in me. And þes same wordis maie martris seie, þat loven so miche Goddis lawe, þat þei wole suffre peyne of deep, for love and

mayntenyng of pis lawe. And bettere cause of martirdom schewid God never to plese him. And sip a man mut nedis die, and Goddis lawe hape nowe manye enemyes, a man schulde wisely putt him forp to suffre now pus gloriously. War, man, lette not for synne, Prest, knyȝt, ȝemon, ne page, ȝif ȝee wole of God have large wage: Amen, Amen, Amen.

XII. On the Sufficiency of Holy Scripture

XII. [ON THE SUFFICIENCY OF HOLY SCRIPTURE.] [Of this striking 'fly-leaf' the only copy known to exist is in the library of Trinity College, Dublin (AA). It appears to be entered by Bale in his catalogue twice over, once as De Sathanae astu contra fidem,' inc. media multa diabolus quaerit, and again as 'De veritate scripturae,' inc. diabolus quaerit multis modis. It is strange that it should never before have been printed.] THE fend sekip many weyes to marre men in bileve, and to stoppe bodily pis, þat no bookis ben bileve. For if pou spekist of the Bible, panne seyen Antecristis clerkis, how provest pou þat it is holy wryt more thanne annother writen book? Here we seyen, as Crist seith, that kynrede of hordom sekip signes. And perfore men moten use cautels, and axe hem questiouns aȝen, whether Crist lefte his gospellis here for to counforte his Chirche. And if thei seyen that he dide, axe hem whiche ben þes gospels, and hem we clepyn holy wryt. And þus we axen of opir partis pat trewe men clepyn hooly wryt. But, for Cristen men schulde speke pleynly to Antecrist, we seyen that hooly wryt is taken on pree maneres comynly. On the firste manere Crist him silf is clepid in the gospel holy wryt, whanne he seip pat pe writynge may noȝt be fordon þat þe Fadir hap halwid and sent into the world a On the secounde manere holy wryt is clepid trupis þat ben conteyned and signyfied bi comyn biblis, and pes trupis may noȝt faile. On pe pridde maner holy wryt is clepid bookis pat This mistranslation of John x. 35, 36, is found in the earlier Wycliffite versions, but is corrected in the later.

ben writen and maad of enk and parchemyn. And pis speche is nouȝt so propre as the first and the secunde. But we taken of bileue þat þe secunde writ, of trupis writen in the book of lyf, is holy wryt, and God seip it, and þis we knowen by bileve. And as oure siȝt makep us certyn of þat þing þat we seen, so oure bileue makip us certyn þat þes trewpis ben holy wryt. ȝif holy wryt on the pridde manere be brent or cast in the see, holy writ on the secunde manere may noȝt faile, as Crist seip. In Dei nomine, Amen.

XIII. Of Weddid Men and Wifis and of Here Children Also

Two kinds of matrimony: 1. The espousals between God and holy souls. Hos. i. 19. XIII. OF WEDDID MEN AND WIFIS AND OF HERE CHILDREN ALSO. [The only known copy of the following tract is in the library of Corpus Christi College, Cambridge, MS. 296 (for a description of the manuscript, see the Introduction to this volume). It is not mentioned even by Bale, and the only reason for ascribing it to Wyclif is that it is found in a volume which Archbishop Parker, in the sixteenth century, believed to contain only tracts of Wyclif's composition, and under that belief bequeathed to the college. St. Augustine's being called here 'Seynt Austyn,' instead of simplyAustyn,' as in the Homilies, appears a suspicious circumstance, yet capable perhaps of explanation, if we suppose the tract to have been composed by Wyclif in his younger days. But, whatever may be thought of its authenticity, it possesses sufficient intrinsic interest to justify its appearing, for the first time, in print.] CAP. I. OURE Lord God Almyȝty spekip in his lawe of tweie matrimoneys or wedlokis. pe first is gostly matrimonye, bitwixe Crist and holy Chirche, þat is, Cristene soulis ordeyned to blisse. Pe secunde matrimoyne is bodily or gostly, bitwene man and womman, bi just consent, after Goddis lawe. Of pe first matrimoyne spekip God bi pe prophete Osie to holy Chirche; and to ech persone of holi Chirche God himself seip, I schal spouse þe, or wedde pe to me, in riȝtwisnesse, in dom, in mercy, and in feip; and I schal wedde pe wipouten ende. Pis is þe first matrimoyne and best, as God and pe soule of trewe men ben beter pan mennys bodies. And pis beste matrimoyne is broken for a tyme bi brekynge of saad feip, and defaute of riȝtwis lyvynge. And herefore God seip

marriage; its and ends. oft bi his prophetis, þat his peple dide fornicacioun and avoutrie, for þei worschipen false goddis; and Seint Jame seip pat James iv. 4 men þat loven þe world ben gostly avoutreris. For pus writip he; ȝee avoutreris, wite ȝe not þat frendischipe of his world is enemyte of God? And pus alle men þat loven more worldly worschipe or goodis of pe world þan God and his lawe and trewe lif, ben avoutreris gostly, ȝif þei weren Cristene bifore; and þis is worse avoutrie pan brekynge of fleschly matrimonye. Of pe secunde matrimoyne, þat is bodily, spekip God in pe 2 Ordinary firste bok of holy writt, whanne he maade matrimoyne bitwene Adam and Eve in Paradis in staat of innocence, bifore þat þei synneden. And for þat God hymself made pis ordre of matrimoyne, and he not so made pes newe religions, it is betre and more to preise pan pes newe ordris. Also Jesus Crist wolde not be borne of pe virgine Marie, ne conseyved, but in verrey matrimoyne, as be gospel of Luc, and Seynt Ambrose, and opere seyntis witnessen. Also Jesus Crist was present in his owene persone wip his modir in bodily matrimoyne, to approve it, as he gospel of Jon techip, whanne he turned watir into wyn. Also þe Holy Gost warnep Cristen men, hou in þe laste daies summe heretikis schullen departe fro feip of Goddis lawe, ȝevinge entente to spiritis of error, and to techynge of develis, spekynge lesyngis in ypocrisie, forbedynge men and wymmen to be weddid, and techynge men to abstene hem fro metis, þe whiche God hap maad to be eten of trewe men, wip þankyngis and heriyng of God. Also pis bodily matrimoyne is a sacrament and figure of þe gostly wedlok bitwene Christ and holy Chirche, as Seynt Poul seip. Also, pis wedlok is nedful to save mankynde bi generacioun to be day of dom, and to restore and fulfille pe noumbre of aungelis, dampned for pride, and þe noumbre of seyntis in hevene, and to save men and wommen fro fornycacion. And perfore he pat forbedip or letiip verrey matrimonye, is enemye of God and seyntis in hevene and alle mankynde. And herefore man ponischide fornycacion and avoutrie in þe olde lawe bi stonynge to dep, and in pe lawe of grace bi dampnynge in helle, but if men be verrey contrit perfore. 1 Tim. iv. I. And herefore, sip fornicacioun is so perilous, and men and The marriage of priests

allowed by God; evils of enforced celibacy. Continence, however, is the highest state, if a man has the special gift to prac tise it. wymmen ben so frele, God ordeynede prestis in þe olde lawe to have wyves, and nevere forbede it in pe newe lawe, neiper bi Crist ne bi his apostlis, but rapere aprovede it. But now, bi ypocrisie of fendis and fals men, manye bynden hem to presthod and chastite, and forsaken wifis bi Goddis lawe, and schenden maydenes and wifis, and fallen foulest of alle. For many ben prestis and religious, in doynge and opere a, for to have lustful lif and eisy, ȝong and strong of complexion, and faren wel of mete and drynk, and wolen not traveile, neiper in penaunce, ne studie of Goddis lawe, ne techynge, ne laboure wip here hondis; and herefore pei fallen into lecherie in dyverse degrees, and in synne aȝenst kynde. For many gentil-mennis sonys and doutres ben maad religious aȝenst here wille, whanne þei ben childre wipouten discrecion, for to have þe heritage holly to o child þat is most lovyd. And when pei come to age, what for drede of here frendis, and what for drede of povert in cas þat þei gon out, and for ypocrisie and flatirynge, and faire bihestis of pes religious, and for drede of takynge of here bodi to prison, þei doren not schewe here herte ne leven þis stat, pouȝ bei knowen hemself unable perto. And hereof comep lecherie and sum tyme morþerynge of many men. Nepeles, pouȝ matrimonye be good and gretly comendid of God, ȝit clene virgynite is moche betre,-and wedlok also, as Seynt Poul seip opynli b; for Jesus Crist, þat lyvede most perfitly, was evere clene virgine, and not weddid bodely, and so was his modir evere virgine, and Jon Evaungelist. Seynt Austyn and Jerom specially witnessen wel þis in many bokis. Nepeles virgynite is so heye and so noble þat Crist comaundid it not generaly, but saide, who may take, take he it. And þerefore Poul ȝaf no comaundement of virgynite, but af conseil to hem þat weren able perto. And þus prestis þat kepen clene chastite in bodi and soule doun best; but many taken þis charge not discretly, and sclaundren hemselfe foule bifore God and his seyntis, for newe bondis maade nedeles of synful men. And þis is a gret disceit of pe fend under colour of perfeccion and chastite. For he stirep men to heiȝe poyntis of perfeccion, I cannot understand this phrase. b If the text is not corrupt, the reference must be to 2 Cor. xi. 2.

when he knowip or supposip hem unable, not for here goode, but for to falle foulere and depere in more synne, as Seynt Austyn techip. And pus pe fend Sathanas transfigure or turnep hem falsly into an angel of liȝt, to disceyve men bi colour of holynesse. CAP. II. First See now how his wedlok owip to be kept in bop sides. pis wedlok shulde be maad wip ful consent of bope partis, principaly to be worschipe of God, to lyve clenly in pe ordre þat he made, and bringe forp childre to fulfille pe chosen noumbre of seyntis in blisse, and not to have flescly lustis wiþoute reson and drede of God, as mulis and hors and swyn þat han no undirstondynge. For pe angel Raphael warned Tobie, þat þe fend hap maistrie upon siche men þat ben weddid, to have pus lustis of flesch as bestis wipoute resoun and drede of God. Also pis contract shulde not be maade bitwixe a ȝonge man and an olde bareyne widewe, passid child-berynge, for love of worldly muk, as men ful of coveitise usen sumtyme,-for þan comep soone debat and avoutrie and enemyte, and wast of goodis, and sorowe and care ynowȝ. And it is a gret dispit to God to coloure pus here wickide coveitise, lecherie, and avoutrie bi pe holy ordre of matrimoyne. And many men synnen moche, for þei defoulen many wymmen, and letten hem fro matrimoyne, and undon hem in þis world, and sumtyme ben cause of here dampnacion; for þei ben maad comyn wymmen, whanne þei han lost here frendishipe, and kunnynge no craft to lyve by. Many hote and coragious men wolen not take a pore gentil womman to his wif in Goddis lawe, and make here a gentil womman, and save here owene soule, but lyven in þe develis servyce al here lif, or be more part; and defoulen many templis of God to gret peril of here soule, and abiden to have a riche womman for muk, and þanne wasten here goodis in harlotrie and nyse pride, in avoutrie on gaie strumpatis, and evere lyven in wrape and chydynge, and in bondage of synne to pe fendis of helle. Also summe myȝtty men marien here children, where þat here herte consentip not wilfully, but feynen for drede. For comynly þei loken alle aftir richesse and wor- What constievils of mer ambitious tutes a true marriage; cenary and marriages.

The relations between the parties considered. þinesse to be world, and not after goodnesse of virtuous lif. And so God and his side is putte bihynde, and þe devel and pe world and þe flesch han now here maistrie. For pre skillis may a man knowe fleschly his riȝtful wif¹, þe firste for to geten children, to fulfille pe noumbre of men and wymmen þat schullen be savyd; pe secunde to kepe his wif fro lecherie of opere men; þe pridde is to kepe himself fro lecherie of opere wymmen. And no party may kepe him chaste fro pe dedis of wedlok wipouten assent of pe toper comynly, for pe man hap power of pe wifis body, and be wif hap power of be mannys body, as Seynt Poul seip. And if he partie desire to be chast, suffre he wiþowten his owene luste þe toper part in dedis of matrimoyne, and he getip him pank of God, bope for suffrynge of his make, and for pe wille þat he hap to chastite; for God takip reward to be goode wille, and not onely to be dede. Also men seyn, ȝif bope parties assenten wilfully to perfit chastite, bope of wille and dede, þat it is betre pan to use forp þe dedis of matrimonye; and ȝif þei assenten bope parties at þe begynnynge to lyve evere chast, wipouten bodily knowynge, þat it is þe best kept matrimoyne of all opere, as diden oure Lady and Josep, whanne pei ben weddid. Loke þat eche partie lyve wel anentis God and be world, and stire eche opere to charite, riȝtwisnesse, and mekenesse and pacience, and alle goodnesse. And be ech man war þat he procure no fals devours, for money, ne frendischipe, ne enemye; for Crist biddip no man departe atwyn hem þat God hap joyned; but only for avoutre pat part þat kepip him clene may be departid fro pe toperis bed, and for noon oper cause, as Crist seip hymself. And it þanne pe clene part myȝt lyve chast evere while þe toper lyvep, or ellis be reconseled aȝen to pe part. Nepeles þe clene may dwelle forp wip pe toper lyvep þat forfetis ³, bi weie of charite. And men supposen þat þat weie is gret charite, ȝif þere be evydence þat þe toper part wolle do wel aftirward. 1 corrected; wille, X. 2 corrected; deserie, X. if lyvep be struck out, the sense is restored. 3 text corrupt; WYCLIF.

CAP. III. Scriptural view band and wife. of the mutual duties of hus- I Pet. iii. I. See now how þe wif owep to be suget to pe housbonde, and he owip to reule his wif, and how pei bope owen to reule here children in Goddis lawe. Ffirst Seynt Petir biddiþ þat wifis be suget to here housbondis, in so moche þat ȝif ony bileve not bi word of prechynge, þat þei ben wonnen¹ wipoute word of prechynge bi pe holy lyvynge of wymmen, whanne men biholden þe chast lyvynge of wymmen. And þes wymmen schulden not have wipouten forp tiffynge of her, ne garlondis of gold, ne over precious or curious clopinge, but þei schulden have a clene soule, peisible and meke and bonere, pe whiche is riche in pe siȝtte of God. And sumtyme holy wymmen, hopynge in God, honoureden hem in þis manere, and weren suget to here owene housbondis, as Sara, Abrahamys wif, obeischid to Abraham, clepynge hym lord; and wymmen wel doynge ben gostly douȝtris of Sarra. Alle pis seip Seynt Petir. Also Seynt Poul spekip pus of housbondis and wifis; I wole þat men preie in eche 1 Tim, ii. 8. place, liftynge up clene hondis, þat is, clene werkis, wipouten wrappe and strif. Also I wolle þat wymmen ben in covenable abite, wip schamefastnesse and sobirnesse ournynge hem or makynge fair, not in wripen here, ne in gold, ne in margery stones, or perlis, ne in precious clop, but þat þat bicomep wymmen bihetynge pite, bi goode werkis. A womman owep to lerne in silence, wip alle obedience and subjeccioun. But Poul seip, I suffre not a womman to teche, þat is, openly in chirche, as Poul seip in a pistel to Corynthis, and I suffre not a womman to have lordischipe in here housbonde, but to be in silence or stillnesse. For, as Poul seip in many placis, þe housbonde is heed of pe wif; and Poul tellip þis skille, pat Adam was first formed and Eve aftirward, and Adam was not disceyved in feiþ, but þe womman was disceyved in feip, in trespasynge aȝenst Goddis comaundement. Alle pis seip Poul in dyverse placis of holy writ. Also Poul biddip pat bischopis and prestis techen wifis to love here housbondis, to be prudent and chaste and sobre, and to have care of pe hous, and benynge and under- 1 corrected; X has wymmen.

Eph. v. 22. Col. iii. 18. lont, or suget, to here housbondes,-þat þe word of God be not blasphemyd. And þat olde wymmen schullen be in holy abite, not puttynge fals cryme or synne to opere, ne suynge¹ to moche wyn, and to be wel techynge, so þat þei teche prudence. Also Poul techip pus,-þat wymmen ben underlont, or suget, to here husbondis, as to pe Lord. For pe husbonde is hed of pe womman, as Crist is heed of pe Chirche, he is saveour of þe body perof, þat is, pe grete multitude of alle worþi to be savyd. But as holy Chirche is suget to Crist, so be wymmen sugetis to here housbondis in alle pingis. Husbondis, loveþ 30ure wifis, riȝt as Crist lovede holy Chirche, and toke himself wilfully to peyne and dep for holy Chirche, to make it clene and holy; and made it clene bi waschynge of watir in þe word of lif, to ȝeve pe Chirche glorious to himself, not havynge wem ne revelynge ne ony siche filpe, but þat it be holy and wipouten spot oper wem. And housbondis owen to love here wifis as here owene bodies, for he pat lovep his wif lovep hymself. For no man hatid evere his bodi, but norischip and forperip it, as Crist dop holy Chirche. For we ben membris of his body, of his flesch, and of his bones. For pis þyng a man schal forsake, or leve, his fadir and his modir, and schal cleve to his wif, and þei schullen be tweiyne in o flesch. pis sacrament is greet, but I saye, seip Poul, in Crist and in holy Chirche. But forsope, ȝe husbondis, eche by himself, love he his wif as hymself, and drede pe wif here housbonde. ȝe children, obeischip to ȝoure eldris, fadir and modir, in þe Lord, for his ping is riȝtful. Worschipe pi fadir and þi modir,-pat is þe firste comaundement in biheste; þat Crist be wel to be, and pat pou³ be longe lyvynge upon erpe. And, ȝe fadris, nyle ȝe stire 30ure children to wrappe, but norische hem and brynge hem forp in disciplyne, or lore, and chastisynge of God. Alle pis seip Seynt Poul togidre. Also Poul comaundip pus in anoper pistel; Wymmen, be ȝe underlont to ȝoure husbondis, as it bihoveþ in pe Lord. ȝe men, love 30ure wifis, and bep not bitter to hem. Children, obieschip to ȝoure eldris bi alle þingis, for þis is plesaunt to be Lord. ȝe fadris, stirep not ȝoure chil- 2 ryveling in Wycl. Vers. ¹ corrected; sonynge or souynge, X. 3 supplied; not in X.

dren to indignacion, lest þei of litel witt offenden, or trespasen, aȝenst God or man a. cruelties and irregularities. Here sturdy husbondis and cruel fiȝtteris wip here wifis, wip- Marital oute resonable cause, ben blamyd of God. But manye, whanne þei ben drounken, comen hom to here wifis, and sumtyme fro here cursed strumpatis and jectouris of contre, and chiden and fiȝtten wip per wif and meyne, as þei weren Sathanas brollis; and suffren neiper reste, pees, ne charite be among hem. But dere schalle þei abie pis bitternesse, for ȝif þei wolen have mercy of God þei moten have mercy of opere men, pouȝ þei hadden discervyd betynge,-amende hem in faire manere. CAP. IV. 1 On the duties of parents towards their Of his may weddid men and wifis knowen, hou þei owen lyve togedir, and teche here childre Goddis lawe. For at be children, bigynnynge a childe may esily be tauȝt, and goode pewis and maneris, accordynge wip Goddis lawe, esily be prentid in his herte; and panne he may esily holden hem forpe, and encresse in goodnesse. And perfore Poul biddiþ þat þe fadir norische his children in pe lore and chastisynge of God; and God comaundip in þe olde lawe pat pe fadris schulden telle to herre children Goddis hestis, and be woundris and myraclis þat he dide in pe lond of Egipt, and in þe Rede See, and in þe watir of Jordan, and in þe lond of biheste. And moche more ben fadir and moder holden to teche here children þe bileve of þe Trinyte, and of Jesus Crist, howe he is verray God wipouten bigynnynge, and was maad man þoroup moste brennynge charite, to save mankynde bi stronge penaunce, hard torment, and bittir dep. And so alle comen in poyntis of Cristene bileve, but þei ben most holden to teche hem Goddis hestis, and þe werkis of mercy, and poyntis of charite, and to governe wel here fyve wittis, and to drede God bifore alle opere pingis, and to love him most of alle þingis, for his endeles myȝt, endeles wisdom, endelesse goodnesse mercy and charite b. And ȝif þei trespasen 1 corrected; bowen, X. The foregoing passages from Scripture do not agree with either Wycliffite version. The collection of didactic pieces in the Lambeth MS. 408, called in Shirley's Catalogue (p. 38) Speculum Vitae Christianae, corresponds closely to the catechetical materials here

which cannot be devolved upon the god. parents. An enumeration of the various forms of vicious training which sons often receive from their fathers. aȝenst Goddis hestis, pei owen to blamen hem perfore scharply, and chastise hem a pousand fold more pan for dispit or unkyndenesse don aȝenst here owene persone. And þis techynge and chastisynge schulden in fewe ȝeeris make goode Cristene men and wymmen, and namely goode ensaumple of holy lif of olde men and wymmen, for þat is best techynge to here children. And Cristene men, aboute many prestis ¹, chargen godfadris and godmodris to techen pe children pe Pater Noster and þe Crede; and pis is wel don; but it is most nede to teche hem þe hestis of God, and ȝeve hem good ensaumple bi here owene lif. For pouȝ þei ben cristenyd, and knowen þe comyn poyntis of bileve, ȝit þei schullen not be savyd wiþoute kepynge of Goddis hestis, but be ful hard and depe dampnyd in helle, more pan hepene men. And it hadde betre be to hem to nevere have resceyved Cristendom, but ȝif pei enden trewely in Goddis comaundementis, as Seynt Petir techip pleynly. But summe techen here children jeestis of bataillis, and fals cronyclis not nedful to here soulis. Summe techen novelries of songis, to stire men to jolite and harlotrie. Summe setten hem to nedeles craftis, for pride and coveitise; and summe suffren hem in ydelnesse and losengerie, to breden forp strumpatis and þeves; and summe wip grett cost setten hem in lawe, for wynnynge and worldly worschipe, and here to costen hugely in many weies. But in alle pis Goddis lawe is putt bihynde, and perof spekip unneþis ony man a good word, to magnifye God and pat, and to save mennis soulis. Sume techen here children to swere and stare and fiȝtte, and schrewe alle men aboute, and of his han gret joie in here herte. But certis þei ben Sathanas techeris, and procuratouris to lede hem to helle, bi here cursed ensaumple and techynge, and norischynge and meyntenynge in synne; and ben cruel sleeris of here owene 1 corrupt; perhaps we should correct, above alle many prestis; for we can hardly give to the words the sense of the Greek idiom οἱ ἀμφὶ Περικλέα. stated to be necessary. Also, every one acquainted with the MSS. of the fourteenth and fifteenth centuries, to be found in any large library, will recognize the care taken by our ancestors to supply just those demands for religious instruction that are here indicated.

children, ȝe, more cruel þan pouȝ þei hackeden here children as small as morselis to here poot or mouþ. For bi pis cursid techynge, and endynge perin, here children bodies and soulis ben dampnyd wipouten ende in helle. And pouȝ here bodies weren pus hackid nevere so smale, bope bodi and soule schal be in blis of hevene, so þat þei kepen trewely Goddis comaundementis. And of siche necligent fadris and modris, þat techen not here children Goddis lawe, and chastisen hem not whanne þei trespasen aȝenst Goddis hestis, Seynt Poul spekip a dredeful word. He pat hap not care of his owene, and most of his homly in houshod, hap resceyved¹ þe feip, and he is worse þan a man out of Cristendom. And siche fadris and modris, pat meyntenen wityngli here children in synne, and techen hem schrewdnesse, ben werse pan þe cursed fadris þat killeden here children, and offr hem up to stockis, worschipynge false maunmetis. For po children in here ȝougpe weren dede and distried, and diden no more synne; but þes children of cursed fadris and modris, þat techen hem pride, pefte, lecherie, wrappe, coveitise, and glotonye, and meyntenen hem þerinne, ben holden in long lif, and encresen in synne to more dampnacion of ech party. And þus litel wonder pouȝ he² take vengaunce on oure peple bop old and ȝong, for alle comynly dispisen God, and han joie and myrpe at his dispit and reprovynge. And God mot ponische pis synne for his riȝtful majeste. CAP. V. I Tim. v. 8. self-control are incumbent on persons engaged in the But pouȝ husbondis han pus power over his wifis bodi, Sobriety and nepeles pei owen to use pis doynge in mesure and reson, and sumwhat refreyne here foule lustis, and not take superfluyte married state. of hot wynes, and spised alle, and delicat metis, to delite hem in pis occupacion, but þenk þat þei ben gestis and pilgrimes in þe world, and han not here a dwellynge-place for evere. And perfore pei mosten ȝeve hem to holynesse, wipouten whiche no man schal se God; and abstynen hem fro fleschly desiris þat fiȝtten aȝenst þe soule, as Petir and Poule techen bi auctorite of God hymself; and penke on pis word of Seynt 1 error of scribe; correct denyed. 2 supplied; not in X.

1 Cor. vii. 29. The wife should exert a purifying and softening influence on the husband. Three failings commonly found in married people: i. that they care more for Poule; pe tyme is schort; þe toper part is þat þei þat han wifes ben as havynge noon; þat is to seie, þat þei usen hem for and in drede of God, and mesure, not to fulfille here lustis, as bestis wipoute undirstondynge; and þat þei have mynde of pe dredful comynge of Crist to pe laste dom, hou þei schullen panne answere for eche dede, eche word, and eche pouȝt,—and eche evyl suffraunce of here children and meyne, and princypaly of evyl ensaumple to here sugetis. And ne cavyllacion ne procuratour schal be pere, but here owene goode lif to save hem, or cursed lif to dampne hem. And fleschly lustis, and glotonye, dronkenesse, and overe moche likynge in fleschly dedis, maken men most to forȝete pis dredful dom. And perfore pe gospel seip, þat þe pridde servaunt þat hadde weddid a wif, seide pat he myȝtte not come to be soper of Crist; and þat servaunt is undirstonden, he pat ȝevep hym to overe moche likynge in fleischly lustis. And perfore biddip Crist in pe gospel, þat we take hede pat oure hertis ben not chargid wip glotonye and dronkenesse and bisynesse of his lif, for þe day of dome schal come as a snare, or grane, upon alle po þat sitten upon þe face of alle pe erpe. But ben wifis war þat þei stiren not here husbondis to wrappe, ne envye aȝenst here neiȝeboris, ne to falsnesse and overe moche bisynesse of þe world, to fynde to costy array. For þe wif was made to be an helpere lich to pe husbounde, eche to helpe oper in clennesse and holy lif, and trewe anentis God and man. But if þe husbonde be stired to vengaunce and pride and envye, þe wyf owep to stire hym to penaunce and pacience, mekenesse and charite, and alle good manere of Cristene lif. And whanne Goddis lawe biddiþ pe husbonde and be wif love eche oper, be þei war þat þei turnen not þis love al to fleshly love, and not to love of pe soule, for þei ben bolden moche more to love pe soule pan þe body, for God lovepþ þat more þan þe bodi, and for pe soule Crist diede. And certis love of þe body is verrey hate, but ȝif it be in helpe to save pe soule, and kepe it in holy lif. But ȝit pre grete defautis fallen many tymes in weddid men and wymmen. Pe firste defaute is, as Seynt Jon wip þe gildene moup seip, þat þei maken sorowe ȝif here children ben nakid or

pore, but pouȝ here children ben nakid fro virtues in soule, pei | chargen noping. And wip moche traveile and cost þei geten grete richessis and heiȝe statis and beneficis to here children, to here more dampnacion ofte tymes, but þei wolen not gete here children goodis of grace and virtuous lif, ne suffre hem to resceyve siche goodis, frely proprid of God, but letten it as moche as þei may; and seyn, ȝif here child drawe hym to mekenesse and povert, and flee coveitise and pride, for drede of synne and for to plese God, þat he schal nevere be man, and nevere coste hem peny, and cursen hem, ȝif he lyve wel and teche opere men Goddis lawe, to save mennis soulis. For bi þis doynge pe child getip many enemyes to his eldris, and pei seyn þat he sclaundrip alle here noble kyn, þat evere¹ weren helde trewe men and worschipful. Pe secunde defaute is, þat wifis ȝeven here husbondis goodis to stronge beggeris and riche, and opere curleris, to geten hem swete morselis, and sum tyme spende here husbondis goodis aboute holouris and lecherous, þe while here husbondis traveilen fare in ferre contreies or grevous traveiles. And to holden holy and excuse pis wickidnesse, wifis many tymes don a litil almes opynly, and fynden ypocritis to seyn massis, and maken þe sely husbondis to meyntene siche ypocritis in here falsnesse, to robbe pe pore peple, and to lette trewe men to teche Goddis lawe, and to favoure false sclaunderis of here brepren. And ȝif wifis favouren and meyntenen siche ypocritis, and stiren here husbondis perto, for prive lecherie bitwen hemself, and for fals sykernesse þat þe ypocritis maken to hem, pouȝ þei dwellen stille as swyn in synne, it is so mochel þe worse. Pe þridde defaute is þis; ȝif Almyȝtty God, of his riȝtwisnesse and mercy, take here children out of his world bi fair deep, þes riche wifis wepen, grucchen, and crien aȝenst God, as God schulde not do a;enst her wille; and axen God whi he takip rapere here children fro hem pan pore mennis, sip þei may betre fynde here children þan may pore men heren. See now þe woodnesse of pis grucchynge! It is gret mercy of God to take a child out of his world; for if it schal be saaf, it is 2 dele fare. 1 corrected; bevere, X. the temporal than the spiritual welfare of their children; 2. that wives waste their husbands' substance on begging friars ; 3. that parents, and especially mothers, repine against the providence of God when their children die early.

Several considerations, tending to inculcate and recommend fidelity to the marriage bond. delyverid out of woo into blisse, lest malice turnyd þe undirstondynge of þe child to synne, and þat is gret mercy of God, and herefor alle men schulden be glade. ȝif it schal be dampnyd, ȝit it is mercy of God to take hym soone to dep, leste it lyve lengere, and do more synne, and perfore be in more peyne. And sip þei grucchen pus aȝenst Goddis riȝtful dom, þei putten on God þat he is unriȝtful,—unwitty,—þat he knowiþ not whanne is best tyme of þe child, and out of mercy and charite ponysche so sore pe child and his eldris. But certis þan þei ben cursed Luciferis children, weiward Anticristis, and unkynde heretikis and blasphemes. Perfore be þei glade, and panke pei God for al his mercyes, and benefices, and riȝtful domes. Amen ª. Also loke pat ech parti enforce hymself to kepe þis ordre maad of God, and breke it not for no temptacion ne likynge of flesch. And hereto helpen many resones. First, for God þat is auctor of þis ordre lovep it to be kept in clennesse, and present in every place, and for his riȝtwisnesse mot ponyschen hym þat brekip it. And no defoulynge perof may askape unpeyned, for he knowep alle pingis, be þei nevere so preve; and noping, be it nevere so myȝtty, may aȝenstonde his ponyschynge. Also þenk hou soone pis stenkynge flesch, þat now delitep in lecherie, schal turne alle to aschis, and poudre, and erpe, and wermes mete; and for so schort likynge to lese everelastynge blisse, and to gete everelastynge peyne in helle, in body and soule, were a cursed chaunge; and no man wot hou soone he schal die, and in what staat. Also goode angelis, keperis of men and wymmen, schewen to God a grevous pleynt, whanne pis holy ordre is pus broken, and Cristene soulis, templis of pe Holy Gost, ben pus wickidly bleckid wip file of synne, and maad liche to pe fendis of helle. And for pis skille, men and wymmen schulden be wel occupied in goode werkis, and not ydel; for ydelnesse is pe develis panter, to tempte men to synne; and lyven in devout preieris and resonable and¹ abstynence of mete, and namely of hote drynkis and myȝtty, ¹ dele and. a The treatise seems to have originally ended at this point.

and visite here pore neiȝeboris þat ben bedrede, and clope hem, and herberwe hem, to gete remission of over moche likynge in fleschly dedis; and evere crie to God, wip gret desir and good lif, þat he graunte hem grace to kepe clenly pis holy ordre, and do verrey penaunce for here olde synnes, to ende in perfit charite, and so evere have here verrey spouse, Jesus Crist, in blisse of hevene wiþouten ende. Amen.

XIV. De Stipendiis Ministrorum

The qualifications which laymen should look for when they undertake to find priests. XIV. DE STIPENDIIS MINISTRORUM. [This tract, with the Latin title as given above, is mentioned in Bale's list of Wyclif's writings. The text is based on a careful transcript from C. C. C. C. 296, which has had the benefit of a revision by Mr. W. Aldis Wright, of Trinity College, Cambridge. The Dublin MS. C. III. 12, also contains this tract, of the authenticity of which I entertain little doubt.] HOU MEN SCHULLEN FYNDE PRESTIS. PENKIP wisly, ȝe men þat fynden prestis, þat ȝe don þis almes for Goddis love, and helpe of 30ure soulis, and helpe of Cristene men, and not for pride of pe world, to have hem occupied in worldly office and vanyte, and þei criynge in mennus eris. For ȝif ȝe don, it is for worldly pride; for to have a grete name of grete almes-doeris ȝe lesen ȝoure mede, and money þat ȝe spenden þus, and getten wrappe of God, as Crist seip opynly in þe gospel. And ȝif ȝe fynden hem for Goddis love, and helpe of ȝoure soulis, and gostly helpe of Cristene men, ȝe schullen fynde hem to lerne Goddis lawe, to know hou þei schulde serve God in holy lif, and techen opere men pe gospel, to save here soulis perbi. For þei neden to have bokis of holy writt, as pe bible and exponitouris on þe gospellis and pistelis, more pan Graielis a and opere bokis of song; and ben more bounden to lerne holy writt, and preche þe gospel, and Goddis hestis, and werkis of mercy, þan to seie matynes and masse and evensong bi Salisbury uss. And in what place or werk þei plesen most houre God bi holy lif, and stiren men to kepe Goddis hestis, in þat place and þat werk þei profiten most to here maistris and alle Cristene men. And be a Graiel, or Grayel, is a corruption of Graduale, the name given to the collection of short passages, chiefly taken from the Psalms, which are sung at mass between the epistle and the gospel. By a licence of language each such separate passage has come to be called a Gradual. Compare Halliwell's Archaeol. Dictionary, sub voce.

þes maistris þat fynden prestis wel i-war, þat þei suffren not hem to lyve in synne and ydelnesse and vanytee, and þat þei meyntenen hem not perinne. For þan þei meyntenen Goddis enemys in dispisynge of God, and so bicomen Goddis traitours hemself; namely, whanne þei knowen þe opyn defaute of here prestis, and may so soone amende hem, or ellis not fynde hem forp. ȝif pei don not pis, þei ben gilty and consentouris and auctouris of here synnes. And loke þat þes maistris cherische and meyntene here prestis in goode lif and trewe techynge and lernynge of holy writt, aȝenst Anticristis¹ clerkis and here cruel censuris. And þis schulde make Goddis prestis of holy lif and trewe techynge encresse, and synne be dispisid and forsaken, and vertues lovyd and hauntid, and goode Cristene peple drede God and his lawe, and love hym before alle pingis, and pes maistris to have moche pank of God and alle his halwes, and costen no more pan þei don nowe, ne so moche, but lasse and betre for bope partis, and for Cristene and hepene. 2 God forbede pat ony Cristene man understonde, pat pis here. synsynge a and criynge þat men usen now b be þe beste servyce of a prest, and most profitable to mannus soule. For Jesus Crist and his apostlis useden it [not³], ne chargeden prestis perto; but þei preiden devoutly and stilleliche, in nyȝttis and hillis, and precheden þe gospel opynly and frely, and dieden perfore. For, as Austyn and Gregory witnessen, preire is betre don bi compunction and wepynge and holy desir of riȝtwisnesse, þan bi grete criynge and blowynge of mannus vois. Perfore seynt Gregory ordeynede pat prestis schulden ȝeve hem to prechynge of pe gospel, as pe cronycle of Sistrenped tellep. • 1 corrected; auncristis, X. conjecturally. a incensing. C b Compare the description of the newe preiynge bi gret criynge and hey song' in Tract XVIII of this volume. The passage in St. Augustine referred to is perhaps the Enarratio in Ps. xxxvii. § 14. That quoted from St. Gregory may be the following passage in lib. xxii. of the 2 corrected; þan, X. 3 supplied Moralia, § 43: Aeternam. . vitam si ore petimus, nec tamen corde desideramus, clamantes tacemus. Si vero desideramus ex corde, etiam cum ore conticescimus, tacentes clamamus.' a Sistrene' must mean Cistrensis, i. e. Ranulf Higden; but I have not been able to discover the passage here cited in the Polycbronicon. tem of loud intoning is not the best way of serving God or benefiting our neighbour.

XV. A Schort Reule of Lif

XV. A SCHORT REULE OF LIF. [Bale does not appear to have known of this interesting tract, the only known copy of which was in the MS. C. C. C. C. 296, until I found a second (Laud 174) among the Laudian MSS. in the Bodleian Library. Though it is destitute of external evidence, except such as it may be supposed to derive from its presence in the Corpus volume, the character of the style and composition dispose me to consider it authentic. It has been printed by the Religious Tract Society, in the work entitled British Reformers; Dr. Vaughan also reprinted the greater part of it in his 'Tracts and Treatises of Wycliffe.' The text is based on the MS. Laud 174.] A SCHORT REULE OF LIF FOR ICH MAN IN GENERAL, AND FOR PRESTIS AND LORDIS AND LABORERIS IN SPECIAL, HOW ICH MAN SCHAL BE SAVYD IN HIS DEGRE, IF HE WILE HYM SILF. FIRST, whanne pou risist or fulli wakist, þenk on be goodnesse of God; ffor his owne goodnesse and non oper nede he made al ping of nouȝt, bope angels¹ and men, and alle oper creatures good in her kynde. Pe seconde tyme penk on pe gret passion and wilful dep pat Crist suffrid for man-kynde. Whan no man miȝt make satisfaccion for pe gilt of Adam and Eve, and oper moo, ne non angel owe ne myȝt make asep perfor, þan Crist of his endeles charite sufferid so gret passioun and peynful dep, þat no creature myȝt suffre soo myche. And þenk þe þrid tyme, how God hap savyd þe fro deep and oper miscevis, and suffrid many pousyndis to be lost þat niȝt, sum in watir, sume in fier, sume bi sodeyn deep, and sume to be dampnyd wipouten ende. And for peise goodnessis and mercies panke pi God wiþ al þin hert, and preye hym to ȝive þe grace to spende, in þat day and 1 corrected; angles, FF.

evermore, alle pe miȝtis of þi soule, as mynde, reson, witt and wille, and alle pe miȝtis of þi bodi, as strengpe, bewte, and þi five wittis, in his servise and his worschipe; and in no ping forfete aȝenis his comaundementis, but redi¹ to performe werkis of merci, and to give good ensample of holi lif, bope in word and in dede, to alle men aboute pe. 2 Loke afterward þat þou be wel ocupied, and in no time ydul for temptacion. Take meete and drinke in mesure, ne to costli ne to licorouse, and be not to corious peraboute, but such as God sendiþ, wip treup take it, in such mesure þat þou be freischer in mynde and wittis to serve God, and algatis þank hym of his gift. Over pis loke pou do riȝt and equite to alle men, bope to sovereynys, peris, sogetis, or servantis; and stire alle men to love treup and merci, and over þes charite; and suffre no man be at discencion, but acorde hem if pou maist on any good maner. Also most of alle pinges drede God and his wrape, and most of all þingis love God and his lawe and his worchip; and aske not principalli worldly mede, but in all þin herte desire pe blisse of hevene, up merci of God and þin owne goodnesse of liȝf. And þenk myche of pe dredful dome and peynes of helle, to kepe pe ouȝt of synne, and on pe endles gret joies of hevene, to kepe pe in vertuous lif and pou up þi kunnyng teche oper þe same doyng. And in þe ende of þe day þenk where pou hast afendyd God, and how myche and howe often, and perfor have entere sorwe, and amende it wil þou may; and penk how manye God hap suffrid periche pat day manye weyes, and summe to be dampnyd wipouten ende, and how graciousli he hap savyd þe, not for pi desert, but for his owne merci and godnesse. And perfor pank hym wip al þin hert, and preye hym of grace to duelle and ende in his trewe service and veri charite, and to teche oper men þe same doyng. If þou be a prest, and nameli a curate, lyve pou holili, passyng oper in holy preyere and holy deseir and penkyng, in holy spekyng counselyng and trewe techyng, and ever that Goodis hestis and his gospel be in þi moup, and evere dispice synne, to drawe men perfro. And þat þi dedis ben so riȝtful, þat no 1 corrected; red, FF. 2 corrected; dringe, FF.

man schal blame hem wip reson, but þin opyn dedis be a trewe book to alle sogettis and lewid men, to serve God and do his hestis perbi. Ffor ensample of good¹, and opyn and lastyng, sterrip rude men more pan trewe prechyng bi nakid word. And waste not þi goodis in gret festis of riche men, but lyve a mene life of pore mennys almes and godis, bope in mete and drynk² and clopes; and pe remenand ȝive treuli to pore men þat have nouȝt of per owne, and may not labore for febulnesse or sekenesse, and þan þou shalt be a trewe prest bope to God and man. If pou be a lord, loke pou lyve a riȝtful lif in þin owne persone, bope anentis God and man, keping þe hestis of God, doyng þe werkis of mercy, reuling wel pi five wittis, and doyng reson and equite and good conscience to alle men. Pe seconde tyme, governe wel þi wif, pi childryn, and pi homely meyne in Goddis lawe, and suffre no synne among hem, neyþer in word ne in dede, up þi myȝt, þat þei may be ensample of holynesse and riȝtwisnesse to alle oper. For pou schalt be dampnyd for here yvel liȝf and þin yvel suffrance, but if pou amende it up þi myȝt. pe pride tyme, governe wel pi tenantis, and maynteyne hem in riȝt and reson, and be merciful to hem in per rentys and worldly mercimentis, and suffere not pi officeris to do hem wrong ne extorcions, and chastice in good manere hem þat ben rebel aȝens Goddis hestis and vertuous lyvyng, mor þan for rebelte agens pin owne cause or persone. And holde wip Goddis cause, and love, rewarde, preyse, and cheriche þe trewe and vertuous of lif, more þan if þei don only þin owne profit and worschip; and maynteyne trewli, up þi kunnyng and miȝt, Goddis lawe and trewe prechours per-of, and Goddis servantis in rest and pes, for bi þis reson pou holdest pi lordchip of God. And if pou faylest of pis, pou forfetist agens God in al pi lordchip, in bodi and sowle; principalli if pou maynteynest Anticristis disciplis in her erroures aȝens Cristis lif and his techyng, for blyndnesse and covetise and worldli frencipp, and helpist to slaundere and pursue trewe men, þat techen Cristes gospel and his lif. And warne pe pepul of here 1 good lif, X. 2 corrected; dryng, FF. So in X; myth, FF.

grete synes, and of fals prestis and ypocritis þat disceyvyn Cristen men, in feip and virtuous lif, and worldli goodes also. If þou be a laborer, lyve in mekenesse, and trewly and wylfully do pi labour; þat if þi lord or þi mayster be an hepen man, þat by þi mekenesse and wilful and trewe servise, he have not to gruche aȝens pe, ne sclandere þi God ne Cristendom a. And serve not to Cristen lordis wip gruchyng, ne onli in here presens, but trewli and wilfulli in here absens, not only for worldly drede ne worldly reward, but for drede of God and good conscience, and for rewarde in hevene. For þat God pat puttip þe in suche service whot what stat is best for þe, and wile rewarde pe more pan alle erpeli lordis may, if þou dost it trewli and wilfulli for his ordinaunce. And in alle pingis bewar of grucchyng a;ens God and his visitacion, in gret labour and long, and gret sikenesse, and oper adversities, and bewar of wrape, of cursyng and waryying, or banning, of man or of best. And ever kepe pacience and mekenesse and charite, bope to God and man. And pus eche man² in þes pre statis owip to lyve, to save hym silf and help oper; and þus schulde good lif, rest, pees, and charite be among Cristen men, and þei be savyd, and hepen men sone convertid, and God magnified gretly in alle nacionys and sectis, pat now dispisen hym and his lawe, for þe wikkid lyvyng of fals Cristen men ". At be day of doom Crist chal seye to bat waryed companie pat on his lift hond schal be, for þei did not þe werkis of mercy,- Wende ȝe forwaryed wrechis, awey fro me, into be everelastyng fier of helle, ordeyned to be devel and alle his angelis. þere schal be weping and gnashyng of teb, as se bat ben hatid of God and al his halewys.' And whan þe forcursid schal see þat þei bus ben dampnyd, and knowyn þer is no helpe ne mersy to fynde, þan may bei seye be wordes of Job-wip syȝyng ful sore; þat day mot periche þat I was born onne, and þat carful niȝt þat I was conceyvyd onne; þat ne I hadde be fed in my modir wombe. Wher-to, my 1 So in X; FF om. in gret labour. eche man. a 'Cristendom,' like Cristenthum in German, means Christianity, not Christendom. b At this point the tract ends in the Cambridge MS.; nor does there appear to be any real connection 2 So in X; FF om. and pus between the subject of the additional paragraph found in Laud 174, and that of the rest of the tract; I have accordingly printed it in smaller type, as of doubtful authenticity. Job iii. 3.

Jer. ii. 26. modir, settist þou me on þi knees, and weysche me, and rokkid me, and fed me on bi brest? Alas þat wyle! so myche swynk sche looste, þat norchyd a brond to duelle in helle fier! For requiem þat prestis synggyn, ne non oþer þyng, schal helpe þem in her gret woo þat dyen in dedly synne. For in hem God hadde non rest þe wyle bei lyvedyn here in synne, and þerfor schal þei never have rest be wile God is in hevene. And as þei [founden]' non ende of synne pe wyle pei lyveden here, perfor schal þei never fynde ende of here peyne pere. Seynt Bernard beriþ witnesse þer-to, þere he pus seip, þat synne þat wip penance is not here fordon, or wip sorwe of herte hap not here amendid it, wiþouten doute he schal periche wipouten ende ". Ffor soply to be riȝtwisdomous man it fallið, þat þei ben never wiþowtyn peyne whan þei been dede, þat here synne wolde never leve pe while pe lyveden here. And þerfor Jeremie seiþ,-riȝt as a þeef is confondid whan he is takyn, so schal be confondid pe hous of synful men. Alas! what schame and repref schal be whan be Kyng of kynggis schal sitte wip al hys meyne of seyntis, and schal blame synful man, brynggyng in his nekke pe fardel of his wickidnesse in sist of al þe world! And perfor, breþeryn, leve we synne, and serve we God þe Fadir of our Lord Jesus Crist and oure Savyour, to whom be glorie, joie, worchip, and honor, unto world of worldis wipouten ende. Amen. ¹ supplied conjecturally. a St. Bernard says (De Conversione, cap. iv.) 'Poenitentiam agere, remedium doloris est; . . . quisquis ante obitum carnis non redierit ad se-ipsum, in se-ipso maneat necesse est in aeternum.' But I doubt whether this be the precise passage referred to. WYCLIF.

Part II. Controversial Tracts

XVI. Simonists and Apostates

XVI. [SIMONISTS AND APOSTATES. ] [Of this tract, in English, there is only one known MS., that at New College, Oxford, (Q in the present edition). But there is a Latin version of it among the Wyclif MSS. at Vienna,—a fact which forms the principal ground for ascribing it to our author. Its position in the New College MS., between the Letter to Urban,' and the Letter on the Love of God,'- pieces of undoubted authenticity,-is also pretty good proof that the compiler of that MS. considered it to be from the hand of Wyclif. There is no sure indication of date; but from the absence of allusion to certain favourite topics of the reformer's last years, such as the doctrine of the Eucharist and the papal schism, I am inclined to infer that it is a comparatively early production. This tract is No. 56 in Shirley's Catalogue.] PER ben two maner of heretikis of whiche Englond schuld be purgid, and symonieris ben þe first. And alle siche ben symonieris þat occupien bi symonye pe patrimonye of Crist,- be þei popis, be þei bischopis, curatis, or provendereris. And lite prestis or none ben clene of þis symonye. For to spek generali of þis synne of symonye, it is unleful chaffaringe wip spiritual goodis; and so bope partis ben bleckid wip þis synne. ȝif freris sellen her prechyng, her preying, and her schryvyng, þe symonye is þe worse in siche ypocritis. If pes possessioners bien hem pus rentis, and propringe of chirchis, wip opere privylegies, þei ben opyn heretekis to harm of pe Chirche. And pus ȝif seculer prestis, oper more or lesse, bien her dignytees, to be greet in þe worlde, and leven þe servise of God and profit to his Chirche, pei ben opyn heretikis, and opere þat mayntenen hem. pe seconde heretikis in pe Chirche ben apostataas ¹, and ben 1 corrected; apostaas, Q. P 2

alle siche þat gon abac in Cristis ordre, for þei trowen not And mony degrees of pe as alle men þat coveiten fully pat Crist was most pore man ª. Chirche ben bleckid wip þis heresie; more siche statis for worschip of þe world, or richesse perof, pan for worschip of Crist and profit of his Chirche, and for medeful lif to sue Crist in povert. Alle siche rotid in pis ben apostataas; and ȝif þei mayntenen þis errour agens Goddis lawe, þei ben perelous heretikis to harm of Cristis Chirche. And siche wolen depart men fro God and hevenlie ȝiftis, and distroye rewmes by synne and discenciouns. And herfore alle Cristen men schulden fle pis perel. And þus hap God meved men now to spek of heretikis more pan þei diden bifore, to discryve hem bi Goddis lawe. For certis holy Chirche schal never be wiþoute debate, pe while siche heretikis ben so pick sowun. And siche men ben heretikis þat ben aȝenns Goddis lawe, or in word or in lif, alle ȝif þei holden wip mannus lawe; and jugement of prelatis makip not siche heretikis, but pe fend and synful lif, þat partis hem from Goddis lawe. And þevis in þe Chirche, moost heretikis of alle, wolen clepe trewe men heretikis, and unable her witnesse; as a þef in a derknesse biddiþ a trewe man stonde, for he wold þat no man spak aȝenns him. And heere we schulden leeve mannus lawe and jugement of þe world, and holde hool Goddis lawe, and mak it oure juge. And men weren traytours to God ȝif þei hidden þis sentence; sip opyn werkis of heretikis crien hem to be Chirche. And armis of men þat tellen pis schulden be on two maners; þei schulden knowe Goddis lawe, and so bi werkis knowe heretikis, and arme hemsilf wip patiense, and above wip charite, and putte hem to perel of dep for distroying of þis synne. Fac quod in te est, et sic perficis illud; propheta dicente, Zelus domus tue comedit me.' a This looks as if Wyclif, supposing him to be the author, had adopted the notion of the spiritual Franciscans, so much debated in the fourteenth century, concerning the absolute poverty of Christ. See Milman's Latin Christianity, vol. vii. ch. 6.

XVII. Church Temporalities

XVII. [ CHURCH TEMPORALITIES.] [This tract, which ha snever before been printed, is entered in Bale's list (the identity being proved by the recurrence of-substantially-the same initial words), under two different titles, Cogendos sacerdotes ad honestatem,' and 'De Civili Dominio.' Lewis, in his list of Wyclif's works, enters the same tract three times over; see Nos. 57, 115, and 145. For the reasons assigned in the note on p. 218, I think it probable that it was composed about the year 1378. There are two known MSS.,-one at C. C. C. Cambridge, the other at Dublin; the present text is founded on the former.] FFOR PRE SKILLIS LORDIS SCHULDEN CONSTREYNE CRERLIS TO LYVE IN MEKENESSE, WILFUL POVERT, AND DISCRETE PENAUNCE AND GOSTLY TRAVEILE. OPYN techynge and Goddis lawe, old and newe, opyn ensaumple of Cristis lif and his glorious apostlis, and love of God, drede of peynes and Goddis curs, and hope of grete reward in pe blisse of hevene schulde stire alle prestis and religious to lyve in gret mekenesse and wilful povert of þe gospel and discrete penaunce, and traveile to stoppe pride, coveitise, and fleischly lustis, and ydilnesse of worldly men, and renne faste to hevene bi riȝt weie of Goddis comaundementis, and to forsake trist in welpe of þis fals world, and alle manere falsenesse perof; for pe ende of pis false worldly lif is bitter dep and stronge peynes of helle in body and soule wipouten ende. Pre pingis schulden meve lordis to compelle clerkis to pis holy lif of Crist and his apostlis. pe firste is drede of Goddis curs and peynes, in þis world, in purgatorie, and helle; and desirynge of Goddis blissynge, and pees, and prosperite of Priests and monks should of themselves lead a holy and self-denying life in Christian to which, if necessary, secular lords ought, for to compel three reasons, them.

First reason: because power to punish the evil and reward the good is committed to them by God. Rom. i 32. rewmes. pe secunde is wynnynge of holy lif, bope of clerkis, lordis, and comyns. Pe pridde is strengpinge of rewmes, and distroiynge of synnes in eche staat, and þe Chirche. First, kyngis and lordis schulden wite þat þei ben mynystris and vikeris of God, to venge synne and ponysche mysdoeris, and preise goode doeris, as Petir and Poul techen. And herefore techip Seynt Ysidre in pe lawe of pe Chirche ª, þat þis is office of kyngis and lordis, bi drede and bodely rigor [to]¹ constreyne men to holde Goddis lawe, whanne þei wolen not bi prechynge of prestis; and God schal axe rekenynge of worldly lordis, where holy Chirche encrese bi here governaile. Panne, sip prestis leven mekenesse, and taken worldly pride and bost, and forsaken wilful povert of pe gospel, and taken worldly lordischipis bi ypocrisie of veyn preieris, wip brennynge coveitise, wrongis, extorsions, and sillynge of sacramentis, and leven discret penaunce and gostly traveile, and lyven in glotonye, wastynge pore mennys goodis, and in ydelnesse and vanyte of his world, lordis ben in dette to amende pes synnes. For ellis pei loven not God, for þei don not execucion of Goddis hestis, and venge not wrong dispit of God; but þei venge wrongis don to hemself, and loken þat here owene comaundementis ben kept up grete peyne. Also Poul seip, pat not only men doynge synne ben worþi of dep, but also bei pat consenten to hem. pan, sip lordis may amende þes grete synnes of pride, coveitise, and extorsions, and symonye of clerkis, þei ben dampnable wip þe synneris but ȝif þei don; and þan þei ben cursed of God for brekynge of his hestis, and for þei loven not Jesus Crist. And grete vengaunce comep for meyntenynge of synne, and brekynge of Goddis hestis, as Goddis lawe schewip in many placis. And sip adversities and werris comen for synnys regnynge þat ben not amendid, lordis schulden have neiper prosperite ne pees til þes synnes ben amendid. For no man wipstondynge pus Goddis lawe, schal have pees. For lordis han here lordischipis bi God to distroie 1 supplied. There is a passage to this effect in the Decretum of Gratian (Pars II, Causa 23), quoted from S. Austin: but I cannot discover any dictum of Isidore on the subject.

synne, and meyntene riȝtwisnesse and holy lif; panne, ȝif þei paien not to God þis rente, wite bei wel God mot pony sche hem, as he techip in his lawe. And certis, ȝif lordis don wel þis office, pei schullen sikerly come to þe blisse of hevene. CAP. II. For Pe secunde profit is wynnynge of holy lif on eche side. nowe prelatis and grete religious possessioners ben so occupied aboute worldly lordischipis and plea and bysinesse in herte, þat þei may not be in devocion of preiynge, and pout of hevenely pingis, and of here owene synnys and opere mennys, and studie and prechynge of þe gospel, and visitynge and confortynge of pore men in here diocisis and lordischipis. And po goodis þat ben overe here owene sustenaunce and necessaries, þat schulde be departid among pore men most nedi, ben now wastid in festis of lordis and riche men, in festis and robis and giftis of men of lawe, in alle contrees where here lordischipis ben, and in riche clerkis of pe Chauncerie, of pe Comyn Benche and Kyngis Benche, and in pe Chechera, and of justicis and schereves and stiwardis and bailifis, þat litil or nouȝt comep to hem, or here chirchis and coventis, but name of þe world, and pouȝt and bisynesse and care and sorowe. And for drede of losse of þes temporaltees, þei doren not reprove synne of lordis and myȝtty men, ne frely dampne coveitise in worldly men, ne in meyntenynge of fals plee; for þei ben opynly smytted in alle pes synnys, and many moo. And bus is trewe techynge of Goddis lawe, and ensaumple of holy lif, wipdrawen fro lordis and comyns for þes worldly lordischipis of clerkis, and symonye, pride, extorsions, and alle manere synne and meyntenynge of synne is brout in. Second reason: because the result would be increased holiness of life on both sides. Mischiefs wealth and caused by pomp accruing to the Church. And it þei have parische chirchis aproprid to worldly riche Evils of the bischopis and abbotis pat¹ han many pousand mark more þan 1 corrected; pan, X. a The three courts,-of the Common Bench (or Common Pleas), of the Exchequer, and of the King's Bench, were, as is well known, finally established as separate tribunals on the ruins of the Aula Regia by Edward I, who abolished the office of Chief Justiciary, and transferred much of his jurisdiction to the Court of Chancery, the authority of which thenceforth rapidly increased. system of impropriating parochial tithes to bishops and abbots

Third reason: because the wealth and ynowe. And pis appropringe is geten bi fals suggestion maad to Anticrist, be lesyngis maade to lordis, and coveitise and symonye, and wastynge of pore mennis goodis. And it þei don not pe office of curatis, neiper in techynge, ne prechynge, ne ȝevynge of sacramentis, ne resceyvynge of pore men in þe parische; but setten þere an ydiot for viker or parische prest, þat kan not and may not do pe office of a good curat, and ȝit þe pore parische fyndip hym. And no tonge may telle in pis world what synne and wrong comep herby. For, as Robert Grosted seip, whanne apropriacion of parische chirchis is made to siche religious, of alle evelis pat comep bi weiward curatis is maad a perpetuacion. And pus pei han worldly lordischipis, and reulen not be peple ne meyntene pe lond as lordis. And whanne care of soulis and dymes and offryngys¹, and governe not be peple in techynge and prechynge and sacramentis, as curatis, and han richessis and tresour more pan eny worldly man, and traveilen not perfore as marchauntis and laboreris. And, as Bernard seipa, pei taken þe wynnynge and giftis of eche degre in pe Chirche, and traveilen not perfore. And perfore þei shulden be where is noon ordre, but everelastynge errour and peyne. Pis covetise, symonye, and moo synnys, schulden goo awey fro clerkis ȝif þei hadden no seculer lordischipis; and holy lif and povert schulde turne to hem, and newe techynge and good ensaumple to alle manere men. CAP. III. Pe pridde profit is stablynge of rewmes and distriynge of temporal power synnys. For parische chirchis approprid þus schulden frely be thus taken from the Church, would, if distributed among laymen, greatly strengthen the kingdom. ȝoven to clerkis able of kunnynge and lif, and trewe techynge in word and dede. And panne schulde pe clergie be strengere, and peple of betre lif. And seculer lordischipis, þat clerkis han ful falsly aȝenst Goddis lawe, and spende hem so wickedly, schulden be 30ven wisly bi þe kyng and witti lordis to pore 1 text of X corrupt. a The reference is perhaps to a passage in a sermon by St. Bernard on the conversion of St. Paul (Opera, 1, 956, ed. Paris, 1690), where he says, speaking of bad priests, Nunc autem dati sunt sacri gradus in occasionem turpis lucri, et quaestum aestimant pietatem.'

gentilmen, þat wolden justli governe pe peple, and meyntene þe lond aȝenst enemyes; and þan myȝte oure lond be strengere by many pousand men of armes þan it is now, wiþouten ony newe cost of lordis, or taliage of þe pore comyns, [and]¹ be dischargid of gret hevy rente, and wickid customes brouȝt up bi coveitouse clerkis, and of many talliagis and extorsions, bi whiche þei ben now cruely pillid and robbid. And þus bi restorynge of lordischipis to seculer men, as þei duwe bi holi writt, and bi bryngynge of clerkis to mekenesse and wilful povert and bisy gostly traveile, as lyveden Crist and his apostlis, schulden synne be distried in ech degree of pe Chirche, and holy lif brouȝt in, and seculer lordis moche strengpid, and pe pore comyns relevyd, and good governaile, bope gostly and worldly, come aȝen, and riȝtwisnesse and treupe, and reste and pees and charite. And hereto schulde ech Cristene man helpe, bi al his wille, herte, kunnynge, and powere. And if worldly clerkis of pe Chaunserie or Chekir seyn þat þe kyng and lordis may not þus amende pe clergie, and turnen here temporaltees into seculer mennis hondis, for drede of curs, seie þat þei blaberen moche of Anticristis curs and his clerkis, and magnyfien þat for here owene pride and coveitise, but þei speken not of curs of God, þat oure lordis rennen inne, for þei meyntenen not Cristis ordynaunce in pe clergie. And to Luciferis clerkis, þat it is al on to blabere þat oure lordis may not take aȝen be temporaltees fro Anticristis clerkis, and to blabere þat oure lordis may not holde and meyntene Goddis hestis and Cristis owene ordynaunce. Be þes worldly clerkis war, þat þei conseilen not oure lordis to renne inne to Goddis curse, to meyntene heiȝe prelatis and religious, aȝenst staat of apostlis and here owene profession, for gold, robis, and fees, þat þei taken of Anticristis clerkis. But wite lordis wel, pouȝ alle clerkis in erpe cursen hem, for as moche as pei traveilen wip clene conscience to brynge clerkis to pis holy lif, ensaumplid and comaundid of Crist, and to restore seculer lordischipis to seculer men as þei schulden bi Goddis lawe,—pat God and alle angelis and seyntis blisse hem for pis riȝtwisnesse; and þanne Ban and excommunication should be defied. 1 supplied.

Invocation. mannis curs harmep noping, ne enterditynge, ne ony sensuris þat Sathanas may feyne a. Almyȝty God, stire oure clerkis, oure lordis, and oure comyns, to meyntene pe riȝtful ordynaunce pat Jesus Crist maade for clerkis, and to drede curs of God, and not curs of Anticrist, and to desire spedly þe honour of God and blisse of hevene, more pan here owene honour and worldly joie. This bold declaration seems to refer to the attempt of Gregory XI in 1377 to procure a formal condemnation in England of nineteen conclusions attributed to Wyclif, several among which (particularly the sixth, seventh, seventeenth, and eighteenth), embody opinions similar to those propounded in the present tract. See Lewis' 'Life of Wyclif,' p. 46. For instance, the ninth conclusion ran thus: 'Si Deus est, domini temporales possunt legitime ac meritorie auferre bona fortune ab ecclesia delinquente.' And with regard to the efficacy of church 'curses,' or excommunications, the ninth conclusion maintained, est possibile hominem excommunicari ad sui dampnum, nisi excommunicetur primo et principaliter a se ipso. The four following conclusions are all in the same strain. Non

XVIII. De Precationibus Sacris

XVIII. DE PRECATIONIBUS SACRIS. [This tract, never before printed, is found in Bale's list under the title De precationibus sacris.' It is contained in the Corpus volume, and in two MSS. at Dublin. I do not see that any reasonable doubt can be entertained of its authenticity. There is no means of fixing the date of composition exactly; but the absence, in a tract of this length, of all reference to either of those topics which were of gravest interest to Wyclif in his last years, the papal schism and the doctrine of the Eucharist, inclines me to place it in or before 1379. The text is based on C. C. C. C. 296.] HOW PREIERE OF GOOD MEN HELPIP MOCHE, AND PREIERE OF SYNFUL MEN DISPLESI GOD, AND HARME HEMSILF AND OPERE MEN. of prayer, OURE Lord Jesus Crist techip us to preie evermore, for alle The efficacy nedful þingis bope to body and soule. For in þe gospel of Seynt Luk, Crist seip pat it is nede to preie evermore, and Seynt Poul biddiþ Cristene men preie wiþoute cessynge, or lettynge. And þis is understonden of preiere of charite, and not of preiere of mannis voys, as Seynt Austyn declarip wel a; for ellis myȝtte no man fulfille pis heste, to preie evermore. For as longe as a man lyvep just lif, kepynge Goddis hestis and charite, so longe he preiep wel whatevere he do b; and whoevere lyvep beste, he preiep best. Also Seynt Jame seip, James v. 16. þat þe besy and lastynge preiere of a riȝtful man is moche worpi. And þer while Moyses was in þe Mount, and held up his hondis, and preiden for his folk, his folk hadden victorie of here enemys; and whanne he cessed to preie pus, his peple was a See the very beautiful passage here referred to in St. Augustine's Enarratio in Ps. xxxvii. § 14. b 'He prayeth well who loveth well Both man and bird and beast.' Coleridge's Ancient Mariner.

Is. xxxviii. 8. if made in the name of Christ and for spiritual good. overcomen, as pe secunde book of Holy Writt techip. ȝif prestis dwellip in þe hill of hey gostly lif, and aspien disceitis of pe fende, and schewen hem to pe peple bi trewe prechynge, and holden up here hondis, þat is, opyn goode werkis, and lasten in hem, and preien bi brennynge desir to performe riȝtwisnesse of Goddis lawe and ordynaunce, Cristene peple schal have victorie of pe fende of helle and cursed synne, and þan schal reste and pees and charite dwelle amonge hem. And ȝif prestis cessen of þis holy lif and good ensaumple, and pis desir of riȝtwisnesse, Cristene peple schal moche be overcome bi synne, and have pestilence and werris and woo ynouȝ, and, but if God helpe, pe more endeles woo in helle. Also kyng Ezechie bi holy preiere and wepynge and sorowe gat remission of his synnys, and fiftene ȝeer of his lif; and pe sonne wente abac, or turnede ¹aȝen, ten lynes in þe orologie, as Ysaies book witnessip. Also be sonne and þe mone stonden stille al day, to ȝeve liȝt to pursue Goddis enemyes, willynge to quenche Goddis name, his lawe, and his peple, bi pe holy preiere of þe noble duk Josue. perfore seip Crist to his disciplis,-ȝif ȝe axen my Fadir ony þing in my name he schal ȝeve it to 30w. But we axen in þe name of Jesus whanne we axen þing nedeful or profitable for savynge of mennis soulis, so þat we axen þis devoutly, of gret desir, and wittily, or mekely and lastyngly, bi saad feiþ, riȝtful hope, and lastynge charite. And whatevere we axen þus, we schullen have of pe Fadir of hevene. Also Crist seip pus in þe gospel, ȝif ȝe, evele men, kunnynge ȝeve² goode þingis to poure children, whiche goode pingis ben ȝoven to 30w, how moche more schal ȝoure fadir of hevene ȝeve a good spirit to men þat axen him. Panne, sip kynde techip synful men to ȝeve goodis to here children, how moche more wole Godde, auctor of goodnesse and charite, ȝeve to his children þat he lovep so moche gostly goodis profitable to be soule. perfore axe of God hevenely goodis, as grace, wille, witt, and myȝt, to serve God to his pleasaunce,-and not worldly catel, but in as moche as it is nedeful to susteyne pis lif in trupe and service of pi God. 1 corrected; turnende, X. 2 corrected; X has, ȝeve evele men kunnynge ȝeve ȝe.

perfore Crist techip us þat whatevere we preien and axen we schulde bileve and truste wipouten ony doute to have it, and it schal be don us. And if twei or pre of ȝou consenten togedre of ony ping on erpe þat þei schulden axe, it schal be don to hem. perfore Crist tauȝte and comaundid us to preie pe Pater Noster, þat is best and liȝttest and most siker preiere of alle. For pat conteynep al nedful þing, and profitable for body and soule, and noon error ne singularite aȝenst Goddis wille; and Jesus Crist made it, and comaundid it in schorte wordis, for men schulden not ben hevy ne werie to seie it, ne combrid to lerne it. And herfore Seynt blamep men pat leven þis Pater-Noster, tauȝt and comaunded of God, and chesen singuler preieris maade of synful men. And herbi it is opyn, þat holy men, dwellynge in charite to God and alle men lyvynge in erpe, bope frendis and enemys, Cristene and hepene, profiten moche by devout preieres, but most bi holy lif, and brennynge desir of riȝtwisnesse. CAP. II. All right prayer is ensampled in the Pater Noster. the wicked are an abomination to the Lord. See now how wickid mennis preiere displesip God, and The prayers of harmep hemself and þe peple. God himself seip to evele men þat preien to hym in nede on þis manere: 'I have clepid and Prov. i. 24 ȝe han forsaken, and han dispisid alle my blamyngis, and I schal liepe in ȝoure perischynge, and schal scorne ȝou whanne þat þing þat ȝe han dred schal come to 30w. Panne þei schullen clepe, and I schal not here; þei schullen rise herelyche, and pei schullen not fynde me; for þei hatiden disciplyne,' þat is, lernynge and chastisynge, and þus resceyveden not be drede of pe Lord. And þei assentiden not to my conseile, and depraveden and mysdemeden al my correccioun, þat is, reprovynge warnynge and chastisynge of synne. And bi þe prophete Ysaie God seip pus to wickide Is. i ro men: 'ȝe princes of Sodom, here pe Lordis word; þe peple of Gomor, perseyvep wip heris pe lawe of oure Lord God. oure encence is abhomynacioun to me; I schal not suffre ȝoure neomye a,' þat is a principal feste, and Sabaoth and second Wycliffite version at this place. a A mistake of the scribe for 'neomenye,' which is found in the <

Mal. ii. 1. Mal. 1. 1o. Mal. ii. 13. Ps. lxvi. 18. Ps. 1. 16. Ps. cix. 6. Matt. xv. 9. 2 opere festis; 30ure compaynes ben yvele; my soule hap hatid ȝoure festis of calendis and solempnyties; þei ben made to me hevy and noiful. And whanne [ȝe '] schulden holde forp ȝoure hondis, I schal turne myn eiȝen awey fro 30u; and whanne ȝe schullen make many preieris, I schal not here, for ȝoure hondis ben ful of blood,' þat is, of wrong sleynge of men, or foule synnes. Also God seip pat pe preiere of þat man þat turneþ awey his ere, þat he here not pe lawe, is abhominable or cursed. Also God seip bi pe prophete Malache: 'And now to ȝou, prestis, is þis comaundement, ȝif ȝe wolen here. And ȝif ȝe wolen not putte on ȝoure herte to ȝeve ȝou glorie to my name, sip² pe Lord of compaynyes, or hostis, I schal sende into ȝou nedynesse and schal curse to 30ure blyssyngis; and I schal curse to hem, for ȝe han not seet þis comaundement on oure³ herte. Loo, I schal caste to 30w þe armie, and sprede abrood upon ȝoure face pe post, or dirt, of 30ure solempnyte.' Also bi þe same prophete seip God to prestis and mynistris of þe temple; 'Woo is among 30w, þat schal sitte, and encence myn auter wilfully and frely, wiþouten mede?' as who seip, noon. 'pe Lord of companyes seip, þer is no wille to me among 30w, and I schal resceyve no ȝiftis of sacrifice of ȝoure hond.' And God seip bi þe same prophete to prestis, ȝe han coverid pe auter of pe Lord wip teris and wepynge and mornynge,' þat is of widewis and pore men þat [ȝe] oppressen, and disceyven, so þat I schal no more biholden to be sacrifice, and I schal not resceyve only pleasaunt ping of ȝoure hond.' Perfore seip Davyd; ȝif I have biholden wickidnesse in myn herte, pe Lord schal not here bi grace;' þat is, ȝif I wilfully and gladly do wickidnesse. And God seis to be synful man, 'Whi tellist pou my riptwisnesse, and takist my testament bi pi moup ?' And þe Holy Gost seip of Judas Scariot, 'His preiere be maad into synne.' And oure Lord Jesus seip, 'pis peple worschipip me wip lippis, but here herte is fere fro me. But þei techen loris and maundementis of men, worschipen me wiþouten cause,' þat is, siche men as techen and chargen mennis lawis and tradicions and comaundementis, more pan holy writt and " 1 not in X. 2 a mistake for seip. 3 should be ȝoure.

Goddis hestis, veynly and falsly worschipen God. Also Jesus seip to wickid men; 'What seie ȝe to me, Lord, Lord, and don not be pingis þat I comaundede?' For Jesus seip, Woo to 30w, Scribis and Phariseis, ypocritis, þat eten widewis houses, preiynge longe preieris; perfore ȝe schulle take grettere jugement.' And in þe gospel of Seynt Jon is writen þus: 'And ȝe witen þat God herip not synful men, but ȝif ony man worschipip God and doip his wille, God herip hym.' And whanne a prest seip his masse out of good lif and charite, and makip þe sacrament, he etip and drynkip his owen dampnacion, not demynge wisly be body of oure Lord, as Seynt Poul techip in holy writt. Perfore Crisostom seip on pe gospel of Mathew a; As a þing may be wipoute odour or savour, but odor may not be wipouten sum þing, so a good dede wipouten preiere is sumwhat, but preire wipouten goode dede is nouȝt. And Seynt Austyn seip on þe Sauter; ȝif þou passe mesure in mete and drynk, and lyve in glotonye and dronkenesse, whatevere heriyingis þi tonge speke, pi lif blasphemep God b. perfore Seynt Poul seiþ, Many men knowlichen þat þei knowen God, Tit. I. 16. but porowȝ here dedis þei denyen God. And Seynt Gregory writtip pus in many bokis, A man seet in grevous synnys, perwhile he is overchargid wip his owen, he dop not awey oper mennis synnes. For it is knowen to alle men, þat whanne he þat dispisep is sent forpe to preie, þe herte of him þat is worþi is stired to more wrappe and vengaunce. Soply it is writun, þe sacrafies of wickide men ben abhominable to pe Lord; þe vowis of sacrifices of just men ben pleasaunt. For in pe dom of God Almyȝtty, it is not sout what is ȝoven, but of whom. Perfore it is written in holy writt; Fe Lord biheld to Abel and to his ȝiftis. Whanne Moyses schulde seie pat pe Lord tok reward to ȝiftis, bisily he sette bifore þat God biheld Abel; of whiche ping it is schewed opynly þat þe offerere pleside not of ȝiftis, but ȝiftis pleseden of be offerere or ȝevere. Forsope pe heiste ¹ supplied conjecturally; bereipgis, X. a S. Joh. Chrysost. in cap. Matt. vii. Homilia xviii. S. Aug. Enarr. in Ps. cxlvi: 'Si modum naturae debitum immoderatione voracitatis excedas, et vinolentia te ingurgites, quantas libet laudes Dei lingua tua sonet, vita blasphemat.'

Such prayers are also con- God approveþ not pe ȝiftis of wickid men, ne biholdip in here offryngis, ne schal have mercy of synnys in þe multitude of here sacrifices. Also pe Lord is fer fro wickide men, and he schal graciously here pe preieris of juste men. Al pis seip Seynt Gregory in þe popis lawe. CAP. III. Now see how streit is mannys lawe aȝenst synful mennys demned by the preiere. Pe pope comaundip in his lawe, þat no man here þe canon law, which forbids to hear the masses of priests living unchastely. masse of þat prest, whanne he whot wipouten doute þat he hap a concubyne or lemman; and þis lawe is confermyd of pe holy Seyne under gret curs. Over pis seip pe Pope Alisaundre a ; We comaunden and bidden þat no man heire þat prestis masse, whom he whot wifouten ony doute to have a lemman, or a womman prively weddid. Wherof also pe holy Seyne confermede pis lawe, and seip b, Whatevere man of prestis, of dekene, or sub-dekene¹, holde and wedde opynly a concubyne, or forsakip not if he have weddid here, aftir þe statut of Seynt Lionir þe pope, or Pope Nychol, of chastite of clerkis, we comaunden on Goddis halve, and bi auctorite of Petir and Poul, and algatis aȝen-seyn, þat he synge no masse, and rede ne gospel ne pistel at masse, and þat he dwelle not in þe quere at dyvyn service, wip hem þat ben obeischaunt to pat constitucion of chastite; and þat he resceyve not part of þe chirche. Also Pope Gregory seip pus: ȝif per ben ony prestis, dekenys, or subdekenys, þat lyve in synne of fornycacioun, on Goddis halve, and bi auctorite of Seynt Petre, we forbeden hem þe entre of pe Chirche til þei don penaunce and ben amendid. But if ony of hem have levere to dwelle in here synne, none of 30w presume or be hardy to here here office or service, for here blessynge turnep into cursynge, and here preiere turnep into synne; as oure Lord witnessip bi þe prophete 1 corrected; so-dekene, X. a Probably Pope Alexander II, (1c61-1073), who wrote a letter to this effect to the Dalmatian church. By the 'holy Seyne' seems to be meant Gregory the Great, though I have not discovered the passage cited in his works. If he be meant, the words or Pope Nychol' must be taken for an interpolation of the writer, for the first pope of the name of Nicholas flourished not earlier than the ninth century. WYCLIF.

Malachie. I schal, seip God, curse to ȝoure blissingis. Soply þei þat wolen not obeie to pis most holsum precept rennen into synne of ydolatrie, þat is, honourynge of false goddis, witnessynge pe holy prophete Samuel and Seynt Gregory. It is synne of whicchis, of men out of Cristene byleve to not be obedient; and to wille not to assente and acorde is synne of ydolatrie a. Also it is written pere pus; ȝif ony bishop, or prest, or dekene, fro hennys forp take any womman, or forsake here not if he have taken ony, falle he fro his owen degre til he come to satisfaccion, and dwelle he not in quere of men þat syngyn Goddis servyce, and take he not ony part of þingis of pe Chirche. Also ȝif ony bischop consente, bi preiere or pris, to fornycacion of prestis or dekenys in his parische, or pat he impugnep not bi autorite sich synne don, be he suspendid of his office, þat is disposid as pe lawe seip. Also Austyn seip, þat soply no man dop more harm in þe Chirche pan he þat dop weiwardly, and hap name of ordre of holynesse or presthed. For no man presumep to reprove hym whanne he mysdop, and þe synne is drawen gretly into ensaumple, whanne a synful man is worschipid for reverence of ordre. And so þat bischop þat amendiþ not synne of siche men, is more worpi to be clepid an¹ unchast hound þan a bischop. Nowe sip lecherie makiþ prestis unable to entre into holy Chirche, and seie masse, and have part of tipes and offringis, and þat men schullen not here her servyce, whanne here synne is opyn, moche more schulde pes peynes renne for grettere synnys, as pride, envye, coveitise and glotonye, usure, pefte of Goddis word, and symonye, þat passip alle opere synnes. For þe grevousere synne is worþi more peyne. For pride makip men forsake God, kyng of mekenesse, and take Lucifer to here fals kyng, as God seip in Holy Writt; and envye and wrappe makip men forsake God of charite of mercy and pacience, and bicome children of Bellial, as Goddis lawe, reson, and seyntis 1 and in the MS. This is a translation of an entire canon of Gregory VII; see Decretum, Pars I, dist. 81, can. 15. But there are sides incon other sins betinence which mar the prayers of priests, such covetousness, as pride, gluttony;

and simony. which is almost universal. techen. Coveitise and usure maken men forsake God of treupe and riȝtwisnesse, and worschipen false goddis, as Seynt Poul seip. Glotonye and dronkenesse makip men to worschipen false goddis, and forsake Almyȝtty God in Trinyte, þat is God of mesure and reson. For Poul seip, þat glotonys maken here stynkynge bely her God. And ȝifte of Goddis word, and evyl ensaumple to Cristene men, is worse pan bodily synne of Sodom, as Goddis lawe and Grosted witnessen; as Goddis word and mannis soule ben betre pan seed of mannis body. And pus pefte and gostly lecherie of Sodom don curatis and prestis, whanne þei techen not trewely bi word and goode ensaumple holy writt, as þe wise clerk Grosted shewip. Mansleynge is not only bi dede of hondis, but also bi consent and counseil and auctorite. And sip prestis þus consenten to false werris, and many pousand depis, pei ben cursed manquelleris and irreguler, bi Goddis lawe and mannis, and reson perto. 1 Symonye is so gret heresie pat alle synnes ben countid for nouȝt in comparison perof, as pe lawe seip; insomoche pat ech synful prest may seie masse, and make pe sacrament, pouȝ he do it to his dampnynge; outaken a prest comynge to pis ordre bi symonye. Panne sip no man come to pis ordre or benefice wipouten symonye, almost man may drede of irregularite, and privyng of beneficis, and lesynge of salaries, and of degradynge; and þat here preiere is cursed, and þei in weie of dampnacion, fro þis cursed symonye. For whoevere comep to presthod or benefice bi ȝifte of money-worp, bi preiere or servyce, comep in by symonye, as Seynt Gregoir and pe lawe techip. And whoevere comep to pis ordre or benefice, mot bi mekenesse seke Goddis worschipe, and helpe of Cristene soulis, and for devocioun to lyve in holynesse and ȝeve good ensample. But to lyve in pride and lustis of fleisch, as ydelnesse, glotonye, dronkenesse, and lecherie, comen not in bi Crist, but bi pe fend; and [he is 2] Goddis traitour and heretik til he amende pis entente, and do wel pis gostly office, as Crist tauȝte. And ful fewe ben clene to preie for pe peple, for gretnesse of here 1 should be out-taken. 2 bis in X.

owene synnes in here entre, and evyl contenaunce, and meyntenaunce, and excusynge of here synne, and opere mennis synne, for money and worldly rank, aȝenst God in his riȝtful dom, and for hard endurynge in here synnes. CAP. IV. According to modern soprayers of wicked priests are heard, not for their own sakes, but in Church. virtue of the merits of holy But aȝenst þes lawes, bope Goddis and mannis, and resoun, and seyntis, þe fend techip his disciplis a newe glose, to seie phistry, the þat þouȝ men ben not worpi to be herd in preiynge for here owene good lif, ȝit here preiere is herd in merit of holy Chirche, for þei ben procuratours of pe Chirche. Certis þis is a foul soffyme, a foul and a sotil disceit of Anticristis clerkis, to coloure here synne perbi. For pis glose is foul, but contrarie to Goddis wordis; and none of þese grete holy doctours knewen þis feyned sotilte of wordis til þe fend was unbounden. Whi schulde God here graciously sich a cursed mannis preiere, for he dispisip God in his holy servyce, and falsly disceyvep Cristene men, and evyl takip pe honour of presthed, aȝenste Goddis heste? For God comaundip bi Seynt Poul þat no man take to hym honor but he þat is clepid of God, as Aaron. And þe peple gessip to fynde a trewe servaunt of God, and clene of lif, and devout, to helpe hem aȝenst here synnis and combraunce of pe fend; and if he be not sich, he disceyvep foule Cristene peple. For God biddip pat his prestis ben holy, for he is holy; and þat no prest havynge notable filpe of his body¹ schal mynystre in þe peple, þat is, þat no preste havynge filþe of orible synne in his soule presume to do pe holy office; for ȝif he do it in þis cursed lif he getip himself dampnacion, as Seynt Poul seip. But this doc. trine, though ments, is not true of prayer. pes Anticristis sophistris schulden knowe wel, þat a cursed man dop fully be sacramentis, pouȝ it be to his dampnynge, for true of sacra þei ben not autouris of pes sacramentis, but God kepip pat dygnyte to hymself; but of preieris is al þe contrarie, as pes autorites of holy writt and seyntis bifore seide schewen. For ȝif cursed mennis preiere were pus herd of God, whi tellip not ¹ corrected; of his and bodily, X. Q 2

The modern practice of intoning or chanting the prayers condemned. 1 Cor. xiv. 19. God pis poynt in his lawe? but pe contrarie he tellip opynly. Whi schulde pan popis ponische men, and suspende hem fro masse whanne pei ben opyn lechoris ? whi schulde God seie pat sich a synful mannis preiere is abhominable, and þat God cursep to here blissyngis? Pes weiward ypocritis glosen þus expresly aȝenst Goddis word, ffor þei dreden laste pe peple knewe here cursed lif, and pat cursep here preieris, and perfore sette not bi hem, and panne here worschipe and wynnynge cessiþ, and þe peple wole bisien hem to lyve wel, and do almes to pore nedi men, as Crist techip, and not fynde siche ypocritis pat pus blasphemen God. Wonder it is whi men preisen so moche þis newe preiynge, bi gret criynge and hey song, and leven stille manere of preynge, as Crist and his apostils diden. It semep þat we seken oure owene likynge and pride in pis song more þan þe devocion and understondynge of þat þat we syngen, and pis is grete synne. For Austyn seip in his confessions, As oft as þe song delitip me more pan þat is songen, so oft I knowleche þat I trespasse grevously a. perfore seip Poul, I have levere fyve wordis in my witt þan ten pousand in tonge. Poulis witt is in devocion and trewe undirstondynge; þe tonge is þat a man undirstondip not, and hap no devocioun. O Pater Noster seynge wip devocion and goode understondynge, is beter pan many pousand wipouten devocion and undirstondynge. And pis newe preiynge occupieþ men so moche þat þei han no space to studie holy writt and teche it. But Austyn axep, Who may excuse him fro prechynge and sekynge and savynge of soulis, for love of contemplacion? sip Jesus Crist cam fro hevene into pis wrecched world to seke soulis and save hem, bi opyn ensaumple of holy lif and trewe prechynge. And Gregory seip in his Pastoralis, þei þat han² plente of virtues and kunnynge of Goddis lawe, and gone into desert for reste of contemplacion, ben gilty of as many soulis, as þei myȝten 1 The scribe at first wrote schal; then added may in the margin, forgetting to draw his pen through the schal. 2 corrected; bat, X. S. Aug. Conf. Lib. x. cap. 33: 'Cum mihi accidit ut me amplius cantus quam res quae canitur moveat, poenaliter me peccare confiteor, et tunc mallem non audire cantantem.'

profiten to in kunnynge to men dwellynge in þe world. Where pis newe song schal excuse us fro lernynge and prechynge of þe gospel þat Crist tauȝte and bad? Perefore, ȝe prestis, lyvep wel, preiep devoutly, and techip pe gospel trewely and freely, as Crist and his apostils diden. Amen.

XIX. Lincolniensis

Irritation of the friars at being reproved for their misdeeds. XIX. LINCOLNIENSIS. [This curious tract was overlooked by Dr. Shirley; nor is it mentioned by Bale or Leland; nor do Lewis or Dr. Vaughan appear to have seen it. The only existing copy, so far as appears, is found in the MS., Bodl. 647, between the Vita Sacerdotum (Shirley, No. 53) and Of the Eucharist (Shirley, No. 54). From this MS. of course the text is transcribed. The occasion of writing seems to have been the imprisonment of some of the poor priests, which may not improbably have taken place under the letters patent of Richard II, granted to the Archbishop after the Council of London in July, 1382. (See Lewis' Life of Wycliffe, App. No. 22.) The date of the tract therefore I should be inclined to fix somewhere about the end of 1382. Its position in the MS., between two tracts, the authenticity of one of which is beyond dispute, while the other has at least the authority of Bale, not to speak of internal evidence, in its favour, tends to make it probable that Wyclif was the author; at the same time, it cannot be denied that it contains nothing which might not equally well have been written by one of his followers, as Herford, or Repyndon, or Aston.] Lincolniensis generaliter describit sic claustralem egressum de claustro et sic fratrem; talis, inquit, est cadaver mortuum de sepulcro egressum, pannis funebribus involutum, a diabolo inter homines agitatum. PERE is, he seis, a deed caryone cropun of his sepulcre, wrapped wip clothes of deul, and dryven wip po devel for to drecche men. Do we gode whil þat we have tyme, for Judas slepes not nyght ne day, bot studyes by alle his cautels hou pat he may slee Crist in his lymes. Bot his malice and his faderes is knowen by his werkes; alþof Crist lete hom noye his servauntis. Bot sith bothe mede and synne stondes in wille, men may witte by his werkes whos clerke he is. Sith Crist and

Anticrist contrarien togedir, and freris pursuen moste men þat tellen hem hor sothes, pei schewen hom Anticrist clerkes, contrarie to Crist. For Crist was more innocent pen any freris ben, and suffred more reproves of his gode dedes, and ȝitte he suffred most mekely, and cast hym not to vengeaunce. If þo freris do po reverse, þei are Anticrist clerkes; and for drede pat hor ypocrisye schulde be knowen to be puple,-and ypocrisie is noght but if hit be hid,-pei are wode when pei are reproved oght of hor vices; as a horce unrubbed, þat haves a sore back, wynses when he is oght touched or rubbed on his rugge. And so shulde men rubbe oute pe defautes of freris, and thriste oute po quyter of hor olde synnes, for þus dide Crist wip po Pharisees. And one ping I telle hom, þat hor neue ordir dos hom to soule heele more harme þen gode. For al po holynesse pat pei do to be Chirche her moder myght þei do wipoute suche weddynge to hor sygnes; ffor so did Crist and his apostels, lyvynge wip po puple. And perfore fle ypocrisye, and be scolere of treuthe; and ouper seme þat þou art, or be þat þou semes. Owper Gods lawe is fals, or be reume of Englonde schal scharply be punyschid for prisonynge of pore prestis. And when po grounde is sought oute, po cause of hor punyschynge stondes in two poyntes; ouper þat Anticrist schulde schame of hor lif, and hor wordes contraryen to hym, or for þei grauntid opunly po feythe of po gospel, as þei grucched in jugementa, þat po bred of po auter is verrey Gods body, as po gospel seis and comyne feithe holdes. And sothly a Sarasene or a hethen prelate wolden not pus punysche Cristis prests for grauntyng of po gospel. And one ping I sey boldely, certen of po gospel; þat alle po freris of þis lond, or oper blasphemes, connot disprove pis faythe þat we telle. They have got the poor priests imprisoned because their sounder faith about the Eucharist put them to shame. other powerful laymen ought to see that they are And pof alle Cristen men schulden be on Cristis side, and Knights and reverse Anticrist wip alle his disciplis, nerepoles knyghtes schulde more scharply stonde in þis cause, ffor by titel of his released. servise þei holden of Crist, and kepen po ordire of knyght, in more perfeccioun þen po ordire of freris or of munkes. Perfore · Namely, in the judgment passed by the Council of London in 1382 against Wyclif; which related chiefly to his opinions on the Eucharist.

Jonah i. 2. þo gospel approves hit by Seynt Jon Baptist. And suche a covent of freris, or of munkes ouper, was never in Cristendome as Mauris a and his felowes; and hit is likely þat al pis private religioun makes not suche a legioun of seyntis in heven. On pis schulde knyghtes penke, and do servise to Crist, for þere are none feller fendes pen are wickkid prestis, as schewes Cayphas and Scaryot, and mony soche oper. Alle Cristen men schulden þenke on þis faythe of þe gospel, hou Crist schal cum at þe day of dome, and reprove dampned men for hor unkyndenesse, and when he was in prison þei visited hym not. Gedir we oure wittes, and knowe we wisely þat hit is more [to]¹ assent to unskilful prisonynge, pen for to absent us fro visitynge of prisouns. And one ping is knowun in Cristen mennis byleve, þat whoso wipdrawes his helpe fro cause of Crist, he consentis to po synne þat he schulde destrye. And so everiche Englische mon þat helpes not soche persouns is reproved of Crist as a fals servaunt. Somme schulden helpe by preyer, and somme by gode speche, somme by worldly pouste, and somme by gode lyve. And trowe not þat wikkednesse of freris or ignoraunce of prestis excuses not seculer lordes to autorise hor dedes. As knyghtes and alle Cristen men schal be dampned of God bot if þei do servise þat þei owe to hym, so prestes are dampnable, pat God schewes periles by whom he wil punysche po puple, for hydynge of hom, as po prophete seis. And pis worlde neded prophetis to speke and drede no mon. Amen. 1 supplied conjecturally. a St. Maur, or Maurus, according to the account given of him by Gregory the Great in his Dialogues, was the son of a nobleman, by whom he was brought, when only twelve years old, to Subiaco, and placed under the care of St. Benedict. Though the founder of a flourishing branch of the Benedictine order, he never was more than a deacon. Does the writer mean to say that St. Maur preserved, after he joined St. Benedict, his secular rank and status as a nobleman? or merely that he and his fellows as they were the first monks in the West, so had never been equalled since? There is another reference to St. Maurus in the tract De Schismate.

XX. Vita Sacerdotum

XX. VITA SACERDOTUM. [Bale names this tract under the title 'De Vita Sacerdotum;' but in the only MS. known to exist it is headed Vita Sacerdotum.' The MS. in question is Bodl. 647. The manner in which the Council of London is referred to at the opening of the tract seems to show that it was written within a few months after that event; that is, in 1382, or early in 1383. Although Wyclif was at this time disabled by paralysis from active participation in the movement which the Council was designed to repress, there is no reason why we should not believe him to have sent, as in this tract, from his retirement at Lutterworth, words of encouragement and counsel to the partisans of reform. The aim of the treatise is to advocate the gradual resumption of all lands and temporal dignities held by the clergy, and their restoration to the state of poverty taught and practised by Christ and his apostles. It is in fact a re-assertion, more or less, of six out of the fourteen conclusions condemned as erroneous by the Council of London.] CAP. I. 2 Cor. xi. 26. The friars, at of London, defended the temporal endowment of po peril of freris is po laste of eght, þat falles to men in pis waye, as Seynt Poule telles; and Austyne nootis pis is po the late Council moste. And, for dede doynge shewes more po sothe, telle we how freris a desseyved late oure rewme at Londen, in po the Church; counseile; þei wolde disseyve oure bischopis, and so lordis and comynes pat dwellen in þis rewme. Pei seide as byleve pat pis is an heresye to sey, þat men of po Chirche have temporal pos- A sort of pious pun is here essayed, founded on the identity of meaning existing between the word 'freris, etymologically taken, and • the false brethren,' named by St. Paul as the last of the eight perils' through which he had past.

but the witness of Scripture is against it. Deut. xviii. I. God also commanded man to work even in Paradise; but the friars disobey this command. Ezek. xliv. 28. sessiouns is ageyns holy writte, whosoever affermes hit. Suppose we þese sophistris desseyven not po puple by hor fals wordes, bot speke we to po purpose. Wil we woot þat prestis in po olde lawe had housyng and dwellynge and mony oper godes, bothe mebles and unmebles, as Gods lawe lymytes; as freris have nowe places and rentes and myche worldly gode geten of po puple. Bot if þese freris schulden speke to po purpose and plesynge of bischops, þei schulden meene þus;- þat þis dowyng of po Chirche in temporale lordschippe stondis in Gods lawe and meryt of po Chirche; for if hit quenchid or forbid meryt, hit were a grett harme, and reversid Gods lawe, in which is al treupe. Nowe se we first wittenesse of po olde lawe, when prestis schulde sonneste pus have worldes godes. Po first boke of holy writte spekes even pus:-God seide to Aaron and prestes of his sorte, In po londe pat ȝe dwelle inne schal ȝe noȝt have, ne ȝe schal have no part of hor heritage, for God is part and heritage of alle his prestes. Bot Levy childer gaf I alle po tythes þat comen of Israel to her owne possessioun, for hor bisye servise þat þei served me in po tabernacle, as I ordeyned hom. Lord! if prestis by a worde of God taken gredily hor tythes, why schulde þei not, by anoper worde of God, kepe hom fro po lordschippe? Also, in po fyfft boke pat is of Gods lawe, biddes God pus to his owne prestes,-Nowper prestes, ne dekens, ne none of hor kyn, schal haf part ne heritage wip oper folke of Israel, for sacrifices and offrynges I gif hom to eete, and none oper ping schal þese prestes take of possessiouns of hor brepren, as I myself bidde; ffor I myself haf gyven me to be hor heritage. O if God so scharply biddes pese negatifes, and Crist hymself kept hom straytely in his persoun, who are more heretikes pen pese þat done hit ageynes hym? Also po prophete Ezechiel biddes pus in Gods persoun,- Pere schal be none heritage gyven unto prestes, for I am hor heritage, better pen al erthe; and no possessioun ȝe schal ȝif hom, ffor I am possessioun to alle my prestis. Ffor sacrifices for synnes, and vowes þat men byheten, and po first of bestis, wip offrynges of oyle, schal falle to prestis, as God hymself

biddes. O Lord! if prestis of po Testament were so straytely bounden by po biddynge of God to holde hom to hor scharpe part, when richesse was pus leveful, how myche more schulde we kepe pis nowe, when Crist, God and mon, lyved so porely! Here may we se how pese fals freris loken ofer Gods lawe, as scribes and Pharisees. Also God in state of innocence putte [mon]' in Paradise for to werke perinne, and also for to kepe hit; hou schulde he make prestis lordes nowe, ageyns his owne ordynaunce? Bot servise pat God had or hafs lymitid to prestes wil fynde hom at po fulle, pof þei ben no lordes. Bot hit semes to mony men þat freris passen þis state, and þat po fadir of leesynges haves putte hom in rewmes to be ydel, and to begge, and to waste rewmes. O Lord! sip God putte mon to wirke in state of innocense, why schulde he not so nowe? Wil I wot þat þo Psalme seis of fendis childer, In mennis travel ben þei not, and Ps. Ixxili. 5. 6. herfore are bei proude. Also in iche lawe is ydelnesse forfendid, and no state of monnis lif, ungroundid in resoun, schulde be taken of ony mon, for drede of po fende, bot if hit be fully groundid in servise of God. But sith bisynes of beggynge may not be groundid in po lawe of God, how schulde hit pen grounde freris? And so fyve barly lofes of scharpe barly bred schulde teche pese freris what pei schulden trowe, and not dampne as heretikes men for Gods lawe. CAP. II. For Crist made two festis, and fed po comyn puple; and at po seconde feste were po seven lofes; perfore by seven wittenesses of po newe lawe techen we þat prestes schulde not þus spoyle po puple. Ffirst Crist seis by Seynt Luke, þat everiche preste þat renounses not alle pinge of whiche he haves possessioun, may not be his disciple, ne so nyghe sue hym. And how God undirstondes pis renunsynge, teches he by lif of Crist and of his apostlis. Lord! sip Crist seis þat men of po worlde may not be his disciplis, wheper pis be nowe fals? Also, Crist teches 1 supplied conjecturally. Christ ordered renounce all his disciples to property,

and distinctly separated his kingdom from the kingdoms of the world. I Pet. v. 3. 2 Cor. viii. 9. þat no disciple schulde be above his mayster, bot hit suffices to po disciple to be suche as his mayster. Bot Crist, mayster of alle, was so pore a mon þat he had not by monhede, ne titel of mon, so myche of worldes richesse to hil his hed inne. wheper clerkes suen Crist in his large lordschipps! Lord! Also, when po apostils stroffe whiche schulde seme more, Crist of his grett wisedome declarid þis doute, and seide pere ben two lordschippes, worldly and gostily. Pe first falles to kynges and lordes of þis worlde, and no wey to prestis, þat are on Cristis syde; bot he is more amonge hom, þat more mekely serves. Lord! wheper po emperoure by his grett wisedome haves reversed po ordynaunce of Crist, whiche pat Crist hymself made! Also po gospel of Seynt Poule apostil, þat was ravisched to po pridde heven, and sawe Gods privetees, gifs beste prestes for a reule for to lif þus. Have we, he seis, norischment to body, and hillynge to po same, holde we us perof payed. Lord! wheper prestes of his world passen pis reule! Also, Seynt Petre, prince of apostlis, biddes þat we be not lordes amonge clerkes, ne myche more þat we lif as lordes of þis worlde; bot we schal be fourme of mekenesse to oure flock. Also, Seynt Poule seis, þat Crist was for oure leef bope pore and nedy mon, to make us gostily riche. Bot everiche mon þat schal be saved most sue Crist in maners. Lord! how kepe þese freris pis, pat studyen to be riche? Sip evereiche seculer lord schulde be pore in soule, who ȝifs þese prestes leve to be pus riche in wille? Also, alle po apostils seide togedir, þat hit was not leveful to hem to leve Gods wordes, and serve pore men at þe meete by way of bodily almes; myche more hit were unleveful to prestes to wlappe hem bisily in nedes of þis worlde. Bot so done pese hye prestes, and oper pat have þis state. Lord! what nede were pese freris to dampne men as heretikes, þat seyn þat Gods lawe forbedes prestis pus to be lordes? Somme men seyn þat pouder of temporale godes makes pese freris to owverloke po lawe of hor God, as dogge lokes ofer towarde Lincolne, and litel sees peroff a. A Lincolnshire proverb, I suppose.

CAP. III. pis schulde be myn obedyence; counseile þese bischopes pat pei trowed not to þes fals Anticrist clerkes a, for pei desseyve homself, and oper þat delen wip hom. Bot as hor ordir hafs no grounde to be of Cristis Chirche, so hor wordes haf no grounde stable in treuthe. Pat may men see by heresye of freris pat þei sowen in po Chirche, of po sacred ooste. Bot here pei reply lewedly ageyns men of treuthe, and seyn, by pis resoun devocioun of lordes schulde be quenchid, and hor elders wante gostily helpe. Bot þese freris schulden knowe, þat hit is non almes to reverse Cristis ordynaunce, and to harme his Chirche; bot by his foule dowynge are algatis harmed clerkes and lordes and comynes wipal. Clerkes ben apostatas, and breken Cristis ordir; lordis be poorid or made pore, and nedid mony gatis to werre, and to begge, and spoyle hor owne pore tenauntes; and so comynes be charged more pen þei schulde. And so synful erroure of devocioun of lordes schulde be quenchid, and po lawe of Crist schulde be reysid. And if anyping schulde helpe lordes elders, þat schulde be quenchynge of erroures þat hor eldres founde; as no mon of witte wil sey þat contynuaunce of a synful dede is medeful to deede men; as no mon wil sey, þat hit were medeful to breke Cristis ordynaunce, and putte perfore an yvel; as no mon wil sey þat ignoraunce of lordes, þat wenen þat þei done wil, schulde in pis excuse hom; sip Poule by more coloure schulde be excused, and neverþeles hymself seis þat he synned gretly ageyns Crist and his Chirche, and was a foule blasfeme. We schal trowe in pis to po ordynaunce of Crist; for he was al myghty, al witty, and wilful; and so pes founed lordes are like to a leche þat gyves a mon in fevers wyne, ageyns his heele. And so reysinge up of ordynaunce of Crist schulde profite generaly to queke and to dede. • a This may perhaps refer, amongst other attacks and replies, to the public determination made at Oxford by Friar Wodeford, as he himself informs us (Brown's Fasciculus, p. 218), against Wyclif's treatise De Religione. This Wodeford was afterwards commissioned by Archbishop Arundel to prepare a confutation of eighteen condemned propositions of Wyclif's; this work he executed in the compass of a rather bulky treatise, which he dedicated to the Archbishop. The bishops should be warned not to hearken to the emissaries of Antichrist. objection that, Reply to the but for endow often be deghostly help. ment, departed souls would prived of

Reply to the objection that saints have sanctioned the use of endowments. A new objection; that alms left to the to better use than if the same property had remained in the hands of its owners. And þus byhoves iche mon sey þat he holdes wip Crist, as freris wil confesse pat hit were non almes to dowe hom as monkes, and charge hom wip mukke. Lord! hou were hit almes to destrye Cristis ordynaunce, better pen reule of freris, in his speciale prestis? And so pese blynde bosardes spekin ageynes homself, and ageyns bischopes and seculer lordes, and ageyns comyns, and al holy Chirche. Who schulde ponke þese fendes for suche procurynge? And if pou sey þat po fende lufs lastynge in synne, and boostynge of erroures þat elders have done, pis schulde move pe for to reverse po fende, and trowe not unto freris, bot stonde on Cristis ordynaunce. CAP. IV. Bot ȝitte Belial brolles blabur for his syde, and seyn þat mony seyntis have suffred and approved suche dowynge of pe Chirche and worschipful dedes; hou comes po witte in pat disproves hom? Here we answere to po freris, certeyne of oure faythe, pat no custome in po Chirche, confermed of popes, ne done bi hor seyntis, is for to preyse, bot in als myche as Jesus Crist confermes hit. Bot sip Crist spake nevere ageyns hymself, and he ordeyned and bad his prestes to lif þus, al speche of men þat seyn þe contrarye is schewid opun folye by autorite of hym. And so pese seyntis þat þei alleggen synned ful feele sipe; and no mon schulde in þis sue hom in lyvynge, bot onely in als myche as pei sued Crist. Bot teche men pat þese seyntis in pis sued [not]' Crist, bot rather diden ageyns Crist, and synned grevousely; but pou may suppose forgyvenesse of þis synne by hor gret contricioun, if þat þe like. Bot ȝitte pese fals freris replyen for hor partye, and seyn pat Church are put clerkes done almes better pen hor patrouns wolde evere have done, or couthe, or myght; and wip al pis þei may lif pore lyve as beggers. Who wolde not preyse hom for hor gret charite, þat þei discharge pus lordes, and take on hom suche bisynes? And suche solempne servise as comes of suche dowynge may do myche gode, bot harme may hit none do. Bot ypocrites speken here as God were on slepe; þei þenken not on po lawes 1 supplied conjecturally.

þat God hymself gaf. Ffirst þei take fals, and perof þei grounde homa, ffor almes askes ordir þat Jesus Crist ordeyned. He Answered. ordeyned not to do suche almes, but to do gostily almes, and take suche of po puple. Bot as freris wolde tourne lordschippe fro seculer lordes, so þei wolde tourne sustynaunce fro curatis þat Crist ordeyned. Ffor as hom fayles groundynge of hor fals sectis, so wolde þei reverse po ordynaunce of Crist. Po apostlis þat weren tauȝt by Crist, seide hit was not gode to leve hor prechynge and hor first lyve, for servise to lordes; and myche more schulden prestes sey so of seculer lordschippe. As to po secounde worde, pat prestes may þus lyve, pis worde is fer fro pis pat prestis lyven as þei schulde. Ffor what mon þat haves pus godes and lordschippe of his worlde, þat he ne haves his hert tourned to pride, and sumdele fro God and occupynge of his soule; and schal lette him fro prestes werkes? He is a gret fole þat þus temptis God, and puttis hym to suche perel ageyns Cristis biddynge. And so God dispreyses hom for þis gret folye, as he dispreyses freris, al þof þei helpen po worlde for to brynge forth childer on oper mennis wyfes, to make hor owne childer aftirwarde soche freris. And so pese freris knytten hor tale wip an opun falsehed, þat suche worldly glory may do no harme in prestes. Lord! if seculer lordes wolden þenke hou God haves putte hem to grete worschipp of þis worlde, in state of his Chirche, to stande for his ordynaunce ageyne Anticrist clerkes, and aske of þese freris grounde of hor ordires,-sip þei sey þei connot se þat ne prestes schulde be lordes, and myche more þat ne þei schulden feght and haf sumtyme wyfes, for so hadden prestis in po Olde Testament! On pis wyse pese newe ordiris marren po puple, as if pei wolde tourne upsodoune al Cristis ordynaunce. Bot certis bei ben bot bastarde braunches, cropun in by po fende; and rekelessehed of lordes and folye of clerkes schulden be cause, if þese freris springen on heght. The meaning is, they interpret Scripture falsely, in that they ground their own practices concerning the receiving of alms on the commandment of Christ.

Lords and great men should not shrink from the duty of reforming the Church. The reforming party should preach three points: CAP. V. Lord! sip hit is Gods lawe pat prestes schulde lif pus, and þei schulde be meenes bitwix God and po puple, what wondir is hit of werres and wikkednes of po worlde? Ffor alle men þat schulde stonde for Gods lawe, and lyven as tyrauntis for to mayntene hit, synnen ugly in þis ageyns hor God. Ow! sip in monnis cause men travel so bisilye, and po cause of God schulden Cristen men luf more, what blyndenesse lettes men to helpe Gods cause? Ffor blynde devocioun schulde noping lette, as hit is seid bifore; sip Crist teches us treupe; ne oldenesse, ne drede of movynge of rewmes, schulde lette pes lordes to stonde in cause, sip þei dar go in werres pat ben more perilouse, and Gods helpe wil ferre, and hor mede is lesse. And so po fende and his childer haf cowarded lordes. Bot sith men schulde counseil to pees, as Crist did, hit semes þat by his weye men schulde stable pees. And herfore spekes a clerke pus in pis matir; þat kynges and lordes myght esily do pis wipouten gret coste or travel of hor body, þat þei conferme not þese erroures þat hor elders did; and sone po ordynaunce of Crist schulde tourne ageyne. Ow! whate confessoures have lordes þat tellen hom not þis perel; bot seyn hom þat devocioun and right of po lawe schulde nede hom to conferme olde done errours! Hit is no drede, whoevere teches þis lore of po fend, he is an opun heretike and Anticrist clerke. O sith oure bileve teches us, kynge of Englonde haves ofte in his honde, and oute of þe deede honde, po lordschippe of Anticrist, what moves hym so folily to ȝif hit ageyne? Freris and prestis schulden preche pre poyntes. If the sinfulness Ffirst, þat þes prestes schulde not be soche lordes; nowper of the assumption by the clergy of temporal power, bischopes, ne religiouse, ne none oper prestes; and owper Gods lawe is fals, or pis is Gods wille. Aftirwarde, pei schulde teche þat whosoevere approves pis, confermes hit, or streynes hit, he synnes ageyns God; for he mayntenes erroures ageyns Gods ordynaunce. And so at po laste schulde men sey opunly, hou lordes schulde gete by processe of tyme hor owne lordschippe oute of po fendes hondes. And right as fendes gate hit by sotil ypocrisye, not sodeynly bot by processe of tyme, so schulde WYCLIF.

the error of those who in so doing, men sowcandely wynne hit ageyne. And þen were po puple on Gods halve discharged of noumbre and maners of prestis and support them freris. Ffor a fewe prestes þat helde Gods lawe wolden more profite to rewmes pen nowe done many. And þus myght lordes be lordes in quyete, and po puple taught clene Gods lawe, and not be pus taxed for defaute of godes, þat are nowe occupyed by þese newe ordires. In pis myght men se trewe clerkes to God, and profitable to rewmes by iche part of hom. Pen schulden Caymes castels of po newe ordires be voydid fro fendes, as Crist taught in dede; and pen schulde temporal godes multiplye in the laity of rewmes as þei first did, to worschippe of God. Amen. 3. the duty and expediency of a general but gradual resumption by lands held in mortmain. і

XXI. De Pontificum Romanorum Schismate

XXI. DE PONTIFICUM ROMANORUM SCHISMATE. On the causes which have led to the present schism in the papacy. [Bale enumerates among the writings of the reformer De Papa Romano, inc. pro eo quod haec insolita dissensio,' and also De Pontificum Romanorum schismate, inc. ob inauditas lites inter hos duos.' These appear to be two different names for the following treatise. The De Dissensione Paparum of the Vienna catalogues seems to be a different treatise, being very much shorter than this; (see Shirley's Catalogue, pages 25 and 60.) The date of composition may be fixed in the last months of 1382, when the southern and eastern counties were resounding with the din of preparation for the richly indulgenced expedition to Flanders, under the leadership of Bishop Spencer; (see note at p. 246.) The only MS. known to exist is that in Trinity College, Dublin, C. III. 12-AA in this edition-from which a careful transcript has been made for the Delegates by Mr. T. French.] FOR þis unkoupe discencioun pat is bitwixe pes popes semep to signyfie pe perillous tyme þat Poul seip schulde come in þes laste dayes, herfore schulde true men declare þis to pe peple; ffor knowynge of perels makip men warlyer to flee hem. And firste it semeþ, þat discencioun of pis popehede is for covetise of worschipe and wynnynge of his world, þat bi cautele of pe fende is knytted to pis office. Ffor ȝif þe pope hold clenly pat þat Crist af to Petir, he schulde have goodis of vertues, and traveylle wip povert, and noon of þis worldlyche glorie, sipe pat Crist forbeed it. But who wolde panne stryve pus ffor pe popis office? And so it were a medicyne, þat men þat han power drow awey pes bronndes pat norischep þis fire. And so emperour and kyngis, þat synneden in pis dowynge, schulde restore to seculer men þat þei bi foly alyende; ne pe graunt

was nouȝt leeful on neiper on nor pe oper partye, sippe hem wanted leeve of God þe cheif Lord, and bi title of þis office pei holden. And if þis matier of stryfe were pus take fro clerkis, bope among hem and seculeris schulde be pees and charite. And it semep þat þat man, be he pope or opere, þat wolde noȝt assente to pis chaunge, hatip Goddis lawe; ffor alle worldly goodis ben nouȝt so goode as charite. And God himsilf forbedip such lordschipe in clerkis; and so, ȝif men wolde bygynne to distroye pis foul strijfe, þei schulde mayntene Goddis ordeynaunce; and panne were it doun. And so, what clerk or seculer wolde noȝt fayn do þus, he is nouȝt in Goddis half, but servaunt to be devyl. And so of pis it semep, þat what persoone or comunte traveylle to restore pe pope to his worldly dignite, traveyllip aȝens Crist in cause of pe fende. Ffor Crist in his owne lawe forbedip his prestis suche lordschipe, and fleede it in his owne persoone, and pis kepte his apostolis. And of þis it semep þat Crist grauntide never assoylynge of synne and peyne for to do pis dede, sippe it were aȝens his lawe, his wille, and his ordeynaunce; but mede pat God grauntip to men pat travailen perinne, grauntep he to suche men þat maynteynep his ordynaunce. But bileve teche us, þat what þing is grauntide her is a false feynynge, but a Crist graunte it. And herfore it semep þat men ben noȝt holden to trowe þat it is trewe, whatever pe pope grauntiþ, ffor in pis he may erre, and varie fro Cristis jugement. But Crist grauntiþ never, ne ordeynepe no þing, but ȝif it soune in resoun, in pees, and in charite. easily see that, as the whole system of the temporal wealth and Church, so the power of the pretensions of the popes to grant indulgences to those who fight their radically And her penkip many men, þat in caas of pis discencioun True men may may men se whiche ben servantis to God, and whiche loven þe fendis cause and bisily serven to him. Ffor alle pes pat traveyllen to lette Cristis ordeynaunce in staat of his firste prestis, reversen his lawe, and in þat þei haten God and serven þe fend. And herby may trewe men se; ȝif frerys or ony men lyen in his to pe peple, and spoylen hem of here goodis in colour of her lesyngis, þei ben traytouris to God, and traytours to pe Chirche þat þei dwellen inne, and ben holden to restoren þing þat þei have spoylid. And herfore schulden trewe a meaning, except. operates are untenable. R 2

men trowe lasse pis court, or þes freris, and axe goode ground of newe pingis þat þei telle men. And hereinne semip þe peple, al ȝif we seen it noȝt, þat men fallen inne to helle, and drawen oper wip hem; and þis is mor perel þanne ony bodily deep. And of pis may trewe men se, pat riȝt as þe fend bi o castynge in of a venemed boon, þat is, dowinge of clerkis aȝenes Cristis ordynaunce, hap venymed Cristene men, bope seculeris and clerkis, and meveþ men of armes to batayls and stryves, so by on openynge of tresour of his lesyngis, þat he may asoylle men bope of peyne and synne ȝif þei wele holde on his side aȝenes Cristis ordynaunce, he hap hight his clerkis alle rewmes of be world. Ffor by spiritual power, þat men may not se, ne grounde it in bileeve, ne prove it bi resoun, þe fend may lygteste bigyle pe peple, and make hem trowe falce bi his sotel lesyngis; as he may meve his vikir to seie, þat he hap power to assoyle men fully þat helpen in his cause, and to curse all hem þat aȝen-stondip it; and pus may he lyȝtly gete lordschipe of alle pe world. But as þe fend byhiȝte to Crist falsly al rewmes, so myȝte falsehede walken in purchas of þis lordschipe. But by pis blynde falsehede schal Cristis cause slepe. And so it semep to many men þat Sathanas hadde envye to be ordynaunce of Crist, þat his clerkis schulde be pore men. Ffor bi vertu of þis povert, Petir and opere apostilis conquered of the fendis hond many of his servauntis, and herfore he meved hem for to trowe pe Chirche. And ofte he tauȝte his clerkis to feynen hem a power þat þei may assoylle men, howevere þei haue synned, and ȝeve hem hevenly ȝiftis, howevere God ordeynep of hem. And pe fend hap many clerkis to meve þe peple to trowe pis; and so he wole cursen alle men þat meven to Cristis ordynaunce. And if ony kyng lette his peple or his tresour to goo out of his rewme in Antecristis cause, he wele curse bope pat kyng in his rewme, and aftir, whanne his children ben myȝty and willful, take to him pis rewme for his former cursynge. CAP. II. In all these proceedings the active intervention of Sip pe fend is kyng of children of pruyde, he coveytip in bateylle to have pe victorye, and herfore he temptip hardest

is manifest. I Cor. vii. 29. þes men in our of her deep, in hope to overcome hem at pe the evil one laste ende. And herfore, sip he knowip bi wordis of holy wryt þat pe day of doom is nere pis tyme, al ȝif he know not evenly how longe hap God ordeynede byfore pis day schal come, herfore more bisylyche he temptip Cristis Chirche. And as Seynt Poul seip, pe tyme is more perillous, and herfore schulde ech man make him silf stronge, and kepe þat þe fend cast him not doun; for him þat he overecomep, and holdip him bynepen, he hap a grete hope to vencusche hym for evere, and so aftir his deep evere to dwell wip him. And herfore, sipe man is procuratour to be fend ffor to tempte his broper, as we may se by Eve, perfore he castip to have many sectis þat bisyen hem faste aboute newe pingis, bope in newe lawis and sensible sygnes, ffor bi bope pes schal Cristis ordre be best [shent']; sip mannes ocupacioun aboute ony þing mot nedilyche be best for contrarie werk. And herfore clepip Crist men of newe sectis kynrede of hordom, pat sechip suche signes. And as Crist seip, wip Poule his apostle, pe synne of ypocrisie schulde regne wip suche men, sip þei feyne holynesse by sensible sygnes, and coveytise wip opere synnes bep huge in her soulis. And pis mevede pe fende, aftir þe dowynge of pe Chirche, to use pe monk Sergyus ª, and turne men of pe Chirche to all þe secte of Saresenes, þat is now ful large. And so it semep to sum men, þat monkis or false cardinals may bygile pe litil flook now lefte of Cristen men, ffor so þei dide whanne Cristendome was more and more of myȝte. And Antecristis sect is more bi many ordris, so þat, aftir Cristis speche, Goddis chosen schal be disceyved her if it may be, in reversynge of false Cristis. And so, as many men penken, þe best remedy in pis wer to lyve holy lijf, and trowe holly pe gospel, for bope in noumbre and speche schal Antecristis clerkis passe trewe men 1 supplied conjecturally. a The story is well known of the Nestorian monk of Bassorah, called Bahira by the orientals, and Sergius by the western writers, who is said to have predicted the great career of Mahomet to his guardian Abu Taleb, and to have instructed him in ecclesiastical affairs and the tenets of Christianity. See p. 99 of this volume for another mention of Sergius.

On the late bull of Urban, granting indulgences for the crusade against the anti-pope. in God, ffor þei bep picker i-sowe. But grope we wel her ground, wheper it be Goddis, or ellis provid bi resoun, and lefe we alle oper. And now in oure dayes, out of þe nest of Antecrist is come an hard maundement, and seip to men in sentence, þat hoso confermeþ¹ Antecristis ordeynaunce in dowynge of pe Chirche, and lettip Cristis ordynaunce, he is fully soylled, and wendip striȝt to hevene wipouten ony peyne her or in purgatorie. And ho-evere lettip pis decre, and holdip on Cristis side, he is deplyche cursid and pursued wip Antecristis clerkis. Ffor þei seie, hoso lettip decre of pe pope to pursue his adversarie, he is pus cursid a; and hoso pursuep him and dowip, pe toper pope, aȝens pe ordeynaunce of Crist, he is pus blessid. And sippe Crist was maad man I herde nevere more blasfemye. Leve, wer he noȝt traytour to God and to man, þat in absense of God reversid his ordynaunce, þat God him silf haþ maad for savynge and tenpernesse, ffor love of his spouse, and gabbed her on God, pat God hap ȝeve him leve to graunte her in erpe bope pardoun and blysse to breke Goddis firste ordynaunce, and conferme pe ordynaunce þat þe fend tauȝte pe emperrour? And he were traytour to rewmes ȝif he spoylede here peple and tresore of þes rewmes bi suche feynede lesyngis; for temporal goodis and spirytual rebbed he fro þes rewmes. Certis, sip pe world was maad pe fend feyned nevere more lesyngis to spoyle rewmes of tresore and peple pat makip hem stronge, panne to seie pat ho-so lettip to take folke or tresore at wil of pe pope, to distrye his mennye, he is cursid of God and schulde be deed by man; and aftir sendip freris and oper falce clerkis, to make þe peple to trowe, and mevep hem to pis sentence. O ȝif Antecrist and his clerkis in her grene growyng overleyn þus rewmes, ¹ corrected; confermermeþ, AA. a This seems clearly to refer to the bull of privileges granted by Urban VI, in the year 1382, to the Bishop of Norwich, one of which runs as follows: Item, habet potestatem excommunicandi, suspendendi, interdicendi, quascunque personas rebelles, seu impedientes ipsum exercere potestatem sibi commissam, cujuscunque status, gradus, praeeminentiae, ordinis, loci, conditionis, extiterint, etiamsi regali, aut reginali, vel imperiali, seu quavis alia ecclesiastica vel mundana, praefulgeant dignitate.' Walsingham (Rolls edition), II. 77.

and bigylip trewe men, what welep pei do whanne bei bep fully stablid? And þis is þe falseste conquest þat evere pe devyl hap cast, ffor þus myȝte he liȝtly ȝeve rewmes to his servauntis, and make hem of nowun power to aȝenstonde his cautels. And pus is heresye of pe fend pupplischid in londis, þat he hap maystrye overe Crist, and his servants overe trewe men. And more falsenesse of þe fend here we never feyned. Stonde we stablyche in feip pat Cristis lawe techep, ffor it was nevere more nede for cautels of pe fend. He feynep false dremesa of power of Cristis vikir, þat Crist myȝte nevere graunte to such a false cause. And truste we in þe helpe of Crist in pis poynt; ffor he hap bigunne to helpe us graciously, in þat þat he hap clofe pe heved of Antecrist, and maad þe ton part fiȝte aȝen þe toper. Ffor it is no drede pat synne of pe popes pat hap be longe contynued, hap brouȝt to is dyuisioun. And so, if bope pes hevedis lastip, or þe ton bi him silf, þanne schal þe laste errour be worse pan þe firste. And so emperrour and kyngis schulde helpe in pis cause, to maynteyne Goddis lawe, and conquere her heritage, and distroye þis foul synne, savynge þe persones. And panne were pees founde, and symonye distroyed; for while pis rote lastiþ, durip bataylle and symonye. And if þes lordis lovep God, þei lovep Goddis lawe; and helpe him in pis cause, ffor to hem it longip; and more glorious conquest dude nevere Cristene kyng. CAP. III. But feynynge of ypocritis wole stonde faste aȝen, and criep to alle men þat aȝenstondip pis, [ȝe ¹] bep heritikis and wickid men, and fewe aȝenst opere. But counfort it is þat þes pre resouns meveþ noȝt. Pe firste meveþ noȝt, sip Crist him silf was clepid blasfeme, þat is heretik most of alle oper; and in a fend, Belzabub, þei seide he dide his dedis, ffor servyce þat he dude to his prince of fendis. So whanne many wickid men defamep 1 supplied conjecturally. See Vol. II, p. 166, where this matter of the dexterous use of dreams by the friars, in furtherance of the ends of the papal court, is mentioned more in detail. The slanders agents reof the papal pelled.

The proceed. ings of both popes censured, as irrational, uncharitable, and unchristian. Josh. vii. 12. a good man, and havep noon evydence of his schrewid dedis, hit is a greet evydence þat, for he schamep her synnes, þat þei accuse him falsely, al ȝif he be clene. And bi pis same answere we may avoyde pe seconde word; sippe pe Jewis seide pat Crist was not on Goddis halfe, ffor he dide myracles and helpid men on holy day; and perfore pei seide þat none men þat koude good trowid to pis wickid man, but cursid and founed peple. Ffor, as þei seide, no Pharise ne prince of pe prestis trowid to þis false man, but þei þat knewe noȝt þe lawe. And so han pei seid of Cristis trewe servantis. And to pis pridde evydence,-it is knowen þing, þat whanne þe world is peyred, and Antecrist hap maystrie, pere bep many fendis sones¹aȝens any trewe man; as in tyme of Hely was he nyȝe left aloone, aȝens sevene hundrid prestis þat serveden to Baal. But take we more evydence of schrewidnesse of þe toper side. Ffor þei grounde noȝt her speche in resoun ne in Goddis lawe, and feynen þat Jesselyna seip so, and neiper Jerom ne Austyn. And certis Jesselyn knewe litil of remyssioun of synne, or ellis of spiritual suffragies, þat God him ony grauntip. How schulde men trowe Jesselyn in glosynge of pe popis lawe, sippe pe toon pope fallip pe topurs bullis? Also men schulde have suspect bope pe popes dedis, sip þei bep noȝt grounded in þe lawe of God; but, as bei knewe no sovereyne, as Lucyfer here mayster, þei sechen veniaunce to him silf, and lesip pacience and charite. And certis it is no love of God to maynteyne such prelatis, ffor wantynge of her charite seip pat pei bep fendis, sippe for lasse avarice Crist clepid Judas a fend; and it seemep no wisdom to be ladde bi many Scariops. And take heed to be mynystris of pes prelatis; þei ȝeve leve to prestis, to monkis, and to freris, to traveylle in her cause, al ȝif þei slee men, and suche þat have be comynly most viscious men of opere. Lord! sippe in pe oolde lawe, whanne it was lefe to fiȝte, Goddis folke was vencuschid for synne of oon 1 corrected; synnes, AA. a This is Zenzelinus (or Genȝelinus) de Cassanis, a doctor of laws, and, according to Pancirolo (De Claris Leg. Interpp.), a French- · man, author of the received commentary on the Extravagantes' of Pope John XXII.

man, how schulde þei noȝt be vencuschid in þe newe lawe, for more synne of many men? Certis þere is no cause but ȝif God have forsake hem, and letip hem serve deplyer her dampnynge in helle; as beestis þat bep dispeired, men bisyep noȝt to reule hem. A! sippe kyng Daviþ, þat was so just a man, was lettid to make a temple, but Salamon þat lovede pees was ordeyned of God to make pe temple of stoon, myche more schulde popis, and prestis her servauntis, schede noȝt Cristen mennes blood in her owne cause. And certis, sippe bei han forsake pacience and charite, it semep pat God forsakip hem as for his owne children, ffor whos werkis men worchen, his children pei bep. And take noon heed to be persones pat tellep pes wordis, but take heed to be sentence and cause þat þei spekep inne; and lok wel in holy wryt wheper it seie noȝt so. Lord! where it be Goddis wille to lette to preche pe gospel, and ȝev leve and counseil to prestis to slee men? Hit semep þat suche dedis schewip whos bep pes prelatis; ffor every man her meree', and specially prelatis, schewen bi her werkis whos children þei bep. Ffor pes pat traveyllen wel for pees bep children on Goddis half, and þei þat traveille by werris to have richesse and worldly glorie bep children of þe fend and enemyes to. Crist. And herfore is Crist clepid peysible kyng, and þe fend kyng of alle pe children of pride. A! ȝif a man myȝte chese to holde Cristis biddinge, and forsake welpe of pe world and al worldlyche glorie, ffor to make pees bytwixe him and opere men,— ȝif he lefte pis Cristis biddynge, and takip lore of þe fend, who wolde noȝt seye pat ne he wer pe fendis child? But þes popis myȝte leve hiȝenesse of be world, and pis worldly richesse, as God him silf hap beden hem, and þanne þis strif schulde cesse bitwixe hem and opere men. And if he fend lette hem by love of worldlyche pingis, ho dredip pat ne panne pei bep pe fendis owne children? But lordis schulde compelle hem to leve pis fendis lesynge, ffor God biddip his servauntis compelle men to entre his weye. And ȝif þu seie pat no man schulde speke aȝens pe pope, comun dedis techip us þat he may liȝtly synne; and for he is capteyn over alle his children, perfore his 1 The text at this place appears to be corrupt.

The promises of Christ to Peter, though synne is more, and more harmynge to be Chirche. And herfore seyntis bifore, wittynge þat he is noȝt God, ne confermyd in vertues, as aungels bep in hevene, weren ful bisy bi Goddis lore to reprove pe pope. As Poul repreved Petir for a liȝt trespasse, Bernard repreved Eugenye for he was to worldly, and left þe office of apostil, and took office of Antecrista. Why schulde noȝt men now reprove popes, ȝif þei don now wersse? sip alle men schal sue Crist, and stonde for pe trupe; but Crist reprevyd Petir, and reprevep ech yvel pope. And at þe leste Cristis children schulle flee an yvel pope, and sue him not but in as myche as he sewip Crist, ne trowe him noȝt but in as myche as he spekip Cristis lawe; and ȝif he do contrarie, flee we hym as Antecrist. Ffor no resoun ne no lawe nedip us to sue þe fend, ne forsake oure God, ne pe lawe þat he hap ȝeven us. Wel we wytten by Goddis lawe, þat þe heyȝeste in þis Chirche schulde nexte sue Crist, and moost flee þe world; ffor so techip Crist, þat þe moost in his Chirche schulde be mooste meke, most pore, and moost servysable. CAP. IV. But here Antecristis clerkis wole preve bi manye weyes, pat applicable also be pope, þat is vikir of Crist and of Petir, hap power in pis to his successors, are of no avail to those who live not the life of Peter. Chirche to do what he wole, sippe Crist biheiȝte to Petir þat what he byndip in erpe schal be bounde in hevene, and so what he unbyndip. Ho may denye pis bileve but if he be an heretik? But here schulde pe fendis children lerne here logyk and her phylosophie, þat þei ben noȝt heretikis in falce undirstondinge of pe lawe of Crist. Sop it is pat Crist hiȝte to Petir pis power, and to opire apostlis, by suche manere of wordis, and to alle here successouris in persone of hem. But suppose þat a prest forsake þe liif of Petir, and bidynge of his maystir our Lord Jesus Crist, and goo annopir weye as pe world axip, what is Cristis word sibbe to suche, a prest of St. Bernard (Ep. CCLXVIII) reproved Pope Eugenius III, his former friend and follower, for having promoted an unworthy person to some ecclesiastical dignity. The language, however, is carefully restrained, nor can I find in any of St. Bernard's letters to this pope what would justify the strong assertion in the text.

Antecrist? Certis eche bettre prest, in whiche bep pes condiciouns, myȝte bi more colour seye he is Petris successour; ffor as Crist chargiþ more mennes dedis panne her wordis, so he chargiþ more vertues panne worldlyche fame. Ne noon eleccioun of man is worpi bifore God, but whanne it accordip to chesynge of Crist. And herfore pe apostlis, whanne þei were ful of God, chesen Mathy by sort, and not bi falce cardynarls. And as sort may faille ȝif Crist reule it noȝt, so may chesynge of false men, aftir þat þe Chirche is dowid, and as myche more perilouslyche, as man þat is perverted is a quik fend, worse panne opere sortis. And so men schulde putte in þe ordeynaunce of God suche eleccioun of prestis, and wedde hem not wip þis staat, and trowe more to her werkis pan to chesynge of men; ffor pus Crist biddiþ men trowe to his werkis, and pus took Clement pe office of Petir, and as soone forsook it, whanne he myȝte more profyte in an nopere office a. And so schulde Cristis prestis do, or ellis pei leven Goddis reule, þat biddiþ of two pingis þat men schulde chese þe better, and more for Cristis Chirche; for ellis þei lyven aȝens God, þat ordeyned men þe bettir, and biddiþ men to chese it. And ȝif mennes lawis reversip pis lawe of God, woo be to pes lawis, and to men þat usen hem. Ffor pus seip pe profete in text of oure bileve. And so, ȝif mennes lawe or custom of pe Chirche lettip resoun and lawe of God, woo be to it. And more harm in þis mater þat fallip to prestis is, þat þei makip hem a lawe aftir lawis of þe world, and þat þei kepe more bisyli þan lawe of pe gospel. And ȝif her dowyng or her staat nedip hem to do pus, woo be to pis dowyng and such staat of þe world, sippe it nedip to forsake God and his lawe. Here may we se pat prelatis, feynynge for staates whepir þei bep Petris successouris or suers of Crist, han more ping for to preven þan þei cunne come aweye wip. Ffirste, þei schulde teche þat þei suen wel pes heedis; and ȝif þei teche pis wel, þei schulde noȝt stryve for dygnitees, ne telle so mychel by hem This seems to be the author's mode of reconciling the opinion of St. Jerome, confirmed by the Epistle of Člement himself (supposing it to be genuine) to the Church of Jerusalem, that Clement immediately succeeded St. Peter as Bishop of Rome, with the statement of Irenaeus that Linus and Anacletus both held the see before him. To be a true successor of the apostles one must imi. tate their life.

Conditions of valid absolution. Consequences which flow from this doctrine. as bi werkis of pe gospel; ffor ȝif þei do, þei schewe in dede þat þei sue noȝt þes heedis; and so of privylege þat Crist hap grauntid unto Petir bep þei noȝt worpi to have part by such a falce title. But suppose þat þei wer vikers of Petir, ȝit þer is anoþer þing þat þei schulde fulfille, þat in byndynge and losynge bei bep conformed to Crist, ffor ellis þei makip a false knotte, and falselyche semep to loose. And herfore is nede to hem to have pe keye of science, þat þei kunne bynde and lose aftir þe Chirche above; ffor ellis þei gabbe on hem silf, and doip noȝt as þei seyen. Her mayst þou se, how popes and opere prelatis mut argue in þis wise; what evere Petir byndip or losip, or ellis his verrey viker, is pus bounde or losid of God in pe Chirche of hevene; but pis pope or pis prelat is verrey Petris viker, and byndip or losip by pe keye of Goddis kunnynge; perfore it is bounde in hevene or losed, as he seip. And if pou seie pat by his lawe none schulde trowe Cristis viker, but if he schulde trowe him in byndinge and losynge, and so we schulde trowe what evere pe pope seiþ, ffor al þe boot of Petir flocced in uncerteyn,-here we schal wite how trewpe and hope and charite bep divers, and how pere bep diverse pingis to trowe and to hope and leve; and so we schulde sorwe for synne, and hope to be assoyllid of God and of his vikir, if it be as we hope. And if we faille in pis sorwe, or bigge noȝt oure synne of God, we bygile oure silf in speche of byndynge or losynge. And so pi confessour can nouȝt wyte wheþer þou be bound or soyled, but bi supposynge þat he hap of þi trewe speche, ffor þere is no more heresie pan man to bileve þat he is assoyled ȝif he ȝeve hym moneye, or ȝif he leye his hond on pin heed, and seie pat he assoyllip pee. Ffor pou moste by sorowe of herte make aseep to God, and ellis God assoylip pee noȝt, and panne assoylip noȝt þi viker. How evere pe pope speke, pis is pe lawe of God, and alle þingis þat wole sue herof schulde Cristen men graunte. And by pis schulde prelatis ceese to boste of her power, ffor sope it is þat assoyllynge is propred unto God, and his viker in erpe tellip his lord wille; and ȝif hym fayle kunnynge, he lyep on his lord. And so many men mysosip her power, þat is pe secunde keye in assoylynge of prestis. And here may we se,

þat it is not bileue, þat ȝif a man semep to be assoyled of pe pope, þanne he is assoylled so ffor þe popes affermynge, ffor þe pope may erre ofte in presumpcioun of his keyes. And God forbeede pat it wer bileve to trowe of eche man, þat þis man is assoylled or cursid as pe pope seip; ffor panne bileve, þat schulde be oon, were falce and diverse in many men; for pe confessed and be confessour were cause of oure bileve. But God forbede pat hit were so, for þanne feip were uncerteyn. A man may make his owne hope, and confessour helpe to, but hope and bileve bep ful divers. CAP. V. Answer to an objection made fenders of the of absolution. Here grucchip Antecrist, and seip pat by pis skyle pe pope hadde no power to certifie men confessid of him, þat þei bep by the de assoylled of Crist, for he kan nouȝt teche pis, and so schulde perriche Petris keyes, groundid in Cristis graunte. And herfore men seyen comunly, þat whom so ony prest assoylip, he is assoyled of God by vertu of pe keyes. Ne men schulle suffre no more penaunce þan þe prest enjoynep hem, ffor God hap ȝeve þe prest power to deme aftir his owne wille, ffor ellis it were a needeles þing to schryve men þus to prestis. As anentis pis, me pinkip pat men schulde trowe þat þei bep nouȝt assoyllid ne bounde of her synne, but in as myche as God him silf doip it. For sip God is lord of alle, agens whom is synne i-do, ȝif ony man synnep aȝens ony creature, pis lord mut ffirst forȝeve his wrepe; and hit wer as unsemelyche man to forȝeve pe wrepe of God, as ȝif þe werst boy in þis rewme forȝaf þe kyngis wrepe, and specially sip God is more overe pe pope and eche prelat her, þanne þe kynge of Ingelond is more þanne a boy; and God is neiȝe to ech soule more panne ony man may be. And graunte in presence of þis lord, wiþouten his autorite, [of¹] trespace don unto him, were a foul presumpcioun. And so prestis be but servauntis to telle pe wille of God, þat God forȝevep þe synne, ȝif þat men bep worpi. And þis knowynge schulde prestis have, and knowe Goddis mercy, þat ȝif men make aseep to God, God wole panne assoyle hem. And errour ¹ supplied conjecturally.

The true doctrine is not but must not therefore be abandoned. in þis bileve disceyvep many men. And herby may we se,- as power ȝeve to servauntis, is not wittily ȝeve, but ȝif þei kunne here office, so God geveþ not to men power for to assoyle, but if he ȝeve hem kunnynge þat fallip to her office. And so it may be ofte tymes, pat prelates feynep hem power, al ȝif þei have no such power, ffor þei beþ unable. And sip God mute graunte þis power as propre to him silf, and he may noȝt erre in knowynge of unable prestis, herfore men may be disceyved in hope of suche power; and herfore men schulde telle pe peple of pis power of God, and teche men to affye in þis, and noȝt in mennes power. But wel I woot þat þis bileve wynnep noȝt us be peny, ne a lucrative one, makip us not to be worschipid, ne pe peple soget to us; but pupplischinge of Goddis lawe schulde noȝt be lefte herfore. Bi þis may men se answere to pis resoun, þat no pope here in erpe, but if he have revelacioun, can telle men þat þei bep assoylled of synne þat þei bep schryven of, sipe he can not telle þat men haveþ contricioun. And as pe popis lawe seip, in grauntynge of his pryvylegie he grauntiþ noȝt suche indulgence but to contrit and confessid. ȝe, ȝif þe pope seie contrarie, or freris, or seyntis in hevene, men schulde noȝt trowe to hem in pis, sipe pei seie byside pe feip. And sip no confessour in erpe kan wyte where men be contrit, but suppose bi her owne wordis þat þei seye sope in pis, hit is open þat þes confessours wyttip ne bileveþ þat her confessid bep contrit, but litly suppose þat þei seie sope of hem silf, and bi þis þei suppose pat God him silf assoylip hem, and panne bep pei wel assoyled. And þei bep Goddis bedels to telle truly his sentence, and opir And sip þe pope wise may þei noȝt assoyle men of here synne. seip pat he assoylep ech confessid and contrit, in þat þat he seip þat men bep confessid and contrit, hit semep þat þe pope presumep to seie pat þes men havep contrycioun. And certis þes popis or cardinals can noȝt wyte of hem silf, wheþer þei have contrycioun, but by a list hope, sipe pei knowe not diference bytwixe attricioun and sufficiant contriciouna, þat God acceptip a The reader of Pascal and of Boileau will here be reminded of the famous controversy concerning attrition and contrition which shook the Church of France in the seventeenth century, the Jesuits contend-

for synne. And so it semep þat þes wordis smachen presumpcioun, and bep noȝt groundid in pe lawe of God. And so sum men þenkiþ, þat al pis sacrament is not fully groundid in al holy wryt but in general wordis, and special bep unknowen ; and herfore men schulde noȝt graunte special þat þei knowe noȝt. And her may men se þat Petris keyes schulde noȝt perriche, but be furbusched and clensid of þe rust of heresie, and blasphemye of confessouris schulde be leyd adoun, and þis were profyt to our Chirche and hatynge of blasfeme confessours. For in her absoluciouns faylip comunly Petris keyes, and þei feyne ofte to assoylle, and þei assoyle noȝt. The practice of conscientious con- And herfore many prestis þat dredip hem ffor to lye seiep¹ noȝt, I assoylle pee, but, God of hevene assoille pee; and ȝif fessors. þei seie pat þei assoyle, bei speke by reputacioun, and nouȝt bi wytynge ne bi trowynge, ffor God chargiþ hem not herto. And so pis confessioun þat is maad to man, hap ofte tyme be varied in varyinge of pe Chirche. For first men confessid to God and to pe comun peple, and þis confessioun was used in tyme of apostlis. Sip men were confessid more specially to prestis, and maad hem juges and counseilers of here synful lijf. But at þe pridde tyme, sip pe fend was losed, ordeyned pope Innocent a lawe of confessioun a, þat ech man of discrecioun schulde ones in þe ȝeere pryvyly be confessid of his propre prest, and addede myche to pis lawe þat he kowde noȝt grounde. And al ȝif þis popis ordeynaunce do myche good to many men, nepeles many men þenken þat it harmep pe Chirche. Hit doip many men good, for schame and drede of here schrifte drawip hem fro many synnes, and makip hem drede so aftir. And so² pis 1 corrected; sippe, AA. ing that attrition, that is, sorrow for sin out of a motive of fear, together with the sacrament of penance, was sufficient to cleanse men's souls and make them fit for heaven, while the other side urged that contrition, or sorrow for sin out 2 corrected; in AA. 2 of a motive of the love of God, was indispensable. He will remember that terrible sarcasm of Boileau, who makes the Almighty invite the defender of the sufficiency of attrition into Paradise, with the words- 'Entrez au ciel: venez, comblé de mes louanges, Du besoin d'aimer Dieu désabuser les anges. a The law enforcing private confession, which was established at the fourth Council of the Lateran in 1213.

Futility of the plenary in dulgences sacrament is nedful to synful men, but not so nedful as is confessioun maad to God, for þat is evere nedeful ȝif God schal assoylle men. pe harme pat comep of þis schrifte is ful gret in þe Chirche; ffor many prestis, bope more and lasse, blasfemeþ in here power, and faillip in þe keye of kunnynge in þis feyned absolucioun, and fallip in heresie, prestis and her sogettis, but ȝif prestis purge pe keye of here kunnynge, and stondip in boundis of bileve. But pis [is]' open heresie pat men taken of þis sacrament, þat men þat bep confessid schal suffre evene pat peyne þat her prest enjoynep hem, howevere pei havep synned. pe prest hap no wite to taxe evene pe peyne aftir þe synne þat þe men hap do aȝens God, for no man in erpe, ne aungel in hevene, but if God telle him specially, can taxe such a penaunce. And herfore bookis seyen þat penaunce is arbitrarie, now more and now lasse, after þat prestis lykyn. So ofte tyme sum prestis for pe lasse synne enjoynep more penaunce, and sum for þe more synne lasse penaunce; but how evere þei enjoynep, God pe hiȝe juge, agenst whom men synneþ, taxeþ evene þe penaunce, þat prestis knowip nouȝt, as bei knowip noȝt grevousnes of synne. But it semep generally, þat men þat schal be saved haveþ penaunce ordeyned of God, in þis liif and in purgatorie, þat þe prest hap no wytt ne power to enjoyne men. And so men pat schal be dampned bep not fullyche assoylled of synnes þat þei han be schryfen of, ffor þei schal come aȝen. And þei faille in alle her dedis þat þei do to God, and so pei havep noȝt contritcioun as men ordeyned to blisse, ffor þes men bi her grace semep noȝt pus dedelyche. But what pope or confessour wot ho hap suche synnes? And herfore [þei] blasfemen, assoillynge of peyne and gilt; and so many men schryvep hem ofte in veyn to her confessours; and cause of his vanytee bep prestis or confessid. But schryve pee to God and laste in contrycioun, and God may not faille ne he wole assoylle pee. 2 CAP. VI. Off þis may men se how perlously men spekip, and wipoute granted by the fundement, þat grauntip pleyn absolucioun of synne and of rival popes to those who fight in their cause. 1 supplied conjecturally. 2 Id. WYCLIF.

peyne to alle men, confessid and verreylyche contrit of synne þat þei havep don, whiche travayllip faste in cause þat þei coveytep, be hit nevere so seculere and fer fro Goddis wille. Ffor þere is no cause more seculere in þis world, þan is to dowe þe Chirche and maynteyne pe dowynge; and herfore pe popes grauntip þis pleyn absolucioun. But þei schulde penke how in þis graunt þei schulde charge pes pre þingis,-matere, and forme, and ende of her graunt. Her matere schulde be trupe and fullynge of Goddis lawe, her forme schulde be trewe wordis groundid in Goddis lawe, and her ende schulde be profyt of her modir holy Chirche, for to come to hevene bi menes þat Crist hap ordeyned. Lord! sip Crist is trewpe, as he himsilf seip, as trupe in þis world or bigynnynge pereof, and he himsilf techep, bope in hif and word, pat¹ his prestis schulde be pore and have non suche lordschip, as it is schewed bi twelf lawis of God, Lord! wher he pat is God, pat may not be chaunged, hap hereinne chaungid his purpos, and lovep more prestis lordschipen panne he lovep onyping þat he himsilf comaundid? Ffor wel I woot þat þis assoillynge is falce and ful of venym, but ȝif Crist himsilf be autour þerof. And wel I woot, sip God appreved never bifore so large absoluciouns for nouȝt þat he comaundid, ȝif he approve pis assoyllinge, pe ping for whiche he assoyllip plesip more to him panne ony opir comaundement. And trowe pis ho evere wole, ffor I may not trowe it; sip Crist bope in dede and word contraried pus pis dowynge, and wel I woot þat he is God, þat may noȝt reverse himsilf. And if he hadde purposid so myche to dowe his prestis, bope pere were resoun þereto, and he wolde have told it. Resoun may þere non be, but if a blaspheme seie, pat now in ende of pe world, whanne avarice is more, and Cristis Chirche hap more nede of prestis þat fleep more coveytise, Crist hap ordeyned pe contrarie to his Chirch in his prestis. But it wer oone to seye pus and to seie pat Crist hymsilf is turned into Antecrist; but wher were more blasfemye? But leve take heed to Cristis wordis, how he tellip of pis mater. In þe oolde lawe he biddip pat prestis schulde have 1 corrected; and, AA. Such grants are defective, 1. in matter, 2. in form,

in regard to their end and purpose. no part of heritage of pe peple, for God schulde be here part; þat is to seie, pat offryngis and dymes pat bep Goddis rentis. schulde be ȝeve unto prestis for servyse þat þei servep God. Lord! ho wot noȝt þat ne suche wordis, wip so scharpe negatyves, byndip evere and for evere, as we wytip in þe maundementis? And in pe Newe Testament Crist seip, þat suche prestis may not be his disciplis; and panne pei bep fendis clerkis. And sip God by suche lawis ordeyned fruyt of þe erpe to men, for to serve him by forme of his ordynaunces, what wondir is ȝif God wipdrawe his hond fro erpelyche fruytis? And pis semep a greet cause of barynnesse of erpe, ffor sop it is pat no venjaunce sendip God to men, but ȝif þat venjaunce be ordeyned to synne þat is cause pereof. And her may we se how we faile in forme of þe wordis of Goddis lawe, as we faille in mater. And herfore in oure dayes seip Antecristis clerkis, þat among alle lawes pat evere God suffride, bep bope his testamentis falseste of alle opere; and herfore men schulde glose hem aftir her owne wille, and be wordis of þes glosatouris passip Goddis lawe. As anentis pe pridde poynt, þat is, ende of Cristis clerkis, bileve techep us þat Crist wolde drawe his children to heveneward, by holy lyvynge of his prestis aftir þe staat of innocence; so þat men þat bep sett in worldlyche liif and werkis, schulde be ravychid herfro by word and liif of Cristis prestis. Lord! where þes pre þingis stere¹ prestis for to fiȝte, or to be seculer lordis, or to implye hem wip worldly nedis? Wel I woot, by pe cours of pe Oolde Testament, whanne prestis wer rewleris of pe peple and leders of batayls, panne pei were werst ladde, and slowen oure Lord Jesus Crist. So many men penkiþ, ȝif prestis leveþ Cristis ordynaunce, and lyvep as seculer lordis, and fiȝte as tyrauntis of þe world, bei schal slee Crist in his membris and make an ende of þis liif, ffor pis passip wickidnesse of prestis of be oolde lawe. Ffor panne þei myȝte have wyfes, and fiȝte undir kyngis, but now oure mayster Crist forbed pis to his prestis. And so pes prestis of Antecrist, þat feynep pat Crist assoyllip men, more panne evere he dide bifore for servyce þat þei servede 1 corrected; strere, AA.

him, ffor mayntenynge of þes prestis dedis, and seip pat it is Cristis bateylle and noȝt mennes cause, puttip heresie on Crist; and so pis is an opyn blasfemye, þat men schulde horrour for to here. But her þes false freris florischen þis falsehede, and seyen þat Crist baad his apostlis celle here cootis and bie hem swerdis, and so it is leeful, in defense of Cristis riȝt, to Cristene men for to fiȝte, bope prestis and opir men. But her schulde pes freris teche to whom Crist spak þes wordis, and wheper he spak of cote and swerd bodily or goostly. Hit semep, sip none of Cristis apostlis dide pus of bodily swerdis, but Crist forbede pat þei schulde fiȝte, or have swerdis mo pan two, þat he mened noȝt of bodily swerd, but of swerd of pe spirit', þat is Goddis word; and pis accordip wip Cristis dedis, and lore þat he tauȝte bifore. And as Crist fauȝte wip suche swerd, so schulde alle his prestis, and plese men wip meke speche, ȝe, ȝif þei leese her cotis and al her temporal goodis, and specially her lordschipe. A sip freris, as þei seyen, suep most pe lore of Crist, whi wole þei noȝt bigge bodily swerdis, and fiȝte pus in Cristis cause?? But certis her wordis and her dedis techep pat pe fend is her fadir; ffor Crist wolde by pees and pacience þat his cause wer endid, and herfore he repreved Petir for smytynge wip a swerd. Here may we se how his cause is fully forged wiþ falsehede. And so pis mede pat is feyned is founde of pe fend her fadir, and is not groundid on charite ne profyt of Cristis Chirche. And so freris schewip hem prooctours of pe fendis cause, and traytours to God and his Chirche bi her bisynesse in þis cause. CAP. VII. The argument 3 considered. of the friars from Luke xxii. papal indulgences. But ȝit Antecrist gruccheþ, and seip þat þis is blasfemye, for The theory of it revep fro prelatis power pat Crist ȝaf hem, and bi pis heresie oure Chirche schulde perische for defauȝte of helpe. Ffor no prelat may assoylle, ne graunte hevenely suffragies; but doctouris seien þat þe pope hap power grauntid of God of alle meritis in hevene, more panne nede was; and so, by þe passioun of Crist and opere seyntis meritis, may be pope dele to 1 corrected; sprit, AA. 2 corrected; caust, AA. S 2

2 Thess. ii. 4. Answered. men as myche as he wole. Ho schulde be brent of þe pope but suche heretikis? Her me penkip pat Antecrist presumeþ above Crist and al pe holy Trynite, as Seynt Poul seip. Ffor he seip noȝt oonly of trupe pat it is heresye, as bischopis putte on Crist þe Friday þat he diede on, but he seip pat he forȝevep pe offence of God, God unconseilid bifor, to whom evere he wole. And certis þus may no man do of an erþely lord, for eche man hap so gret maystrie overe his owne wille, þat no man may constrayne him to ȝeve if but hym like; and myche more þe wile of God, þat evere more mote be, may not be grauntid but ȝif God graunte it firste. As, ȝif þe pope graunte pe good wille of Crist, þat is good wil bifore þe pope graunte it, and ȝif good will by Crist hap graunted it. And so nepere God ne man may graunte anopers good wil, but ȝif þe Lord of his good will graunte it himsilf. And certis no synne is forȝeve but bi good will of God; and so prestis may telle þe peple, as servauntis or bedels, þat men han pe good wille of God ȝif þei don on pis wise. And þis office hap God ȝeve prestis ffor þei schulde be more wise, and not to boste ne to lye on þe will of God; but riȝt as prestis of pe oolde lawe hadde power and kunnynge to telle ho wer leprous and ho were clene of lepre, bi sygnes þat God tauȝte hem, so in þe newe lawe hap God tauȝte his prestis by what spiritual sygnes pei schulde knowe goostly lepre, and bi what sygne pei schulde seie pis lepre is forȝeve, ȝif þe man confessid to prestis seie sop of himsilf. And þis is Jeroms sentence upon Cristis word seid to Petira; and certis pis holy doctour koude more of holy wryt þanne alle þes popis, or freris, or ony Antecristis clerkis. And so pes prestis have power, but noȝt evene wip God, ne þei graunte noȝt forgevenesse of Goddis offence but as trewe mennis¹ bytwixe God and þe peple. 1 should be menes? a St. Jerome on St. Matthew, ch. xvi. 19: Istum locum Episcopi et Presbyteri non intelligentes, aliquid sibi de Pharisaeorum assumunt supercilio; ut vel damnent innocentes, vel solvere se noxios arbitrentur; quum apud Deum non sententia sacerdotum, sed reorum vita quaeratur.' He then refers to the lepers under the old law, and the declaratory office of the priest respecting them; and adds, Quomodo ergo ibi leprosum sacerdos mundum vel immundum facit, sic et hic alligat vel solvit Episcopus vel Presbyterus, non eos qui insontes sunt vel noxii, sed pro officio suo, cum peccatorum audierit varietatem, scit qui ligandus sit, quive solvendus.'

And certis þe boost of Antecrist schulde be ceessid herby, þat he wot noȝt of himsilf, ne of his broper pat lyvep bi him, wheper God hap ordeyned him to helle or ellis unto blisse, for þe manere of þis laste ende þat he schal make to God. And certis, ȝif he schal be dampned, pe pope assoillip him not of alle deedely synnes þat he hap don aȝenst God, ffor one stykip wip him pat no man may assoylle, sip Crist seip pat unkyndnesse do aȝens pe Holy Goost, schal neiper be forȝeve her ne in pe toper world. On þis bileve schulde men þenke, whanne þei blowe her boost þat þei assoille men of alle synnes þat þei have do. And if þis feip were toold to popis and to cardynals, and prelatis undir hem, by þe grace of God her bargeyn of assoyllinge, and eke of cursynge, schulde bygile fewer folk, þat schulde hoolly trist in Crist. objection that the Wyclifite doctrine takes away their priests. And herby may men se, þat in þe resoun þat is mad is false- Answer to the nesse take of trewe men, þat pei bynemiþ prestis her power. But evene pe power þat Crist ȝaf to prestis, þat is toold to hem; power from and how þei schulde not to myche gabbe on Goddis power, and take upon hem falslyche more power pan God hap graunted hem. And þus may men se þat holy Chirche schulde stonde stable ȝif men affiede hem in Crist, and stode mekely in her degree, and not coveyted more power pan Cristis lawe lymytep hem. Ffor noping displesip God more panne suche blasfeme coveytise. Ffor among alle propretees pat fallip to oure God, þis is oon principal, þat he forȝevep offence in him, sip every erpelyche lord hap suche a pryvilege. And þus assoyllip God bifore, and his viker aftir, ȝif he acorde to Goddis will and telle truly Goddis sentence. And if he coveyte for to graunte principally be will of God, he coveytep to be God, and is werse panne Lucifer; sip þe manhede of Crist coveyted neuere suche hiȝenesse, but mekid him evere to his God, and herfore is he hiȝed pus. Ne absolucioun maad to men is not betered by suche pride, sip evene as God wole assoylle men, and no more bi pis presumpcioun, be þei clensid of her synne; and proude prestis bep myche be worse. And so schal we graunte, þat ȝif men makip aseep to God, by contritcioun of here herte, her synne is forȝeve hem, ȝif þei speke wip non opere prest. For Cristis lawe is fre and schort. Trowe we, whanne Crist

On the power claimed for the pope of dispensing the treasure of the accumulated merits of the saints. forȝaf synne oper to men or wommen, as Petir or Poul, or Mawdeleyn or Baptist, or opere seyntis, þat he sente hem to opere prestis to be assoyllid, as we usen now? And we schulde trowe, pat ȝif Cristis lawe axed evere suche absolucioun, Crist wolde noȝt forȝete it, but fulfilide it, as he dide Moises lawe; and herfore badde he leprous men go and schewe hem to prestis. And so is nedful in þe Chirche to have prestis of Goddis lawe, to telle pe peple by what signe þei schulde hope her synne is forȝeve hem, and what privylege bei schulde have of God, for servyse þat þei servede him. But hope schulde stonde in such þingis, and noȝt bileve, þat schal be comun. And so pis founed fantasye of spiritual tresour in hevene, þat eche pope is maad dispensour of þis tresour at his owne will, pis is a list word, dremed wipouten ground. Ffor panne ech pope schulde be lord of pis hevenly tresour, and so he schulde be lord of Crist and opere seyntis in hevene, ȝe, ȝif he were a fend, as was Judas Schariot. Lord! whi schulde God of hevene make pis fend suche a lord? sip it is propre unto God to dele suche meritis, and alle meritis þat bep in hevene bep fully rewarded, so pat none is ydil, but nedlyche mut be do. And so is¹ applicacoun or delynge of merit, presumed of þes popis, is proprid unto God, and so pis founed blasfemye [is]² blabred wipouten grounde, [to] suppose pat eche pope be God, more mayster in his liif þanne he is in his deep, whanne opir men bep bettre. A! sip þes merites be wipouten ende, so þat, ȝif³ ech man were maad bi him a seynt, þe meritis þat levep schulde suffice for alle seyntis, what charite is in þe pope ȝif he dele hem noȝt largely, and make bope him and his passynge seyntis in hevene? Certis ȝif ony of þes men be dampned in his tyme, hit semep him failip charite, and panne he is a fend. ȝif he hadde a lumpe of feip, and witt of Goddis lawe, he schulde schune suche feynyngis as open heresye. Witte and charite lastip in hevene wip opir glorious ȝiftis, but meritis bep passid in her kynde, but fruyt of hem lefep. And so it were lasse heresye to seie, pe pope is lord of blisse and witt and of charite, and pus pis may he dispense, and take perof to him at his owne will, and aȝenst selle dele is. 2 supplied conjecturally. should be passynge? 3 corrected; ȝif þat, AA.

to opere men, for noping may lette him. And so it semep pat þis tresore is better wipouten mesur þanne alle þe worldly lordschipe pat pe pope hap of pe emperrour. Ffor if he solde bere peneworp of pis goostly tresour, hit wolde come to more moneye panne al þe world is worpe. Lord! how riche is pis man for havynge of þis tresour! And if þou seie he may noȝt selle ne parte but as God lymytep, for ellis myȝte he putte in blisse enemye to his God, certis panne is pis tresour veynlyche in pis office, sip, magry his, God mote dele as resoun and good liif axip. So ȝif þe pope be deed, or falle in synne, he hap noping hereof. Lord! how helpep he his God to parte pis goostly dole? CAP. VIII. Off þis may men se, how falsely freris feynep ȝifte of pis tresore to ech pope of Rome. Ffor certis God may not be acceptour of persoones, but evere þe betre man rewardip he more. Ffor þe pope is noȝt betre for he forsakip Goddis hestis; how schulde he be tresorer to God wiþouten resoun? Also, siþe in þe Chirche above is no meryt in his kynde, sipe seyntis bep passid pe state of merrit and come to staat of blisse, pe tresour þat þe pope dispensiþ schulde be lisse in his kynde, and he is yvel tresourer, but ȝif he take him sum þerof, and yvel mynystreip to his God, sip God takip fro him all, ȝee, every part of pis blisse þat he myȝte kepe in his soule a. Also, sipe pe pope myȝte take pis blisse into his soule, and be most blisful fadir, as he assentep þat he be clepid, no pope schal be dampned, sipe blisse may nevere be lost; and so he is confermed in pis liif more pan Petir or Poul, ffor certis þei hadde her a staat pat stood not wip her blisse. Lord! wheper blisse be suche a ping þat may be take fro seyntes in heuene, and putt in soulis of erþely men, as þe pope lykip? Pis is pe lewedeste heresie pat evere was founde of freris. Absurdities that seem to flow from this doctrine. The question as to Christ's command to buy swords further dis- But, for pe secunde heresie, of byinge of swerdis, semep to have more colour by wordis of þe gospel, þerof it were good for to speke more. And sip Jerom witnessip, he is an open cussed. 1 this is the reading of AA; query bi þe? The meaning of the latter part of this sentence is to me inscrutable.

1 Cor. ix. 26. heretik þat expounep Goddis lawe to opere witt þan God menep, freris schulde avise hem wel byfore þei seid þat Crist baad to his apostlis to bie hem swerdis, ȝee, ȝif þei selle here cotis perfore. For it is certeyn, ȝif Crist baad it, he dide it for greet resoun, and for cause þat þes apostlis schulde use þes swerdis aftirward; for it were no wisdom to bie pus þingis þat men schulde noȝt use, but be combred perwip; and it is noȝt semely to feyne pis use of swerdis but for to fiȝte wip hem, as Petir dide aftir. And so it semep þat Crist baad his apostlis þus to fiȝte; for kervynge of mete, or scredynge of trees, schulde not be pe ende pat þei schulde now bigge hem swerdis. But if Crist wolde þat þei schulde fiȝte wip swerdis, þat þei schulde pus bigge, hit were wondir whi he blamed Petir, ffor he fauȝt wip Malcus. For it is not likly pat Crist blamed him for cowardise, ffor sip Crist helid Malcus ere, he wolde not þat he hadde hurte him werse, ne his will ne his biddinge chaunged noȝt so soone to be contrarie. Also doinge of Crist is beste and liȝtteste þat men can divyse; but Crist myȝte liȝtly have vencushid his enemyes by word or bi aungels, alȝif he hadde noȝt woundid hem; ffor Crist hadde many lygiouns of aungels at his biddinge, and whanne Crist seide pis schort word, his enemyes wenten aback and fell to pe erpe. Lord! what nedide pe apostlis to pus have bore swerdis? Also, whanne Crist comaundip out, he wole þat it be don; and men þat reversen it synnen in þe levynge. But þe apostlis synnede noȝt in levynge of yren swerdis; þanne Crist spak noȝt in veyn to bidde hem bie such swerdis. Ne pe pris was not covenable, apostel to ȝeve his kirti ffor suche a bodilyche wepene to bete wip pe erpe; ffor, as Seynt Poul seip, suche fiȝtynge is in veyn. Also, Crist was not in lore contrarie to himsilf; but he tauȝte his apostlis to vencushe bi pacience, and in suche pacience þei schulde have peysible her liif; and if a man wolde smyte on pe ton cheke, pei schulde ȝeve him pe topere; and ho bynymep hem her cootis, þei schulde ȝeve hem here mantil. Lord! wheper bei schulde fiȝte for bynemynge of suche swerdis! Pis falce lore lernede nevere þes martirs as Antecrist hap now brouȝt in; sipe glorious knyȝtis, as Seynt Maurus a and his felawis, wolde noȝt fiȝte for a See note on page 232.

Lord! where pis heresye her liif, but mekely suffrid deep. schulde meve knyȝtis for to fiȝte for lordschipe of Antecrist, þat Crist himsilf hap forbeden? Also, pes apostlis hadde not synned ȝif þei hadden bouȝte suche iren swerdis, ȝif Crist hadde bede hem bie suche, for þei hadde do his biddynge. But he seide, two is inow, þat he wist wel þat þei hadde. But it is open þat þei hadde synned to bigge more wepene pan inow. But sipe þei hadde suche swerdis inowe, byfore þat Crist hadde seid þes wordis, hit semep þat þei hadde noȝt medfully do, bigginge suche swerdis mo pan inowe. And pus blasfemye of þes freris menep þat Crist was a fool, and scornefullyche wipouten cause he spaak þes wordis to mennes lore. But certis of¹ Crist may noȝt be fool, ne speke wordis wipouten greet witt, sipe he may noȝt be fool suffering freris be in his Chirche, alpouȝ bei meve bischopis to fiȝte and perto spoyle pe pore peple wip beggynge of blasfeme lesynge, openly prechide aȝenst þe gospel. The true and Prima spiritual interthe command. And so it semep þat þes wordis of Crist menep two juridicciouns, as spiritual and seculer; sip Crist wolde noȝt þat seculer fel to his apostlis, sipe pei clene use prechinge; but, as Seynt Poul techip, þat Crist mened swerd of pe tunge, þat is, spiritual Eph. vi. 17. swerdis and lyflyche word of oure God. A quyk is Cristis word, as Seynt Poul seip, and scharper pan ony two-eged Heb. iv. 12. swerd. Sipe it picchep to pe soule, pis swerd of Goddis word is nedeful apostlis for to have, whanne þei bep pursued to pe deep, as Crist ensaumplid in his wordis. But sipe Crist myȝte noȝt fiȝte wip swerd of yren, and he tauȝte noȝt lore to his apostlis þat he tauȝte noȝt do in dede, sip he bigan to do and teche, it is open þat he baad nogt bie swerd of yren for to fiȝte, ne to booste here enemyes, bope for pe tyme was derk, and Crist lyvede noȝt by biggynge þat myȝte be cause of fiȝtynge to make pees amonge men, but mekenes and pacience was mene to Crist to make pees. And two swerdis bep inowe, to fiȝte herwip fendis children,-one to teche hem scharplyche and boldlyche be word of God, annopir to telle hem mekelyche pe mede pat suep of Goddis lawe. Pe bookeler to pis goostly fiȝt is a man to holde his pees in tyme; and þus fauȝt Crist wip bope his hondis whanne he was pursued to pe deep; and pis 1 dele of.

It is to be wished that the land may be utterly delivered of friars. lore is comyn to alle pat ben Cristis disciplis, and profytable and sotil whanne we beþ pursued of men. And God ȝefe we cowde use pis lore whanne we speke wip wrapful men! þanne schulde Goddis lawe walke, and irous men be vencushed. But God ȝeve pat pes bolde freris use noȝt swerdis to fiȝte wip men, whanne þei telle hem Goddis lawe, and freris defautis aȝens it; ffor pe compenye of freris myȝte þanne conquer many londis, and seie pat þei have riȝt of God to alle pe goodis þat bep perinne, but God ȝefe þat þei dide no worse, in false consence and falce counseil. Opir freris dremep lasse yvel, þat þes two swerdis were two fleisch knyves, wip whiche bei slowe pe Paskcal lombe, and aftir Petir fauȝt wip pe ton. But trowe not pis feynynge of freris, sipe it wanteþ groundinge; ne it is not liklyche þat Crist, pat dide alle his dedis bi resoun, schulde carie a swerd in a scaberge for to slee a sely lombe. And here many men supposen, as reule pat faillip noȝt, þat word groundide first in freris is an open lesynge. But ho is more perilous folke to rewmes þat þei dwellip inne, þan bep suche ypocritis? þat seien þat þei bep mediatours bytwixe God and man, and telle alle men Goddis wille, and gabben on þe wille of God, and make men to serve pe fend. Pei spoyle not oonly of rewmes tresour and mennes bodies, but þei sendip soulis to helle, and doip hemsilf aftir.

XXII. The Grete Sentence of Curs Expouned

XXII. THE GRETE SENTENCE OF CURS EXPOUNED. [The following pamphlet, of which a complete analysis is given by Dr. Vaughan in his Tracts and Treatises of Wycliffe, and of which Lewis also, in his Life of the reformer, made considerable use, is known to exist in one MS. only, the Corpus volume at Cambridge, so often referred to. The text of this volume is not in a good state, having been evidently written by a careless scribe; of this the frequent conjectural emendations at foot of the page will supply evidence. The text as here given to the reader is founded on a transcript made at Cambridge, which my friend Mr. W. A. Wright has been good enough to examine with the MS. before sending it This transcript I have again compared with a transcript made for Lewis about a century and a half ago, and now among the Rawlinsonian MSS. in the Bodleian Library. to me. With regard to authenticity, it seems to me impossible to come to any certain conclusion. The treatise does not occur in Bale's Catalogue, nor is it ascribed to Wyclif by any early writer; in fact, there is no external evidence whatever in support of its having been written by Wyclif beyond the circumstance of its being found in the Corpus volume. The internal evidence, so far as date goes, is satisfactory enough. The Council of London is referred to in ch. xix, as having recently taken place, and in ch. xxv Bishop Spencer's war in Flanders seems to be spoken of as actually going on; this would fix the date of composition to 1383, about a year before Wyclif's death. With regard to the style, opinions may differ; but it does not seem to me to be precisely that of Wyclif, but more appropriate to some fiery follower of his, who had reached a point of intense exasperation not exhibited in the undoubted works of Wyclif. The author's choice of subject, and the title of the work, have great light thrown upon them by a document printed by Mr. Maskell (Monum. Ritual. Eccl. Angl., vol. ii. p. 286) from an early printed copy of the Sarum Manual in the Bodleian Library. The heading of this document is- Isti sunt generales articuli majoris excommunicationis in lingua materna, et dicantur

hoc modo.' I shall extract from what follows such portions as directly illustrate our text:- 'Godemen and wymmen, it is ordeyned by the counseil of all holi Chirche : First of our holy fader the pope of Rome, and his cardinalis, and all his counseil, sithen of alle archebisshopes and all the clergie, that every man of holy Chirche that hath soule for to kepe, sholde shewe among them foure sithe bi yere, the articles that ben writen in the general sentence, that is for to seyn, the pointes that longen to the great curs; that on is the fyrst Sonday of Advent, that other is the first Sonday of Lenten, and the nexte Sonday after Witsonday, and the first Sonday after the Assumpcyon of our Lady.' The document proceeds to explain for the information of the laity the terrible effects, here and hereafter, of church cursing, especially of the 'great curse,' which is now in question. The next clause which our pamphlet refers to runs as follows:- 'So that first and formest, we denounce acurse, all tho that holy Chirche folsli depriven of any right or profyt, either by law writen, or elles by good custom which hath ben holden and used of old tyme: and in this poynt falleth iii manner of folk: first all tho that steleth holy Chirche goodes in what place so they ben don for to kepe: or elles that stele unhalowed thynges out of holy place, or thinges that ben halowed out of place unhalowed, and all tho that wytyngly breke and destroye any poynt of fredom that longeth to holy Chirche : and this is nought all onely understand of the fredomes that longen generaly to all holy Chirche, but also of other special fredomes, which that some chirche hath more one than another.'-Capp. ii, xxiv, ‘Grete sentence, &c.' Two clauses follow (relating to church courts and assault on persons belonging to the clerical order), which are not specially referred to; then comes:- . Also we denounce all tho acursed, that maliciousli stele or destroye the goodes, that longeth to manere, or to graunges of any men or women of religion, or of archebisshop, of bisshop, other of any other place of mennes of holy Chirche, wythout special leve of them that have the goodes to kepe.'-Cap. xix. Several clauses follow, designed for the protection of the persons and property of the clergy, which the pamphleteer does not notice; then comes:- Also all tho ben acursed by al holy Chirche that breke or destorb the unite and the pes: first of our lorde the kyng, and sythen of his kynne, by power, or by counseil, by word or by werk: or elles by any way to herte or to compace hys deth, or any point of traytourie of hym or of his lond: and all tho that falsly withholde his heretayge or any other ryght, that hym ought lawfully to have: and all tho ben acursed, that geve mede, or elles take any manere geftes for to lette pes, and for to procure strif in any degre, other more or lasse, among Cristene folk.'-Cap. x. Also they ben acursed in hevun and in erthe, that falsli forswere them upon the holydam: and knowe wel that it is fals whenne they begynne to swere, in questes, or in acises, or in any other fals cause: and all tho that hyre suche men, or make them to be hyred, or mayntene them, or teche them, eyther by word or werk, for to lette trewe matrymonye, or lawful herytage, or testament, or ought elles that is trewly ordeyned: and also all tho advokatis of lawe of holy

Chirche, that in plee of matrimonye, or any other trewe cause make wytingly, and with any semed false exceptions for to destroye, or lette, or tarie a trewe cause, that it may nought spedly be discussed, and ended after the cours of lawe.'-Cap. xii. Also all tho ben acursed, that for hate or for mede, or any other encheson, sclaundre falsli, or defame any man or woman, so that they be brought fro good fame unto wykked, wherefor that thei have nede to porge them bi the lawe and ben therfore gretly greved, and anoyed in body and in soule.'-Cap. ix. Of the numerous clauses relating to the important subject of tithe, the following is the only one which the pamphleteer directly notices :— And that Crystene men and women be hard bounden on peyne of dedly synne nought alle onely be the ordenaunce of man, but first and formest be the ordenaunce and the commaundament of all myghty God them selfe, but in the olde lawe and also in the newe, for to paye trewly to God and holy Chirche, the tenthe part of all maner of thinges that them have by yere; also wel the tenthe part of all maner encrese, that they winne trewly by the grace of God, both with here travaille and also with here craftes; also the tenthe part of al maner of fysshes and foules and bestes bothe wild and tame, and of al manere frutes that growe out of the erthe, wytnessed wel Seynt Austyn in hys decret, as it is wryten in the lawe of holy Chirche. And what veniaunce that our Lorde God taket upon thys world, by encheson of them that with nought paye ther tythes, and also for them that falsly tythe, and in what manere that our Lorde God hath graunted i thinges to all them that trewly tithe, telleth openly Seynt Jerome, in the same cause and question I seide ere, and also Seynt Austin in the same chapit. Also men of holy Chirche have leve by Goddis lawe, for to acurse al tho by name that wyl nought paye ther tythes, as it is writen in many places in the lawe of holy Chirche.'-Cap. xvii. Sanctuary. And also ye shal knowe wel that all tho ben acursed, that in vyolence drawe out any man or woman, that fleth for help and socure unto holy Chirche : or elles out of any other place that is halowed, but in certein poyntes that the lawe geveth leve. Or lette them to have sustenaunce ther while thei ben there, and all tho that geve therto help or counseil.'-Cap. xxiii. Wills. Also all tho ben acursed that lette or procure to lette the testament, and the laste wil of folk whan they deye, of thynges that ben ther owne, and that they maye skilfully bequethe bothe by lawe of holy Chirche and by custome: whether it be testament of wyves, or of widedowes, or of any other wymmen: but al onely of theym that ben bounden, wher that it is ordeyned so by olde custome of the contre, and of them that ben bounden men to religion, the whiche shulde by lawe of holy Chyrch have notyng of ther owne, and also that be sworne and charged with executoriis, and fulfille nought the dedes wil as ther charge axeth.'-Cap. xiv. Taxation of the clergy. Also all tho seculer men whych that be reweleres and leaders of cytees, and of townes, yf they make any unlefful taxes, or talages, or any exaccyones on prestes and clerkes, and men of holy Chirche, and constreyne them by there lewed power, or elles by any way for to do, or destroye, the jurisdiccion of prelates of holy Chirche, but yf thei leve such doynge for evere, whych tyme that they be amonested lawfully therto, elles they ben acursed in thys gret curs,

and may nought be assoyled or thei have mad ful amendes, both to them that they have so greved, and also to holy Chirche.'-Cap. ii. Magna Carta. Also tho that breke any point of the kinges great chartre or chartre of the forest, in wiche chartre is writen the fredoms of this lond, that divers kynges have graunted to everi man: in the grete chartre ben xxxv pointes and the chartre of the forest comprehendith xv pointes; and all archebishops and bishops that longen to Engelond have acurset all tho that breke wytingli any of all these pointes, the wych sentence of cursynge hath ben often confermed by the court of Rome.'-Cap. xxiv. Forgery, &c. And all tho ben acursed, that false the popes letters or is seel, or any other letters or seel that ben autentik, and all tho that them purchase, and all tho that use wytingly suche false purchased letters.'-Cap. xvi. And also all tho ben acursed that stele, or destroye, or falsli with holde chartre, or testamentes, or any other maner letters, that longen til other men; wher for thei lese their heritage, or any right that thei shulde have by lawe. And all tho that use false weghtes, or false yerdes, or any other false measures for to deceive the people with, and all tho that false the kinges moneye, or clippeth or maketh lasse bi cause of their profit.'-Capp. xiii, xxi. Heresy and Simony. 'And all heretikes ben acursed, and all tho that mayntene heresie: and all tho that use symonye: and all usurers: and all tho that make, whanne usure ys taken, that yt be nought restored agen, and all tho that live on such craft: and all tho that be cursed bi name: and all tho that wilfully slee them selve.'- Capp. i, iv. Theft. 'Also we denounce acursed all open theves and robberes, and all that them receyve wytyngly, or gyve them help or counseil.'-Cap. xx. Parricide. And them that in violence drawe blod on her fader or moder, and this is understonde bothe of bodili fader and moder, and goostly.'-Cap. xxii. But the version of the Great Curse from which these extracts are taken is confessedly an incomplete one; for at the end of the next clause occur the words and many other poyntes also longe unto this greate sentence.' This explains the fact that the offences anathematiȝed in the last five chapters of the pamphlet are nowhere particularly described in the document now under consideration. Careful search would probably lead to the discovery of a fuller version than that here cited from.]

HERE BIGYNNEр þE GRETE SENTENCE OF CURS EXPOUNED. CAP. I. FIRST¹, alle heretikis aȝenst þe feip of holy writt ben cursed solempnely foure tymes in þe ȝer, and also meyntenouris and consentoris to heresie or heretikis in here errour. Sip pen heresie is errour meyntened aȝenst holy writt, as Seynt Austyn and opere clerkis seyn, who evere meyntenep ony errour agenst Goddis lawe is an heretik, be he prest, be he lord, be he pore, be he riche, or of what evere degre. Panne ȝif oure clerkis þat lyven worldly, in pride, pompe and covetise, and ydelnesse fro gostly traveile, understonden þat þis is Goddis wille and his lawe, þei ben in open errour aȝenst holy writt; and ȝif þei witen þat þis lif is aȝenst Goddis techynge and his ensaumple, and ȝit holden it forp for lust and ese of body, and meyntene it in word or dede, pei ben expresse heretikis and cursed Anticristis, whom no man schulde resceyve in to his hous, ne grete hem in þe weie. Also, who evere understondip holy writt oper wise pan pe Holy Gost axip is an heretik, as Seynt Jeroma and opere seyntis witnessen. But oure worldly prelatis understonden wrongfully holy writt in mater of prechynge of Cristis gospel; perfore pei ben cursed heretikis. For whanne Seynt Poul axip, hou men schulden preche but ȝif þei ben sent, þei understonden, but if men ben sent of pe pope, or opere worldly prelatis, where Seynt Poul understondip sendynge of God; so þat ȝif worldly prelatis wolen pat [pei2] prechen not pe gospel wipouten here licence, pei schullen not speke pe treupe of pe gospel to save Cristene soulis, pouȝ God stire hem nevere so moche perto, bi wynnyng of hevenely blisse ȝif þei don it wel, and bi everelastynge peyne ȝif þei don it not treuely and wilfully and 1 corrected; frist in MS. S. Hieron. in Epist. ad Gal. cap. v: Quicunque igitur aliter Scripturam intelligit, quam sensus Spiritus Sancti flagitat quo con- 2 supplied conjecturally. scripta est, licet de Ecclesiâ non recesserit, tamen haereticus appellari potest.' Those of the clergy who indulge in worldeither in error or in heresy. Again the perof the scripversion by the higher clergy tural meaning of mission is heretical.

A third symp. tom, and also evidence, of their evil life, is their per poor priests. frely, as Crist bad his disciplis. For if here understondynge suep þis open errour, þat an angel of God schal not do Goddis massagis to save Cristene soulis, for a worldly prest, Anticrist and cursed heretik, and in cas a dampnyd fend, as Judas was, lettip Goddis biddyng mercy and charite, perfor þei þat understonden þus pis sendyng ben in open heresie. For pe Holy Gost understondip not pus pis part of holy writt as pes worldly prelatis don, but evene pe contrarie. For certis a prest may be sent of his worldly prelatis wip here lettris and selis, and ȝit be an heretik, bi symonye, bi lesyngis put on God to meyntene his ypocrisie, and robbyng of þe comyns, bi flateryng and beggynge and opere disceitis, and not sent of God but bi þe fend, whois werkis he prechip and dop, and perfore cursed of God and alle his trewe servauntis. Perfore sendyng of þes worldly prelatis is not ynowȝ, wiþouten sendynge of God, as Seynt Poul menep. And God axip trewe¹ lif aftir his lawe, and trewe prechynge of þe gospel, wip clene entent, not for worldly name, ne coveitise of worldly muk, ne bacbytynge of pore prestis and hyndryng of Cristis ordynaunce, and meyntenyng of worldly lif of clerkis, as false prophetis prechen now, but trewly to dispise synne and teche vertues, for honour of God and helpynge of Cristene soulis to heveneward. Also, oure worldly clerkis lyven not only aȝenst holy writt in word and dede, but also meyntenen þer worldly lif bi yposecution of the crisie, bi fals excusacions and false expounyng of holy writt, and hard persecucion of pore prestis þat prechen Cristis mekenesse, his wilful povert, and gostly bysynesse, and witnyssen þat prelatis schulden sue Crist in pes pre specialy. For pes pore prestis ben sclaundrid for heretikis, cursed and prisoned wipouten answere, for as moche as þei stonden for Cristis lif and techynge, and meyntenaunce of þe kingis regale and power of seculer lordis, and savyng of Cristene mennus soulis, aȝenst Anticristis tirauntrie, and ypocrisie of his weiward disciplis, pat envenymyn and distroien holy Chirche. And of pe discrivyng of heresie may men se, how eche man þat meyntenep [God]dis comandemetis is a cursed heretyk, for in þat he meyntenep 1 corrected; trewþe, X. WYCLIF.

errour aȝenst holy writt. And blynd entent, or blynd devocion, excusip not pes worldly clerkis, wip here fautouris, no more pan Petir was excused fro Sathanas, and Poul of blasphemye notwipstondynge here blynd entent, aȝenst Goddis wille, for goodnesse and riȝtwisnesse, as hem pouȝte. Moche more worldly clerkis and here fautours schullen not be excused aȝenst þe opyn meke and pore and traveilouse lif of Crist and his apostlis, for no sotel ypocrisie of Anticrist, and blynde devocion of glotenouse manquelleris, for pride and covetise. CAP. II. the Church are justly liable to anathema,- Alle po ben cursed solempnely, pat spoilen and taken awey The rulers of ony riȝt of holy Chirche, or defrauden¹ holy Chirche of ony dewte2. Here Cristene men, tauȝt inn Goddis lawe, clepen holy Chirche pe congregacion of juste men for whom Jesus Crist schedde his blood, not for stones and tymber and erpely muk, þat Anticristis clerkis magnyfien more þan Goddis riȝtwisnesse and Cristen soulis. Pan po prelatis and curatis pat wipdrawen þe riȝtful prechynge of Cristis gospel fro Cristene men, þat ben holy Chirche, ben acursed of God and alle his seyntis for þis trewe techyng is most dewe to holy Chirche, and is most chargid of God, and most profitip to Cristene men, ȝif it be wel don. Perfore, as moche as Goddis word and blisse of hevene and Cristene soulis ben betre pan erpely goodis, so moche ben þes worldly prelatis, [pat³] wipdrawyn þis grete dette of holy techynge, worse peves and curseden sacrelegires pan bodily peves pat breken chirchis and stelen chalicis, vestementis, or nevere so moche gold out of hem. First, þei ben grevously acursed of God for pis roberie of Cristene men, whanne pei wipdrawen Cristes gospel fro pe eris of Cristene peple. Pe secunde tyme þei ben more grevously acursed, whanne þei letten and forbarren opere prestis to teche trewely and frely Cristis gospel, whanne pei hemself kunnen not or wolen not for here bodily ese, or may not for worldly occupation. As whoso were, up peyne of hangyng and drawyng, to fede many lege men of oure kynge, and toke perfore wagis 1 corrected; defaudren, X. conjecturally. 2 corrected; dwte, X. T 3 supplied 1. because they will not preach the gospel themselves; 2. because they prevent true ininisters from preaching it;

authorize false teachers to preach cor ruptions of it. ynowe, and wastide hem, and suffride þe kyngis lege men die for hunger, or ȝelde pe castel and hemself to be kyngis enemys, he were a cruel traitour and sleere of all þes men; and ȝit more traitour, ȝif he lettide opere knyȝttis¹ of oure kyng to vitele pes men asegid, and rescowe hem of here enemyes. So it is of his worldly prelatis and curatis, þat taken cure of soulis and tipes and offryngis to teche hem Goddis lawe, and purge hem of synnes poruȝ preier and prechyng and good ensaumple, last þe devel þat evere ensegiȝ mannus soule cumbre 3 because they hem in synne and bringe hem to helle. Pe pridde tyme þes weiward prelatis ben most grevously cursed of God; for whanne þei kunnen not preche þe gospel, or may not, or wolen not, or letten opere pore prestis to helpe Cristene soulis bi techyng of Goddis word, þei graunten leve to false prechouris þat sowen lesyngis, and bi flateryng and opere veyn preieris norischen men in synne, and robben þe peple bi fals beggynge þat þei putten on Crist, seiyng þat he beggede as pei don. For pus pei wipdrawen trewe prechynge of pe gospel fro Cristene men, and neden hem to ete and drynke venym of Anticristis lesingis and flateryng, and to be robbid of here catel bi ypocrisie of stronge beggeris. As knyȝt, chargid of þe kyng to kepe his castel and his men, and hereto hadde wagis ynowe, and wolde not do pis office, but lette opere þat wolden save þes men for pite, but over pis he nedide hym² to be governed bi here enemys, and þei schulden have here goodis for to slee pes men in þe castel, in þis poynt were most opyn traitour to his kyng, so it fallip bi oure weiward prelatis, þat prechen not Cristis gospel, but letten opere pore prestis to teche trewely and frely Goddis word, and senden freris þat colouren here open synne, and prechen fablis and lesyngis, and robben þe pore peple bi stronge beggynge and nedles. Our worldly prelates also sin by withholding the example of per. sonal holiness, Also oure worldly prestis lesse and more drawen fro holy Chirche, pat is, pe congregacion of just men, pe grete dewete of good ensaumple of here owene lif, þat schulde be a bok and mirrour of here sugetis, to kepe Goddis hestis, and seyntis and reson witnessen. perfore Crist dide first in dede þat þing he 3 corrected; 1 corrected; kynȝttis in MS. be were in MS. 2 should be bem.

tauȝte aftir bi word, and whanne Crist hadde waschyn his disciplis feet for mekenesse, he seide pus, I ȝeve to ȝou ensaumple, þat ȝe do as I have don. But now instide of ensaumple of mekenesse and charite and holy devocion in Goddis servyce, þei gyven ensaumple of pride, wrappe, vengeaunce, coveitise, ydelnesse, glotonye, leccherie, and opere vices, to wipdrawe fro holynesse and devocion. And sip techyng in dede, doying and meyntenyng of open errour in lif, is as evyl techyng or worse þan techynge bi nakid word, certis bei ben opeyn heretikis, strongely meyntenynge here errour aȝenst Goddis lawe, as he is worse þat betip me wrongfully, pan he þat manassiþ me or dispisip me only in word. Also oure worldly prelatis and prestis robben holy Chirche of pe tresour of wilful povert and mekenesse, and maken Cristene men blynd wip pouder of worldly goodis, bi pride and coveitise, and robben seculer lordis of here heritage and temperal power, þat God ȝaf hem to meyntene his lawe and his ordynaunce in clerkis. And pis is don bi blynd devocion of seculeris, þat knowen not Goddis lawe, and by ypocrisie of worldly clerkis and sillyng of here preiere. And where Crist maad his spouse, and namely of clergie, fair bi briȝt clopes of wilful povert, schynyng to God betre pan dop ony gold to men, þes werldly clerkis han alle to-bleckid Cristis spouse wip drit of erpely¹ goodis, coveitise and pride and worldly bysynesse, and robbed here pore of here clopis and goldyng of wilful povert, mekenesse and gostly bisynesses of studyyng and techyng of holy writt, and preiynge, and opere werkis of penaunce. And whanne þe kyng and seculer lordis perseyven wel þat clerkis wasten here auncetris almes in pompe and pride, glotonye and opere vanytees, and þei wolden take aȝenst þe superfluyte of temperal goodis, and helpe pe lond and hemself and here tenauntes,-pes worldly clerkis crien faste þat þei ben cursed for entermetynge of holy Chirche goodis. As if seculer lordis and þe comyns weren no part of holy Chirche, but only proude prestis, ful of coveitise symonye and extorsions and alle opere synnys. And pus Anticristis clerkis feren 1 corrected; berepely, X. ȝif and the edifyof voluntary ing spectacle poverty. T 2

to which they clamorously resist. þe kyng lordis and comyns, þat þei dar not mende pe open pefte of cursed clerkis, myspendynge be almes of lordis and temperaltees in symonye glotonye and wrong purchas of seculer lordischipes, aȝenus Goddis lawe, notwipstondynge pat þe kyng is Goddis viker, to venge synne and wrongis don in All approaches pis rewme generaly of mysdoeris. But summe of Anticristis clerkis seyn apertly, þat þe lond shal be enterdited, and alle men perinne cursed, rapere pan þei wolen be brougt to be meke staat þat Crist putte hem inne. And raper þei wolen rere baner aȝenst þe kyng and his lordis and comyns, þan temperal lordischipis schulden turne to þe kyng and lordis, and þei on spiritualte, as God ordeyned. And schortly to seie, rapere þan þe king and his lordis and comyns schulden meyntene Cristis ordynaunce in his clergie, and distroie opyn symonye heresie and extorsions and robberie pat Anticristis clerkis done in oure lond, þes worldly prestis wolen curse and enterdite men and rewmes, and reren open warre aȝenus oure kyng lordis and comyns in oure owene lond. And loke eche wise man where þis be traiterie and open heresie, and tirantrie of Antecrist and his cursed prelatis and veyn religious. CAP. III. Gross and hab ... misappropriation by the worldly clergy of ecclesiastical and charitable revenues. ȝit worldly clerkis and veyn religious wipdrawen þe riȝttis of holy Chirche many maneris. For where pei han many rentis and lordischipis for to fynde certeyn noumbre of prestis and bedrede men in hospitalite, pei han unnepe half, or þe pridde part, þe noumbre of prestis, and lyven lustful lif in costi metis and wyn; and in glotonye, drounkenesse, lecherie, and grete festis wasten þer goodis, where þei schulden lyve in abstynence and penaunce, and devoute preieris for here goode doeris and comynte of Cristene men. And where pei schulden fynde many pore men in mete and drynk and herbore, and sumtyme clopis, þei wasten pore mennus liflode in grete festis of riche men, and robis and fees of men of lawe, and herboryng of riche lordis, not for charite, but in hope of more wynnynge of worldly goodis at þe laste in here dep, and graunte of aproprynge of parische chirchis, and amortisyng of temperal lordischipe more pan

nedip. And alle pis is sotel marchaundise wip pore mennus liflode and holy Chirche goodis; and where in many abbeies schulden be, and sumtyme weren, grete houses to herbore pore men perinne, now bei ben fallen doun, or maad swyn-kotis, stablis, or bark-houses. And pus, as Judas staal pe money 30ven to Crist and his disciplis to lyve perby, so þes worldly clerkis and religiouse taken huge noumbre of temperal goodis undir colour of almesdede and hospitalite, and stelen pes goodis of pore men, and wasten hem nedles in gret array of þe world, in gaie houses, and festis of lordis and riche men, and opere vanytees. of their patronepiscopal, monastic, and lay patrons, Also many bischopis and religiouse and seculer lordis wip- General abuse drawen riȝtful reulyng of Cristene soulis, bi makyng and pre-age, by senting of unable curatis. For where þei myȝtten lyȝtly fynde many, able bope of kunnyng and good lyvynge to teche Cristene men Goddis lawe, þei presenten and maken, for love of here kyn or servyce or worldly love, and sumtyme bi money takynge prively, many unable curatis, þat kunnen not þe ten comaundementis, ne rede her sauter. And it þei holden hem in here worldly office, and taken to hem moche of pe chirche goodis; and suffren hem not to goo to be scole and lerne þe gospel, to governe here parischenis, but halden hem in balies office, or stiwardis, or kechene clerkis, and suffren wolves of helle to strangule here parischenis soulis, bi dyverse synnes and harde customes, of veyn sweryng, lecherie, and alle opere vices. Also ȝif eche man þat wipdrawip ony riȝt of holy Chirche is pus acursed, þanne eche man þat wipdrawip fro¹ ony good pouȝe or dede or counfort fro his breperen, is acursed. For eche goode pouȝt, speche, and dede, and counfort of careful men, is dwe to God and holy Chirche, for þe prophete seip, I schal blisse God Ps. xxxiv. 1. in eche tyme; his heryng schal everemore be in my mouþ. But what holy man in þis lif scapip uncursed? sip no man lyveþ but if he faile sumtyme in pouȝt, word, and dede, or in counfort of men in disese. Perfore it semep, þat covetise of worldly goodis hap mad worldly cursed clerkis to heie aȝenst Goddis dom. Certis sum men understonden, þat þe cruel manquellere and most of all, 1 dele fro. by the Pope.

Simony is also accursed; of which there are three kinds : 1. that relating to ordinations; of Rome, not Petris successour but Cristis enemye, and pe emperours maistir, and poison under colour of holynesse, makip most unable curatis, and so wipdrawip most pe riȝttis of holy Chirche. For he avaunsip many lewid men, sumtyme techereris and disciplis of his owene lawe, not of pe gospel, sumtyme penne clerkis, þat kunnen not good in regard of curatis, and takip of men moche gold for leed and pe friste fruytis, and forbarren clerkis of Goddis lawe, kunnynge and wel-lyvynge men, lest þei aspie his heresie and ypocrisie, and warnen Cristene men perof. And þe weyward clerkis of Sathanas maken þis cruel manquellere, prisoner and brenner of Cristis servauntis, to be well ground and roote of alle pe mysgovernynge of þe Chirche. And ȝit þei maken blynde men bileve, þat he is hed of holy Chirche, and be most holy fader, þat may not synne; and he distroiep pe feip of holy Chirche, mekenesse, pacience, and charite, and desire of hevenely blisse. Perfore, as pe trewe clerk Robert Grosted wroot to hym, he is cause well and grounde of distruction of Cristene feip and good religion, bi makynge of evyl schepherdis, and privylegies, suffryng of synne, sip he may best distroie it, and most is holden perto. CAP. IV. Also, alle symonyentis pat bien or sillen spiritual pingis for temperal þingis unlefful, ben cursed solempneli, bope bi Goddis lawe and mannis. But pre degres ben in symonyentis: summe ben symonyentis in ordre, summe symonyentis in beneficis, and summe symonyentis in sacramentis. Of symonyentis in holy ordre ben pre degres. Summe come to ordre of presthod, dekenhede, or opere ordris hiere or lowere, by ȝevynge of money; and þes ben no prestis ne dekenes, but han only pe name, and ben ordrid to pis ende for to be heretikis, whos blissing turnep into cursyng, and her preier into synne, as Seynt Gregory techep and þe lawe canoun a. Perfore seip pe Chirche lawe in decretalis, þat every synful prest may seie a masse, out taken a symonyent, whom eche synful man may lefully acuse, a S. Greg. Epist. ad Syagrium (Benedictine ed., vol. ii. p. 1006); and Decretum Gratiani, Pars. I, Causa I, Quaest. I.

ȝe, an hore may acuse him, þat he be remevyd from þe ordre þat he mystakip. For, as Seynt Ambrose seip, in þis caas curs is to pe ȝevere and to pe takerea; for þat þat sich on ȝeve is is gold or money, and þat þing þat he resceyvep is lepre of synne, and curs to be takere and to pe ȝevere. Summe by symonye comen to siche ordris for preiere of lordis, or opere worldly frendis, not bi clene entent and worþinesse of kunnynge and lyvynge, but only bi favour of men, and þes in þe cursed heresie of symonye. And bope pe ȝevere and recesceyvere of ordris in þis caas schulden be degradid, for þei make marchaundise bi ȝiftis of þe Holy Gost, and maken þe Holy Gost servaunt of synful men, and, in caas, of fendis, as moche as is in hem. perfore þei ben worse heretikis pan opere pat maden þe Holy Gost lesse pan þe Fadir and pe Sone, as the lawe of canoun witnesip. pe pridde tyme, summe comen to ordris bi symonye, bi servyce to lordis or prelatis or oper officeris, servynge long tyme to men for þis ende, þat þei may be ordrid, or bihetyng to serve after þat þei ben ordred longe tyme, where þei ben not worppi to pes holy ordris bi kunnyng and goode lif. And þes fallen in þe same dampnacion wip þe firste, for it is al on to ȝyve money and to serve pus for holy ordris, bifore or after. pe fourpe tyme summe comen to holy ordris, not for devocion and love of God, but for to lyve in worldly lordischip, and have welfare of mete and drynk, and gay clopis, and ese, and rejoischen hem þerinne, and bisien hem not aboute Goddis lawe ne holy lif, but in lecherie and vanyte and ydelnesse and worldly myrpe. And in þe riȝtful dom of God þei ben symonyentis, as was Symon Magus. For þei sillen to fendis of helle here soule, here body, and tyme, and catel, for to have and use unworþily þe holy ordre of presthod. And perfore Seynt Jon Crisostom seip, þat po prestis þat don not justly here office after Goddis lawe semen ordeyned of men and not of God, and anenctis God þei ben non prestis. And þis undirstonding he hadde of þe canoun of Cristis apostlis; for, as þis Seynt Jon seip, treupe in lif, þat a man drede God, makip a man a lewed man; and, as who seip, no clerk, but treupe in lif and prudence, pat is, knowa The reference is perhaps to St. Ambrose, Exp. in Luc., Lib. IV. § 53.

yng of creaturis bope erpely and gostly, and usyng of every in his degre, and wise techynge of Goddis lawe after be nede of þe peple, makip a man to be a prest. Perfore seip Seynt Austyn, þat he þat disirep pe stat of bischop for to have worschipe and reverence of men and worldly goodis, owep to understonde þat he is no bischop; and þe same sentence seip Seynt Gregory in his Pastoralis. And þe same reson semep of prestis; and perfore Seynt Austyn biddiþ, þat sich a sovereyn þat spekep not good cleenely for hymself, but worldly worschipe and temperal wynnyng, þat he schal not rikene him among Goddis servauntis. For certis, as Crisostom, and Origene, and lawe canoun witnessen, siche a weiward prest makip Goddis hous a den of þeves. 2. that relating to benefices; as when men get preferment by means of moncy, or of service, or by per. suasion and influence. CAP. V. On þre maneres ben men symonyentis in beneficis, bi ȝifte of money to be patroun for presentacioun, or to prelat for collacion, or ȝevyng institucion, or induction, or bi brocage maade to mene persones for to have ony beneficis of pe chirche. And pis is cursed heresie, for it presumep to sille pe Holy Gost, as pe lawe witnessiþ; sip it presumep to sille pe ȝiftis of pe Holy Gost, þat schulden be ȝoven frely to alle men, as Crist biddiþ. On þe secunde manere don many men symonye, whanne þei serve lordis or prelatis undwe servyces longe tyme, for to have a benefice in þe ende of here servyce. And herefore þei biheten to serve lordis and prelatis in worldly office on here owene cost, and dwellen in here courtis absent fro here chirchis; and pis is cursed marchaundise wip temperal servyce and benefices of pe Chirche. And oure Lord Jesus drof alle siche out of þe temple, in token þat þei ben not approved of him in pe Chirche, but schullen be dreven to helle bi jugement of God, ȝif þei lasten in pis synne to here dep. And perfore seip Seynt Gregory and pe lawe, þat þei þat don siche symonye schullen be dampnyd in everelestynge fier of helle, but ȝif þei resygnen here benefices, and in tyme of dep ben founden in scharpe penaunce. On þe pridde manere don men symonye bi tunge, þat neiþer ȝeven gold ne servyce to lordis, ne prelatis, ne mene persones, but bi flateryng and preier of myзty men comen to benefices,

more pan bi holynesse of lif and ablete to per office. For pes comen not to þes benefices bi Crist, þat is dore of holy Chirche, but bi pe fend, to whom þei maken sacrifice for love of worldly heienesse and erþely muk, þat þei seken more pan Goddis honour, or profit of Cristene soulis. perfore pe Chirchis lawe witnessip, þat ȝif a man come to benefice bi symonye, ȝe, don bi his frend, hym unwyttynge, he mot resigne it, and ellis he may not be savyd. For, as Crist seiþ, he is a nyȝt þef and a day þef; and a þef may do no verrey penaunce, but if he restore þat þing þat he hap takyn awey, as Seynt Austyn seip; namely, ȝif he be of power perto. And þis symonyent is of power to resigne; and perfore he mote nedis resigne his benefice wilfully and frely, wipouten desiryng to have it aȝen, as Seynt Richard of Armawȝ techip. For bi rigour of pe lawe he schulde be degradid, for þe blasphemye þat he dide to God in sillyng pe Holy Gost, as moche as was in hym. And certis, howevere we speken of dispensacion of pe Bischop of Rome, pis symonyent mot do verey pennaunce, and gete a newe riȝt or title, bi grace of God and ablete of kunnyng and wil to his office, wip open just lif and verrey techyng of his parischenis, and ellis he holdiþ his benefice to his dampnacion; and namely ȝif he waste pore mennes liflode, in pride and riche array, in glotonye and drounkennesse, and grete festis of riche men, as officeris of þe bischop, and getteris of countre. And þes pre menes of symonye ben wel groundid in holy writt and reson, and Seynt Gregory and Seynt Bede declaren hem wel, wip pe comyn lawe of þe Chirche. But what man comep now to ony fat benefice or prelacie wipouten ȝifte of money or servyce, or flateryng and preier bope of himself and opere grete men of þe world? For now many lordis axen moche for presentacion, and longe worldly servyce of pes clerkis, bifore here benefices and aftir; and of privy ȝiftis and preieris is noon ende in mannus witt. Who getip ony fat benefice of pe Bischop of Rome wipouten siche flateryng and preier, and gold for his dede lede a, and pe first fruytis, and omage, and swerynge, oþer þan Crist and his apostlis diden? And certis his takyng of þe first fruytis is no By the dede lede' is meant of course the lead of the seal attached to a papal bull.

lesse heresie pan takyng of lordis for gifte or presentynge of here benefices, but þat he dop more general heresie, and more traitourly to God; for he schulde be his chif viker in holy lif, and trewe techyng, and riȝtful governaunce of Cristis Chirche, and now is most open his traitour under colour of holynesse, and sutely wastiþ rewmes, drawing from hem moche gold and goode curatis, where lordis maken lesse evyl curatis, and spenden þe gold þat þei taken among men in þe same rewme. And certis, what clerk, lord, or comyner aȝenstondiþ not þis cursed heresie bi his power, wipouten doubte he schal be pertener wip¹ þe first¹ fynderis of þis errour, as Seynt Gregory techip and pe lawe canoun. 3. Simony refating to sacraments; for instance, by the extor. tion of fees at ordination; CAP. VI ȝit on þes pre maners don many men symonye in sacramentis, as ordris, masse synging, confession, and alle pe sevene sacramentis of holy Chirche. First in ordris; who evere ȝeveþ holy ordris for money to himself or his servauntis, or for preier of men, or pank of hem, þouȝ he take no money, he dop symonye, and sillep pe Holy Gost as moche as is in him, as witnessip Seynt Gregory, Seynt Bede, and opere seyntis, wip lawe canoun. But Lord! who comep to ony holi ordris wipouten extorsion of money for barbour fees, and grete raunsons for letteris? And sip þis money is taken bi maistri for ordris þat men taken, for ellis þei schullen not be ordrid, or ellis ponyschid to be double or treble, and here weddis taken, who may excuse oure bischopis from extorsion of symonye? And feyned excusacion, þat þei taken þis not for ordris ȝevyng but for cost of wrytyng and opere officeris bisinesse, accusep hem more pan excusep. For þei taken for wryttyng and selyng of a litel scrowe, wip sixe or sevene lynes, twelve pens or two schillyngis; and certis þis is foul extorsion. For hem nedep no lettre wip here seel bi Goddis lawe; but witnessynge of here felowis and opere trewe men is ynow, hou þei weren ordrid at siche a tyme. And hem nedip not many tymes to be schavyn, and ȝif it were nede, þei myȝtten be schavyn at a comyn barbour, and clippen² alle a ȝeer 1 corrected; wp, frist, X. 2 corrected; clipynge, X.

And certis þei officers in her for þe money þat here barbour takip at onys a han worldly goodis at þe fulle to fynde here servyce, and to helpe pore men at nede, pouȝ þei robben hem not aȝenus here wille, and maken hem to bie here ordris aȝenus pe gospel and comyn lawe expresly. Certis it semep, þat alle doyng in his mater is cursed corserie of symonye, ȝevynge þe sygne of holy ordris for temperal drit. And so fast þei cleven. peronne, þat unnepes is ony lewid wrecche putt abak, ȝif he wole ȝeve moche dritt; þat bi here prestis and heie corserie God and holy Chirche ben foule blasphemed, and presthod and good lif moche distroied, and Cristene men foule sclaundrid, and synne and trecherie encressid. And þis cursed fruyt schewip, for what ende þei ȝeven sygnes or holy ordris. Hou confession and absolucion is don for covetise and pride men may liȝtly see. For in confession we seken more after tipes and oure temperal wynnyng þan after kepyng of Goddis hestis, or contricion for synne, or paying of dettis to pore men, owe þei nevere so moche and ben in power to paye; and we enjoynen penaunce as us likep, and namely to seie massis, and offre to be heie auter, and certeyn ymages for oure wynnyng. But we speken¹ over litel for to visete, and offre to pore men, and maken broken briges and causeis where men and bestis and catel perischen ofte. And ȝif men foolily avowen to go to Rome, or Jerusalem, Caunterbury, or opere pilgrimagis, þat we chargen more pan þe grete avowe maad of oure Cristendom, to ¹ corrected; spekyng, X. If these petty extortions at the time of ordination were really of common occurrence when our author wrote, it was not for want of endeavours to put them down on behalf of the rulers of the church. A constitution of Archbishop Stratford, dated in 1342, expressly decrees that no more than sixpence shall be demanded for the letters of orders (the litel scrowe' that the writer speaks of), and that nothing else shall be paid on any other account, either to marshals, porters, door-keepers, or barbers. The business of the episcopal barber was to shave the head of the candidate for ordination, so that the corona, or round bald space on the top of the head, might be trim and seemly. A constitution of Archbishop Boniface (temp. Henry III) orders all the clergy to observe this as well as other proprieties of clerical costume. Lyndwood tells us that the circular form of the corona was regarded as the emblem of the absence of dirt and uncleanness; quia ubi angulus ibi sordes.' See Lyndwood's Provinciale, art. De Censibus, and Gibson's Codex Jur. Eccl. Angl. Tit. vi. Cap. x. by abusing, for the power of the priest over his penitent in unworthy ends, the sacrament of penance;

by the ex. tortion of exorbitant marriage fees; kepe Goddis hestis, and forsake pe fend and alle his werkis. For pouȝ men breken þe hieste comaundementis of God, þe lewideste parische prest schal assoile anoon, but of pe founed vowis maad of oure owene heed, many time aȝenus Goddis wille, noman schal assoile but grete worldly bischopis, or pe most worldly prest of Rome, pe emperoures maister and Goddis felawe, or God of pe erpe. And þei wolen not dispense wip pes vowis, but ȝif þei han þe cost þat men schulden make, inward and outward a. Lord! why kunnen not men of reson see, pat þis is open covetise, and coloured under holynesse, and cursed symonye, and blaspheme heresie? It passep mannus witt to telle what pride and coveitise of prestis is norischid herby, and what synne, bope lecherie, and extorsion, and heresie, and blasphemye, is brouȝt up herby. But nepeles confession maad to trewe prestis, and witty in Goddis lawe, dop moche good to synful men, so þat contricion for synnes before don come perwip, and good lif and keping Goddis hestis, and werkis of mercy don to pore men, sue after. Hou be sacrament of matrimonye is bouȝt and sold men may openly se. For no man schal be weddid but ȝif he paie sixe pens on pe bok b, and a ryng for his wif, and sumtyme a peny for pe clerk, and covenaunt makyng what he schal paie for a morewe masse, and ellis he schal not be weddid pouȝ he lyve in nevere so gret lecherie. And hereto pei techen men þat þei schullen not seie be wordis of sacrament bifore pe banes be cried in pe chirche; and sumtyme it was don for good entent; but now it is turned into coveitise and raveyn and symonye. But be lewideste heresie pat evere Sathanas foond is putt forp for excusyng of þis olde roton synne. For prestis han many ȝeer seld þus þis sacrament, perfore it is now lawe and privylegie 1 corrected; bis, X. For a similar denunciation of this practice see vol. ii. p. 381. b This surely was not a very heavy tax upon matrimony. Taking into account the altered value of money, the fee of sixpence, near the end of the fourteenth century, may be considered equivalent to fifteen times that sum at the present day, or seven and sixpence. Now seven shillings and sixpence, I am told, is the ordinary fee given by a labourer here in Oxfordshire to the clergyman that marries him; and probably the rate is much the same in other counties. The Registrar, of course, will not marry him under half a guinea. Neither Lyndwood nor Gibson supplies us with any information on the subject of this note.

of pe Chirche. But certis pis is not ho[ly] Chirche, þat wole noping but treupe and equyte, but it is Anticristis clerkis and synagoge of Sathanas. and by similar nected with unction, and abuses conchristening, extreme the burial of the dead. And in many places þe same errour regnep of þe sacrament of cristendom and of þe laste anoyntyng, and sumtyme in birying, for many coveitouse prestis axen gredely money for þes doyngis, or ellis þei schullen not be cristened, ne oyntid, ne biried wipouten mortuarie ª. And for al þis is neiper Goddis lawe ne reson alleggid, but old totyng of wrongful takynge of poore mennus goodis, aȝenst here wille and Goddis comaundement expresly. And of confirmacion of children, and crowning of benetis b, rennep þe same extorsion in summe placis. But whi pat pore prestis and lewid men, in tyme of nede, may If priests, and lawefully baptise children, and not conferme hem, is gret wonder among men of reson; sip Crist comaundid his disciplis to baptise alle men, and chargide hem not to conferme men, as bischopis usen. For bi baptym schal a child come to hevene wiþouten siche confermyng, but not bi sich confermyng wipouten baptym. And if a prest sacrip Goddis body, and makip breed and wyn turne into Cristis flesch and his blood, bi vertu of his ordre and Goddis wordis, whi may he not blisse a ȝong child wip a rag and oyle? It semep pat bischopis holden pis a Mortuaries were • a kind of ecclesiastical heriots, being a customary gift claimed by and due to the minister in very many parishes on the death of his parishioners. They seem to have been originally, like lay heriots, only a voluntary gift. So far Blackstone (quoted in Todd's Johnson's Dictionary), bringing out clearly the actual legal compulsion to the payment of mortuaries; — while, with professional euphemism. Dr. Cowell in the Interpreter prefers to insist on the theoretical spontaneity of the offering. A Mortuary, says he, is a gift left by a man at his death to his parish church, for the recompense of his personal tythes and offerings not duly paid in his life-time.' The payment of Mortuaries was enjoined by statute (13 Edw. I), and also by several archiepiscopal constitution: b crowning of benetis.] By this appears to be meant the ceremony of making the corona (see note on p. 283) on the head of a benet or exorcist, which corona, together with the tonsure, or cutting off of the hair below, so as to leave the ears exposed, constituted the tonsura clericalis, and was if not an order itself, at least a predisposition and preparation to orders. See Lyndwood, art. De Vita et Hon. Cler. The exorcist was called a benet, because of his frequent use of aqua benedicta, 'eau bénite,' in the performance of his functions. (See Prompt. Parvulorum (Camd. Soc.), and Mr. Way's useful note.) But why benets are singled out by our author rather than the two inferior orders of Ostiarius and Lector, I have not been able to discover. even laymen in case of need, may baptise, why may they not confirm?

Simony in various forms as connected of mass. more worpi and nedful þan Cristis body and pe sacrament of baptym; perfore to magnyfie here staat in pride and chargyng of Cristene men, þei reserven þis newe confermyng to hemself, and putten þe more travaile, and more worpi and nedful sacramentis, on pore prestis. And in pis pei schewen her vanyte and worldly dignyte. CAP. VII. But now is nede to telle, hou prestis crien her masse for with the saying money, and sillen pe sacrament, þat is Cristis flesch and his blood. Alle po þat ben maade prestis, more to lyve in worschipe of pe world, at gentlemennys staat, and for worldly myrpe and bodily welfare and ese, pan to lyve in devocion and profite to Cristene soulis, to sue Crist in mekenesse and gostly traveile, in preiere and studyynge and techyng of Cristis gospel, and to be ensaumple and myrrour of pacience, chastite, and opere vertues, ben smyttid wip symonye, and on sum maner sellen þis worpi sacrament, whanne þei seyn masse for money, or name of holynesse, or bodily nede, more pan for devocion of Crist, of helping of soulis in purgatorie, and of gostly love to make men vertuouse in lif, and namely in unyte in charite: For but if men wolen here prestis for tene mark ª, sixe, or sevene, pei wil not dwelle wip hem in honeste place to cumpayne, and seie here masse, but goo where þei may most gete for here song, pouȝ bei schullen worse serve God þere pan at þe first place, where men wolden ȝyven hem resonable liflode, ȝe, moche more pan Crist or ony of his apostlis toke for himself. And to pis ende many drawen hem to grete citees, where is occasion of moche synne, not for to distroie it, but rapere encresse it be taverne goyng, pleiyng at þe tablis, chees, and opere vanytees. And fewe drawen hem to scole, to lerne holy writt, and edifie hemself and opere Cristene peple. But who may seie pat pes prestis sellen not foule her masse? sip þei seken more grete salaries and lykyng of þe world þan to seie here masse in clennesse of lif, and brennyng devocion to Crist for his passion, in whos mynde pis holy sacrament was ordeyned a See vol. i. p. 291, note a.

of Crist himself. pus farip pe most del of bischopis and grete prelattis, þat seyn here masse, more for presence of lordis and grete placis, for to be holden holy and have offryngis and ȝiftis, pan for devocion or compunccion of here synnes and her breperen synne, and to make pees and charite. And pus it farep of persones, munkis, and freris, þat don here servyce and massis more for name of holynesse and wynnyng of worldly muk, þan for clene love of God, and gostly helpe of Cristene soulis. And eche prest deme wisly himself, whi he seip his masse, and in what life; for ȝif þei ben not in clene lif, charite, and devocion, but in pride, coveitise, lecherie, envye, glotonye, or opere grete synnes, þei dispisen God ful gretly, and as moche as is in hem þei slen him, and don hym more dispite and vileyne pan diden Judas Scarioth and Jewis, þat naieled him on pe croos, and leiden him in a cold stone. For Seynt Poul seip, Who pat resceyvep þis sacrament unworpily, etip and drynkyp his dampnacion. And Seynt Joon Crisostom¹ seip, We slen Crist in us, whanne we lesen feip and charite of Crist. And Seynt Bede seip, We sellen Crist whanne we forsaken treupe, and taken falsnesse and meyntene it. And Seynt Austyn seip, Pat Cristene men trespassen, and don more dispit to God, whanne þei dispisen him bi pride, coveitise, and fals swerynge, þan þe Jewis þat naileden him on þe croos; and namely þes heretikis, bi siche symonye as is bifore seid, for all symonyentis ben worþi to be forsaken of alle trewe men. And but if þei amenden hem after good monestyng, þei schullen be chastised and brouȝte doun bi straunge poweris, þat ben seculer lordis; for in comparison of þe heresie of symonye, alle synnes ben counted for nouȝt, as pe lawe seip expresly. A! Lord, hou moche is oure kyng and oure rewme holpen bi massis and preieris of symonyentis and heretikis, ful of pride coveitise and envye? þat haten so moche pore prestis, techynge Cristis lif and þe gospel, to meyntene holy life of Cristene peple and þe kynges regalie, þat þei cursen hem and prisonen hem wipouten answere, whanne bei ben redi reulid in 1 corrected; Cristostom, X. The author proves from the Fathers how great holiness is required in a priest; and contrasts with this picture the prevalent vice and hypocrisy of the persecuting clergy of his own day.

alle goodnesse and treupe after holy writt; namely sippen oure prelatis lyven in open extorsion and Luciferis pride, and sillen men leve to lye in synne of lecherie and avoutrie for annuel rente, and perto lyven in pompe of worldly array and glotonye and drounkenesse, and wasten pore mennus lifelode in grete festis and fate hors, and eten and drynken pore mennus lif, and bilden grete paleis in Cristene mennys blood, and ben clopid and slepen þer inne. Where þei plesen God in offrynge þis sacrament of unyte and pees, þe while here hondis ben ful of þe hote blood of Cristis children and eires of hevene? Whanne pei taken bi raveyne and extorsion pore mennus goodis, and wasten hem in festis and opere vanytees, þan þei eten and drynken pore mennus blood and her lif; for þei spendiden here blood for getyng of þes goodis þat þes worldly prestis wasten þus, and bi þes goodis þei schulden sustyne here lif. And pis sentence is wisely taken of Goddis word bi þe prophetis, as Robert Grosted and opere doctouris declaren pleynly, and certis þes weiward heretikis stiren God rapere to vengaunce pan mercy, as Seynt Gregory provep; and here blissyng turnep in to cursyng, and here preier in to synne. And Seint Poul seip, þat þei defoulen Goddis Sone as moche as is in hem, and perfore, as to hem self, þei offeren defouled bred, as Seynt Gregory and Seynt Jerom witnessen, wip þe comyn lawe of holy Chirche. Certis Jewis suffriden Crist to be leid in a clene stoon after his deep; but þes viciouse prestis, ful of pride coveitise and heresie, putten his bodi in here soule, þat is foulere a pousand fold pan ony stynkynge privey in erpe. And sippen here foule soule is in pe develis possession, pei bitaken Cristis body into pe fendis power as moche as in hem is. But nepeles, as seiyng of pe masse in unclene lif, and wipouten devocion, and unworþi resceyvyng of þis blessed sacrament, ful moche and neer hondis, most displesip God, so seiyng of masse wip clennesse of holy lif and brennyng devocion, ful moche and neer hondis, most plesip God Almyȝtty, and profitip to Cristene soulis in purgatorie, and to men lyvynge in erpe, to wipstonde temptacions of synne, and encresen pees and charite. perfore þenk ȝe, clene prestis, hou moche ȝe be holden to God, pat ȝaf ȝou power to sacre his owene preciouse WYCLIF.

body and blood of breed and wyn, whiche power he grauntid nevere to his owene modir ne aungel of hevene. Perfore wip alle ȝoure desir and reverence and devocion do¹ youre office and sacramentis. CAP. VIII. Those who seek high posts and dignities in the Church are not fit to have them Of þis may men see hou perilous it is to coveite prelacie or gret benefice in þe Chirche, sip no man almost come to hem wipouten pride, veyn glorie, and symonye. perfore seide Seynt Gregory and be comyn lawe of pe Chirche, pat honour or prelacie schulde not be ȝoven to hem þat seken and coveiten it, but to siche men as fleen honouris and dignyte; and pe same seip Seynt Austyn and Crisostom, wip opere doctoures. For Crist techip us bi Seynt Poul, þat no man schal take honour to hym, but he pat is clepid of God, as Aaron was. Perfore Moyses and pe holy prophete Jeremye, halewid in his moder wombe, excusiden hem mekely whanne God badde hem take þe ledyng and governyng of pe peple; and pe holy prophete Ysaye durst not take his offis at Goddis profer, til he was clensed fro synne bi angelis mynystracion, and enflawmed wip Goddis science and charite. Perfore Seynt Gregory and Seynt Austyn fledden at al here power to be bischopis, but souȝtten to lyve in devocion and studie of holy writt and in lowe degre, and coveitiden not be heyenesse of pe statis, but wip sorowe and grete drede of God, and for grete nede of Cristene soulis, token pis staat, not of honour, but of traveile and bysynesse, as Austyn and Jerom witnessen. Lord! what stirep us foolis, ful of ignoraunce and moche synne, þat kunnen not governe o soule wel, to seke so bisily grete statis where we schullen governe many pousand, and for pe leste of hem alle answere at domes day to be blood of Jesus Crist,-gilti of schedyng þerof ȝif ony perische bi oure defaute. Where strong schampions and pileris of holy Chirche dredden so sore to governe a fewe soulis, whi roten festues seken so moche charge? Certis it is ful sop þat Seynt Jon wip þe gilden moup seip, wip proved from lawe canoun, þat what clerk sekip or desirep prelacie or primacie the Fathers and from the canon law. 1 corrected; to, X.

in erpe, schal fynde confusion in hevene. And who wolde desire sich dignyte of pe Chirche, in whiche he muste forsake his owene profit, and be servaunt of alle men, and bounden in tyme to take wilful dep for oper mennys helpe, and answere for so many soulis to Crist, rytful domesman? Certis, seip pis seynt a, no man but he pat dredip not Goddis harde dom. perfore seip Seynt Austyn and be comyn lawe, pat no ping in þis world is more traveilous, more harde, and more perilous pan pe office of bischop, prest or dekene, to do it wel as oure emperoure Crist comaundip; and ȝif it be evyl don, no þing is more wrecchid ne more dampnable in Goddis dom. But what was be good reulynge of þis staat he lernede nevere fro childhod ne ful age of man. And þerefore Seynt Austyn criep in þe story of his lif, þat he felide nevere God so moche wrop aȝenus hym, as whanne, in peyne of his synnes, he suffride him take pe grete charge of bischopis staat. Perfore he fleiȝ algatis citees where bischopis weren olde, lest þe peple wolde have hym bischop. Perefore me penkep treuly, þat who evere comep wel to ony benefice in pe Chirche, he sekip not dignyte ne honour of men undir him, but traveile and servyce, and dispit of worldly hienesse, as diden Crist and his disciplis, and opere holy doctouris and bischopis, as Seynt Martyn, Seynt Colas, and siche opere. And loke pat no worldly clerk excuse hym¹ makep him take his office; for Seynt Gregory seip in pe lawe, whanne a man come to siche a staat as bringiþ wip hym worschipe and ese, ȝif he come perto of his owene desire, he fordoip to himself þe vertue of obedience. And perfore Moyses forsoke pe ledynge of pe peple as fer as durst for wrappe of God. And wanne bodely traveile and disese is putt bi sovereyn on þe suget, but if he take it þanne of his owene desire, it is not plesaunt to God. Perfore Seynt Poul forsok riches and honour of pe world as dritt, and wilfully putte him to traveil and peyne and martirdom. And in tokene of pis 1 Several words are lost here, through their having been inadvertently cut off when the MS. was bound. The sense seems to require the insertion of some such words as 'for pat love of soulis.' St. John Chrys. Comm. in Acta Apost. Hom. III. § 4.

obedience Crist fledde awey whanne pe peple wold have maad him kyng, as þe gospel of Jon witnessep; but he offred hym self wilfully to Jerusalem, to suffre peyne, woundis, and dispitous dep for opere mennus nede and profit. Application of the principle to present cir- And certis oure worldly clerkis myȝtten longe ynow; be wipouten hem, bifore pat trewe prelatis wolden prese on hem; cumstances. and ȝif þei weren opyn trewe men in Goddis cause, þei schulden gete pursuyng cursing and prisonyng, or brennyng, of worldly coveitouse prelatis, pan fatte benefices or grete dignytees. Perfore Seynt Gregory techip in his Pastoralis a, pat whanne bischoprichees weren pore, and bischopis weren pe first in martirdom for Cristene feiþ, þanne it was worþi grete preysynge to coveite a bischopriche. But now, sip bischopriches ben riche, and many worldly bysinesses knyȝtt þerto, it is not do but dredeful to have bischopriches. Perfore Seynt Bernard wrot to Egenye 2 pe pope, þat he drede no vermyn so moche to come to be pope as foul lust to be lord; and ȝit comynly in þat tyme popis weren poysond, for coveitise of pe staat þat opere men hadden perto. And to refreyne synful ydiotis fro siche statis and beneficis, seip lawe canoun, he pat passip oper in honour or dygnite of pe Chirche, he is most foul of alle but if he passe opere men in kunnynge and holynesse. Of þes few wordis may worldly foolis see here pereles and sclaundris, and do no symonye for holy ordris ne benefices ne sacramentis, bi feyned colour of dispensyng and privylegie, and customes of Anticristis weiward collegie and synagoge of Sathanas. 1 corrected; sumere, X. There is nothing about the poverty of bishops in the passage from St. Gregory's Pastorale here cited. He was considering the text, If any man desireth the office of a bishop he desireth a good work,' and observes,- Quamvis notandum, quod illo in tempore 2 read Eugenye. hoc dicitur, quo quisquis plebibus praeerat, primus ad martyrii tormenta ducebatur. Tunc ergo laudabile fuit episcopatum quaerere, quando per hunc quemque dubium non erat ad supplicia graviora pervenire.' (Past. Pars I. cap. 8.) U 2

Worldly priests are guilty of the accursed sin of slander, when they maintain that Christ and his apostles lived like themselves, Lev. xxiv. 16. CAP. IX. Also alle po pat putten sclaundre or evyl fame on ony men, for whiche hem nedip to be purged, whanne þei don pis maliciously, ben solempnely acursed by Goddis lawe and mannys. Here worldly prestis, pat ben bounden to sue Crist and his apostlis in lyvyng prechyng and abstynence, as Seynt Jerom and here owene lawe witnessen, owen to drede ful sore of þis riȝtful curs. For sippen in wordis and dedis, and resceyving of here gostly office, pei seyn and crien þei suen Crist and his postlis, þei seyn in dede pat Crist and his postlis lyveden pus worldly, and diden not here office, as þei faren now. And certis, ȝif Crist schal be holden verrey prophete and techere and verrey God, he mut purge hym of þis sclaundre; for ellis his lif lawe and techyng is fals, and alle his disciplis gone in þe same sclaundre. And þis wickid fame is put on Crist and his apostlis bi malece, and for coveitise of worldly goodis; for þei desserveden not to have pis foule name of worldly lif and necligence and sleyng of Cristene soulis. Pan it is putt on him for malice, and coveitise of worldly clerkis, and for to colour here owene raveyne, bi whiche þei stelen fro lordis and comyns here temperal lordischip and goodis. Certis in þe olde lawe a blaspheme pat despisid God, puttyng fals errour on him, schuld be stoned to dep of alle pe peple; and in pe lawe of grace alle men schulden caste stones of charitable correpcion or reproving. And if it be resonable þat a man schal be hangid for stelyng of fourtene pens, moche more schulden' þes blasphemeris of God, pat stelen so many lordischipis and temperal goodis from comynte of seculeris, and wasten hem in synne. It is grete synne to gabbe on a pore man; it is more to gabbe on an holy man, and defame hym; but most synne it is to gabbe on Crist, hedde of alle seyntis and lorde of alle lordis. Also it is grete synne to lie and disceyve men bi lesyng of here temperal goodis; more to disceyve in spiritual goodis, as vertues and good lif; but most to disceyve men in feip and myrrour of Cristis lif, þat is grond of alle rightful lif after. 1 corrected; sculden, X.

For no seyntis lif is worp, but in as moche as it is acordyng wip Cristis lif; perfore it is worse a pousand fold to robbe Cristene men of þis tresour, pan of alle erpely goodis þat evere weren or schullen be. Also worldly proude clerkis, ful of coveitise and ypocrisie, sclaundre pore prestis as heretikis, for þei techen holy writt, and namely þe gospel and þe pore lif of Crist and his apostlis, aȝenis here worldly lif, to distroie synne and norische holy lyvyng in prestis lordis and comyneris; and seyn and meyntenen faste, in word and dede, þat heresie is ful feip of pe gospel, and saad treupe of holy writt is heresie, for it is aȝenst here proude worldly lif. And herefore pei fallen into Goddis curs and alle his seyntis, þat for pis sclaunder lordis and comyneris doren not here pe gospel and Goddis hestis prechid of pore prestis in Goddis name, but ben constreyned to here fablis and lesyngis prechid, and flateryng, in stede of Goddis word. And of þe noumbre of Goddis curses set in his lawe upon siche ypocritis is not esy to wise men to sette a terme, for witty men may not fully comprehende alle pes curses in pis lif. and that poor priests' teach, not the gospel, but heresy, and that holy proves of Church apidolatrous and superstitious devotions more than of the God and our neighbour. Also bei sclaundren foule oure modir holy Chirche, pat is Cristis spouse, wip here coveitise and customes and privelegies. For whanne þei bryngen up newe sleiȝtis of covetise and jobbynge of lewede mennys goodis, þei seyen þat alle pis is for pure service of honour and devocion of God and holy Chirche; and ȝif ony man wipstonde hem in þis, þei feynen him acursed, and enemye of God and holy Chirche. As, ȝif a pore man have longe founden moche wex, brennynge bi fore a rotyn stok, ȝif a trewe man teche pis pore man to paie his dettis, fynde his wif and children breed and clop, and ȝif he may strecche ferpere, to do his almes to pore bedrede men, old and feble, crokid and blynd, as God biddip, pei bope ben holden cursed and enemyes of holy Chirche, for as moche as bei don Cristis biddyng, and more mercy to here pore neiȝeboris, and leven unskilful devocion and blynde mawmete and foul ypocrisie of prestis. But certis God blissip alle siche merciful men, and grauntep hem þe blisse of hevene. And þes coveitouse prestis, ful of mawmetrie, crien faste Sathanas curs and tirauntrie aȝenst Cristis

On the abuses of the right of sanctuary claimed for particular Churches. breperen, eyris of hevene. Moreover þei crien faste, ȝif coveitouse prestis han be in possession of opere mennus goodis fourty ȝeer or pritti, wrongfully, aȝenst Goddis bidding, þei may not be taken from hem on no maner; for pe vertu of prescripcion, bi long custom of synne, happe made hem lordis, and holy Chirche approveþ þis, and cursep alle men contrarie herto, in wille word or dede. Also þei chalengen fraunchise and privylegie in many grete chirchis, þat wickid men, opyn þeves, mansleeris, þat han borwed here neiȝeboris goodis and ben in power to paie and make restitucion, pere schullen dwelle in seyntewarie, and no man empeche hem bi processe of lawe, ne oop sworn on Goddis body and used. And þei meyntenen stifly þat þe kyng mote conferme pis privylegie and neste of þeves and robberie of þis rewme, aȝenst Goddis hestes, rigtwisnesse, and his opyn oop, bi whiche he is sworn to do justice and equite to alle his lege men. And for pis privylegie, pat is opyn heresie, þes proude worldly clerkis wolen coste and fitte to meyntene it forp, for wynnyng of worldly dritt; but for to meyntene privylegie of Cristis gospel, or Cristis mekenesse and povert, wolen þei not coste a ferping, but spende many pousand pound to make it heresie, and curse¹ prisone and brenne alle men pat techen trewely be gospel, and þe pore lif of Crist and his postlis. Certis it were grete synne to sclaundre pe Quene of Englond, or Empresse, wip synne of avowtrie, where siche were ful trewe and clene and chast to here laweful husbonde; it is a pousand fold more synne to sclaundre holy Chirche, Cristis spouse, whiche Chirche, as Seynt Poul seip, is a pilere and foundement of trewpe, wip here cursed ypocrisie and robbyng of Cristen mennis goodis bi long custom of wrong and synne. Certis alle Cristene men schulden crie out on pes cursed heretikis, pat sclaundren Crist and holy Chirche his trewe spouse. For in pis þei maken holy Chirche a bande of here synne, and resceitour of here raveyn, and sclaundren holy Chirche wip pe cursede dedis of Anticristis chirche and synagoge of Sathanas. And þus pei seyn good evyl and evyl good, for to have Goddis curs. 1 The MS. has a word here which is undecipherable.

CAP. X. Also alle men þat distourblen¹ pe pees of holy Chirche and þe kyng ben cursed solempnely bi Goddis lawe and manny's. Certis pees of Cristis Chirche stondep in verrey sadnesse of feip, hope, charite, mekenesse, and pacience, and holdyng of Cristis ordeynaunce, and verrey pes of pe kyng and his rewme, and verrey subjeccion, and riȝtful domes, and just ponyschyng of mysdoeris, and relevyng of pore men, faderles children and moderles, and pore widewis. And who evere dop most aȝenst þe poyntis, disturbliþ most þis verrey pees, and no man ellis. First, alle worldly clerkis þat wolen not holde hem payed wip holy writt and þe ordynaunce of Crist, to lyve in mekenesse, wilful povert, and besy traveil in gostily werkes, as Crist and his postlis diden, disturblen verrey pees of holy Chirche and Cristendom. Lord! how grete hyndryng of2 Cristen feip is it, þat so many clerkis leven holy writt, and namely Cristis gospel, and studyen hepene mennys lawis and worldly coveitouse prestis tradicions, maad of here owene willardis dom for here pride and coveitise, and charge hem more þan Goddis hestis! Sippen Goddis lawe is liȝt, swete, and esy, and best wole brynge men to hevene, and at þe fulle occupie alle prestis wittis in þe world til þe day of dom. And opere tradicions of synful men ben ful of errour, and maken many snaris, or gnaris, to lette men in þe weie to hevene, þat bifore was siker and pleyn, wiþoute ony lettid. up- By their human laws holding of and traditions, worldly priests disturb the Church and peace of State, ticular by stirring up war, as these two popes at Rome are doing. Lord! what charite is it for hem þat schulden be most gostly and in par prestis to make werre in alle Cristendom for here worldly cause and stynkynge lordischipe, aȝenst Cristis biddyng and lif, and and Avignon graunte ful absolucion and relessyng of alle peynes in purgatory, for to slee eche Cristene man oþer, as 3 don pes proude prestis of Rome and Avynoun, wip here worldly clerkis on bope sidis. Certis þei disturblen verry pees of al holy Chirche and alle Cristendom perto. Lord! what mirrour of mekenesse is pis, þat bischopis and prestis, monkis chanons and freris, pat schulden be meke and pacient and lambren among wolvys bi 1 corrected; distribulen, X. 2 cor.; oft, X. 3 cor.; and, X.

Courts Christian, so called. Persecuting spirit of worldly priests. techyng of Crist, ben more proudly arraied in armer and opere costis of werris, and more cruel in here owene cause pan ony opere lord or tiraunt, ȝe, hepene emperours! For þei wolen wipouten pite and answere curse, prisone, slee, and brenne trewe prestis, þat techen pleynly Cristis lawe and his lif aȝenst here pride coveitise and ypocrisie. Lord! what ensaumple of pacience ȝeven þes worldly prestis and religiouse, pat schulden ȝeve alle here goodis and here bodely lif to kepe opere men in pees and in charite, as Crist and his lawe techen, and now pursuen men so cruely for a litel trespas or noȝt, bi londis lawe, bi Cristen court, clepid in name, but in dede Sathanas trone, and bi open tirauntrie,—þat a man myȝtte soonere gete grace and riȝtwisnesse at þe kyng or emperour þan¹ at hem, for Goddis drede is not in hem, ne love of God and desire of hevene, but þe world and joie perof and pride of Lucifer and cruelte of Sathanas. And seke wisely in alle here dedis, and þou schalt fynde þat þei seken worldly heynesse, and prosperite of worldly muk, and ese of body, and wombe joie, and norischyng of synne for annuel rente, and pilyng of here sugetis bope lerid and lewid, and casten to distroie holy writt, and myrrour of Cristis lif and his postlis, and alle men þat techen it. And pus pei clepen reste and encresyng of þis cursed worldly lif, þe pees of holy Chirche. But certis Crist cam in to pis world to distroie pis fals pees, as he seip hym self, and to make pees bitwixe God and Cristene men bi feip and holy lif, and forsakyng of worldy muk and joie, and bi suffryng of peynes in body for trewe techynge, and holdyng of mekenesse and charite. But whoevere wol be about to meyntene pis [pees ³] of God, and distroie fals pees of þe fend, of þe worldly and fleschly temptacions, he schal be cursed pursued and slayn wipouten pite or open answere. And pus pei cursen Crist and alle his trewe servauntis, in þis world and in hevene, for þei alle wole distroie pis reste in synne pat þei clepen pees of holy Chirche. And pus pei colouren alle here cursed synnys under name of Cristis spouse, and falsly sclaundren hir and oure Savyour Crist. 1 corrected; þat, X. 2 cor.; cham, X. 3 supplied conjecturally.

CAP. XI. priests undermine the peace of the realm by asserting independence on churchmen of the part of all secular jurisdiction, ȝit worldly clerkis and feyned religious breken and disturblen The worldly moche þe kyngis pees and his rewmes. For hir prelaties of pis world, wip prestis lesse and more, crien faste, and writen in here lawis, þat þe kyng hap no jurisdiccioun ne power of here persones, ne goodis of holy Chirche. And it Crist and his postlis weren most obediaunt to kyngis and lordis, and tauȝten alle men to be suget to hem and serve hem, trewely and wilfully, in bodily werkis and tribut, and drede hem and worschipe hem bifore alle opere men. First be wise kyng Salamon put 1 Kings il. 26. doun an heie bischop þat was fals to hym and his rewme, and exilide him, and ordeyned a good prest for him, as þe pridde bok of Kyngis tellip. And Jesus Crist paiede tribut to emperour, and comaundid men to paie him tribute. And Seynt Petir comaundip in Goddis name Cristene men to be suget to every creature of man, eþer to kyng, as more hie pan opere, oper to deukis, as sent of him to pe vengaunce of mysdoeris, and preisyng of goode men. Also Seynt Poul comaundip bi auctorite of God, þat every soule be suget to hieris poweris, for þer is no power but of God; princes ben not to be drede of good werk, but of evyl werk. Wilt pou not drede pe potestate? do good and pou schalt have preisyng perof, for he is Goddis mynystre to be into good. Soply, if pou hast doun evyle, drede pou, for he berip not be swerd wipoute cause, for he is Goddis mynystre, vengere into wrappe to hym þat dop evyl. perfore porouȝ nede be ȝe suget, not only for wrappe but for conscience. Paie to alle men dettis, bope tribuyt and custom, (for þingis borun aboute in pe lond,) and drede and honour and love. And oure Savyour Jesus Crist suffrid mekely peynful dep of Pilat, not excusynge him for his jurisdiccion bi his clergie a. And Seynt Poul proferide hym redy to suffre dep bi dom of pe emperours justice, ȝif he were wori to dep, as Dedis of Apostlis techen. And Poul appelide to pe a He did not claim 1 corrected; to, X. benefit of clergy,' the right to be tried by an ecclesiastical rather than by a secular court.

their one object being to pull down the power of kings and nobles and exalt their own. hepene emperour fro be prestis of Jewis, for to be under his jurisdiccion and to save his lif. Lord! whoo hap maad oure worldly clerkis exempt from kyngis jurisdiccion and chastisynge, sippen God ȝevip kyngis þis office on alle mysdoeris? Certis no man but Anticrist, Cristis enemye; sipen clerkis, and namely hie prestis, schulden be most meke and obedient to lordis of his world, as weren Crist and his apostlis, and teche opere men bope in word and dede to be myrrour of alle men, to ȝif þis mekenesse and obedience to be kyng and his riȝtful lawis. How stronge þeves and traitours ben þei now to kyngis and lordis, in denying pis obedience, and in ȝevyng ensaumple to alle men in þe lond for to be rebel aȝenis þe kyng and lordis! For in pis þei techen lewid men and comyns of þe lond, bope in wordis and lawis and opyn dede, to be fals and rebel aȝenis þe kyng and opere lordis. And pis semep wel bi here newe lawe of decretalis, where pe proude clerkis have ordeyned pis,-pat oure clergie schal paie no subsidie ne taxe, ne helping of oure kyng and oure rewme, wipouten leve and assent of þe worldly prest of Rome; and ȝit many tymes pis proude worldly prest is enemye of oure lond, and prively meyntenep oure enemyes, and¹ weren aȝenst us wip oure owene gold. And pus bei maken þis alien proudest prest of alle opere, to be cheef lord of alle goodis pat clerkis han in þe rewme, and þat is of pe most pert þerof. Where ben more traitours bope to God and holy Chirche, and namely to here lege lord and his rewme; to make an alien worldly prest, enemye to us, cheef lord of pe most pert of oure rewme? And comynly alle pe newe lawis þat clerkis han maad ben sutilly conjectid by ypocrisie, to brynge doun power and regalie of lordis and kyngis þat God ordeynede, and to make hem self lordis, and alle at here dom. Certis it semep þat þes worldly prestis distroien more kyngis regalie and lordis power, þat God him self hap ordeyned for governaunce of Cristene men, pan God distroie pe fendis power. For God setteþ him a terme what he schal do and no more, but he suffrip his power to laste, to profite of goode men, and just ponyschyng of mys- 1 read to.

doeris; but pès worldly clerkis wolen nevere cesse ȝif þei may, til þei han fully distroyed kyngis and lordis, and here regalie and power. realm is also disturbed through the practices of the giving illusory or corrupt penances in the confessional, Also þes newe religious, and namely freris, distroien and The peace of disturblen pe pees and reste of pe kyng and his rewme; for porouȝ privei confession pei norischen moche synne, namely friars, who by lecherie, avoutrie, and synne aȝennis kynde, extorsions and robberie and usure, for to have pert þerof, and tellen not pe foster sin. treupe in confession, for drede of lesyng bope frendischipe and wynning, and meyntening of here feyned ordre. And bi þis is strif and debate among curatis and here children in God¹; and in many tymes open fitting for mortuaries and prechyng; and þei doren not seie pe treupe aȝenst þe worldly prestis of Rome, þouȝ he robbe nevere so foul houre lond bi symonye and falsehed of perdon and privylegies, whanne þei knowen wel þe treupe, for drede pat he wold take awey þes pre poyntis, þat is, prechyng, schryvyng, and biryng. And for esy penaunce of money þat þei enyoynen men, for trentalis a and masse pens, and makyng of gaie wyndowis and grete housis, þat þe world may see and preise, pe moste viciouse men, as avoutreris, extorsioneris, usureris, and open þeves, gon to þes ypocritis, and forsaken here owene curatis þat wolden sumwhat telle hem þe perilis. And herefore of fals purchas, of wickid extorsion and robberie, comep nevere restitucion for siche privey schriftis and penaunce of masse pens; and where þei regnen most in houshold, prechyng and stryvyng, pere regnep most synne. And sipen discencions wipinforp, and open werris wipoutenforp, comen most for synne and norischyng of synful men in here myslyvyng, þes weiward and coveitous confessouris disturblen most pe pees of þe kyng and his rewme, sippen þei norischen moste synne bi fals prechyng of lesyngis, fablis, and veyn cronyclis,-bi sikernesse of letteris of fraternyte and synguler preieris, and disceyven men of pe treupe of Goddis word, and 1 corrected; good, X. a A trental was an office for the dead that continued thirty days, or consisting of thirty masses; from the Italian trenta, that is, triginta.' Cowell's Interpreter, sub voce.

1 Kings xviii. 18. perverte almesdede fro pore bedrede and feble men to hemself, bi colour of ypocrisie. And for pis ende pe holy prophete Helye seide, pat kyng Acab disturblede pe lond of Israel. And comynly þe peple of God hadde evere pees and vittorie but for here owene synne, as pe processes of Goddis law schewip. And certis ȝif men taken regard to pe ground of holy writt, bope pe Olde Testament and Newe, and to lyvyng of Crist and his postlis, and to be lif and governaunce of oure worldly clerkis, pei may openly se pat oure worldly blynde clerkis ben most traitours of Crist and his lawe, and most traitours to be kyng and his rewme, and moste distroien pees of holy Chirche and Cristene londis. Bishops are often perjured, -as in the case of those who have sworn to go and preach to the heathen, and then stay in England in the capacity of Suffragan bishops, CAP. XII. Also alle po þat forsweren hem are justly cursed of God and man. First, bischopis maad of pe court of Rome, who 2 sweren to go and converte hepene men in placis of here bischoprichis, don not in dede pis office, but dwellen in Engelond, and bicomen riche bischopis suffragans, and pillen and robben oure peple for halowyng of chirches, chircheȝerdis, auteris, and ornamentis of pe chirche. And pus pei ben pries forsworen; first, for þei levyn to converte hepen men to bileve, of which þei taken cure wilfully; pe secunde, for þei don not treuely here office to profit of her maistris to whom þei ben sworon. For þei sillen here sacramentis, and þingis þat perteynen to sacramentis, þat þei schulden do frely as Crist comaundip, and distroie synne bi here power, þat þei norischen now for money and favour of worldly men. pe pridde tyme, þei don not treupe and profit to þe kyng and his lege men, as bope pei and here maistris ben sworen, but falsly robben his lege men of here goodis for ȝevyng of spiritual pingis, and kepen moche of pis muk to hemself, and wasten it in gay mytris and ryngis and opere worldly vanytees; and bi pis doyng þei ben grete traitours to God, to here kyng, and to here maistris. Perfore, as capital traitours and chef heretikis, pei schulden be hurlid out of oure rewme, but if þei wolen treuely make satisfaccion, and do trewely here office. 1 corrected; reward, X. 2 corrected; and, X.

who, to be true to the pope, are false to their king. Also alle bischopis and possessioneris, sworen to be trewe and and of those holy to be kingis conseil and profit, se men opynly forsworen. For þei drawen alle pe wynnyng þat þei may fro pe kyng to hemself, and þe proude prest of Rome, makyng him chef lord of moche part of pe rewme and of þe kyngis power, makyng þe conseil of þe kyng knowen to him, as þei ben sworen to pe pope. And of þis office serven freris, confessouris of grete lordis and ladies, and pis norischip hate and envye and debates and werris myche in Cristene peple. Also oure bischopis ben sworen to meyntene pe honour and dignyte of Petre and Poul, but þei moste distroien it of alle men in erpe at here power. For here honour and dignyte was to kepe Cristis conseilis of gostly wilful povert, mekenesse, pacience, and charite, and to be servauntis of alle men to save here soulis; and þei, under colour of hem, desiren to be gretteste lordis of þe world bi ypocrisie, to get moche drit of pe world by pleting cursing and fiȝttyng, to sclaundre of God and alle his servauntis. Also men of lawe and jurours han non conscience to forswere hem for twel pens and her dyner, and make many false eires; and many lordis, þat schulden be pileris of riȝtwisnesse and meyntene pore men in riȝt, wolen hire questis, and constreyne hem bi manas to fors were hem, for enemyte þat þei han to a man, or for coveitise of wynnynge. Viteleris, marchauntis, and chapmen, forsweren hem alle day for muk of þe world, þat unnepis may ony trewe word be among hem. pe same weie, officeris of lordis, [who]¹ sweren to do riȝt to alle men, and trewely lok þe lordis profit, gederen to hemself, robben þe tenauntis, and maken þe lordis pore. How men breken þe solempne op and profession maad in here cristendom, to forsake pe devel and alle his werkis, and kepe Goddis hestis, it is liȝt to se and hard to amende. Of oure religious possessioneris and opere, how þei kepen here profession of povert, chastite, and obedience, is no word to speke nowe, for alle ben fosworen or ellis . . . . 2. pei maken not profession to here patrouns reule, as Benet, Austyn, Domynyk, and Fraunseis, 1 ¹ supplied conjecturally. 2 a word dropped out here. Perjury is also rife among the laity, high and low.

for noon of hem alle kepip it, but stryvep aȝenst Goddis reule and here owene, and aȝenst alle men pat traveilen to brynge hem to Cristis reule. A curse is also incurred by those who make false heirs; instances of this sin. The clergy. always grasp. ing at lands and lordships, will not cease the kingdom into their hands. CAP. XIII. Alle po þat maken false eiris ben cursed grevously of God and man. First, prelatis and lordis þat maken evyl curatis, as eiris of Cristis office, to kepe Cristene soules bout wip Cristis precious blood, rennen sore in þis curs. Also clerkis, þat purchasen hem lordischipis, and putten out lordis sones and cosyns and nyȝ blood, rennen in þe same curs; for þei holden hem out bi ple, bi cavyllacions and false questis, hirid for money and frendischip, and dryven to forswere hem for drede of here lordischip and tirauntrie. For þei holden it wel spendid and geten, al þat þei may purchase wip riȝt or wrong of seculer mennis goodis, and holde it or¹ bi many ȝeris, for þanne vertu of prescripcion, pat is, havyng of opere mennis goodis bi long tyme, makep hem lordis of whatevere þing þei wrongfully sette hond onne. But certis Crist, lord of treupe and riȝtwisnesse, is not ground ne autour of þis wynnynge, but Sathanas fadir of lesyngis, to whom þei maken sacrifice and omage for þis falsly geten lordischip. Also þes feyned religious, and opere worldly clerkis, amortisen many grete lordischipis bi fals title and gret ypocrisie. For þei till they get all feynen to lordis þat Crist is maad eir of alle here goodis, and he forbedip clerkis to have siche lordischipis, and in his owne persone wolde noon have, ne his apostlis, but fledden it as venym, as al his lawe and here lif schewen. And bi pis amortysyng þei wolen nevere cesse, til alle pe seculer lordischip of oure lond be in here hondis, clene awey fro seculer lordis. For þei seyn þat þei may lawfully have al þat men wolen ȝeve hem, and alle þat þei may purchase by sotel menys, bi preising of here preieris and opere gostly helpe, and stelyng of chartris, and distreynyng of ȝonge eiris; and no man may take out from hem, ne þei ȝeve ne selle ony lordischip out of here hondis. And pus litel and litel þei may gete al þe rewme into here owene hondis. Trewely 1 omit or. 2 corrected; Cristis, X.

Crist hap alle pes lordischipis wel, whanne seculer men han hem and spenden hem wel, moche betere pan whanne Luciferis heretikis wasten hem in glotonye, lecherie, and worldly vanyte. And þei drawen þes lordischipis fro pe comynte of Cristene men, pat is holy Chirche, and murperen hem in a litel covent of Sathanas synagoge, þat ben moche worse pan hepene myscreauntis. And so bi name of holy Chirche þei distroien holy Chirche, and magnifien Anticristis chirche; as who wolde under þe baner of þe kyng of Engelond disseyve bi treson his lege men, and brynge hem into his enemys power. Also pes mendynauntis, Menours, falsly and sutely maken wrongful eiris; for þei maken þe worldly bischop of Rome, pat schulde be most perfit in gostly povert and mekenesse, and most forsake þe world, after Crist and Petir and Poul, to be chef lord' of alle here goodis a, prevey and apert. For þei may no lordischipe have of hem, for here heie perfit povert, and of pis false makyng of lord and eier þei han bullis as privylegies. Wi ben not þes cursed traitours? Also religious and grete colegies and cathedral chirchis maken many false eieris; for þei maken hemself, þat ben riche, unkunnyng, and unable, to be successouris of Crist and his postlis, and cure of mennus soulis, and to be eyris perpetual of tipes and offryngis, þat schulden be pore mennus liflode. And alle þis is doun bi fals suggestion, symonye, and peiryng of governaunce of holy Chirche, for pei ben riche at þe fulle, and [do] not be office of a curat neiper in techynge ne relevyng of parischenys and helpynge pe Chirche as bei schulden, but alle 1 corrected; lordis, X. a The bull vesting all the property, houses, church furniture, &c., of the Franciscan Order in the Holy See, reserving to them the usufruct only, was promulgated by Innocent IV (1243-1264), a wise and resolute pope. But the more rigid and ascetic members of the Order-the Spiritualists-deemed this arrangement an unworthy compromise, and succeeded in obtaining from Nicholas IV (1288-1292), himself a Franciscan, a bull sanctioning the 2 supplied conjecturally. opinion that Christ practised an absolute poverty. A reaction ensued; and after John XXII (1315-1334) had annulled the bull of Nicholas IV by one which was published among his own Extravagantes, and so came to be regarded as incorporated in the canon law, the pious half-measure of Innocent IV seems to have been at length generally acquiesced in by the Order. See Milman's Latin Christianity, vols. vi. and vii. The Francis versal heir, are cans, to whom the Pope is unisignally liable to this curse, as are also colleges and cathedral churches.

gop to noȝt and to Anticristis covent. And certis it is not in mannys witt to telle alle pe harme þat comep hereof, bope bodely and gostly. And of hem þat geten false eiris of mennus wifes, bi privy schryvyng and opere homly daliaunce, avyse eche man who ben siche. CAP. XIV. Worldly priests break the testament of he bequeathed poverty and persecution to his disciples, instead riches and honour. Alle po pat letten þe juste wille of a dede man ben cursed Christ, because solempnely of God and man. Pe trewe testament of Jesus Crist was maad on Schire Porisday at nyȝt, in whiche he biquap to but they choose his disciplis and here successouris pees in hem, and tribulacion and persecucion for his lawe in þis world. But worldly clerkis breken foule pis worþi testament of Crist, for þei seken pees and prosperite of his world, and pees wip pe fend and here flesch, and wolen suffre no traveile for kepynge and techynge of Goddis law, but rapere pursuen pore men þat wolden teche it, and so maken werre aȝenst Crist and his peple for havyng of worldly muk, þat Crist forbedip to alle his clerkis. In þe lif of Crist and his gospel, þat is his testament, wip lif and techyng of his postlis, oure clerkis schullen not fynde but povert, mekenesse, gostly traveile, and dispisyng of worldly men for reprovyng of here synnes, and grete reward in hevene for here goode lif and trewe techyng, and wilful sofforyng of dep. perfore Jesus Crist was pore in his lif, þat he hadde no house of his owene bi worldly title to reste his heed perinne, as he hymself seip in pe gospel. And Seynt Petir was so pore þat he hadde neiper silver ne gold to ȝeve a pore crokid man, as Petir witnessep in þe bok of Apostlis Dedis. Seynt Poul was so pore of worldly goodis þat he traveilede wip his hondis for his liflode and his felowis, and suffride moche persecucion, and wakyng of gret pouȝt for alle chirches in Cristendom, as he hymself witnessiþ in many placis of holy writt. And Seynt Bernard writip to be pope, þat in pis worldly aray, and plente of londis. and gold and silver, he is success our of Constantyn þe emperour, and not of Jesus Crist and his disciplis. And Jesus confermyng þis testament seide to his apostlis after his risyng fro dep to life, My Fadir sente me and I sende 30w,-þat is, to traveile, persecucion, and povert and hunger and martirdom in pis world, WYCLIF.

and not to worldly as clerkis usen now. Bi þis it semep, þat alle þes worldly clerkis havyng seculer lordischipe, wip aray of worldly vanyte, ben hugely cursed of God and man, for þei doun aȝenst þe riȝtful testament of Crist and his postlis. Also they ad minister to the property of poor men corruptly, and exact large sums for Also þei taken mynystracion of dede mennus goodis aȝenst here juste wille, under colour of holynesse, and turnen þe goodis to here kychenys and opere nedelis offices, and pat is worse, to here glotonye and drounkenesse, and festyng of riche men, and probate. suffren dede mennis wifes and children and opere pore men fare ful harde and in gret myschief. Also þei taken dede mennis goodis for provynge of testamentis, aȝenst here juste wille, and aȝenst þe statute of oure kyng, and sumtyme in fraude of pis statute, where þei schulden take but eiȝte pens at þe moste. pei feynen hem pore to acounte for alle þe goodis, and þan for aquitaunce taken moche gold of be dede mennis goodis; for ellis þei wolen make executours to coste moche bi somonyng fro place to place, pouȝ þei ben redy to counte for alle pe testament. And ȝit bi Goddis lawe and mannys pei'schulden not entermete hem þus of testamentis ne worldly occupacion. Perfore, aȝenst holy writt, pe popis lawe, and kyngis statute and good conscience, þei robben comyns of oure lond of many pousand pound; and al pis is doun bi ypocrisie of Anticrist under colour of holynesse. And bi so moche bei ben worse þan outlawis and comyn þevys, for þei doun þis robberie apertly, and justifien it bi colour of holynesse, pat no man may aȝenstonde hem wipouten open werre. And þei meyntenen pis cursed pefte bope bi seculer power and spiritual swerd and colour of holynesse, bi feyned privylegies of holy Chirche, moche more pan doun opere comyn þeves and outlawis, and perfore bei ben cursed heretikis, worpi to have more peyne pan opere strong outlawis. Also pes worldly clerkis and religious, dowid wip temperal rentis and londis, breken foule pe riȝtful wille of here dede founderis; for þei wasten moche here goodis in pride and grete festis and newe bildyngis, where here founderis wille was to 1 Some such word as pompe or richesse has been omitted through error of the scribe. Also they misappropriate waste and endowments designed by their founders to answer pious and charitable ends.

Worldly priests fall under a double curse, for they falsify both the charters of the king, and the charter of the King of kings, 1.e. the gospel. fynde many meke prestis, and devout in Goddis servyce, and hospitalite of pore nedy men of pe countre. And alle pis goodnesse is wipdrawen bope of meke prestis and devout bedemen, and herboryng and fedyng of nedy men; and proude worldly clerkis, þat han no savour in Goddis servyce, brouȝt up, and ȝit fewe in noumbre, pere pe founder ordeynede manye; and þei ben myrrour of pride, coveitise, slowpe, glotonye, and drounkenesse, and namely of lecherie and meyntenyng of synne, where here foundere wolde have hem mirrour of mekenesse, devocion, and abstynence, and stoppyng of synne. And þus þei ben endurid in here errour worse pan Sodom and Gomor, and dispisen God in here lif, and disceyven here founderis as¹ Cristene peple bi here veyn criyng, whoos preier God curse, as he witnessip bi þe prophete Malachie. CAP. XV. Alle po þat falsen þe kyngis chartre and assenten þerto ben cursed solempnely of God and man, puppliched foure tymes in þe ȝeer. Sip pe kyng seip in his chartre, þat he ȝeveþ þis maner or lond into siche an hous of prestis or religious, into pure and perpetual almes, pei falsen pis chartre whanne pei clepen hemself lordis of þis worldly goodis, and denyen þat þei ben almesmen or bedemen, namely ȝif þei denyen in dede goode condicions for whiche þe kyng ȝaf þes goodes. Moche more pei ben cursed þat falsen þe chartre of alle kyngis, þat is, holy writt, in whiche God chargiþ alle his prestis to lyve in honest povert, and forsake seculer lordischip, and bisie hem in spiritual office, as Crist and his apostlis diden. Also bei falsen þe kyngis chartre bi grete treson, whanne þei maken þe proude bischop of Rome, þat is cheef manquellere in erpe and meyntenour perof, to be chief worldly lord of alle goodis pat clerkis han in oure rewme, and þat is almest alle þe rewme or pe more pert of it. For he schulde be most meke and pore prest, and most bisy in Goddis travaile to save mennus soulis, as weren Crist and his postlis, sip he clepip him- 1 For as perhaps we should read and, but the MS. is obscure at this point.

self chief viker of Crist. And hereby þes worldly clerkis ben traitours to God and here lege lord þe kyng, whos lawe and regalie bei distroien bi here power, and false traitouris to pe pope, whom þei norischen in Anticristis werkis, for to have here worldly staat in richessis and lustis meyntened bi hym. Also whanne þei geten leve to amortise ony lond or rente, pei certifien to be kyng þat þis schal be to encrese of holy Chirche and stablyng of his rewme, and up þis condicion þei geten it, where it is to distruccion of Cristis Chirche, and peinynge of alle þe rewme, and norischyng of debate bitwixe clerkis and lordis and here tenauntis. And ȝit whanne þei geten leve to amortise twenti markis worp lond bi a writt, ad quod dampnum, þei amortisen moche more pan þe kynge grauntid hem leve perto. And whanne many londis schulde falle into be kyngis [hondis]', bi eschet or opere juste menes, þes worldly clerkis and veyn religious meden gretly be kyngis officeris and men of lawe, to forbarre pe kyngis riȝt, and maken hemself lordis wrongfully. And pus bi pe kyngis goodis þei maken his officeris and lege men to forswere hem, and defraude here lege lord. But, Lord! where ben falsere and cursedere traitouris in erpe? Also many worldly peyntid clerkis geten þe kyngis seel, hym out-wittynge, and senden to Rome for benefices moche gold; and whanne þe kyng sendip his privey seel for to avaunce goode clerkis, and able bope of good lif and gret kunnyng to reule, þei bryngen forp hereby many worldly wrecchis, unable to reule o soule for defaute of kunnyng and good lyvyng, and pus usen þe kyngis seel aȝenst Goddis honour and þe kyngis, and profit of Cristene peple, where þe kyng undirstondip to do wel bi here suggestion. And perfore pe kyng hap many cursed peynted clerkis aboute hym, ȝif he take hede to here lif, kunnyng, and reulyng of pe Chirche. Also men of lawe þat faveren lewide clerkis in pis wrong for wynnyng and worldly frendischipe, rennen in þis same curs; and so don confessours and conseilours þat tellen not pis disseit bope to kyng and opere men, and namely prechouris, þat schulden warne men of þis peril, Instances of ing the king. their defraud- 1 The word was evidently omitted by accident. X 2

The canon law lays a heavier curse on those who disobey a papal bull than on those who oppose the gospel. Undue influence and importance obtained by these bulls, CAP. XVI. Alle po þat falsen þe popis bulle or bischopis letteris ben cursed grevously in alle chirches foure tymes in þe ȝeer. Lord! whi was not Cristis gospel putt in þis reverence among oure -worldly clerkis? Here it semeþ þei magnyfien þe popis bulle more pan þe gospel; and in token on þis þei ponyschen more po men þat trespassen aȝenst þe popis bulle pan po pat trespassen aȝenst Cristis gospel. And hereby men of his world dreden more þe popis leed, and his comaundement, þanne þe gospel of Crist and Goddis hestis; and. pus wrecchis of pis world ben brouȝt out of bileve, hope, and charite, and rotid in heresie and blasphemye, ȝe, worse pane ben hepene houndes. Also þenne clerkis þat kunnen not rede and undirstonde a vers of pe Sauter, ne telle Goddis comaundementis, bryngen forp a bulle of leed witnessynge þat þei ben able to governe many soulis, aȝenst Goddis dom and opyn experience of treupe; and to pursue pis false bulle þei costen and traveilen and fiȝtten many tymes; and for geten¹ of þis false bulle pei gyven myche gold out of oure rewme to alyens and enemys, and many persones ben dede herefore in oure enemys hondis, to coumfort of hem and oure confusion. Also be proude prest of Rome settiþ ymagis of Petre and Poul and his leed, and makiþ Cristene men to bileve þat alle þat his bullis speken of is don bi here auctorite and Cristis; and so, in as moche as he may, he makiþ þis bulle þat is fals to be Petris and Poulis and Cristis, and in þat makep hem false. And by pis blasphemye he robbip Cristendom of bileve and good lif and worldly goodis, and makip hem to serve Anticrist and synne, whanne pei weren to serve God and charite. And of þis falsyng is noon ende in mannis witt, for it encresep evere more, in newe fyndyngys of blasphemye, and robbynge of Cristendom bope of gostly goodis and worldly, and namely whanne þei bryngen þe seel or baner of Crist on þe croos, þat Christendom in is tokene of pees, mercy, and charite, for to slee alle Cristene men for love of tweie false prestis þat ben opyn Anticristis, for which are now involving the horrors of war. 1 read getynge.

to meyntene here worldly staat, to oppresse Cristendom worse pan Jewis weren, aȝenst holy writt and lif of Crist and his postlis. And almest alle men in þis world assenten and meyntenen pis false sleyng of Anticrist and his felowis; and ȝif ony pore men telle þe treupe of holy writt aȝenst þe tirauntrie of Anticrist and his officeris, nouȝt ellis but curse hem, prisone, brenne, and slee, wipouten answere. Nowe it semep pat Jones prophecie and Apocalips is fulfilled, þat no man schal be hardy to bye and sille wipouten token of þe cursed beste, for no man schal now do out in pe chirche wipouten false bullis of Anticrist, not takyng reward to worchyng of Crist and Holy Gost in mennus soulis, but alle to his dede bullis, bouȝt and seld for gold as men byen or sillen oxen or bestis. CAP. XVII. Against the practice of anathematiȝdefraud the church respecting tithes. ȝit, alle po þat mystipen ony goodis ben cruely cursed foure tymes in þe ȝeer. Here men wondren moche whi worldly pre-ing those who latis and feyned clerkis cursen not for defaute of werchis of mercy doun to pore nedy men, as Crist techip; sipen þe gospel tellip pat at domesday Jesus Crist schal reckene generally wip men for werkis of mercy; and ȝif þei han not don hem pere as Crist biddiþ, þei schullen be dampnyd wiþouten ende. But of tipes schal Crist speke panne no word, but ȝif men graunten þat tipes ben werkis of mercy and almes, as is fedyng and cloping of pore men. Certis it semep alle pis cursyng is for here owene coveitise¹, not for synne of þe peple and trespas aȝenst God, for panne bei schulden more curse pere where more synne and more dispit aȝenst God and his lawe; but þis is not don, as alle witti men may opynly see; perfore þei cursen wrongfully, and so cursen hemself, and envenymen þe peple þat þei diden wip. " Pe secunde tyme men wondren more whi worldly prestis cursen so faste þe pore peple for þei paien not here tipes at here likyng, þe while þei ben a pousandfold more cursed of God, for þei don not here gostly office in trewe prechyng, and holy ensaumple of lyvyng, and mynystryng of sacramentis. And ȝit God chargip a pousandfolde more þes dettis of gostly dedis, 1 corrected; coveitouse, X.

þan alle pe muk of þis world. And as men of lawe techen, he þat is riȝtfully cursed may not lawefully curse anoþer man, sipen he is dede gostly, and out of holy Chirche. Pe pridde tyme men wondren most whi coveitouse prestis and worldly clerkis cursen so faste and cruelly in here owene cause and wynnyng, sipen þei schulden schewe mekenesse and pacience in here owene cause and wrong, as diden Crist and his apostlis. And sip Crist, verrest bischop of alle, cursede not for his tipes, ne whanne men ȝaven him neiper mete ne drynk ne herbore; and he blamyde his cosyns and apostlis for þei wolden have do vengaunce on pis peple; but Crist seide þat mannis Sone cam not to lose mennus lyves and soulis, but to save hem, as pe gospel of Luk witnessep, whi cursen oure weiward curettis so many mennus soulis to helle, and bodies to prison, and loos of catel, and sumtyme to dep, for a litel muk, whanne þei ben cursed of God for symonye don in here entre, and levyng of prechyng and ensaumple of holy lif, and perfore pe tipes ben not dewe to hem, but only peyne and helle? Many tymes þei ben cruel turmentours, þat slen a soule bouȝt wip Cristis precious blood, þat is betre þan alle richessis of þis world, for sixe pens or foure. Salamon provyde bi witt ȝoven of God, pat whanne tweyne horis stryvede whos was pe child þat lyvede, pe child was hern þat wolde have it on lyve, and not hern þat wolde have it deed. Moche more þes ben not gostly fadris of Cristene soulis, þat wolen dampne hem to helle bi here cursyng for a litel rotyn dritt. But þei ben werse pan ony turmentours of hepene houndes; for þei turmentiden þe body, and not pe soule everemore; but þes Sathanas children casten bi alle here power to slee pe soule in everelastynge peyne. Certis pes weiward curatis of Sathanas semen in þis poynt worse pan fendis of helle, pat turmenten no soule in helle but only for everelastynge synne; and þes Sathanas clerkis cursen soulis to helle for a litel temperal dette, þat þei wolen paye as soone as þei may, and many tymes whanne it is not dette, but bi long errour and þefte and custom brouȝt up, aȝenst Goddis comaundement and good reson and charite.

CAP. XVIII. And ȝit þei cursen pore men for tipes, whanne þei may not paie for povert, and whanne curatis schulden ȝyve hem of here owene goodis; and ȝif beggyng weren lifful, þei schulden begge at riche men for to releve here pore breperen, and algatis be trewe procuratours for pore men at grete lordis and riche men, as Seynt Poul, bi comyn assent of apostlis, was for pore men in here nede. Also þei schulden not resseyve offryngis and ȝiftis of men þat weren at debate and discord, as Goddis lawe and mannis witnessen, wip declaryng of Seynt Jon Crisostom upon þe gospel of Matheu,—ne of usure and wrongful geten goodis, lest þei weren pertener of þe synne, but stire hem to make hem restitucion, and leve here synne, and schewe in dede pat þei seken more profit and savynge¹ of Cristene soulis þanne here owene wynnynge or worschipe, as God dop bi his Godhed, and Jesus Crist bi his manhed, and alle his disciplis after him. At þe laste men wonderen hugely whi curatis ben so chariouse to be peple in takynge tipes, sippen Crist and his apostlis token no tipes as men doun nowe, and neiþer spaken of hem, to [be 2] paied pus, neiper in gospel ne in pistel, in þe perfit lawe of fredom and grace, but Crist lyvede on almes of Marie Maudelen and opere holy men and wymmen, as þe gospel tellip, and apostlis lyveden sumtyme bi labour of here hondis, and sumtyme taken pore liflode and clop, 30vyn of fre wille and devocion of pe peple, wipouten axing or constreynyng. And to pis ende Crist seip to his postlis, þat þei schulden ete and drynke siche as men setten bifore hem, and take neiper gold ne silver for here prechyng and ȝevyng of sacramentis. And Poul, ȝevyng a general reule for prestis, seip pus, We havyng fode and clopis to hile us, wip pes pinges be we apayed. And Jesus Crist and Poul proveden, pat prestis prechynge trewely þe gospel schulden lyve bi or of þe gospel, and no more of þe tipes. Certis, as tipes were dewe prestis and dekenes in pe olde lawe, so panne was bodily circumcision nedeful to alle men, but not nowe in pe lawe of grace. And ȝit Crist was circumcidid, 2 supplied conjecturally. 1 corrected; savyd, X. Against rigour tithes and offerings. in demanding laxity in accepting Christ neither ceived tithes; Caesar. paid nor reyet he paid tribute to

Tithes are not due under the gospel, and should not be recoverable by legal process. but we reden not where he took types as we don, and we reden not in alle pe gospel where he paiede tipes to hie prestis or bad ony man do so, but bope he paiede tribut to pe emperour for hym and his, and comaundide opere men to do so. Lord! whi schullen oure worldly clerkis charge more Cristene peple wip tipes, offringis, and customes, þan diden Crist and his apostlis, and more þan men weren chargid in þe olde lawe? For panne alle prestis and dekenes and officeris of þe temple weren susteyned bi tipes and offryngis, and hadden noon opere lordischip; but now o worldly prest, þat is more unable panne opere, bi vertu of Anticristis bullis hap alle pe tipes and offrynges to himself, and opere prestis more kunnynge in Goddis lawe and of clenner lif, han no þing but temperal almes. And in o countre is o maner of þing, and in anoper faste bi is contrarie maner; and ȝif tipes weren dewe bi Goddis comaundement, panne every where in Cristendom schulde be o maner of tiþyng. And ȝit men axyn now more tipes, of many pinges pat God spac not in þe olde lawe. Wolde God þat alle wise men and trewe men wolden enquere where it were betre for to fynde goode prestis bi fre almes of þe peple, and in a resonable and pore liflode, to teche pe gospel in word and dede, as diden Crist and his postlis, pan to paie pus tipes to o worldly prest necligent and unkunnynge, as men ben now constreyned bi censures and bullis and newe ordynaunce of prestis. ȝif þis meke lif com aȝen, symonye, coveitise, necligence and strif and plee and worldlynesse [of¹] prestis schullen down, and trewe techyng of Goddis word, and ensaumple of holy lif, and pees and charite, schullen regne in Cristendom. ȝif þis be betre pan þis newe ordynaunce of proude and coveitouse prestis, as men moten nedis graunte, for lyvng and ensaumple of Crist and his apostlis, who maade Anticrist and worldly prestis so hardy to charge Cristene men wip þis newe ordynaunce pat [is ¹] more costy and profitable? Sipen Crist and alle his disciplis hadden nevere ony power but to encresyng of holy Chirche, and edifiynge of Cristene soulis to heveneward, who ȝaf Anticrist and his worldly prestis pis power to hyndre and peire po goode ¹ supplied.

reulyng of holy Chirche bi so gret charge and cost? ȝif þis first ordynaunce of Crist and his postlis come aȝen into Cristendom, pan schal Cristene peple be fre to take her tipes and offryngis fro weiward prest, and not meyntene hem in here synne, as þei ben now constreyned bi Anticristis power and censures, and frely and wilfully ȝyve a resonable liflode to goode prestis and þis were moche betere and esiere, bope for prestis and comyns, bope for þis world and þe toper. CAP. XIX. Against the practice-inloyalty of cursing all herevolving disthose who deprive the Church of any property. Also þei cursen alle men þat beren out ony goodis of maneres or graunges of men of pe Chirche, aȝenst þe wille of keperis. Here men wondren moche whi þei cursen not alle hem þat beren out ony þing of lordis placis and pore mennus houses, sippen þei ben many times more cursed of God pan þe firste. It semep þei reken nevere of here neiȝberis harm so pat here lust be performed. But men wondren more whi þei cursen þe kyng and his trewe officeris, þat for felonye or dette or eschet taken his owene goodis, aȝenst þe wille of a false prest traitour, out of þes graunges, and taken noon hede whepere pei don pis bi processe of lawe or ellis bi extorsion and tirauntrie. And it semep þat þei understonden þis, how evere it be taken, wrongfully or justly, bi here newe dampnacion þat þei maden at London in þe erpe schakyng, where pei saiden þat it is errour to seie pat seculer lordis may at here dom take temperal goodis London on fro pe Chirche, pat trespassip bi long custom a. ȝif þis be errour, as þei seyn falsly, panne pe kyng and seculer lordis may take no ferping ne ferping-worp fro a worldly clerk, þouȝ he owe hym or his lege men nevere so moche good, and may wel paye it and wole not. And pus pe kyng schal be cursed, ȝif he do riȝtwisnesse in his rewme on his lege men, and brynge a Sathanas out of his olde synne and þefte, whiche þing þe kyng is bounden for to do bi Goddis owene word. And sip pe persones schullen have more privylegie panne worldly muk annexid to hem, sipen þei ben betre in kynde and gronde of This, according to Walsingham (vol. ii. p. 59, Rolls edition), was the sixth of the conclusions condemned as erroneous at the Council of London in 1382. The canon of the Council of this point.

Absurd consequences which, would flow from its adoption. privylegie of þes goodis, moche more pe kyng hap no power of pe bodies of clerkis. And pis menen þei in here opyn lawe, bi whiche pei maken clerkis exempt fro seculer domesmen, til þei ben degraded bi dom of bischopis. Of þis wrongful sentence ȝoven of bischopis in pe erpe to don, wip good reson suen pes poyntis, þat pouȝ a collegie of clerkis, or covent, or religious, ben open þeves, and robben and sleen þe kyngis lege men, ȝit pe kyng may take no ferping-worp good fro hem, for alle worldly goodis ben temperal þingis, and, as þei seyn, noon seculer lordis may lawefully take temperal þingis fro pe Chirche þat trespassiþ bi long custom. Also, pouȝ comynte of clerkis and religious sende gold and goodis of pe rewme to aliens and enemyes wiþoutenforp, and resseten many pousand enemyes in here paleices and grete houses, stronge as castellis, to robbe slee and brenne alle men in oure lond, ȝit no man may take ony goodis fro hem bi þe same reson. Also, pouȝ an hous of monkes freris or clerkis ymagynen to poysone pe kyng, queene, and alle pe lordis of oure rewme, as þei han bifore pis tyme bope popis emperours and kyngis, ȝit pe kyng wip alle his lordis mayn not ponysche hem in o ferping-worp of good. Also, pouȝ a frere monk or prest, bi comyn assent of pe covent, defoule quen bifore þe kyngis eyen, and moche more in privey chaumberis, ȝit pe kyng may not ponysche pe leste of hem in o ferping-worp of good. Also, pouȝ pe clergie bi comyn assent caste pe kyngis dep, quenys, and of alle pe gentel blood of pe rewme, and conspiren to be kyngis in hemself, and make oon of hem kyng of alle þe world, ȝit pe kyng wip alle his lordis may not ponysche hym in o ferping-worp of good. And sipen pe bodies of clerkis ben betere pan goodis of his world, sip þe kyng hap no power on here goodis þat ben lesse, he hap no power of here bodies pat ben betre in kynde, and cause of privylegies of here goodis. And pus pe kyng is constreyned bi Anticristis lawis to suffre and meyntene opyn þeves and mansleeris, and traitours of God and alle men, in here opyn cursed synne. And pouȝ clerkis myȝtten lawefully have seculer lordischipis, ȝit þei han justly forfetid hem alle, sippen bi comyn assent þei han conspired pus

aȝenst Goddis mageste, ye kyngis regalie, wel groundid in holy writt, and aȝenst here owene solempne op. But þes blynde moldewerpis, evere wrotyng in þe erpe aboute erþely muk, schullen wite bi holy writt and Cristene bileve, pat pouȝ be kyng, Goddis viker, take temperal goodis fro worldly cursed prestis and Anticristis religious, ful of pride coveitise symonye heresie and blasphemye, and meyntening of opere mennus synnys, ȝit þe kyng takip not þes goodis evyle from holy Chirche, but justly takip þes goodis of holy Chirche, evyl occupied bi Sathanas clerkis, and restorep hem to holy Chirche. For panne bi Goddis auctorite he takip þes goodis from Anticristis chirche, þat is traitour and enemye of God, of þe kyng his viker, and alle men, in Goddis half, and restaurep hem to holy Chirche, whanne he depertip hem wisly to just men, to helpe of pore men, and encresyng of vertuouse lif bope of prestis lordis and comuneris. 2 And in pis poynt þes worldly clerkis and feyned religious fallen into Luciferis pride, and into heresie aȝenst þe crede of Cristene men. For pei holden hemself men of holy Chirche and noon opere, where pe crede seip þer is on general holy Chirche of alle men and wymmen þat schullen be savyd, and of goode¹angelis, and Jesus Crist is hed of pis holy Chirche. And as Judas was a þef and no membre of Crist, ne pert of holy Chirche, pouȝ he mynistride pe ordre of bischopod, but was a devel of helle, as Crist seip in þe gospel, so, if þes worldly clerkis schullen be dampned for here cursed synnes, as coveitise ypocrisie symonye and dispeir, as Judas was, þei ben fendis of helle and no Cristene men, ne membris of Crist, ne pert of holy Chirche. And pus pe beste of hem alle woot not where he be a man of holy Chirche bi Goddis apprevyng, or ellis a fende of helle now dampnyd in Goddis knowyng. perfore pei schulden meke hem self bope to God and man, and leve pis fendis pride and Anticristis tirauntrie, and open tresoun and blasfemye aȝenst God and his viker pe kyng. Pride and exclusiveness of the worldly clergy. 1 corrected; goodis, X. 2 corrected; mysurde, X.

The curse pronounced on thieves and receivers falls on the clergy themselves. The prvilege of sanctuary CAP. XX. Alle þeves and alle þat reseten¹ hem wyttyngly, and alle consentours to hem in synne, ben cursed of God, and foure tymes in þe ȝeer of men, in alle parische chirches. First, alle clerkis of our lond semen cursed in þis poynt, for in eche parische chirche a comyn þef and mansleere schal be resseyved fourty daies at þe leste, and no lawe passe on hym to make restitucion, pouȝ he be of power, and to ponysche him justly for chastisyng of opere mysdoeris; but after fourty daies he schal forswere pe kyngis lond, and panne many tymes he robbep more and slep mo men, in trist of siche refute. And pis makip many stronge þeves and cursed manquelleris in oure lond; and to meyntene þis resset and norischyng of þeves, oure worldly clerkis wolen coste and traveile and lyve and die; and perfore þei ben stronge schameles heretikis, to meyntene þis opyn errour aȝenst Goddis lawe. Also grete houses of religion, as Westmynstre, Beverlea, and 1 corrected; receseten, X. a Dugdale's Monasticon contains ample information about these privileges of sanctuary attached to certain churches. To Westminster Abbey the right was conceded, according to Stow, the historian of London, by an express charter of Edward the Confessor; but Widmore doubts the authenticity of this charter, and considers that the privilege probably followed soon upon, and as a consequence of, the canoniȝation of King Edward. High and low sought and benefited by the privilege; amongst others, Elizabeth, queen of Edward IV, first in 1470, and again in 1483, and the poet Skelton, who died in sanctuary in 1529. The story of the sanctuary at St. John's collegiate church of Beverley is like a golden thread of romance running down through the dim records of six hundred years. The common belief about this famous foundation (originally the work of St. John of Beverley early in the eighth century, but afterwards destroyed by the Danes),-a belief attested by a charter of Henry V, was, that when King Athelstan, returning victorious from Scotland in the year 925, redeemed by a lavish grant of lands and liberties his knife, which on the march out he had left upon the high altar, he did so in these words, As fre make I the, as hert may think or eigh may see.' Or, as it is in a metrical version, also given by Dugdale, of the same transaction, which is probably as old as the middle of the thirteenth century,— Swa mikel fredom give I ye, Swa hert may think or eghe see.' This church of Beverley, however, was not exempted from the ordinary jurisdiction of the Archbishop of York; rather it was he who exercised, or superintended the exercise of, the great franchises which it possessed. The privileged circuit,

annexed to cer is greatly tain churches opere, chalengen, usen, and meyntenen pis privylegie, þat whatevere þef or felon come to pis holy hous of religion, he schal dwelle pere alle his lif, and no man enpeche hym, pouȝ he owe pore men moche good and have ynouȝ to paye it. And pouȝ he robbe and slee every nyȝt many men out of pe fraunchise, and every day come aȝen, he schal be meyntened perto bi vertu of þis opyn heresie. And þes feyned clerkis crien faste, þat þe kyng and alle þe lordis ben bounden bi vertu of here op, in whiche pei sweren to meyntene holy Chirche and riȝttis perof, for to meyntene pis open þefte aȝenst Goddis heste and here owene op, in whiche pei sweren to doo riȝtwisnesse to eche man and meyntene eche man þerinne. And þus pei maken holy Chirche and her lege lord þe kyng patrons of here þefte, under colour of holynesse and devocion. But certis pes placis ben synagogis of Satanas, dennes of þeves, and worse pan Sodom and Gomor, as po pat resceyven not Cristis word in þe gospel; and þes ben cursed ypocritis, and weiward traitours to God and here lege lord þe kyng and alle Cristendom, and þei ben confermed in pis heresie, þat þei wolen lyve and die perfore. Also alle curatis and prestis þat comen not to pes statis bi pe The rulers both 1 corrected; evere, X. within which fugitives from secular justice were protected, was called the Leuga, and is described in the Domesday survey. A stone chair, called the Frid-stol, or stool of peace, stood on the right of the high altar; to this chair those who sought sanctuary repaired, and in it they were seated during the ceremony of admission. The form of oath, administered by the archbishop's bailiff to the suppliant, is preserved in one of the Harleian MSS. No. 4292, being a register of persons who sought sanctuary for various crimes in the reigns of Edward IV, Henry VII, and Henry VIII. It ran as follows:- 'Sir, tak hede on your oth. Ye shal be trew and feythful to my lord Archbishop of York, lord off this towne, to the provest of the same, to the chanons of this chirch, and all othir ministers thereof. 6 Also ye shal bere gude hert to the baillie and xii governors of this town, to all burgesses and comyners of the same. Also ye shall bere no poynted wapen, dagger, knyfe, ne none other wapen ayenst the kyngs pece. Also ye shal be redy at all your power, if there be any debate or strif or oder sothan case of fyre within the town to help to surcess it. Also ye shal be redy at the obite of Kyng Adelstan, at the Dirige and the Messe, at such time as it is done, at the warnyng of the belman of the town, and do your dewte in ryngyng, and for to offer at the messe on the morne, so help you God and thies holy evangelists.' And then gar hym kisse the book. of Church and

State are corrupt from the highest to the lowest. Various ways in which men may fall under the curse pronounced against thievery. dore, pat is, Crist, þat is to seie, bi mekenesse to seke Goddis worschip and savyng of mennus soulis, but for pride coveitise and bodily welfare, ben nyȝt þeves and day peves, as Crist seip in þe gospel, and Seynt Austyn expounep it so. And sipen alle ressettours and meynteneris of siche wityngly ben cursed, and þe pope ressetip hem and meyntenip hem, and bischopis also, and þe kyng and parischens, alle þes semen cursed þeves, sipen þei may not be excused bi ignoraunce of Goddis lawe and here open dedis to knowe and wite hou þei ben þevys. And parischens ben so constreyned bi Anticristis lawis to meyntene hem in here pefte; for pouȝ þei knowen þat here curat is a cursed þef, wipdrawynge trewe prechynge and ensaumple of good lif, and dide grete symonye in comyng to his benefice, ȝit þei schullen not be suffrid to wipdrawe here types here, as long as a grete prelat of Anticrist wole suffre him in his synne, for money or necligence or favour. But of alle þevys, þe pope makyng siche curatis bi his bullis for gold, and lordis and opere prelatis presentynge siche unable clerkis for here worldly servyce and money, ben in pe grete hienesse of robberis, and meyntenours of opyn þeves. And þei may not be excused bi ignoraunce, for Seynt Poul seip, he þat hap not cure of his owene, and most of his homely meynne, he hap forsaken þe feiþ and is werse pan an unfeipful man þat nevere toke Cristendom. For þei may openly see pat pe dedis of pes curatis ben opynly contrarie to Cristis lif and his lawe, and to many siche; as þei maken curatis of many pousand soulis pei wolden not bitake kepyng of a fewe hoggis, and holde hem from her office of kepyng of hoggis, as þei doun a from keping of soulis; perfore þei setten more pride bi a fewe hoggis þan bi many pousand soulis bouȝte wip Cristis preciouse blood. Also alle tyrauntis and extorsioneris and conselours and consentours perto, fallen in þis grete curs, for alle þat þei han pus is pefte, bi Goddis jugement and reson; and alle curatis and prelatis þat taken types and offryngis, and doun not here spiritual office, of God ordeyned' in his lawe, ben cursed pevys; 1 corrected; ordeynep, X. That is, as the curates withhold themselves.

for pis hire is not ordeyned to hem but for doyng of his spiritual office. And perfore Seynt Poul biddiþ, þat he þat werchip not, ete not. Also alle pat mysusen here goodis in wast, pride, glotonye, or opere synnes, or þat wipholden werkis of mercy fro nedi men in tyme of grete nede, rennen in grete curs, for þei han and holden þes goodis aȝenst Goddis comaundement, to harm of hem and opere men, as Ambrose and Austyn witnessen in many placis. Alle po þat mysusen þe myȝttis of here soule or body, and drawen hem fro Goddis servyce and holynesse into pe fendis service and synne, fallen in pis same curs; for þei stelen Goddis goodis from his servyce and worschipe, as moche as in hem [is ¹], and bi hem maken sacrifice to pe fend, in whos servyce þei spenden hem. ȝit alle po þat disseyven here neiȝeboris in ony chaffare or servyce, bi false opis, false cautelis, and false weiȝttis or mesures, ben stronge þevys, for alle þat þei getten þus pei geten falsly, aȝenst Goddis comaundement, bi colour of holynesse and equite; and perfore þei lasten stille in her synne wiþouten peyne of mannys lawe, comynly more pan don opere open þevys. Also stronge beggeris, under colour of holynesse, rennen faste in pis curs; for sotely bi many sleiptis expresly agenst Goddis comaundement, þei robben þe pore peple fro moche good, and bederede men from here liflode, and bryngen þe peple in heresie many weies. For þei maken þe peple bileve pis, þat it is betre to ȝeve here almes to riche men and stronge þan to pore men and nedy, as Crist comaundip. Perfore of alle þevys þes semen most cursed, for þei robben contynuely, bope of temperal goodis, of mennus children, and of gostly goodis, and sleen soules and bodies bope of riche and pore under colour of holynesse. And alle þei pat may distroie pis synne and doun not, assenten þerto, and fallen in þis curs; and þis cursyng and pefte woundep almest al Cristendom. CAP. XXI. Alle po pat clippen þe kyngis money, and þat kytten mennus purses, ben solempnely cursed in parische chirches. Here it 1 supplied conjecturally. The pope, as the greatest comes under

the curse pronounced semeþ þat þe proude worldly preste of Rome, and alle his against coiners fautours, ben most cursed of clipperis and purse-kerveris, for and cut-purses, which falls also on the general body of the secular clergy, as well as on lawyers, bailiffs, &c. þei drawen oute of oure lond pore mennus liflode, and many pousande mark bi ȝere of þe kyngis money, for sacramentis and spiritual þingis, þat is cursed heresie of symonye, and makip al Cristendom assente and meyntene pis heresie. And certis pouȝ oure rewme hadde an huge hill of gold, and nevere opere man toke perof, but only þis proude worldly prestis collectour, bi proces of tyme pis hil moste be spendid, for he takip evere money oute of oure lond, and sendip nouȝt aȝen but Goddis curs for his symonye, and acursed Anticristis clerk to robbe more be lond, or wrongful privylegie, or ellis leve to do Goddis wille, þat men schullen not do wipouten his leed and biyng and sillyng. But pouȝ oure kyng take taliage of þe peple as he may lawefully, for nedeful helpe of pe lond, ȝit þe money dwellip stille in oure rewme, to profit perof in manye pertis. Also worldly prelatis and clerkis kerven foule pore mennus purses, whanne þei wasten pe chirche goodis, þat ben mennus sustenaunce, in pride glotonye lecherie and opere vanytees. For þei ben procuratours or tresureris of pore men in takyng dymes and offryngis, and as wel þei myȝtten take it out of here purses openly and devoure it, as pus to gete it bi extorsion, wrong customs, and Anticristis censuris, more þan þei schulden paye bi Goddis lawe and good conscience. For ȝif þei kittide pus openly here purses, þei schulden reckevere it bi comyn lawe, but of pis sotel kittyng of here purs þei geten no remedie, but evere ben more robbid and more; and þe ende for whiche þei ben þus robbid is many tymes to fynde haukis and houndis, and riche pelure, and proude hors, to hie prestis and curatis, þat schulden be myrrour of mekenesse and chastite and gostly traveyle and hevenly lif. Also somenors bailies and servauntis, and opere men of lawe, kitten perelously mennus purses, for þei somenen and aresten men wrongfully to gete pe money out of his purse, and sumtyme suffren hem to meyntene hem in wrongis for money, to robbe opere men bi false mesures and weiȝttis, and in pis þei kitten bope partis purses. And men of lawe contryven ofte newe sotel poyntis, to delaye just proces of lawe for money, and WYCLIF.

hyndryng of riȝtwisnesse in þe peple; and þis is don so sotilly under colour of lawe, þat a pore man is betre to forsake his owene goodis pan to calenge it and plete perfore. And if his purse were opynly kit, he schulde get sum rekenere perof, but now bi colour of equite al is stoppid. But of alle purs-kitteris false confessours ben þe werste; for whanne þei schullen make wickid men to restore þing wrongfully geten, and to cesse evere after, bi trewe witnessynge of peyne dewe perfore, þei assoilen. wickid men liȝtfully, for to have pert of here pefte, and hereby þei norischen evyle men in here wrongis and robbyng of þe peple. CAP. XXII. Alle po pat leyn hond on fadir or modir in violence ben cursed of God and man. Men leyn here hondis, þat is, here werkis, in violence on¹ God and holy Chirche, here gostly fadir and moder, whanne þei sclaundren God and holy Chirche wip here worldly weiward lif, and dispisen him bi grete opis and false and nedeles, and opere grete synnes. For, as Seynt Austin seip on pe Sauter a, þes wickid men dispisen God more pan þe Jewis þat naileden him on þe cross, and in here wille þei crucifien Crist, whanne þei wolen not forsake here synne for his love ne drede. Also þei leyn hond violently on Crist, whanne þei sclaundren and pursuen wrongfully ony membre of Crist, and namely for tellyng of treupe and reprovyng of synne, as Crist and his postlis tauȝte. Whanne þei crien þat alle men leiynge hond on a clerk bi violence be cursed, whi ben not alle oure worldly prelatis hugely cursed, þat violently and wipouten. answere prisonen prestis, redy to be justified bi holy writt and reson, and to lyve after Cristis lif and his postlis, and helpe opere prestis perto? Certis, whanne worldly prelatis and clerkis bi here false gloses and fals lif distroien þe treupe of Cristis lif and his postlis as moche as þei may, þanne þei sleen Crist and his postlis, as Seynt Jon Crisostom witnessep b. 1 corrected; þat in, X. a S. Aug. Enarr. in Psalm lxviii, sermo ii. Minus enim peccaverunt Judaei crucifigentes in terrâ ambulantem, quam qui contemnunt in coelo sedentem.' • b S. Joan. Chrys. in Matt. v. homilia ix. Qui autem veritatem Christi denegat, ipsum denegat Christum,' et seq. The persecu tors of the poor priests fall under the curse against those father or pronounced hand against mother.

The curse pro. nounced against those who maintain false causes falls upon worldly priests, and also on and lawyers. Also in þat þat þei faveren false prechouris and wickid men, þei leyn hond in violence on Crist and his prophetis, and fyȝtten cursedly agenus oure moder holy Chirche; for in þat þei meyntenen Goddis enemys, to lese and dampne children of holy Chirche poruȝ false techyng and evyl ensaumple. Here Also alle pat taken and meyntenen false causes ben cursed grevously, as bei ben worpi, bope of God and man. worldly clerkis wip here fautours rennen fully in pis curse; for many landlords pei meyntenen here worldly lif aȝenst þe trewe techyng of Crist and his lawe, and wole not leve her worldlynesse for prechynge ne peyne, in þis world ne in þe toper. Also lordis holdynge grete lovedaies, and bi here lordischip meyntenenge pe fals pert, for money frendischip or favour, fallen opynly in þis curs, and so don men of lawe, wip alle false witnesses þat meyntenen falsenesse aȝenst treupe, wityngly or unwittyngly. For in alle þis fals meyntenyng þei holden wip þe fend aȝenst God, and as moche as is in hem, pei fordoun þe riȝtwisnesse of God, and so God himself, and magnyfien Sathanas more þan God. And bi þis poynt many þat semen ful holy and devout ben gretly acursed; for pouȝ þei ben devout in preieris and sitte of men, ȝit here meyne schal holde wrongis at lovedayes a, and bere doun treupe and pore men in here riȝt, bi colour of lordis knelynge in þe chapel. And pe colour of holynesse blyndip moche of pe peple, þat þei perseyven not be treupe but beren it doun, and holdip wip falshed, and seyn þus,-pes grete lordis and wise men wolde not holde wip þis pert but ȝif þei knewen þat it were trewe, sipen þei ben so devout in here preieris, and knowen Goddis lawe and mannis so fully. And bi pis doyng þes hie lordis and men of lawe ben maistris of errour, techyng it in In Titus Andronicus, act i. sc. 2, Saturninus, after announcing his intention to reconcile enemies and pardon offences, says— 'This day shall be a love-day, Tamora.' The word occurs also in the Vision of Piers Plowman. The passage in the text throws indirect light on this old custom, instituted to prevent litigation; we see knights and yeomen kneeling in the castle-chapel, a general gathering in the hall, statements from both sides, arbitration and reconciliation. But as to the exact form of procedure upon such occasions, I can nowhere meet with information. The Paston Letters may perhaps contain something which would throw light on the matter; but so far as I could examine a book in many volumes, unfurnished with an index, my search was sterile.

word and dede, and constreynen pore men to holde forp, bi manas of bodi and loos of catel and opere persecuciouns, and þerfore þei ben not only heretikis but princes of heretikis, as þei þat chefly meyntenen opere men in synne and compelle hem perto. Clerkis þat don evyl and meyntene it bi sotilte of word ben sly or sotel heretikis, but þes lordis of prestis, þat ben bischopis, and opere officeris þat meyntenen opere men in synne, ben sotil maistris of errour and princis of heretikis. And worldly lordis pat don wrong, and constreynen pore men to assente to here wrong, ben rude or boistouse heretikis. And comynly alle mysdoeris fallen in þis curs, for þei meyntenen a fals quarele aȝenst God and his seyntis. CAP. XXIII. Alle pat drawen men out of pe chirche or seintuarie, whanne þei fleen þeder for sukour after here manslauȝter or pefte, ben cursed hugely of oure prelatis, lesse and more. Here men wondren moche whi alle manquelleris schullen have pis fraunchise of pe sche, sip God grauntide it only to hem þat sleen bi ignoraunce, or happily, not wilfully, and bi noon enemyte; and alle siche as sleen a man wilfully bi enemyte, and bi chastyng and aspiynge bifore, schulden be drawen, ȝe, fro pe auter, to be deed bi Goddis comaundement. And Salamon þe wise kyng dide pis in dede; but bi oure privylegie, ȝif a kyng or seculer justice do pis comaundement of God and just ponyschyng of wickednesse and disturbleris of pe pees, he is cruely cursed of oure worldly clerkis, but blissed of God, whoos byddyng he fulfillip. And pus þei cursen hem þat God blissep; perfore þei ben cursed of God, and alle þat consenten to hem in þis poynt. But in alle Goddis lawe redde we nevere, þat þeves schulden have refute in þe chirche. Whi don oure worldly clerkis þis? it semep for coveitise, to have part of here pelf. It semep þei cursen openly hemself, for þei resceyven þeves wittyngly, and alle siche ben cursed bi here owene sentence. And in pis þei disturblen pees of þe rewme, for just ponyschyng of mysdoeris schulde make goode pees in pe peple, and þei letten pis bi here privylegie; and also pei letten restitucion, pat is due bi Goddis biddyng. - The abuses of of sanctuary the privilege further considered. Y 2

The curse which the worldly clergy pronounce against all who are slack in bringing true preachers to punishment embraces the king himself, and his officers of justice, in its scope. Also þei cursen alle hem þat ben necligent to enprisone cursed men; but here þei cursen hem þat God blissep many tymes, for oft þei cursen wrongfully trewe men for prechynge of pe gospel, and treupis suynge perof, aȝenst open synnes, for pis prechyng is aȝenst here lust, and schewip here foule ypocrisie and symonye. And God blissep þes trewe prechours and alle þat faveren hem in pis; þanne pes worldly clerkis cursen þe kyng and his justices and officeris, for þei meyntenen þe gospel and trewe prechours perof, and wolen not prisone hem for wrongful comaundement of Anticrist and his clerkis. But where ben foulere heretikis pan ben þes worldly clerkis? pus cursynge trewe men, and styrynge pe kyng and his lege men to pursue Jesus Crist in his membris, and exile pe gospel out of oure lond. And many tymes þei maken þe kyng and lordis pursue trewe men and þe gospel, whanne pei wenen to pursue heretikis hardid in here errour, and to distroie [hem]¹, and meyntene Goddis worschip; and pus pei maken þe kyng and grete lordis to bicome turmentours of Sathanas, and do more malice and peyne to Goddis servauntes panne þe devel dar do himself. For pouȝ a just man be cursed wrongfully, þe fend dar not noye in his soule no weie, ne in his body, for drede of God; but whanne pe fend dare not dere a just man, þanne worldly clerkis maken þe kyng and lordis, for blynd pite, to turmente his body as he were a strong þef, and caste him in a depe prisone, to make opere men aferd to stonde wip Goddis part aȝenst here heresie. And pus þei bitraien oure kyng and lordis, and robben hem of riȝt bileve and riȝtful dom and werkis of mercy, and stoppen Goddis word, and letten verrey pees of Cristendom. Lord! where ben more cursed heretikis pan þes weiward traitours? þat þus sleen Crist and his postlis and prophetis, and bitraien þe kyng and lordis to do wrong aȝenst God and his servauntis, and robben Cristendom of feip, hope, and charite. Certis I wolde pat lordis wolden wisely prisone hem þat ben cursed of God, for brekyng of his hestis, but if þei wolen leve here false swerynge and nedeles, and fraudes þat þei usen eche to opere; for þis curs is evere riȝtful, and mannis 1 supplied conjecturally.

curs is be wrongful. Panne pe kyng schulde fynde how worldly clerkis, þat lyven in pride, glotonye, and lecherie, and don not here office, ȝevynge ensaumple of holy lif and trewe prechyng of holy writt, ben comen in bi symonye, ben cursed heretikis, and he schulde prisone hem faste, but if þei wolden amende here defautis bi pe lawe of God. And pis prisonyng moten þes clerkis graunte just, but if þei setten¹ more prise bi mannis wrongful curs pan bi þe riȝtful curs of God Almyȝtty. And þis were open heresie and blasphemye; and siche blasphemes bi þe olde lawe of God schulden be stoned to dep bi þe comyn peple; and in pe lawe of grace alle men schulden scharply blame here synne, and but ȝif þei wolde leve it, holde hem as pupplicanis or hepen men, and not comune wip hem, as Crist tauȝt and his postlis. CAP. XXIV. Alle þat don sacrilegie, þat taken holy ping oute of holy place, or unholy out of holy place, or holy ping out of unholy place, ben grevously cursed in pe chirche. Here men wondren of pis sentence, for comynly alle prestis beren holy ping out of pe chirche, as dymes and offryngis, þat þei clepen holy, and spenden hem sumtyme ful evele; and siche ben cursed bi pis sentence. And ȝif þei seyn þat þei have leve perto, seie pat God ȝeveþ no leve whanne þei don not here office perfore. And prestis spenden hem evele in worldly vanyte, glotonye, and lecherie, and panne algatis ben þei riȝtfully cursed of God on double manere; oon, for þei don not here office pat Crist chargiþ so moche,—anoper, for þei wasten þus pore mennus goodis, aȝenst Goddis lawe and mannis. Pe secunde tyme men wondren of þis sentence; for ȝif alle ben cursed pat take unholy ping out of holy place, pan eche man þat dop out of dedly synne of his soule, halewid in baptym, is cursed; and namely ȝif he do ony venyal synne oute of his soule pat is in charite, for pan he dop unholy, þat is synne, out of his soule, pat is holy place; and panne Crist and alle his seyntis mosten be most cursed of alle men, for þei moste did pis unholy ping out of 1 corrected; senten, X. sin out of his soul.' 2 dele of; the meaning is, 'driveth deadly Absurd consequences which flow wh the curse the worldly pronounced by clergy against sacrilege.

The study of the king's statutes, especially of Magna Carta, is more useful for the clergy than that of the Roman, or a large portion of the Canon Law. mennus soulis, and autoriseden it. And ȝif þei seyn þat þei understonden only of worldly goodis, seie pat smoke of erpely muk blyndip hem so moche þat þei taken non hede to God and vertues, and where þei blaberen trewe or fals. Pe pridde tyme men wondren most, sip charite only schulde make men to curse for synne don aȝenst Goddis hestis. Whi oure clerkis cursen not hem þat taken lordis goodis of here maneres and places, and pore mennus goodis out of here houses and feldis? sip þis is many tymes more synne, and disturblip more pees of pe lond. It semep pes clerkis loven not here neiȝeboris as hemself, and þat þei pursuen not þe synne in here curs, but only here owene wynnyng; and herefore þei forfeten aȝenst alle pe maundementis of God; for þei loven neiper God ne here neiȝbore as pei schulden, and panne utterly þei ben cursed of God and alle his seyntis. Also oure prelatis cursen alle hem þat don aȝenst þe Grete Chartre¹ and pe Chartre of forest. And alle pis is lawe cyvyl², and þe pope forbedip prestis to here lawe cyvyl, and puttiþ on hem grete peyne ȝif þei don it. And þei may not knowe pes poyntis but if þei heren hem; þan þei ben nedid to falle blyndly in pis sentence. Perfore it were more profit bope to body and soule pat oure curatis lerneden and tauȝten many of þe kyngis statutis, þan lawe of pe emperour. For oure peple is bounden to be kyngis statutis, and not to be emperours lawe, but in as moche as it is enclosid in Goddis hestis. Panne moche tresour and moche tyme of many hundrid clerkis, in unyversite and opere placis, is foule wastid aboute bookis of þe emperours lawe, and studie aboute hem. And ȝif oure-clerkis studien þes bokis of pe emperours lawe, for reson þat þei fynden in hem, Lord! where pes blynde foolis schulden not fynde more reson in þat lawe pat God, autor of reson, made himself, for most profit of men, bope to body and soule? And ȝif men seyn, þat studie aboute pe emperours lawe wipdrawip men from studie and knowyng of holy writt, and for to encresse more pe studie of holy writt þe pope wole pat prestis here not ne studie lawe cyvel, certis þis is ful sop, and pe popis entent is good in pis. 1 corrected; charite, X. 2 corrected; cruel, X.

But pis lettyng of studie and knowyng of holy writt is more don bi þe popis lawe pan bi pe emperours, for it is lengere, and more stondip in singuler wille of þe pope and his cardynalis þan in reson, operewise pan doip pe emperours lawe. And mo clerkis drawen to be popis lawe, and þerby leven holy writt, for wynnynge of worldly muk and veyn worschip of þis world; and pe pope forperip hem in pes poyntis, and hindrip men of dyvynyte, and techip alle men to don þe same bi his ensaumple. Perfore pe Cardynal Odoa seip, þat þe popis law and pe emperours ben þe tweyne calvys of gold þat lettiden Goddis peple worschipe him in Jerusalem; so þes twey lawis drawen men fro studie and knowyng of holy writt, and dewe worschipynge of God. For evere as a man owip to worschipe God bifore alle þingis, so owip eche man, and namely a prest, to studie and knowe holy writt bifore alle opere lawis. Perfore prestis biheten to God pat þei schullen evere penke of Goddis lawe; and Jesus seip in þe gospel, if ony man love him, he schal kepe his words; and God comaundid in pe olde lawe þat þe kyng schulde studie in bokis of his lawe, and þat þis bok schulde not passe fro his eien. perfore Seynt Gregory witnessiþ, þat evere as a man loveþ a kyng, so he lovep his lawe. It semep pat curatis schulden rapere lerne and teche þe kyngis statutis, and namely þe Grete Chartre, pan þe emperours lawe or myche part of pe popis. For men in oure rewme ben bounden to obeche to pe kyng and his riȝtful lawes, and not so to be emperours; and þei myȝtten wonder wel be savyd, pouȝ many lawes of te pope hadden nevere be spoken, in þis world ne pe topere. CAP. XXV. The curse pronounced on those who Alle po þat comunen wip cursed men ben cursed bi oure prelatis, namely ȝif þei don pis wittyngly. Here it semip pat hold commu- God is cursed bi pis sentence, for no cursed man may be in pis a The constitutions of Cardinal Otho, framed at a Concilium Pan- Anglicum' held in London in the year 1236, are printed as an Appendix to Lyndwood's Provinciale (ed. Oxford, 1769). But I can discover no passage in them at all nion with persons excommunicate may be turned against the selves, resembling that quoted in the text, clergy themwhich indeed would be a strange admission for a cardinal to make; nor can I discover any other work by a Cardinal Otho or Odo, which the writer can be referring to.

whose curses, if they are bad men, are not to be feared. lif but if God wittyngly comune wip hym, and ȝeve him beyng and sustenaunce to his lif, where he be wrongly cursed or riȝtfully. And ȝit he is redy to ȝeve him grace and forgevenesse of his synnes if he ax it worþily; and God ȝeveþ him grace bifore þat he axe it, ȝe, in herte. And sip oure goode God may not be cursed, pis sentence semep to large. And ȝif men ben wrongfully cursed, perfore wrongfully pursued,-pei þat comynen wip hem, and helpen hem, and don werkis of mercy to hem, ben blissed of God. For Crist seip in pe gospel, Blissed be þe mercyful, for þei schullen have mercy. And pouȝ men ben nevere so opynly cursid, ȝit men may lawefully comynen wip hem, for to drawe hem into good lif, and not to coumforte hem in here synne; and pus bope God and goode men may lawefully comynen wip cursed men wittyngly, in wrongful curs and riȝtful. But late worldly prestis answere here, where a man þat owep dette to a cursed man may wittyngly comune wip hym, and paie him his dette; and it semep bi pis sentence, cried in pe chirche, pat ȝif he do he is cursed, for wyttyngly he comunep wip a cursed man. panne, bi here owene dom, sip curatis and prelatis þat breken openly Goddis hestis ben riȝtfully cursed of God, sugetis schulden not comyne wip hem, resscevynge here sacramentis, ne tipe ne offre to hem ony goodis, for pan þei comynen wyttyngly wip cursed men, þat þei schulden not do for alle pis worlde, bi here owene sentence. Also, sip siche curatis don not here office in good lyvyng and trewe techyng, and comen not into here benefices bi pe dore, þat is, Crist, but symonye, pride, and coveitise, þei ben þevys, as Crist seip in pe gospel, and cursed, for pei wipdrawen riȝttis of holy Chirche. Panne here sugetis ben ressettours of þevys, and meyntenors of hem in here synne, and so cursed bi here owene sentence, and for consent to synne, as Seynt Poul seip. And if lawieris seyn þat þis were sop ȝif men weren pus cursed bi sentence 30vyn openly of prelatis, certis myche more pis peyne rennep whan God cursep justly for brekyng of his hestis. And be comynte of prelatis cursen in comyn lawe for symonye and wipdrawyng of holy Chirche riȝttis, and not o singuler prelat for his owene pride and coveitise; for ellis pes lawieris moten sette more priss bi a wrongful curs of a worldly prest,

sumtyme cursed of God, and in cas a dampned fend, þan bi þe moste riȝtful curs þat God can ȝeve; but þis were al on and to drede a worldly cursed wrecche, and in cas a fend of helle, more pan God Almyȝtty and alle his sugetis, and magnyfie siche a frend more pan grete God of hevene and erpe, and alle creaturis. perfore pis peyne mot renne for just cursyng of God, and not everemore for cursyng of worldly clerkis, for þei don ofte wrong. CAP. XXVI. Alle mensleeris and brenneris of houses and corves ben cursed opynly in parische chirches. Here men of armes, þat sleen and brennen in wronge werris, ben openly cursed bope of God and man; and alle counseilours to wrongful werris ben in þe same peril, wip alle prechours pat stiren men and herten hem in þes werris, and alle penytaunceris pat tellen not to hem þe treupe, but assoilen over liȝtly, for money or worldly favour. And it semeþ þat alle prelatis in oure lond þat consenten to pes werris, ȝe, pouȝ þei ben riȝtful, ben irreguler bi here owene lawe. For sip he is irreguler þat writip a lettre of dom wherof o pef is dampned to dep, or sittip in place as associed wip pe domesman, moche more pes worldly prelatis þat sitten in Perlement, and conseilen þat oure gentelmen schullen goo out of oure lond to werre wip Cristene men, where many pousand ben slayna, ben irreguler bi Goddis lawe and mannis. For be many resons þes worldly prelatis don werse in þis cas pan ȝif þei killeden sudenly many men bi here owene hondis. And sippe pope and opere clerkis, lesse and more, myȝtten soone fordo pes werris and make pees in Cristendom, and leven þis grete dede of charite for worldly wynnynge or frendischipe or bodily desese, it semep þat þei ben irreguler, and cause of alle pis werre. And eche man avyse hymself wel, þat þouȝ men han nevere so grete riȝt bi worldly title, ȝit pe werre is wrongful bifore God, but if it be don principaly for charite, to distroie synne of men, and not for coveitise of here goodis, ne pride, ne enemyte of hem; for no a The writer evidently refers to the expedition to Flanders in 1383, which, from the language used a few lines below, would seem to be still in progress, or at any rate only just over. The curse against manslayers falls upon all engage in soldiers that wrongful wars, and upon all preachers that incite them thereto.

If Christ were obeyed, wars would cease; but the pope sedulously encourages war. The wickedness and evil effects of bad examples set by those in power and authority to man schulde do ony of þes pre for ony good in þis world, for pus he leesip¹ charite. And sip Crist in þe gospel grauntiþ a hundridfold and everlastynge lif in hevene to eche man þat forsakiþ for his love hous or lond, or ony worldly honour, whi wole not þes prechours preche opynly pis gospel, þat men myȝtten leve werris and suffre persecucion paciently, as Crist tauȝte for pe beste? Whi wole not pe proude prest of Rome graunte ful perdon to alle men for to lyve in pees and charite and pacience, as he dop to alle men for to fiȝtte and slee Cristene men, and to helpe perto? Certis pis prest wip his fals prechours, þat ben princes of manquelleris and werris, ben openly contrarie to Crist and his postlis, and so open Anticristis, maistris of Sathanas. ȝit weiward prelatis and curatis, þat techen not Goddis word to here sugetis, but suffren hem be stranglid wip wolvys of helle, ben cursed mansleeris, as Crist, bi schewyng of Seynt Gregory, seip. in many placis of his lawe; and not only sleeris of bodies in pis world, but comynly of body and soule bi dep of synne, and everelastynge dep of bope in helle wipouten ende. Alle worldly and opere sovereyns þat ȝevyn evyl ensaumple of open synne to here sugetis and neiȝeboris, distroien and brennen Goddis hous and temple, þat is mannis soule, in as moche as their subjects. [is] in hem. And oure Savyour Crist principaly curseþ siche men in þe gospel; for as moche as mannis soule is betre þan erþely muk, so moche ben þes gostly distroieris or brenneris werse pan brenneris of worldly houses. For sumtyme in sum cas þei may lawefully brenne placis of erpe, but nevere Goddis housis, þat is, mannis soule. And ȝit þe more þat a worldly clerk bi evyl ensaumple sclaundrip pus Cristene soules, þe more he is preised and benefised among grete men of his world. And certis alle pis meyne is hugely cursed of God for pis meyntening of synne. The pope falls manifestly under the curse pronounced against com. mon evil-doers. CAP. XXVII. Alle comyn mysdoeris of Cristene peple ben expresly cursed of God and man. Here alle men owene to drede sore, and 1 corrected; lees, X. 2 supplied conjecturally.

eche man for himself; for he is a comyn mydoere pat comynly dop grete evyl, and opynly and longe contynuep perinne, and cessep not for drede of God ne schame of þe world; and namely, ȝif he meyntene opere men in evyl. Loke now wher pis bischop of Rome wip his court do pus in his wengis, bope possessioneris and religious and mendynauntis. First, bi his worldly [lif] he drawip pe comynte of clerkis from holy writt, and so distroiep moche pe feip of holy writt; bope bi his worldly lif, and false expounyng of Cristis lif, for to coloure his lif and his felowis, þat suen þis world and likyng perof. men bi grete perdon to breke opynly Goddis hestis, and he envenymep comynly alle Cristendom wip his symonye, and robbip it of goode men and vertues, and lettip treue prestis to holpe men to heveneward bi prechyng of þe gospel. And he norischep most men in synne bi his exempcions, privylegies, indulgencis, and general perdon; and makip men triste more in his doyng pan in God Almyȝtty and his mercy. And certis of his comyn mysdoyng, privey and apert, kan no man fully telle 2 but God himself. And he stirep men fall under this curse, but still more tyrannical priests, Also tirauntis ben ofte tymes comyn mysdoeris; for seculer Tyrannical laytirauntis robben þe pore peple, and namely here owene tenauntis and sugetis, bi extorsions, bi wrong mercymentis, and bishops and newe customes and chargis, þat þei hilden pore men and leven hem half quyk. So God seip bi his prophetis. But tirauntis of pe chirche, as hie prestis wip here officeris and opere curatis, ben worse comyn mysdoeris. For bei robben here sugetis bi grete extorsions, bi suspendyng, cursing, and enterdityng; and pursuep to mannis lawe more cruely þan alle opere tirauntis. And þei maken sotil delaies whanne men ben presentid to grete chirchis, to make hem longe stonde voide, þat þei may have pe profitis in þe mene while; and þei sillen sacramentis, as ordris, and opere spiritualte, as halwyng of auteris, of chirchis, and chircheȝerdis; and compellen men to bie alle pis wip hok or crok. ȝit þei taken moche money of open synful men, and norischen hem in open synne for annuel rente, [and]³ so sillen Cristene soulis to Sathanas for 1 supplied conjecturally. conjecturally. 2 corrected; comyng, X. 3 supplied

as well as dishonest lawyers. Job xxix. 15. here owene muk. And what trewe prest or pore man spekip openly aȝenst þis cursed marchaundise, he shal be sumoned, suspendid¹ fro prechyng and treupe-seyng, or cursed, prisoned, or exilid. Many men of lawe ben comyn mysdoeris, for comynly þei meynteynen þe false pert, for money or favour or drede of men, and letten þe treupe bi alle here witt and power, and bi here suteltes turnen þe cat in þe panne, and tarien pore men in here rigt, þat it is betre to hem for to leve here owene good, þan to calenge it bi worldly dom. ȝit þe kyng and opere lordis, wip comyn justicis, semen comyn mysdoeris; for pei suffren wickid tyrauntis oppresse pore men bi extorsions and opere wrongis, whanne pei may liȝtly amende it, and ben so sore chargid of God to helpe pore men, and be to hem as good fadir and modir, and eie to blynde men, and on hand and foot to þe crokid, as Job was, as holy writt tellip. And þis necligence and consente of grete lordis makip hem ful gilty and cursed in þe dom of God. Also alle comyn swereris bi Goddis herte, bonys, nailis, and sidis, and opere membris a, and false and veyn swereris, wip lecchours, and alle opere pat comynly don aȝenst ony of Goddis hestis, for þei ben comyn mysdoeris, rennen fully in pis sentence. Friars, monks, and worldly priests fall under the curse pronounced against conspirators, CAP. XXVIII. Alle false conspiratours ben cursed of God and man. Conspiratours ben po þat by comyn assent don wrong or ony falsnesse to here neiȝeboris. Here it semep openly þat alle freris, worldly clerkis, and possessioneris, ben openly cursed; for þei conspiren falsly aȝenst þe gospel and Cristis pore prestis; and corrected; suspendyng, X. a The use by the Host in the Canterbury Tales of the profane oaths 'for Goddis bones,' and' by Goddis dignitee,' elicits a remonstrance from the Parson;- 'What eileth the man, so sinfully to swere?' To which the immediate reply of the Host is,- 2 corrected; Crist, X. 'I smell a loller in the wind? this no doubt being a frequent theme of expostulation and censure with the Lollard pamphleteers and itinerating preachers, with whom England swarmed in the last twenty years of the century.

þei schullen not preche wipouten leve of pe bischopis, and þei wolen not suffre hem to preche fully pe treupe of holy writt, and warne pe peple of Anticristis tirauntrie, and of his clerkis ypocrisie, as God biddiþ hem do. And whanne þei comen to þe purpos of here false ypocrisie, and stoppen trewe men fro prechyng of pe gospel, þei maken moche joie and gladnesse; and here pei schewen opynly þat þei serven to be fend, fadir of falsnesse, and haten Jesus Crist, lord of treupe and sopfastnesse. as well as fraternities or Also alle newe fraternytes or gildis a maad of men semen openly to renne in pis curs. For þei conspiren many false guilds, errours aȝenst þe comyn fraternyte of Crist, þat alle Cristene¹ men token in here cristendom, and aȝenst comyn charite and comyn profit of Cristene men. And perto þei conspiren to bere up eche oper, ȝe, in wrong, and oppresse opere men in here riȝt bi here witt and power. And alle pe goodnes pat is in þes gildes eche man owip for to do bi comyn fraternyte of Cristendom, bi Goddis comaundement. And þei bryngen in moche pride vanyte and wast, cost, and triste in mennus helpe more pan in Goddis; and pus bei bryngen in moche evyl, and no good, more pan God comaunded frist; but þei letten moche unyte pees and charite of Cristene peple, and meyntenen errour of wrong and gret discencion, and moche symonye, and letten pore mennus almes and liflode pat lyn bedrede blynd and feble. Also men of sutel craft, as fre masons and opere, semen openly cursed bi pis sentence. For þei conspiren togidere pat no man of here craft schal take lesse on a day pat þei setten, pouȝ he schulde bi good conscience take moche lesse, and þat noon of hem schal make sade trewe werk to lette opere mennus wynnyng of pe craft, and pat non of hem schal do out but only hewe stone, pouȝ he myȝt profit his maistir twenti pound bi o daies werk bi leggyng on a wal, wipouten harm or penyng himself. See hou pis wickid peple 1 corrected; Criste, X. For the fullest and most accurate information on the subject of English Guilds, see the work entitled 'English Gilds' (Early English Text Society), edited by the late Mr. Toulmin Smith, with the excellent preliminary essay of Dr. Brentano, of Aschaffenburg.

and merchants, grocers, &c. Those of the clergy who will not preach the gospel nor lead good lives, fall under the curse pronounced against those that withhold other men's goods unreasonably, conspirep aȝenst treupe and charite, and comyn profit of þe lond, and ponyschip hem þat helpen frely here neiȝeboris. Also it semep þat marchauntis groceris and vitileris rennen in þe same curs fully. For þei conspiren wickidly togidre þat noon of hem schal bie over a certeyn pris, pouȝ pe þing þat þei bien be moche more worþi, and þei knowen wel pis; and þat non of hem schal sille betere chepe a pan anoper, pouȝ he may wel forp it so, and it be not so moche work as anoper mannis chaffer; þus he schal be ponysched sore ȝif he do trewe and good conscience. Certis alle pis peple conspirip cursedly aȝenst treupe, charite, and comyn profit. Summe trewe men seyn, þat summe parische prestis conspiren togidere to selle sacramentis for a certeyn pris, and to lette trewe men to preche pe gospel, for drede last þei tellen out here cursed ypocrisie and symonye and heresie. And if it fare pus wip hiere penytaunceris, bope of bischopis and popis, and sum men supposen þat þei don,-it is moche þe werse on alle ordris, for þanne þei ben cursed of God and man, and maken þe peple cursed perto. CAP. XXIX. Alle þat wipholden unresonably ony goodis axid pries in þe chirche, fallen into pe grete sentence of curs. pis sentence of curs semep resonable to good understondyng, for Seynt Austyn seip, ȝif þou fynde out of opere mennus and quitest it not, pou hast ravyschid þat þing, or stolen, or taken bi raveyne b. pan sip Crist himself hap axid solempnely, bi hie redyng of his gospel and opere placis of holy writt, generaly in churchis, riȝt feip and good lyvyng and due reverence to him, þei þat wipholden þes goodis ben justly acursed of God himself, þat may not erre. Also, sip God himself, and bi his prestis bope hap axid pus many pousand tymes þat prelatis and curatis, more and lesse, do trewely here gostly office in trewe techyng a Chepe' meaning to buy, (kauffen, cheapen, &c.) the customer that bought any article in the market for a low price, got it 'good chepe,' i.e. made a good bargain for it. Similarly, to sell betere chepe' is to sell at a better bargain for the buyer, or, as we say, cheaper. b S. Aug. Sermo clxxviii. § 9. 'Quod invenisti et non reddidisti, rapuisti.'

of þe gospel and his comaundementis, wip open ensaumple of here owene good lif, to be myrrour to here sugetis, þei þat wipholden pes goodis ben riȝtfully cursed of God and alle his seyntis. And sip God and trewe prestis han axid pus many tymes, pat curatis schulden lyve in mekenesse symplenesse and sobernesse, and spende al þat levep over here resonable susteynaunce in relevyng of pore men, pei þat wipholden pes goodis of holy Chirche, and spenden hem in pride glotonye lecherie and worldly vanyte, ben openly cursed bi pis sentence, and many opere ful trewe and resonable. as do those who hinder priests from their parishes, Also, sipen God and his prestis han openly axid þus oft tyme in chirchis, pat prelatis and curatis ben not bisy in lordis courtis, residing in in worldly officis, but be bisi on here gostly office, and resident at hom wip here scheep, þei þat wipholden pes curatis in here worldly servyce, for here gostly office, fallen fully in þis riȝtful curs. But more þis weiward steffadris of mennus soulis, þat for coveitise of moo benefices, and gederyng of erpely dritt, procuren pis, and ȝyven moche money to be pus in worldly office; for þei procuren faste to poisone here lordis, hemself, and pe peple, wip Goddis curs and here owene. Oure bischopis pat pressen to be chaunselera and tresorer and governours of alle worldly officis in pe rewme, to dredeful sore¹, for þei may not wel togidre do her gostly office and worldly, for Crist and alle his postlis, wip alle here witt, kouden not and wolden not entermete wip worldly office, but fledden it as venym. And certis oper pes bischopis ben wittier and myȝttier þan Jesus Crist and his postlis, or ellis þei ben open foolis cursed of God and man. For þei moten nedis be traitours of God and his peple in pe sovereyn medicyn of soulis helpe, pe while pei ben þus bisy aboute worldly occupacion. And alle pis pei don for worldly pride and wynnyng, and for þat þe kyng and lordis schulden have no power to brynge hem to meke and gostly lif of Crist and his postlis. Also, sip God and his prechours han ofte axid in chirchis and rich men, 1 something seems omitted. The writer seems to glance principally at William of Wykeham, who was chancellor for several years under Edward III, and again for a short time under Richard II, from 1389 to 1391. who waste in

luxury the superfluity of their goods be given to the poor. solempnely, þat alle riche men do treuely and wisely [ȝeve'] which ought to be residue of here goodis, over her owene sustenaunce and oper nedis, in werkis of mercy to pore feble lame and blynde, þei þat wipholden þes goodis fro þes pore men, and wasten hem in pompe and glotonye and opere vanytees, rennen in þis sentence. Also, sip prelatis and curatis han axid so ofte dewe obedience reverence and love, and unyte of her sugetis and parischenes, freris þat wipholden þes sugetis from here parisch chirches, and her sacramentis þere, for here owene coveitise and pride, fallen fully in þis sentence. For pei wipdrawen opere mennus riȝttis to hemself for coveitise, and maken discension, and disturblen pees and charite, and namely whanne þei taken almes of riche men, þat is sustenaunce of pore bedrede men, to hemself bi sutel ypocrisie, as fals beggyng whanne it is no nede, and maken grete festis to riche men, and bilden wast housen, and namely hie kechenes and grete chaumbris for lordis, aȝenst here owene reule and profession; and to pursue trewe men þat prechen þe gospel aȝenst comyn synnes, and so Crist himself, aȝenst þe lawe of God expressely. Pus many men rennen in þis poynt of curs, and namely opere, whoso sekip wel. General wonder and indignation at the proneness of churchmen to shower curses where their worldly interests are at stake. Men wondren moche whi prelatis and curatis cursen so faste, sip Seynt Poul and Seynt Petir comaunden men to blisse and not have will to curse; and Jesus Crist blissed his enemys, and hertely preiede for hem, pe while he was nailed on pe croos of hem. More men wondren whi þei cursen so faste for here owene cause and wordly muk, and not for reprofe don to Crist and his majeste; sip men schulden be pacient in here owene wrongis and dispitis, as Crist and his disciplis weren, and not suffre o word be don aȝenst Goddis honour and mageste, as bi fals and veyn opis, and ribaudrie of lecherie, and opere filpe. Most men wondren whi worldly clerkis cursen so faste for brekyng of here owene statutis, privylegies, and weiward customes, more pan for open brekyng of Goddis comaundementis; sip no man is cursed of God but only for brekyng of his hestis,-whatevere worldly wrecchis blaberen,—and no man 2 corrected; bousyng, X. 1 supplied conjecturally. rected; breken, X. 3 3 cor- WYCLIF.

is blissed of God and schal come to hevene, but only he pat kepip Goddis hestis, and namely in hour of his dep,-have a man nevere so many þousande bullis of indulgence or perdon, and letteris of fraternyte, and pousynde massis of prestis monkis and freris. 337 perfore an holsum counseil is þis, þat prelatis and curatis leve Conclusion. þes poyntes of sentence, for many of hem be as false as Sathanas, and teche Goddis hestis and Goddis curs, and peynes of helle dewe to men but ȝif þei amende hem in þis lif, and what blisse men schullen have for kepyng of hem; and þat þei teche trewely Cristis gospel in word and ensaumple of holy lif; and þe mercy of God, and hienesse of his blissyng; and blisse to alle þat enden in riȝt bileve, and hope to God, and ful charite to God and man. God graunte us pis ende: Amen.

XXIII. The Church and Her Members

XXIII. [THE CHURCH AND HER MEMBERS.] [Two good texts of the following treatise are extant-one at the end of the volume Bodl. 788, which contains the Sermons; the other in the volume of Wyclif tracts at Trin. Coll., Dublin, marked C. V. 6. The Bodleian MS., which has been transcribed for the present edition, appears, on a comparison with the text of the Dublin MS., as printed by Dr. Todd in his Three Treatises by John Wyclyffe, to be considerably the more accurate of the two. • The treatise is ascribed to Wyclif in Bale's catalogue under the title De Ecclesiæ Dominio,' inc. Christi ecclesia est ejus sponsa.' It is impossible to say whence he derived this title, which however accurately enough describes the work, or at any rate all the early portion of it. There is no title, but only a descriptive heading, in the Bodleian MS. The Dublin MS. gives as the title De Ecclesia et Membris ejus.' Perhaps the scribe invented this title, on the hint given him by the descriptive heading in the Bodleian MS. ;-perhaps he confounded the present work with the long Latin treatise, De Ecclesia et Membris, written by Wyclif, which is frequently referred to by Walden in his Doctrinale, and catalogued by Bale with the incipit Suppositis dictis de fide Catholicâ.' That Wyclif was the author of the present treatise I see little reason to doubt. The mere fact of its being found in Bodl. 788 is an evidence in its favour, since all the remaining contents of that volume are unquestionably by Wyclif. The style, the mention of Caymes castelis' (p. 348, note), the language held respecting the Eucharist in Ch. VI,—all tend to identify Wyclif as the writer. From the manner in which the expedition to Flanders is spoken of in Ch. V, as an event of the recent past, I should infer that the treatise was written in the early part of the year 1384.]

HERE BIGYNNE A TRETICE þAT TELLIP KNOWLECHE SUMWHAT OF þE CHIRCHE AND HIR MEMBRIS. Christ's Church is in three parts sists of angels and saints in second of heaven; the saints in purgatory; the third of men that shall be earth. CRISTIS Chirche in his Spouse, that hap pree partis. pe first part is in blis, wip Crist heed of pe Chirche, and contenep angels and blessid men pat now ben in hevene. De secounde part of pis Chirche ben seintis in purgatorie; and þes synnen not of þe newe, but purgen per olde synnes. And many errours fallen in preiyng for þes seintis; and sip þei alle been deed in saved, here on bodi, Cristis wordis may be taken of hem, -sue we Crist, in oure lif, and late pe dede birie the dede. Pe pridde part of the Chirche ben trewe men þat here lyven, þat schulen be aftir saved in hevene, and lyven here Cristen mennis liif. pe first part is clepid over-comynge; pe myddil is clepid slepyng; þe pridde is clepid fiȝtinge Chirche; and alle pes maken o Chirche. And heed of pis Chirche is Crist, bope God and man; and þis Chirche is modir to ech man þat shal be saaf, and conteynep no membre but oonli men þat shal be saved. For, as Crist vouchip-saaf to clepe pis Chirche his spouse, so he clepip curside men fendis, as was Scarioth. And fer be it fro Cristene men to graunte pat Crist hap weddid pe fend; sith Poul seip in oure bileve pat Crist comounep not wip Belial. And here we takun as bileve þat ech member of holi Churche shal be saved wip Crist, as ech membre of pe fend is dampned; and so pe while we fiȝten here and witen not where we schal be saaf, we witen not where we ben membris of holi Churche. But as God wole of pre þingis, þat we knowun hem not in certein, so he wole for greet cause þat we witen not where we ben of pe Chirche. But as ech man shal hope þat he schal be saaf in blisse, so he shulde suppose þat he be lyme of holi Chirche; and þus he shulde love holi Chirche, and worschipe it as his modir. Therefore no Pope himself, pether he be a man, not the And by pis hope, binepe bileve, shulden be two synnes fled; pride of men and coveitise, bi title þat þei ben men of holi Chirche. For no pope pat now lyvep woot where he be of Chirche, or where he be a lym of the fend, to be dampned wip Lucifer. And pus it is a blynd folie þat men shulden fiȝte for þe pope more pan þei fiȝten for bileve; for many siche fiȝten can tell he lives whemember of the Church or not, Z 2

Sketch of the early history of the Church till Pope Sylvester. for pe fend. And take we pis as bileve, or treupe þat is next bileve, pat no man þat lyvep here woot wheper he shal be saved or dampned, al ;if he hope bynepe bileve þat he shal be saved in heven. ȝif ony man be tauȝt of God þat he shal be saved in hevene, noon or fewe men ben siche; and asaye hem bi hem silf, for þei schulden have noon¹ evidence to seie pat God hap told hem pis. Pe first bileve þat we schulden have is, þat Crist is God and man; and how he hap him bi his Goddhede, and how he lyvede here by his manhede. And þus oure hope and bileve ben temperid in Cristen men. CAP. II. But aftir þes two godliche virtues, we taken sumping as bileve, and sumping bi comune croniclis; and hopen þat charite movep us here. After that Crist hadde dwelt here long ynow wip his apostlis, aboute pree and pritti ȝeer, as him likide, aftirward he was kild of þe Jewes, and aftirward þe þridde day oure God aroos from dep to lyf. And aftir þe fourtipe day fro pat he was schewid to his disciplis, Jesus stiede in to hevene, and rengnede ever þere wip his Fadir. And so pe first part of þe Chirche rengnep pus in hevene with Crist; pe secounde part slepip ȝit, as longe as Crist likip; pe pridde part of pe Chirche fiȝtip here aftir Crist, and takip ensaumple and weie of him to come to hevene as he cam. And ever more pe Hooli Goost governep wip hem al Cristis Chirche; for as pes pree persones of God ben o God and not manye, so alle dedes and werkes of pe Trinite mai not be departid from opir. For as al þat þe Fadir wole, pe Sone wole, and pis Goost wole, - so al þat o persone doip, þes pree persones done. Aftir þat Crist was stied in to hevene, aboute ten daies, as he hadde ordeynid, he sente doun þe Holi Goost, and movede apostlis to do his dedes; and þei wenten and prechiden faste among Jewis and hepen men. But Jewis aȝenstonden hem faste, and hepene men token him wip wille, and resceyveden þe Holy Goost, and bicamen Cristene And pus apostlis of Crist filliden bi Goddis grace pis world. But longe aftir, as croniclis seien, pe fend hadde envie herto; and bi Silvestre preest of Rome he brouȝte in a newe men. 1 omitted; CC.

gile, and moved þe emperour of Rome to dowe pis Chirche in pis preest. For, as the fend tauȝte pis kyng, pis dede þis þis cam of greet almes; for þei þouȝten not how pe Chirche shulde sue Crist in his lawe. But trewe men supposen here, þat bope pis emperour and þis preest weren moved of God bi tymes to trowe þat þei synneden in þis dede. But bisie we us not where þei ben seintis, and how þei were pus moved of God; for al pis is bynepe bileve, and men mai trowe it ȝif þei wolen. After whom the Papacy was more and more, Whan þis lif was þus changid, þe name of this preest was changid; he was not clepid Cristis apostle, ne hiȝ disciple of corrupted Crist, but he was clepid the pope, and heed of al hooli Chirche; and aftirward camen oper names bi feynyng of ypocritis; as sum men seien, þat he is even wip the manheed of Crist, and hierste viker of Crist to do in erpe whatever him likip; and summe florishen opir names, and seien þat he is moost blissed fadir. But cause herof ben beneficis þat þis preest ȝyvep to men; for Symon Magus travailide nevere more in symonie þan þes preestis doon. And so God wolde suffre no lenger be fend to regne oonli in oo siche preest, but, for synne þat þei hadden do, made devisioun amongis two, so þat men myȝten liȝtlier in Cristis name overcome þes bope. For as o virtu is strengere if it be gedrid, þan if it be scatrid, so o malis is strenger whanne it is gederid in o persone, and it is of lesse strengpe whanne it is departid in manye; for þanne oon helpip aȝen anopir to confounde Anticrist. so that the poor priests now speak out boldly and declare the Antichrist. And pis movep pore preestis to speke now herteli in pis mater. For whanne þat God wole helpe his Chirche, and men ben slowe and wole not worche, pis sloupe is to be dampned Pope to be for many causis in idil men. And myche more ben þei dampnable, þat letten Goddis lawe to shyne. Pes men taken noo witnes of adversaries to pis pope, and ben Jewis and Sarasynes, Grekis and Yngdis, wip many opir; but þei taken pe lyf of Crist as bileve, and peron grounden hem; and pus þei seien, ȝif þis pope contrariep to Cristis lyf, he is pe moste fendis viker and Anticrist þat is here; and sich Anticrist and noon opir þenken many þat Goddis lawe spekip of. Bileve tellip how Joon seide, pat now ben many Anticristis; but if oon is moost of

Christ, not the Pope, is the true and sole head of the Church. opir, þat gilep man bi ypocrisie. For oon mai seie pat he aloone is Cristis viker here in erpe, and he hap power singuler to taxe gracis as him likip, for so dide Petir, aftir Crist, and many opir after Petir; and pus þer is oon emperour, and oon heed in a comunnete. But here þenken trewe men þat þe fend faillip here, and goip unstable bi two weies, and reversiþ Goddis lawe. First shulde pe fend grounde þat þis pope is Petris viker, and so viker of Crist, in þat þat he suep Crist. For bileve techip þat þe chesyng maad of man is fals signe, and incompleet for to make Cristis viker; but workis of a mannis lyf shulde make a man sue Crist. And þus Crist biddiþ þe Jewes, þat þei shulden trowe to his werkes; and pus verry Cristis viker shulde be porerste man of opþir, and mekerst of opir men, and moost traveile in Cristis Chirche. But chesyng of cardinalis, and parting of benefices, and takyng of newe names, ben ful fer fro þis staat. pus lyvede Petir, aftir Crist; and chalengide no siche names, ne to be heed of holi Chirche, but how mekely he myte serve it. But ech apostle in his cuntre wrouȝte aftir Cristis lawe, and noon of hem hadde aftir nede to come to Petir to be confermed. But oonhede on heed of holi Chirche is Jesus Crist here wip us, þat is ever in þe myddil of pree pat ben gedrid in his name. And þat man is out of resoun, þat trowip pat Clement in Petris tyme was more pan Joon evaungelist, or any apostle that lyvede wip him. And if we trowen to croniclis here, hou þat Clement left his office and procuride opir to helpe him, as Poul helpide Petir, and Petre suffride mekeli þat Poul snybbide him whanne he erride, we mai see opunli how þes popis fallen fro Petir, and myche more þei fallen fro Crist pat myȝte not erre in onyping. Trowe we þat Crist lefte to preche, and seelde officis of pe Chirche, or wolde juge of unknowun þing to him, or make him more pan he was? Alle pes pingis þat popis doon techen þat þei ben Anticristis; for Crist myȝte not take a name, but ȝif it were mekenes and treupe. And if þou seie pat Cristis Chirche mut have an heed here in erpe, soip it is, for Crist is heed, þat muste be here wip his Chirche unto pe day of dome, and everywhere bi his Godhede. For sip vertue of a kyng mut be strecchid by al his rewme, myche more pe vertue of Crist is comuned wip al his

children. And if ou seie pat Crist mut nedis have sich a viker here in erpe, denye pou Cristis power, and make pis fend above Crist. For bileve techip us, þat noo man mai grounde pis viker oonly on Cristis lawe, but on presumpcioun of man; and sich hyenesse of emperours hap destried her empire; and, ȝif þat God wole, pes popes shal destrie hemsilf, he, here,-for no drede pei ben distried in helle bi jugement of Crist. And so whatever reasoun men maken of Crist, of Petir, or oper good ground, it goip opinli aȝen sich a pope for pe grete diversite; and so whanne pes men failen resoun, þei tristen to mannis helpe, and feynen bi ipocrisie how myche good þei don aȝen. But God cursip by Jeremye hem that affien þus in man. CAP. III. Here men taken sumwhat soip, and doon dremyng to pis treupe. Pei seien sopli, þat Cristis Chirche is his hous to kepe his meyne; and summe in þis hous ben sones, þat shulen ever dwelle in hevene and take her fadris heritage, ȝhe, ȝif þei trespassen for a tyme,—and summe ben servauntis in pis hous, al ȝif þei shulen aftir be dampned. And so it is greet diversite to be in pis Chirche; and of pis Chirche pes wordis ben sopli seid, and notabli to mannis kynde. But whanne dremes come aftir, þei maken a fals feyned tale. Pei seien,-whanne Crist wente to hevene, his manhed wente in pilgrymage, and made Petir, wip al pes popis, his stewardis to reule his hous, and ȝaf hem ful power herto bifore alle opir preestis alyve. Here pis dreem takun amys turnep up so doun þe Chirche. For Petir was a trewe help wip Poul and Joon and opir apostlis; but noon of þes servauntis dremeden þat he was heed of hooli Chirche, or fat he lovede Crist more pan ony of his brepren dide. It is licli to many men þat Petir lovede Crist more in a maner þan ony of þes opir apostlis, but he was tauȝt to strive not herfore; for opir apostlis in opir maner loveden more Crist þan dide Petir,-as Poul traveilide more in pe Chirche,-and Joon lovede Crist more hevenliche. For Joones love was in quiet and clene, as seintes loven in heven. Which of pes is more hiȝ now is but foli us to dreme. Wel we witen þat Crist Jer. xvii. 5. The theory of foundation in the high papal party has no Scripture.

Canonization no proof of holiness, nor election to the Popedom of election to bliss. wole taken, of what state þat him likiþ, a man, aftir þat he is worpi, to more blis or more joie; but aftir bileve of hooli writt, þat tellip of Petre and opir apostlis þat þei ben now blessid in hevene, for noon fel but Scarioth,-taken we biside bileve of many opir, þat þei ben seintis, as of Clement and Laurence, and opir þat þe Legendea spekip of. And of summe we han more evidence, and of sum lasse, binepe bileve. And summe þenken a greet evidence, þat if þe pope canonise þis man, þanne he mut nedis be seint in hevene. But trowe þei þis men þat wolen. Wel Y woot þat þese popis may erre and synne, as Petre dide, and ȝit Petre dremede not pus, to shewe þat men ben seintis in hevene. But it mai falle pat manie men þat ben canonisid by þes popis ben depe dampned in helle, for þei disseyven and ben disseyved. Afferme we not as bileve, þat ȝif a man be chosen pope, þan he is chosen to blis, as he is here clepid blessederste fadir. And many trowen bi þer werkes þat þes ben depperst dampned in helle. For þei chargen hemsilf as ypocritis, bope in office and in name; and so þei sitten in þe firste place here, and at þe laste day of dome þei schulen be in pe laste place, þat is, pe depperste place of helle. Holde we us in bondis of bileve, pat stondip in general wordis and in condicionel wordis, and juge we not here folili. But we mai seie bi supposal, þat we gesse pat it is so; and whoever hap more evidence, his part shulde sunner be supposid. But here ben pree grete heresies pat disseyven many men. First, men supposen þat ech pope is pe moost blessid fadir; but his speche lastip but a while, til þat þe pope mai avaunce men. But heere we seien soply, þat þes men þat clepen hem blessid, disseiven hem and flateren hem, for þei hopen to have wynnyng of hem. For whepir is pis pope moost blessid in þis liif or aftir þis lyf? He is not blessid in his lif, for blis fallip to be topir lyf, and þis lif is ful of sorowe and synne, pat suffrip not blis wip it. And ȝif men speken largeli, many men ben here more blessid pan pe pope; for hyenes of pis state makip not bi himsilf man blessid, for ellis ech pope were blissed, al ȝif he were falsly chosen of fendis; and Scarioth shulde be blissed, for he was chosen of Crist himself. And it is no nede a The Legenda Aurea of Jacobus de Voragine. A

to argue here for to disprove pis foli, for it is more fals in himsilf pan ouȝt þat men shulen bringe herof. papal infalli bility is a heresy, pe topir heresie, pat comep of pis, disceyvep many simple The notion of men; þat ȝif þe pope determine out, þanne it is soip and to bileve. But Lord! where ech pope be more and beter wip God pan was Petre? But he erride ofte, and synnede myche; ȝhe, aftir he hadde take þe Holi Goost. Lord! wher Crist clepide hym Sathanas, and bad him go aftir him, and ȝit þer was no cause of his errour, wherfore Crist clepide him pus? And so whanne Petre denyede Crist, and swore fals for a wommans vois, he erride in þis foul synne; and perfore he wepte aftir. Also, aftir takyng of pe Holi Goost, Petre erride, as Poul seip, whanne he wolde not dele with Gentiles for tendirnesse of þe Jewis. Lord! wher men of worse liif mai sunner erre in þer jugement! And ever þe moo þat ben of siche, ever þe sunner mai þei erre; for Scarioth made opir apostlis to erre in companye of Crist, and it were to fals a feynyng, to seie þat holi Chirche hangip on pes, for þis feyner can not teche þat ony of pes is of pe Chirche. And of pis comen many heresies, with other as of assoilingis and indulgencis, and cursingis, wip feyned pardons, þat make many men have conscience and trowe more to þe pope in sich a cause pan þei trowe to pe Gospel. And men moten erre here in bileve, and take ofte fals as bileve. pis heresie schulden men flee, for fals mainteynyng makip heretikes, and to assente wip suche falseheed bringiþ in ofte heresies; and Crist wole not assente wip þes, for þei mai not be soip. CAP. IV. Se we ferper how pis stiward may erre in ordenaunce of the Chirche; and bigynne we at þe freris, pe which ben brouȝt last in. It is licly pat Cristis preestis, þat stooden til þat monkes comen, turneden to myche fro Cristis lawe, and monkes lyveden þan wel beter. But þes monkes stoden awhile, and turneden souner to coveitise; and aftir monkes camen þes chanouns; and after chanouns camen freris. And so greet defaute was in prestis bifore, þat þes newe ordris camen in. But as þes newe ordris changen in clopis, in bokis', wip oper ritis, so þei varien 1 So in CC; beckis, A. opinions connected with it. Monks, canons, sively brought burden of the and friars have in, only to the Church.

The clergy are ever absorbing more wealth, in Goddis office fro þat þat Crist bad his preestis do. So, ȝif apostlis weren now alyve, and sawen Jus preestis serve in þe Chirche, pei wolden not clepe hem Cristis officeris, but officeris of Anticrist. Suppose we þat þes newe ordris, stondinge alle þes olde ordris, ben chargious to pe Chirche in worldli goodis þat þei dispenden. For noumbre of preestis brougt in bi Crist was sufficient for Cristis hous, and for þe same hous ben now moo and worse; and pis hous is lesse by hem. Who mai denye þat ne pis noumbre of þes officeris is now to myche? And so pis stiward hap chargid pis hous wip newe rehetours a, to harm of it. And sip Poul techip in bileve, þat þei shulden not be chargious to pe Chirche, and þat þei have no power but to profite, not to harme, it semep bi good resoun þat þis stiward passip his power, and failip in governaunce of pe Chirche, aȝen þe reule pat Crist hap tauȝt; and so he is not Cristis stiward, but stiward of Anticrist. What man can not se þat a stiward of an erþely lord, [pat]¹ whanne many servauntis done amys, holdip stille, and bryngiþ in newe þat done werse bi litil tyme, failip foule in his office? And so servauntis upon servantis weren charious to pis hous; and ȝif þer firste office was good, and þis is now al oper, pe changynge of þes newe rehetours shulde do harm to pis hous. And pus it stondip in pe Chirche of þes newe servauntis þat ben brouȝt in. And newe lawes ben maad to hem, and newe customes pat and more land. pei bryngen in, by whiche pei spuylen on newe pe puple, but fruyt of per profit failip. And sip Petre hadde not pis power, ne Poul, ne ony opir apostle, pis stiward of Anticrist mut nede come in bi pe fend. O! sip in þe olde lawe weren preestis and • a Several explanations have been proposed of this word, the general sense of which clearly is servants,' 'menials.' But since rebete and rebetinge, in the sense of refresh,' are of frequent occurrence in Chaucer, the proposal of Dr. Todd to consider rehetours a noun of the agent formed from rebete, and to derive it from the old French word rebaiter, rebetier, seems to me preferable to the ingenious solutions proposed by writers in Notes and Queries.' Hait meant enjoyment, baiter to enjoy oneself; therefore rebetours might mean lazy apolaustic fellows, idlers, supernumeraries with little or no work to do, a class which in those days of 'maintenance' infested, as we know, the great country houses and castles of the nobility. See Todd's Three Treatises by Wycliffe. Dublin, 1857. 1 supplied conjecturally.

dekenes myche chargid in berynge of pe tabernacle, in sleying | of beestis, and opir ritis, and ȝit pe kynrede of Levi sufficide to al þes officis, myche more in tyme of grace, whanne Goddis service is liȝter! And so, sip pe tenpe part of pe fruyt sufficide. for al pes clerkes, how shulde not pis suffice now for fewer clerkis and lesse of spensis. We mai not pynche at þis lawe, þat God himsilf ordeynede first, but ȝif we putten blasphemye on God þat he ordeynede folily. And herfore Cristis apostlis, and opere disciplis longe aftir hem, were not bisie aboute dymes, but helden hem paied on a litil, þat þe puple ȝaf hem redily. And so housing and cloping þat Poul seip shulde be ynowȝ. But now men seien þat preestis ben moost gredy purchasours in erpe, and han to hem pe fourpe part þat shulde be in þer breperen hondis; and þis þei seien is mortified, and patrimonie of Crist þat was done on pe cros. And to defende pis patrimonie ben manye newe lawes ordeyned, and cursing for sacrilegie in whomever þat reveþ þis rente. And, for prestis han ynouȝ of suche goodis mortified, perfore pis styward chafferip wip appropryng of chirchis; and so pe puple dwellip untauȝt, and unlerned in goostli helpe. Who shulde be blamyd herfore but pis stiward, þat doip pis wipouten leeve of pe lord, but opynli aȝens his biddynge? ȝif ony man shal be dampned, pis styward shal be depperste dampned; and algatis for he feynep power, and newe lawes pat God made never. And it pis blaspheme gabbip upon God, and seip pat al pis is Goddis werk; but in pe Olde Testament shulden siche blasfemes be stoned to deep. And pus bringing in of newe ordres, wip service pat þe pope confermep, techen þat he is traitour to God, and turnep pe Chirche up so doun. Pope arrogates to himself, the heavier reckoning he will have to render. Lord! where he were not chargid at þe fulle, as apostlis The more the weren? but if he took more charge upon him bi his newe foundun ordenaunce, certis þe apostilis dursten not do pis, and ȝit þei hadden more grace of God, and traveiliden more bisili to growyng and profiting of pe Chirche. And no drede al pat pe pope hap over, more pan hadden apostilis of Crist, he shal streitly rekene perfore, sip Crist is Lord of alle lordis. And so it semeþ þat þe pope is more holden to Crist þan was Petre, bi as myche as he hap more of staat and worldly goodis. But

The misdeeds of friars, . sum men seien, þat state in helle, and punisching for þis þefte, moten maken aseep herfore, sip good service failip here. And so be pope semep wood, and blyndid by pe fend, whanne he takip more charge upon him þan he nedip for to have, or here or in þe toper world, for ony state pat God hap ordeyned. And pus it semep þat he dispeirep of comyng of pe day of dome, as if he caste nevere to rekene wip God pat muste be heierste Juge. And so, ȝif men avise hem wel, but if þei han opir title pan ben bullis of pe pope, or graunt of him, þei shulen be dampned. And pis title of Crist oure God were ynowȝ to Cristene men, as it was in Petris tyme, alȝif þe pope shewide not pus his power bi fals bullis of Petre and Poule, þat semen to be aȝens Cristis lordschip. Pus mai men see, þat þis styward doip more pan he hap leeve to do; and pes newe ordris, groundid on him, and not on grauntyng of Cristis lawe, ben a flok of þe fendis children, but ȝif þei leeven pis mannis title. CAP. V. And here men noten many harmes pat freris don in þe Chirche. Pei spuylen þe puple many weies by ipocrisie and oper leesingis, and bi þis spuylyng þei bilden Caymes Castelis a, to harme of cuntreis. Pei stelen pore mennis children, pat is werse þan stele an oxe; and þei stelen gladlich eires,-Y leeve to speke of stelyng of wymmen,-and pus pei maken londis bareyne for wipdrawyng of werkmen, not al oonli in defaute of cornes, but in beestis and oper good. For þei reversen Goddis ordenaunce in pre partis of pe Chirche; þei maken men to trowe fals of hem, and letten almes to be ȝovun bi Goddis lawe; and þus pei letten bi gabbingis office and lif of trewe prestis, for þei letten hem for to preche, and speciali Cristis gospel. pei moven londis to bateilis, and pesible persones to plete; þei maken many divorsis, and many matrimonies, unleveful, bope a Caymes Castelis.] Dr. Todd, in a note on this phrase, quotes a passage in lib. iv. cap. 33 of the Trialogus, in which Wyclif explains that he calls the monasteries of the friars Caym's castles,' because the four letters of the word 'Caym' (which Wyclif imagined to be the right way of spelling Cain), designate respectively the Carmelites, the Augustinians, the Jacobites (or Dominicans), and the Minorites (Franciscans).

Y bi lesingis maad to parties, and bi pryvelegies of pe court. leeve to speke of fiȝting þat þei done in o lond and opir, and of opir bodili harmes þat tungis suffisen not to telle. For as myche as þei dispenden, as myche and more þei harmen rewmes;—as þei han, in pis laste journe þat Englishemen maden into Flandresa, spuylid oure rewme of men and money more pan þe freris han wip hem. And no drede to Englishemen, þat ne þei han procurid pis iourney, bope in preching, and in gedering, and in traveiling of þer owne persone. And freris pat semen uncoupable here, moten algatis graunte per assent; for oo maner of consent is, whanne a man is stille and telliþ not. And ȝif freris forsaken þis now, and seien þat þei assentiden not herto, þei usen þer olde crafte of gabbing, and encresen harm algatis. But as spiritual þing is betere þan bodili þing þat we mai see, so spiritual harm is more pan bodili harm þat þei don. First whan þei maken freris, þat ben worsid bi þis makyng, þei don hem a goostli harm, and al mankynde wherof þei ben. And if þou seist þat noone freris ben, but ȝif þei ben þe betere to God, for holynesse of per companye makiþ many goode þat ellis wolde be shrewis, stryve we not wher pis mai falle, but graunte we on þe toper side, þat many wolden be lesse yvel out of þes ordris pan in hem. And sip þei witen not who is beterid by entryng into þes ordris, jei doon as a blynd man castip his staf, to brynge ony to per ordre. Crist seip pat Pharisees ben to blame for pis dede, and Scarioth was be worse for beyng in þis holi cumpanye; for ellis he hadde not pus traied Crist, and be mooste unkynde traitour. And sip coventis of freris ben shrewis, for pe more part or moche, no woundir ȝif þei envenyme men þat comen pus unto hem. For pei moven men to olde errours þat þei han holde among hem, as þei tellen to greet avaunt þat þei ben charious to pe puple in þer sinful begging. And ȝit þei blasfemen in Crist, and seien þat he beggide þus, to mainteyne per owne synne. Suche blasfemyes ben foundun and contynnued in pes sectis, pat unnepes þei ben ever purgid fro service þat þei ben brouȝt in. As Crist techip in his gospel, how þat men shulde snybbe per who are afraid See the prefatory notice to reprove vice,

and set their own rule above breperen bi pre tymes, and aftirward forsake per companye as venym, þes sectis han fordone pis gospel; for neiþer þei doren þus snybbe þer breþeren, ne forsake hem at þe fourþe tyme; for if þei done þei shulen be deed or emprisonyd longe tyme, or ellis hastili be kild. And whanne synne rengnep among grete men, and þei dreden of worldli harm, þei doren not snybbe men of þis synne, lest þer ordre leese worldli helpe. But where is more heresie, pan to love pis ordre more þan God, or to do yvelis for hope of good, þat Poul forfendip men to do? Also pes sectis inpungnen þe gospel, and also pe olde lawe, the law of God. for pei chargen more per owne statute, alȝif it be aȝens Goddis lawe, pan þei done pe lawe of pe gospel; and pus pei loven more þer ordre pan Crist. As, ȝif it were nevere so myche nede to go out and preche Goddis lawe, to defende our modir holi Chirche, ȝit per ordre lettip þes, but ȝif þei han þer priours leeve, alȝif God bidde to do pis. And comunly pes pryvat prioures letten þer felowes here to go out; and so, be þei never so riche, þei shulen not helpe her fleishli eldris; for alle per goodis ben þe housis, sip pei han nouȝt propre but synne. And þis errour reprovep Crist in Phariseis, pat siȝen þe gnat, and swolowen þe camele, for þei chargen lesse more harm. Also þes Phariseis chargen moche per fastingis and opir þingis þat þei han founden, but keping of Goddis mandementis þei charge not half so myche. As, he shulde be holde apostata þat lefte his abite for a day, but for leevyng of dedis of charite shulde he noping be blamed. And pus þei blasfemen in God, and seien, whoso diep in þer abite shal nevere go to helle, for holynes pat is perinne; and so, aȝens Cristis sentence, pei sewen an old cloute in newe cloip. For per ordre, pei seien, is gedired of pe olde lawe and þe newe; and ȝit þei han founden herto newe pingis þat þei kepen as gospel; and pus pei chargen per owne fasting, and oper ritis þat þei kepen, more pan biddingis of Crist, for þei ben no newe mandementis to hem. Sich hid synnes among freris done more harm to Cristene men þan ben þe bodili harmes which pe world chargiþ more. And þus errours in þe world ben liȝtli mayntened bi freris, for wynnyng of worldli good or worldli worschip þat þei coveiten, as lettris of fraternite¹. And 1 Some word appears to have dropped out.

sustains them in everything. dowyng of opir preestis, alȝif it be aȝens hemsilf, is stiflli susteyned bi freris. And so men suffisen not to telle unsensible Yet the Pope errours þat þei susteynen; and ȝit for privilegie of þe pope noon oper man dar blame hem, for þei ben exempt fro Goddis lawe bi privylegies þat þei han getun. But Petre was not pus exempt fro sharp snybbing of Poul. And heiling, pat Joon forfendide, a John 10. hap noo vertue among pes freris ; for þei saluten ofte fendis, more pan þei doon Cristis children. CAP. VI. The friars are divided between the two Lord! where pe pope pinke good to conferme siche newe ordris! Certis synne of siche children turnep into heed of per Popes. fadir, as Helias sones maden þer fadir to be punishid sharply of God. And generalli, whoso synnep for avantage of himsilf, his synne makip disavauntage of þat þat he wenep turne to good. As, þes two popis han now no more enemyes, ne more hid, þan ben þes freris; for summe holden wip þe o pope and many and grete wip þe topir; and þei enformen per countreis to holde stifli wip per pope. And no drede, ȝif cuntreis turne fro pe oo pope to be topir, þe freris wolden turne also, for þei obeishen to pe puple. And þus love ungroundid in God, but oonli in temporal goodis, mut nedis faile and do harm, for al siche love is sinful. Sip pes sectis ben so harmful to oure modir hooli Chirche, and, All men ought as bileve techip us, pe Chirche may be purgid of pis, it were sumwhat for to speke of þis purging of pe Chirche. For alȝif it shal not fulli be turned in þis lyf, but first in hevene, and¹ ȝit it may be purgid in part, and in pis purginge stondip mennis mede. And no man is excusid here of consenting to pis synne, but if he helpe on sum maner; for ech man mai helpe sumwhat. Sum men shulden helpe bi resoun þat is taken of Goddis lawe, and summe by worldli power, as erþely lordis pat God hap ordeyned, and alle men bi good liif and good preieris to God, for in him liggip þe helpe here aȝens þe cautelis of pe fend. 1 dele and. a The meaning is, that St. John's prohibition to say God speed to those who bring not the true doctrine is disregarded among the friars. to help to deliver the Church from them.

Rom. i. 14. One easy way is this; to detect and expose their heretical belief about the sacred host. And pus popis, bischopis, and freris, shulden helpe here to purge hemsilf; for bileve techip us þat ech man is endettid to God, as ech man is endettid to opir, to helpe him algatis goostli and bodili. Dette is not to charge, but if it turne to goostli help; and pus spekip Crist in pe gospel of dette in pe Pater Noster, and also in o parable, bi which he moveþ men to mercy. And pus seip Poul, þat he is dettour to ech man, but bi ordre. And pus prelatis shulden helpe pe Chirche, as pe freris shulden helpe hemsilf. But more part of þis world errep here, and clepip harm helpe; but lawe of Crist shulde reule men here, to wite how men shulden come to blis. Men speken here of a liȝt helpe to which men ben comunli holden, þat men shulden on þis maner comune wip freris, and ellis not. First, to seie þat þei putten not on freris þat þei ben heretikes, for panne men wolden not dele wip hem, ne nurishe hem in worldli goodis; but men han hem suspect of heresie for many causis. First, for þei varien pus in bileve of pe sacrid And And pus pei schulden telle at pe bigynnynge what þing þei trowun þat it is,-wheþir it be Goddis bodi or not. here þei mai not be excusid; for mynystrel or jozelour, tumbler and harlot, wole not take of pe puple bifore þat þei han shewid per craft; and sip freris crafte stondip in þis, to teche pe puple þer bileve, and pe puple trowip comunli þat þis oost is Goddis bodi, here freris shulden bigynne, and telle men where þis be soip. And ȝif þei seien þat þis oost in no maner is Goddis bodi, flee þes freris as heretikes, for Crist and his Chirche seien pe contrarie. ȝif þei seien þat it is Goddis bodi, and manye freres seien þe contrarie, pis word techip not pat ne pþei gabben in comune bileve of pe Chirche; and perfore men shulden abide witnes of per comune seel, and bifore dele not wip hem, but have hem suspect of heresie. ȝif þei seien þat þis oost is an accident wiþouten suget, as colour and figure, and pus it is not Goddis bodi, wel we witen þat olde bileve, groundid in þe wordis of Crist, seip pat it is Goddis bodi, as pe pope sumtyme seide. And it is not ynowȝ þat freris erren in colour and figure of per abitis, to prove þat þis sacrid oost is colour and figure of breed. And pis defamynge shulde pe pope seke out wip greet traveile; for þes sectis han sclaundrid him, as he and hise hadden errid in bileve. WYCLIF.

And it is not ynow; to seie pat þer is Goddis bodi, for beter þing pan Cristis bodi is everywhere for pe godhede; and men axen not what is pere, but what is þat þat men worshipen so. And ȝit freris seien, þat þei trowun here as holi Chirche doip in pis mater. So seien Jewis and Sarasynes. But, frere, telle me how Y shulde trowe. And ȝif þei seien þis mater is sutil, and men mai not undirstonde it, wel we witen þat God bindip not men to bileve ony þing which þei mai not undirstonde,—as we seien of pe Trinite. And if þei seien þat þis sacrament is Goddis bodi, as it is in hevene, þes freris speken as idiotis. For we axen of þis sacrid oost þat men seen bodili brekun and etun comunli, and it is moved as oper oostis. And þus, whatever a frere seip, trewe men shulden leeve hym here as suspect of heresie, bifore he have wel put pis of. Aftir þis myȝte a man axe, sip God tolde of newe sectis pat shulen come into pe Chirche, to charge and harm of pe Chirche, how groundip þis frere his ordre, and in what tyme it bigan. And sip o frere contrariep anoper in pis mater, and nouȝt is proved, men shulden avoide pis frere til he hadde here tauȝt þe treupe. Pis strif is mater of gabbing and of synnyng among manie; and pus for profit of pe Chirche shulden freris worche to quenche pis strif. Carmes seien þat þei weren bifore pe tyme þat Crist was born 2. Austyns seien þat þei weren many hundrid wynters bifore oper freris. Prechouris and Menours seyn þe reverse. But noon groundip here his word, as noon of þes newe ordris groundip þat he cam in bi Crist; and but pis grounding be in dede, dremes and confermyngis ben nouȝt. On pis maner shulden trewe men seke wisely pe sope, and purge oure modir of apostemes pat ben harmful in pe Chirche. To þis shulde pe pope helpe, for to pis dette weren apostlis bounden, The Carmelites pretended that their Order was founded by the prophet Elijah, when he retired to Mount Carmel to escape the wrath of Ahab. But the wide extension and notoriety of the Order date from the time of St. Simon Stock, an Englishman of the thirteenth century, concerning whose marvellous vision consult Alban Butler's Lives of the Saints, May 16. The Augustinian friars, or the Hermits of St. Austin, claim to have been founded and placed under a special rule by the great Bishop of Hippo. The Friars Preachers (Dominicans) and the Friars Minors (Franciscans) were, as all the world knows, founded near the beginning of the thirteenth century by SS. Dominic and Francis. A a Another is to Orders was show, that not one of the new founded by Christ.

Men should reject the extravagant tenets current about papal and not to lordschippes of moneie, but in as myche as it helpide herto. And sip it lettip comunli, popis shulden flee pis, as dide apostlis; for ellis pei seiden wip oper foolis, þat helpe were harm, and good were yvel. CAP. VII. Aftir þis shulden men wite of pe popis power in assoilinge, in graunting of indulgencis and oper privylegies, wip cursing. For absolution and riȝt as þe popis clerkis feynen þat þei done miraclis whanne indulgences. Peter had no power above other apostles. evere þei syngena, moo and more woundirful þan ever dide Crist or his apostlis, so in asoiling and cursing þei feynen hem unknowun power; and in fablis of þis power pei blasfemen and harme pe Chirche. And pus comep in errour into pe Chirche, as it doip of pe sacrid oost; for noon mai comprehende pis power, sip it is wiþouten noumbre, sip Crist ȝaf þis to Petre, and opir popis þat camen aftir. Here Cristene men bileven þat Petre and Poul and opir apostlis token power of Crist, but not but for to edifie pe Chirche. And pus alle prestis pat ben Cristis knyȝtis han power of him to pis eende. Which of hem hap moost power, is ful veyne for us to trete; but we supposen of preestis dedis, þat he pat profitip more to pe Chirche hap more power of Crist, and ellis þei ben ydil wip per power. And pus bi power pat Crist ȝaf Petre mai no man prove þat þis preest, pe which is Bishop of Rome, hap more power pan oper preestis. For sip oure bileve seip, þat þer is noo power but of God, chesinge of þes cardinalis ȝyvep not sich power to be pope. And it suep not þat God mut ȝyve, whan þes cardinalis han pus chosen, but apostlis dedis þat popis doone shulden bere witnes of per power; sip fleyinge to hevene of assoilid spiritis, and comyng aȝen, berep no witnesse. And wordis þat Crist seip in þe gospel ben to liȝtli undirstonden. Crist seip to his apostlis; Y am wip ȝou alle daies unto pe ende of pe world; but what maken þes wordis for pis pope? Pes wordis techen generali, þat Crist shal be wip his lymes þat he hap ordeyned to blis riȝt to be dai a That is, sing the mass.

of dome; but how shulden men wite þat þis pope is ony of hem þat Crist spekip to? Certis pis pope woot not himsilf, and hap litil mater to hope it; for in goode werkis and suynge of Crist shulde pis pope grounde his hope. But ȝit in anopir word þat Crist seide unto Petir, groundip þis pope his power, þat it is so myche over opir; Crist bihiȝte to Petre, þat whatever he bindip in erpe it shal be bounden in hevene, and so of his assoiling. But þis resoun is ful of folie for many causis, whoso takip hede. Soply Crist seide pus to Petre, and so he seide to oper apostlis; whi shulde Petre have power bi pis more pan opir apostlis of Crist? Also men shulden wite here, þat þes wordis þat Crist seide to Petir ben noping for þis pope but if he sue Crist and Petir in lyf. And suppose þat al pis be soip; ȝit eche preest of ony apostle shulde have power to do good to be Chirche, but not so myche as here is dremed. For ellis Petre synnede many weies; for Petre uside not pis power; who shulde excuse hem of þis synne? Also men shulden undirstonde what it is to bynde man above erpe. And men moten nedis seie here, þat þanne a preest bindip man above erpe, whanne he bindip man after God, and not for fleish ne coveitise. And so pis pope shulde teche men þat he bindip pus above erpe, and neiper in pe erpe, ne undir þe erpe, but evene after pe keies above; but his wole he nevere teche bifore þat Gabriel blowe his horn. And if he teche pat pe Chirche above byndip pus, or assoilip, at þe instaunce of hym, ȝit he proveþ not his grete power. And pus grounding of Goddis lawe faillip shamefulli here, pat ȝif Crist seide to Petre, whatever he bonde above pe erpe is bounden in hevene, þanne it suep of his pope, what ping he feynep him for to binden, it is so bounden of God. But certis pe lewiderst man in þis world myȝte shame of siche a resoun. Ferpermore, ȝif we ȝyven þis pope siche power as he feynep, ȝif men taken hede to hise dedis, he shulde shame of sich power. For lawe of charite wolde teche, pat ȝif he hadde siche power, he shulde assoile alle hise sugetis fro peyne and fro trespas; for panne he brouȝte alle men to heven, and suffride no man go to helle. And sip charite stondip in ȝiftis of God to pis eende, he were to slowe in Goddis service, and disuside pe ȝiftis of God, but if he dide Absurdities which flow from assuming the uncon of papal bind ditional validity ings and loosings. A a 2

Abuses in the exercise of patronage by the Popes. here þat he myȝte, and were merciful to men. And if þou seist þat neiper Crist ne Petir dide pus to alle men, certis þei hadde not sich power as pis pope feynep in him; and þus Crist myȝte not assoile men, but after þat he saw his Fadir vouchsafe. Lord! sip Crist assoilide not pus, ne Petre, ne ony oper apostle, and pis pope seep not in God þat he wole pat it be so, what spirit shulde move his pope to feyne sich asoilinge bope fro peyne and fro synne, and aftir chaffare pus perwip? Sip he toke freely pis power, Crist biddip pat he shulde freli ȝyve it; but now he assoilip never pus, but for frendship or wynnynge; and he takip noon hede to God, wher God wole þat it be so, and where pis man lyve an yvel lyf and be ordeyned to be dampned. And certis noo pope oper pan Crist can telle how nedeful pis dede is, or how unmedeful is anoper; how shulde he panne assoile pus? For he mai not asoile here of a litel bodili peyne, as myȝten Petir and oper seintis; how shulde he assoile soulis of þe peyne of purgatorie? Prove he his power by pis lesse, and suspende assoiling of moneie. And sip þes popis ben not assoilid þus of peyne and trespas, for þanne þe popis weren alle seintis, and confermed by per state, it were to seke oper signes, bi which pes popis shulden be blessid, for þei failen in charite, bi principlis þat hemsilf seien. CAP. VIII. It were for to wite over pis, how popis ȝyven þes beneficis, and confermen and acursen men whanne hem likip and myslikiþ men. And no drede, sip þei knowun not whanne Godhede doip pus, þei shulden not difyne here but ȝif God shewide hem pis; for it is peril to gabbe on God, and in matir of mennis helpe. And so it is a greet peril to feyne siche power, but if it be groundid. And sip pes popis ben not hardy as blynde Bayard, þei moten seie þat þei speken ofte wip God, þat techip hem þat it mut be þus, and so pes popis mai not erre. But who herde ever more blasphemye? sip þei cunnen not telle þingis to come, touching þer state and per desire; for o pope aȝens anopir tellip opinli þer errour here. 1 Query, medeful.

The rules of the canon law about patrondivine sanction. But, for ȝyvyng of benefices makip hem bope greet and stronge, it were to wite of his power, and of pe lawes pat pei age have no usen. And sip Crist uside not this power, but forsoke in jugement lesse yvela; as pis power were in vein ȝif þe Chirche were undowid, it is knowen to trewe men þat þis is not groundid of Crist; but þe pope, as he blasfemeþ, and seip þis dowyng is þe patrymonie of Crist, so he feynep newe lawes to teche to parte þes benefices. And þis lawe hap he maad, þat ȝif two men ben of o date, whoever presentip first, shal be avaunsid bifore. And so he hap ordeyned many lawes,-how þat men shulen oones be schryven, and oones pe ȝeer be comuned of her propre preest, whomever he wole ordeyne. Bi þes two unfamous lawes mai men wite whiche ben opir, for þer is noo lawe but Goddis, or lawe groundid in Goddis lawe. First it semep, þat þis partyng of benefices is opyn folie. For whanne þe pope avansip a shrewe, he autorisip his shrewidnesse, and speciali whanne per ben betere, þat wolden take siche an office; and be pope hap noo witt, ne bidding of God, to take him pis. And pus ofte, for preiynge and moneie, he avaunsip lymes of þe fend; for al þes ben his children; and he shal answere for þes soulis þat his children leesen to helle, and for opir shrewidnessis þat þei done. Lord! when pe popis synne were not ynow; to him, al ȝif he gete noon on oper side? as, ȝif he bouȝte not for pe firste fruytis, or opir frendshipe of pe world, synnes of opir truauntis þat he avaunsip, and envenymiþ myche folk. of patronage. Opir wordis þat here ben spoken excusen him not bifore Other abuses God, þat þe pope mai do no symonie, for alle beneficis ben hise. For if he were clene for a tyme, alle weren hise bi title of grace; it for þis averouse pride shulde he leese al pes pingis. And no drede pis lawe of pe pope is opinli aȝens treupe, and so aȝens Jesus Crist, þat is bope God and man. It fallip ofte bi pis lawe, þat a tryaunt and a fendis lyme is put bifore a lyme a Christ would not exercise secular authority as the Popes do; but even shunned, when he refused to arbitrate between the two brothers respecting their inheritance (Luke xii. 14), a responsibility which involved less evil' than the widereaching jurisdiction now claimed by the Popes.

Evils of enforced private confession. We will declare our meaning plainly, which is, that all church endow. ment should cease, and the Pope and clergy practise the poverty of Christ of Crist. For ofte pes coveitouse triauntis gone bifore goode simple men; pus bi vertue of siche lawis ben ofte pe fendis lemes maad maistris, for to lede symple men, but whidirward but to helle? And þus, bi vertue of mannis lawe, man shul go to be confermed of a fend, þat techip men how þei shulen worche aȝens Crist. For many prelatis by coveitise and symonie ben ofte fendis, and þei serven þer maistir, to wipdrawe men fro Cristis lawe. And no woundir ȝif men gone pikke to helle bi te leding of suche prelatis. And as anentis pe secounde lawe, of shrifte, pat pe pope hap made, no drede it doip myche harm, al ȝif it do to summe profite; and it fordoip Cristis privylege, þat where Cristene men shulden be free, now þei ben nedid to hire a preest, and þus be suget to be fend. For aftir þat þis prelate ordeynep ben sugettis nedid for to do; and pus freres and religious wymmen mai soone assente to leccherie. Lord! in tyme of Jesus Crist, whanne pe Chirche florishide myche, were men not bounden to shryve hem þus, as Crist, Baptist, and apostlis. Lord! where þe pope hap ordeyned pat Cristis weie sufficiþ not now, so pat mennis doing bi scole of Crist be dampned wipouten opir synne, for þat þe pope hap ordeyned him partener to forȝeve synnes wip Crist? And in caas þat men ben martris in Cristis cause, [pei'] shulden be dampned, for þei shulden rowne wiþ a preest, and for worse leeve pe betere. Shrifte to God is put bihynde, and shrifte more shameful also; but privy shrifte newe founden is autorisid, as nedeful to soulis heele. CAP. IX. It myзte seme to many men pat myche of þis is hid speche, and men shulden speke opinli to pe world, as Crist dide, for to telle more clereli what is oure last entent. For ȝif it were a trewe sentence, God myȝte move men hereafter, bope lordis and clerkis, to drawe to pis sentence. And herfore we wolen seie opinli þe sentence þat we conseyven; and ȝif God wole vouchesaaf, it mai aftir be declarid more. Oure ground is comune bileve, pat Crist is bope God and man, and so he is þe beste 1 supplied conjecturally.

man, þe wyserst man, and moost vertuous, þat ever was or ever shal be. And he is heed of pe Chirche; and he ordeynede a lawe to men, and confermede it wip his lyf, for to reule holi Chirche, and teche how þat men shulde lyve; and al þis mut passe al opir, sip þe auctor is þe beste. And grutche we not þat many men þenken ful hevy wip þis sentence, for so þei diden in Cristis tyme, bope wip his lyf and wip his lawe. Of pis ground we gessen ferpere, how us pinkip pat men shulden do. But we graunten at þe firste, þat if ony man wole shewe us pat we speken aȝens Goddis lawe, or aȝen good resoun, we wolen mekeli leeve of, and holde Goddis part bi oure myȝte. For we ben wipholden wip treupe, and wip Goddis grace shulen ever last perinne. Us pinkip þat þe Chirche shulde here holde pe ordenaunce of Crist; and ever þe streiter þat it helde þat, evere þe betir it were to it. And þus bastard braunchis shulde be kutt fro pis tree; and pus pe pope, wip his cardinalis, and alle preestis þat been dowid, shulden leeve pis dowing and worldli glorie pat þei han, and neiper lyve ne do ouȝt, but if it were groundid in Cristis lawe; for þat lawe is charite, and groundip al þing þat is medeful. ȝif þat God wolde fouche-safe to gyve þes preestis of his grace, þat þei wolden mekeli leeve pis, and lyve in Cristis poverte, pe miracle were pe more, and more wolde profite to be Chirche. monks and mendicant friars should be suppressed, Aftirward men þenken þat al þes newe sectis or ordris, bope and that possessioneres and beggeris, shulden ceese bi Cristis lawe. And ȝif þei wolden leeve pes for charite, and lyve purely aftir Crist, þer merit were þe more, and þei myȝten encreese pe Chirche ; and ȝif þei wolden not do pus, þei shulden be honestli constreyned. Both worldi goodis and comunyng shulde be wiseli drawun fro hem, and knyȝtis, wip lordis of þe world, shulden be confortid bi Cristis lawe to stonde and defende pis sentence, as þei diden aftir Cristis dep; and trewe prestis shulden telle pe comunes how pei shulde kepe charite, and obeishe upon resoun, as Poul techip hem to do. And God myȝte move summe of þes ordres to leeve þer ritis, and take Cristes lawe, for þei hiden now ypocrisie, and ben ydil fro many goode dedes. Lord! what stiward were he þat wolde ordeyne newe rehetors to ete mennes mete and do hem harm, aȝens Cristis ordenaunce?

and parish priests be maintained, not by tithes, but by freewill offerings. Objections of the defenders of the papacy rebutted. Pe pridde point, of curatis, us pinkip shulde stonde pus. pei shulden lyve on pe puple in good mesure as Poul biddip; but þe puple shulde not be artid to ȝyve hem dymes ne oper almes; but per goode wishes shulden move to ȝyve hem freeli þat were nede, for pus lyvede Crist with his apostlis. What preest shulde not be paied herof? And pus shulde pe Chirche drawe to acord bi Crist, þat ledip pe daunce of love. ȝif opir men wolden be preestis, lyve þei perafter, and shewe þei bi dede pat Crist hap made hem preestis, for þis passiþ lettris of bishopis. And pus pe puple myȝte wipdrawe per almes fro wickide preestis, and pe pride of preestis shulde be stoppid, bi which þei envenymyn þe puple. ȝif þis be not doone anoon, ȝit it myȝte drawe to be good; for Cristis lyf was þe beste, þat shulde ensaumple alle opir. Here men arguen many weies aȝens pis sentence þat here is seid, and speciali for þe pope, þat þanne were holi Chirche fordone, sip Petre was pope and many oper seintis, and who shulde contrarie pis? But here han men seid ofte, þat it were good to obeishe to Petre, and a þat sich a captein were in þe Chirche; but name of pe pope hidip venym. Men seien þat it cam first yn bi folie of pe emperour, þat reiside him an enemy bope to God and to be world. And ȝif þou aleggist seintis lyves, noon of hem is to preise but in as myche as it acordip to Cristis lyf and his lawe; and sip Cristis lawe is more opyn, slepe pe fablis, and rengne his lawe. It is no nede here to dreme, how holi eende pes men maden, for men mai trowe it whoso wole, and many ben seintis wiþouten pis troupe. Al oper office of pe pope myȝte be done mekely, as myche as it wolde turne to worshipe of Crist and profite of pe Chirche, by a trewe preest, as was bi apostlis, al ȝif þes bullis of leed slepten. It is licly pat Petre suede more Crist in brennyng love pan diden oper apostlis þat weren wip Crist in Petris tyme, and so Petre was more servisable, more meke, and more pore; for fervour of love of Petre made him in þis more love Crist. But aftir þat þe Chirche was dowid, no man hatip þis more pan þe pope; and pus he is not Cristis viker but rapir Anticrist hima and is used for an, in the sense of 'if.'

silf. ȝif he wolde be meke and pore and servisable, as Petre was, and take no more werk upon him þan þat he myȝte wel do in dede, panne he myȝte be Petris vicker, bi grace of Crist heed of Petre. As anentis þes newe ordris, þei semen alle Anticristis proctours, to putte awey Cristis ordenaunce, and magnefie per newe sectis; and pus hem nedip to have an heed opir þan Crist to susteyne hem. For Crist tolde not bi siche habitis, ne siche ritis of Phariseis, but bi werkes of charite, bi preching among þe puple. CAP. X. Now were it for to speke last of censures, þat þe fend blowip, as ben suspendingis, enterditingis, cursingis, and reisingis of croiserie. But first Cristene men shulde byleve, þat alle suche feyned censures don noon harm a Cristene man, but if he do harm first to himsilf. Bi hem may his bodi be sleyn, and he be pursued many weies; but Crist seip, þat mai not lie,- Blessid be ȝe whanne men cursen ȝou, and whanne men pursuen ȝou, and seien al maner of yvel aȝens ȝou, for me and my lawe. As Cristis apostlis weren confortid, holde pou þe in Cristis lawe, and sue pou him in maner of lyf, and drede pou not alle pe censures þat Anticrist can blowe aȝens þee; but as he menep to harm pee, he doip pee good mangree his. And as pe assoiling serveþ of nouȝt, but as it acordip wip Cristis keies, so þe cursyng noiep not, but as Crist above cursip. And herfore Crist tolde but litil bi cursingis of pe hie bishopis, but confortide his disciplis of pes cursingis and pes pursuyngis. For þei puttiden men out of chirche, and pursueden hem in Cristis tyme, but apostlis wolden not leeve to preche for al pis pursuynge. And o confort is here; þat a man mai serve God in clene wille þat he hap, as longe as he hap lyf, and ȝif his wille lastiþ, aftir, whanne Anticrist hap slayn his bodi, in more blisse pan bifore, as oure bileve techip us. And pus drede we hem not for censures þat þei feynen, but drede we ever oure God, lest we synnen aȝens him. And so double drede fallip in sich cursingis of Anticrist. Oon, lest we ben not worpi to have grace to cleve to God and stonde stif in his mandementis,-and panne God True men censures, banshould brave nings, and other persecutions.

Suspension and interdict do no harm but to fools. To fight for the Pope, for the sake of the indulgences that he promises, is folly. cursiþ us; and pus cursing is to drede, for cursing of God for oure synnes. Also men shulden be in charite, and loven þes men þat cursen þus; and so men shulden drede þer curs, lest it harme hemsilf and þe puple. For ȝif þei cursen undiscretly, as þei don ever whanne þei cursen not for love of pe Chirche, or for love of oper men to whom þei leien þis medecine, panne þei cursen hemsilf first, al ȝif þei knowun not þis foly. And bi sich blyndenesse in cursing many curseris emblemyshen hemsilf, and þerwip pe comune peple. Such cursing is to drede; such drede passip mannis lawe, and comep to lawe of charite, and axip not curseris assoilinge, but Goddis purging, ȝif it wole be. As anentis suspendinge and enterdityng þat ben feyned, we trowen þat þei doon myche good, and noon harm but to foolis. For if þei wolden suspende hemsilf fro alle pingis but Goddis lawe, it were a graciouse suspendinge, for hem and for oper men; for panne Goddis lawe myȝte freeli renne bi þe lymytis þat Crist hap ordeyned. And he is a cursid man þat leevep to do þat God biddiþ, and for sich feynynge of censuris,-ȝhe, ȝif dep sue aftir. As anentis croiserie, summe of Cristis Chirche ben enformed how þei shulden not trowe to be pope for ony bullis þat he sendip, but if þei ben groundid in Goddis lawe. And pis grounding shulden men take wip reverence, and leeve þis leed. For men shulde take as bileve þat þei shulden neiper trowe to Crist ne Petrea, but in as myche as þei grounden bi Goddis lawe þat men shulden trowe pus. For Crist lettip fulli in his lawe, how men shulden trowe to him and hise; and pus no þing untouchid in pis lawe shulde be dun or axid to do. But who shulde axe more pan Crist, or more obeishe to be pope pan to Crist? And we ben certein þat Crist may not axe opir obedience; whi shulde pe pope? Men shulden bi hooli lif of Crist trowe pat his lawe is compleet, and axe noon opir ground of þis lawe, for Crist is pe firste and pe laste. And so, ȝif þe pope assoile men a pena or a culpa, or whatever pardone he grauntip for þing þat is not charite, forsake it as pe fendis bidding, þat is contrarie to love of Crist. Wel I woot pe fend a There must surely be an error of the scribe here.

mai feyne more pardone pan God wole graunte to ech man pat wole slee his bropir; but God' forbode pat we trowun þis, as þe pope may graunte to day, and to morowe perseyve his folye, and revoke pe formere errour. But who shulde bileve siche bullis? for wel we witen bi Goddis lawe, pat God ȝyveþ þe pope no power, but for to edifie his Chirche, bi charite þat God hap toold. Crist was þe beste herd, and so he puttide his lyf for his sheep; and be pope mai not opinlier telle þat he is Anticrist or a fend, þan for to putte many mennis lyves for pis office þat he presume). For Cristis lyf was myche betere pan al þis office or pes popis. How shulde men fiȝte for a persone, þat þei witen not where he be a fend, or tauȝt of God to do pus? Sip pei ben certein of medeful dedis, certis þat man were a fool þat wolde take pis uncerteine weie, and leeve pe certeyn witt and feyp for wordis ungroundid in Goddis lawe. And many þenken þat þes prelatis þat ben upon Cristis side shulden have joie of þis sentence; for it is for alle good men. ony can disprove it, men wolen revoke it, and treupe shal shyne, and it shal have moo witnessis, and þis is more to Goddis worship. And if party is now the stronger, but we must look to the end. But here men dreden blasphemye, and opir cautelis of pe The Pope's fend; þat men gon not bi resoun ne bi Goddis lawe in pis mater, but putte pe pope here heierste juge, as if he were god in erpe. And he, wip his part þat lovep pe world, quenche men þat speken pis, and axen noon oper proof perof. And sip þe fend hap þe strenger part here pan þe part of treupe þat is wip Crist, Crist wole suffre, for formere synne, pe fendis side have maistrie ȝit. But in o bileve men resten, þat day shal come of pe laste jugement, whanne pe fendis side shal lurke, and treupe shal shyne wipouten lettyng; and þat day abiden men, bi reule of lawe pat Crist hap ȝovun. Wel we witen þat þe synne and disturblyng of þe Chirche stondip myche in defaute of love of Crist and his lawe. And pus bringinge in of sectis, and of lawes pat Crist made not, quenchip pe love of Crist and of his religioun here. And pus men shulden stonde in pe mesure pat Crist hap 30vun of þes 1 corrected; Goddis, A. Let new sects and new laws be abandoned

as inconsistent with the pure love of God. two, bope of sectis and of lawis; for bringinge in of pes doip harm. And so marke pis as greet synne, whanne men passen in oper of þes, alȝif þe fende coloure it, and medle good wip þe yvel; for pus dide Machamete in his lawe, and be fend doip þus comunly; and confermyng of men is nought but ȝif God conferm bifore. And sip þis point is perelous, men shulden be seker þat God conferme}. And pus pis reule failip now to weie love aftir þat it shulde be, so þat love þat shulde be more were more chargid in mannis soule. And þus, sip men shulden love more Cristis ordenaunce and his boundis pan ony pat comen after, and Crist hap ordeyned¹ at þe fulle, men shulden leeve pes novelries as contrarie to Cristis ordenaunce, and love þe mesure pat Crist hap 30vun, for so diden Cristis apostlis. And wite we wel þat alle pes autours of þes novelries done harm to hemsilf and to be Chirche, and to per neiȝboris. Also whi shulden not love of Crist move men to holde his boundis ? And pus it semep to many men, þat þes newe ordris and per fautours failen over myche in charite, for in love of Crist and his Chirche, sip Cristis religion were algatis beter, perfitere, sekere, and liȝtere. For Crist autour passiþ in pes; and we shulden drede Poulis sentence, þat who pat love not Jesus Crist, he is cursid of God; and þis cursing is moost to drede. And generaly, worst þing is more costly and more hevy; and pus it lettip feble weie-goeres, to be taried wip sich þing. And errour in weiyng of þis love makiþ many fals weddingis; as men ben weddid wip per habitis, and per custumes, and þer singular maners, as ȝif þei weren Cristis comaundementis; and ȝit þei ben ful feble in kynde. And men blasfemen in pis point, for þei putten a reule of love to ordeyne an yvel þing to be more loved, aȝen pe ordenaunce of God. And þis is opin blasfemy, sip God appropriþ unto him to weie pingis, how þei shulden be loved, and to make hem oper betere or worse. And pus auctours of accidentis hyen hem above Crist, as ȝif þei wolden maken a newe world, and change goodnesse of pingis. But þes goddis varien; as oon lovep o maner, and anopir lovep anopir, and hatip pe maner of his bropir; and pis techip wel 1 corrected; ordeynep, A.

ynow; þat alle þes ben false goddis. And pus pe crafte of love of pingis is moost nedeful to al oper; for no man mai come to blis but bi vertue of þis crafte; and no man mai synne but for errour in pis crafte, as blessid men doone Goddis ordenaunce, and dampned men loven pe contrarie. And alle pes newe ordris ben dividid in þer love, as oon lovep oon and anoper anoper, and so hatip his contrarie. But Crist, whanne he lovede hoolliche his Chirche, wolde not make it faire wip þese ordris; and eche man is holden to love liche after pat Crist lovep, and to hate þat he hatip, and panne is his hierste vertue stablid.

XXIV. Fifty Heresies and Errors of Friars

XXIV. [FIFTY HERESIES AND ERRORS OF FRIARS.] [Three MSS. of the present tract are known to exist,-one in the Bodleian, another in the Corpus volume at Cambridge, and the third at Trinity College, Dublin. It was printed by Thomas James, Bodley's librarian, in the year 1608, with as much accuracy as could be expected in that age, when scholarly criticism was all reserved for the classics. Dr. Vaughan, who has given the entire tract in his Tracts and Treatises of Wycliffe (London 1845), has contented himself with reprinting the text of Dr. James. The text here given is based upon Bodl. 647, with which the Corpus MS. has been collated. Bale mentions this treatise in his Catalogue of the Reformer's works, under the title' De Fratrum Nequitiis.' Other external evidence of authorship there is none. The date of its composition was probably the last half of the year 1384 (see the note to ch. xxiv). So far it would be quite possible to assign it to Wyclif; but it is perhaps equally probable that it was written by one of his disciples. The language used in ch. xxii rather points to some ex-friar as the author, such e. g. as Peter Patteshull, who, having been originally an Augustinian friar, abandoned his Order, and joining the Lollards in London, learned that he had done well in deserting a private religion, and betaking himself to the public or general life' of Christians (Walsingham, sub anno 1387). It seems probable that the form of the treatise was suggested by the proceedings of the Council of London, which extracted from the writings of Wyclif twenty-four conclusions for condemnation, ten as heretical, and fourteen as erroneous. In reply, the writer of our treatise charges the friars, the most active opponents of the Lollard movement, with holding more than twice as many 'heresies and errours' (ch. 1) as Wyclif had been charged with. The unmeaning title 'Objections of Freres,' given to this tract in Dr. Shirley's Catalogue, and also by Lewis, has no other authority than a marginal note, in a hand of the seventeenth century, found in the Corpus MS.]

CAP. I. po whiche Ffor þei FIRST, freris seyn þat hor religioun, founden of synful men, is more perfite pen þat religion or ordir Crist hymself made, þat is bothe God and mon. sey þat iche bischop and prest may lawfully leeve hor first dignyte, and after be a frere; bot when he is oones a frere, he may in no maner leeve þat and lyve as a bischop or a prest, by be fourme of po gospel. Bot pis heresie seis pat Crist lacked witte myȝt or charite, to teche apostlis and his disciplis po beste religion. Bot what mon may suffer þis foule heresie to be putte on Jesus Crist? Cristen men sey þat po religion and ordir þat Crist made for his disciplis and prestes, is moste perfite, moste esy, and moste siker. Moste perfite for þis resoun,— for po patroune or founder perof is moste perfite, for he is verrey God and verrey mon, þat of moste witte and moste charite gaf þis religion to his der-worpe frendis. Also po reule þerof is moste perfite, sith po gospel in his fredome, wipouten error of mon, is reule of þis religion. Also knyghtis of his religion ben moste holy and moste perfite,-ffor Jesus Crist and his apostils ben chef knyghtis perof; and aftir hom holy martiris and confessors. Hit is moste esy and light, for Crist hymself seys þat his 30k is soffte, and his charge is light, sip hit stondes al in luf and fredome of hit, and biddes noþing bot resonable ping, and profitable for po keper perof. Hit is moste siker, for hit is confermed of God, and not of synful men; and no mon may distrie hit, or dispense perageyns; bot if po pope or any mon shchal be saved, he mot be confermed þerby, and ellis he schal be dampned. Bot men sey þat oper newe ordiris and reulis ben noeȝt worth, bot if þei ben confermed of po pope, and oþir synful men; and þen þei ben not worth, bot if þei ben confermed of po devel, in caas po pope schal be dampned, for pen he is a devel, as po gospel seis of Judas. And þus men seyn þat Cristis religioun in his owne clennesse and fredome is more perfite pen any synful monnis religioun, by als myche as Crist is more perfite þen is any synful mon. And if newe religiouns seyn þat þei kepen al þat Cristis religioun biddes, þei sparen po sothe. For pei lacken po fredome and mesure of Cristis religioun, and ben The religion of Christ more perfect than the so-called religion of the friars. The confirmation of which by the Pope, avails nothing.

Friars who leave their convents in bounden to errours of synful men, and þerby ben letted to profite to Cristen mennis soulis, and not suffred to teche frely Gods lawe, ne kepe hit in homself. Ffor by po first and moste comaundement of God, þei ben holden to love God of al hor hert, of al hor lif, of al hor mynde, and of alle hor strengthes, and hor neghtbors as homself. Bot who may do more pen pis? þen may no mon kepe more þen Cristis religion biddes. And so, if þis new religion of freris be more perfit þen Cristis religion, pen if freris kepen wil hor religion, þei ben more perfit pen Cristis apostils; and ellis þei ben apostataas. And if men ben apostataas, pei leeven po better ordir, and taken anoper lesse perfite. And po ordir of Crist in his clennesse and fredome is moste perfite, and so hit semes pat alle þese freris ben apostataas. CAP. II. Also freris seyn prively þat hit is apostasie and heresie for a order to preach prest to lyve as Crist ordeyned a prest to lyve, by forme of po freely, are persecuted. gospel. Ffor if per be any frere pat is a prest, cunnynge in Gods lawe, and able to travel to sowe Gods wordis amonge po puple, if he do pis offis frely, goynge fro cuntre to cuntre where he may moste profite, and ceesse not for prioure ne any opir satrap, and charge not singuler habite, and begge not, bot be payed with comyne mete and drinke, as Crist and his apostils were, pei wil poursue hym as apostata, and drawe hym to prisoun, and sey þat he is cursed for pis dede. Ffor þis fre goynge aboute and fre prechinge is leeveful to suche a frere, sith hit is ensaumplid and comaundid of Crist, and not to be cloosid in a cloyster, as hit were Caymes Castela. And so freris schulden be nedid to leeve pis lyvynge of cloyster, and feyned obedience by singuler professioun, and to dwelle amonge po puple, to whom pei may moste profite gostly. For charite nedid Crist and Baptist to cum oute of desert to teche po gospel to po puple, til þei, were deed; perfore myche more charite schulde dryve freris to cum out amonge po puple, and leeve Caymes Castels pat ben so nedeles and chargeouse to po puple, sith þei a See note on p. 348. WYCLIF.

connot occupye homself so wil in suche solitarie lif and contemplacioun, as couthen Crist and Jon Baptist. And to pis same ende Crist ordeyned alle his apostils and disciplis to lyve an open gode lif, in mekenesse and willeful povert and discrete penaunce, to teche bisily his gospel to po puple, and not be closid in grete cloystres and coystily, as Caymes Castels. And hit semes an open doynge of Anticrist to suffer not prestis to frely do pis offis of Crist, bot nede hom, upon peyne of prisonynge, to be reulid in þis after po wille of a symple ydiot, and, in caas, a dampned devel of helle. And so per seemes no meene to holde pese sectis togedir, bot if hit be pis blasphemye, to prisoune a mon for als myche as he dos aftir þo wille of God. And pus pis new professioune is harmeful for mony skilles, for hit is not ensaumplid of Crist, ne any of his apostlis, and he tauȝt us al þat was nedeful and profitable. Also pis profession serves of noght bot if hit be to make foolis do more after po erroures of synful men, þen after po maundement of God. Ffor by vertue of Cristis teching, iche mon is holden to do after iche oper, in als myche as he techis Cristis comaundement or counseil; and more may no mon bynde anoper. Also Crist gaf his disciples power of iche werk þat turnes to profite of hor soulis, and helpe of oper men; and pis fredome is letted by his profession made to synful men, and, in caas, to fendis of helle. Bot here men wil not distrie freris, ne slee hom, ne curse hom, bot distrie hor errours and save po persones, and brynge hom to pat lyvynge þat Crist ordeyned prestes to lyve inne, for þat is algatis po best, to po moste worschip of God, to moste profite of holy Chirche, and to freris also. Bot what mon schulde not helpe herto, upon al his power, witte, and wille? CAP. III. And so Also freris seyn, if a mon be oones professid to hor religioun, he may nevere leeve hit and be saved, pof he be nevere so unable þerto, for al tyme of his lif. þei wil nede hym to lyve in suche a staate everemore, to whiche God makes hym evere unable, and so nede hym to be dampned. Alas! oute on suche heresie, þat monnis The obedience rule binds pernicious, to which their them is The iniquity of compelling a friar to remain in his Order, though his conscience bids him leave it,

and of for. bidding him to preach publicly though God may be strongly moving him to do so. Friars live by begging, which Holy Scripture, ordynaunce is holden strenger pen is po ordynaunce of God! Ffor if a mon enter into po new religioun, ageyns monnis ordynaunce, he may lawefully forsake hit; bot if he enter ageyns Gods ordynaunce, when God makes hym unable perto, he schal not be suffred by Anticristis power to leeve hit. And if þis resoun were wel declarid, sip no mon wot whiche mon is able to pis new religion a by Gods dome, and whiche is not able, no mon schulde be constreyned to holde forth his new sect. And pus pis new religioun may not laste bot if hit be by pis blasphemye, to constreyne a mon unable by Gods dome to holde pis new sect, and suffer him not to cum to fredome of Cristis ordir. CAP. IV. Also freris seyn, if a mon be professid to hor holy ordir, he schal not preche frely and generaly po gospel to Cristen men withouten license of his sovereyne for virtue of obedience, be his sovereyne nevere so cursid mon of lif, and unconnynge of Gods lawe, and enemye to Cristen monnis soule, and, in caas, a foule devel of helle,-pof þis mon professid have resseyved of God nevere so myche connynge of Gods lawe, and power and wille to wurche after pis connynge. And so pis mon schal nedis be dampned for mysspendynge of Gods tresoure; ffor sip Gods lawe seis þat he is oute of charite þat helpis not his broper with bodily almes, if he may, in his nede, myche more is he oute of charite pat helpis not his bropers soule wip techinge of Gods lawe, when he sees hym renne to helle, ȝhe, by ignoraunce. And pus to magnyfie and mayntene hor roten sectis, þei neden men by ypocrisie, fals techinge, and stronge peynes to breke Gods heestis and leese charite. Oute on pis fals heresie and tirauntrye of Anticrist, þat men ben nedid strongly to kepe more his lawes, and obeeche more to hom, pen to Cristis comaundements evere rightful! CAP. V. Also freris seyn and mayntenen, þat begginge is leveful, po is clean against whiche is dampned by God, bothe in po Olde Testament and in po New. For in po fyveȝt boke of holy writt, God seis to his So in X; W has the words transposed.

puple, Algatis a nedy mon and begger schal not be amonge 30we a Also po Holy Gost tauȝte Salomon to preye pese two pinges of God:-God, make vanite and leesinge wordis fer fro me, and gif not to me beggyng, or beggyngnesse¹, and richesse², bot gif oneliche pinges pat ben nedeful for my lyvelode in avauntre, lest I, fulfilde, be drawen to renaye, and sey, Who is Lord? as who sey, I knowe no Lord; and lest I be compellid or made of force by nedynesse to steele, and to forswere po name of my God. Also po Wise mon seis, Hit is a wicked or weyward lif to seke herberow fro hous to hous; and he schal not do tristiliche, þere he schal be hereberowid, and he schal not open his mouthe. Also Crist biddes his apostils and his disciplis, þat þei schul not bere a sachel ne scrippe, bot loke what meynez is hable to here pe gospel, and cete and drinke þerinne, and passe not þennes, and not passe fro hous to hous. Also Seynt Poule laborid or travelid wip his hondis, for hym and for men þat weren wip hym, and coveytid nouper golde ne silver ne clothes of men þat he tauȝte, to gif oper teechers ensaumple to do po same in tyme of nede. And Seynt Petre fischid after Cristis resurreccioun. Also Seynt Poule biddes pat men þat wil lyve in ydelnesse and curiouste, and not travel, schulde not eete. Prov. xxx. 8. Ecclus. xxix. 31. 2 Thess. iii. 1o. and at variance with the teachfathers. Also Seynt Clement ordeyned þat Cristen men schulden not begg opunly. And, for to putt awey þis beggynge, Seynt Aus- ing of saints tyne makes twoo bokes, hou munkis owen to travel wip her hondis for her lyvelode b. And po same techis Benett to his munkis, and Seynt Bernarde; and so does Fraunceys to freris. And Jerom seis pat munkis schulden travel wip hor hondis, not onely for nede, bot raper to exclude ydelnesse and vanyte. Ffor in state of innocense God ordeyned mon to travel, and aftirward in po state of synne God gaf þis labour to mon to his ¹ beggynnesse, X. a The reference is to Deuteronomy xv. 4, where the Wycliffite versions, following the Vulgate, translate as in the text. The authorized version, following the Hebrew, gives quite another meaning: Save when there 2 So in X; W omits and richesse. shall be no poor among you,' or, as it is better given in the marginal reading, 'To the end that there may be no poor among you.' b S. Aug. De Opere Monachorum. Bb 2

penaunse. Pen sith iche open beggynge is pus scharply dampned in holy writt, hit is a foule erroure to mayntene hit; bot hit is more erroure to sey þat Crist was suche a begger, for þen he moste have ben contrarie to his owne lawe; bot hit is moste erroure to contynue in pis dampned beggynge, and robbe pus, ageyns charite, po pore puple, and make hom to byleve pat Crist was suche a begger, and þat þis beggynge is wil done. CAP. VI. Friars thus intercept alms which should Also freris seyn in dede, þat hit is medeful to leeve po comgo to the really aundement of Crist, of gyvynge of almes to pore feble men, to needy and suffering. pore croked men, to pore blynde men, and to bedraden¹ men, and gif þis almes to ypocritis, þat feynen hom holy and nedy when pei ben strong in body and haven over myche richesse, bothe in grete waste housis, in preciouse clothis, in grete feestis, and mony jewels and tresoure. And þus pei sleen pore men with hor fals beggynge; siþ þei take falsely fro hom hor worldly godis, by whiche þei schulden susteyne hor bodily lif, and deceyven riche men in hor almes, and mayntenen or counforten hom to lyve in falsenesse, ageyns Jesus Crist. For sip per weren pore men ynowe to take mennis almes, byfore þat freris comen in, and po erthe is nowe more bareyn þen hit was, ouper freris or pore men moten wante of his almes. Bot freris by sotil ypocrisie geten to homself, and letten po pore men to have þis almes. The abandonment of the as a heinous sin. CAP. VII. Also freris chargen more brekyng of hor owne tradiciouns habit is treated pen brekyng of po comaundementis of God. Ffor a frere schal more be punysched for brekyng of one of hom, pen for brekyng of Gods heestis, for brekyng of Gods heestis is not charged of hom. And in pis pei schewen hou þei loven hor owne worschip more pen Gods; and pus pei taken to homself po worschip þat is appropred to God; and so ben blasphemes and heretikis. And so pei chargen more hor bodily habite pen charite and 1 beddere, X.

oper vertues. Ffor if a frere leefe his bodily habite, to po whiche he is not bounden by Gods lawe, he is holden apostata and scharply pursued, sumtyme to prisoun, and sumtyme to po deth, pof he serve better God wipoute his habite pen perinne. Bot pof he trespas ageyns charite by impacience and fals leesingis, or pride or coveitise, hit is litil or not charged, bot raper preysed, if hit bringe hom worldly¹ mukke. CAP. VIII. follow Christ strictly, they are the most covetous of Also freris feynen hom, as ypocritis, to kepe straytly po gospel Pretending to and povert of Crist and his apostils; and ȝitt þei moste contrarien to Crist and his apostils in ypocrisie, pride, and coveitise. men. Ffor þei schewen more holynesse in bodily habite and oper signes pen did Crist and his apostils; and for hor synguler habite or holynesse pei presumen to be even wip prelatis and lordis, and more worthy pen oper clerkis; and in covetise pei con nevere make an ende, bot by beggynge, byqueethyng, by birying, by salaries and trentals, and by schryvyngis, by absoluciouns, and oper fals meenes, cryen evere after worldly godis, where Crist usid none of alle pese. And þus for pis stynkynge covetise pei worschippen po fend as hor God. CAP. IX. fessions friars induce parents to give up their children to Also freris drawen childre fro Cristis religioun into hor By false proprivate ordir by ypocrisie, leesingis, and steelynge. Ffor þei tellen þat hor ordir is more holy pen any oper, and þat þei schul them. have hier degree in blis pen oper men pat ben not þerinne; and seyn þat men of hor ordir schul nevere cum to helle, bot schul deme oper men wip Crist at domesday. And so þei steelen childir fro fadir and modir, sumtyme soche as ben unable to po ordir, and sumtyme soche as schulden susteyne hor fadir and modir by comaundement of God; and pus pei ben blasphemes, takyng upon hom ful counseil in doutouse pinges, þat ben not expressely comaundid ne forbeden in holy writt, sith siche conseil is approprid to po Holy Gost. And 1 So in X; W has wordly. 2 quepinge, X.

They meddle in parish work, and so cause ill-will between priests and ers. þus þei ben herfore cursid of God, as po Pharisees were cursid of Crist, to whom he seis pus;-Woo be to ȝowe, Scribis and Pharisees, (pat ben, writers of lawe and men of synguler religioun) þat cumpassen aboute po water and po londe to make a mon of 30ure religioun; and when he is made of ȝoure religioun, ȝe maken hym double more a childe of helle. And sip he þat steelis an oxe or a kow is dampnable by Gods lawe, and monnis also, myche more he þat steelis a monnis childe, þat is bettere pen alle erthely godis, and drawes hym to po lesse perfit ordir. And þof pis synguler ordir were more perfite pen Cristis, ȝitt he wot nevere wheper hit be to dampnacioun of po childe, for he wot not to what state God hafs¹ ordeyned hym, and so blyndly þei done ageyns Cristis ordynaunse. CAP. X. Also freris for pride and covetise drawen fro curatis hor office and sacramentis, in whoche lyen wynnynge or wurschip, and so their parishion maken dissencioun bitwix curatis and hor gostly childer. Freris drawen to hom confessioun and birying of riche men by mony sotil meenes, and messe pens, and trentals ª, bot þei wil not cum to pore mennis dirige b, ne resseyve hom to be biryed amonge hom. And þei cryen faste þat þei haf more power in confessioun þen oper curatis; for þei may schryve alle þat comen to hom, bot curatis may no ferper pen her owne parischens. Bot curatis seyn, þat sith þei schul answere byfore God for po soulis ¹ bap, X. a See p. 299, note. bpore mennis dirige.' In the office for the dead, according to the use of Sarum, at the vigils (which were recited daily unless hindered by the occurrence of the greater festivals) nine psalms were ordered to be sung, followed, when the body was present, by nine different antiphons; but when the body was not present, by one and the same antiphon, which was either Placebo, the 9th verse of Ps. 116 (114, Vulg.), or else Dirige, part of he 8th verse of the 5th psalm (Dirige in conspectu tuo vitam meam). These vigils, celebrated always on the day before the masses for the dead or for the repose of souls, and connected with those masses, must have made the word Dirige, loudly repeated nine times after each psalm at the be ginning of the antiphon, so familiar to the ears of our forefathers, that one cannot wonder at the employment of the word to express funeral obsequies generally. See the Sarum Breviary (Paris, 1554) and Mr. Way's note on Dyryge in the Camden Society's edition of the Promptorium Parvulorum.

of hor sogettis, þei wil knowe hor lif; and freris seyn hit is no nede, for þei haf more power þen þo curat; and þus discencioun and hate is made bytwix curatis and hor childer. And pride and covetise of freris is cause of al pis, and mony oper synnes. And þus, for þei maken discorde amonge Cristen men, þei ben hatid and cursid of God Almyghty. CAP. XI. Also freris comen in under þo name of seyntis, and forsaken þo seyntis reule and lyve, and putten hor owne errors to po seyntis, and sclaundren both hom and God. For if men speken of Fraunceys, he usid and tauȝte myche mekenesse, povert, and penaunce, and Menoures now usen po contrarei. For þei maken statutis of hor owne wille, and hom þei kepen faste, and maken men to wene þat Fraunceis made hom. Bot Prechours seyn þat Dominyk foundid hom, and pen he kept Austyns reule, sith he was a chanoun bifore; for ellis he was apostata if Austyns reule were gode. Bot Austyn wolde algatis sue po apostils lyvyng, and Prechoures done even po contrarie. And frere Austyns founden hom on Austyn po grete doctor; bot his reule spekes noȝt of freris; and so pei ben groundid on leesingis, for þei have no patroun seynt. And of po Carmes knowen men nouper founder ne reule. And so po freris þat haf founders done ageyns her founders teching and Cristis also; and colouren hor owne wicked lawes under name of þese seyntis; and so ben groundid on leesingis, and sclaundren hor patrouns and Crist also. And oper freris, þat have no patrouns, lyven aftir homself, and putten hor erroures, on seyntis, and so sclandren hom and Crist. And so ypocrisie regnes, and synne is mayntened by coloure of holynesse. CAP. XII. Also freris pursuen treue prestis, and letten hom to preche po gospel, notwitstondynge þat Crist enjoyned presthed and preching of po gospel. And so pei departen þat þing þat God joyned togedir; and so, als myche as in hom is, þei fordone Gods ordynaunce. And so pei harmen Cristen men more cruely pen po Soudon of Sarazenes, for þei ben neer and more They talk of the sanctity of their founders, yet break their precepts. They thwart true priests. and persecute

Luxury and arrogance of the capped friars; covetousness of the Limitors. The friars flatter the people, and let thein live on in their sins. malicious. For sith Crist charges alle his prestis to preche treuly po gospel, and þei pursuen hom for pis dede, ȝhe, to po fyer, þei wil slee prestis for þei done Gods biddinge. And þerfore þei ben mon-sleers and irreguler, and cursid of God, for þei letten his puple to be saved, and so neden hom to be dampned. And sith po principal poynt and ende of Cristis dyinge and his passioun was to save monnis soule, and po principal werk of Sathanas is to leese monnis soule, þei ben traitoures to Crist, and aungels of Sathanas transformed into aungel of light, and cruel traytoures of all men. CAP. XIII. Also capped freris, þat ben calde¹ maystres of dyvynite, have hor chaumber and servise as lordis or kynges, and senden oute ydiotis ful of covetise to preche, not po gospel, bot cronyclis, fablis, and leesingis, to pleese po puple and to robbe hom. And what cursidenesse is þis to a deed mon, as to po world and pride and vanyte perof, to gete hym a cappe of maysterdome, by preyer of lordis, and grete giftis, and makyng of huge feestis of a hundrid and mony hundrid poundes, and pen be ydel fro teching of Gods lawe, bot if hit be seelden, byfore lordis and ladyes or grete gederyngis for name of po worlde, and pen to leeve hor povert and symplenesse þat he is bounden to, and devoure pore mennis almes in waste and feestynge of lordis and grete men, and so ȝif sclaunder to his breþer and oper men, to lyve in pride and covetise, gloterie and ydelnesse, and leeve po servise of God as þof þei were exempt from alle godis. And ȝitt forfendynge of þese coveytouse foolis þat ben lymytoures, gos myche symonye, envye, and myche foule marchaundise; and who can beste robbe po pore puple by fals beggyng and oper disseytis, shal have pis Judas offis. And so a neste of Anticrist clerkis is mayntened by sotil cautelis of po fende. 3 CAP. XIV. Also freris schewen not to po puple hor grete synnes stably as God biddes, and namely to myghty men of po worlde, bot ¹ clepid, X. 2 seldom, X. ³ perhaps it should be for sendynge.

flatren hom and glosen and norischen hom in synne. And sith hit is po offis of a prechoure to schewe men her foule synnes, and peynes perfore, and freris taken þis offis, and done hit not, þei ben cause of dampnacioun of po puple. For in pis þei ben foule traytours to God, and eke to po puple, and pei ben nursis of po fende of helle. For by flatryng and fals byheestis, þei leten men lyve in hor lustis and counforten hom perinne. And sumtyme þei pursuen oper trewe prechoures, for bei wil not glose myghty men, and counfort hom in hor synnes, but wil scharply telle hom po sothe; and þus myghti men hire by grete costis a fals traytour to lede hom to helle. And ensaumple men may take, how freris suffren myghty men fro ȝeere to ȝeere lif in avowtrie, in covetise, in extorsiouns doyng, and mony oper synnes. And when men ben hardid in soche grete synnes, and wil not amende hom, freris schulden fle hor homely cumpanye, bot þei do not pus, lest þei leese worldly frenschip, favoure, or wynnyng. And þus for po money þei sellen mennis soulis to Sathanas. CAP. XV. Also freris by lettris of fraternite a disseyven po puple in feyth, robben hom of temporal godis, and maken po puple to trist more in deed parchemyne, seelid wip leesinges, and in veyn preyers of ypocrites, pat, in caas, ben dampned devels, pen in pe helpe of God, and in hor owne gode lyvynge. Comynly þese lettris ben poudrid wip ypocrisye, covetise, symonye, blasphemye, and oper leesinges. Wip ypocrisie,-for þerinne ben tolde wipouten ende mony gode dedis, and sumtyme ben fals, and more to schewe hom holy, to gete worldly godis, pen to save mennis soulis. Wip covetise,—for þei done þis to wynne po penye; for a pore mon þat may not gif hom, be he nevere so trew to God, schal not have hom, bot a riche, be he nevere so cursid, schal have soche lettris, and wenes þat he is siker ynowh herby, do he nevere so myche wrong to pore men. Wip symonye, for þei sellen þis spiritual gode for temporal godis, and 1 nede, X. a For some account of these letters of fraternity, sce vol. i. p. 67. They deceive them by means them and cheat of letters of fraternity.

Matt. xx. 22. Their heresy concerning the Eucharist. þat unskilfuly, for suche chafferynge or grauntinge of lettris was nevere ensamplid of Crist ne his apostils, and ȝitte þei loved best mennis soulis. Wip blasphemye,- for þes synful wrecchis taken upon hom po deelyng of gode dedis; but his þing is appropred to God; and so pei ben blasphemes. For þei passen bischopis, popis, and eke God hymself; for þei graunten no pardoun, bot if men ben contrit and schryven, and of meryt of Cristis passioun and oper seyntis; bot freris maken no mencyoun, nouper of contricioun ne schrifft, ne of meryt of Cristis passioun, but onely of hor owne gode dedis. And so Crist grauntis to no synful mon, contynuynge in his synne, suche part; but freris graunten raper to cursid men, for worschippe or wynnynge, þen to gode pore men. And pus falsely þei passen Crist, ffor Crist wolde not graunte to his cosyns part of his kyngdome, bot if þei wolden suffre passioun as Crist did, bot freris wil make men eeyris in pe blis of heven, siþ þei graunten men part of hor gode dedis after his lif; and þei may not haf þen part bot if þei schulen be saved. Bot Cristen byleve techis þat alle men in charitee ben parcyneres by graunte of God of alle medeful dedis; why pen graunten freris pis part? Ffor þei wil have proprete of gostly godis where no proprete may be, and leeven proprete of worldly godis where Cristen men may have proprete. And pus pei techen po puple pat hit is more medeful to gif soche ypocritis bodily almes, pen to gif hit to pore nedy men after po gospel. And pus pei disseyven po puple in byleve, and robben hom of temporal godis, and maken to recke lesse of hor owne gode lyvynge, for trist of pese fals lettris. CAP. XVI. Also freris perverten po right feithe of po sacrament of þo auter, and bringen in a newe heresie. Ffor when Crist seis þat po bred ȝat he brake and blessid is his body, þei sey hit is an accident wiþouten sugett, or noght. And when holi writt seis openly þat þis sacrament is bred þat we breken, and Gods body, pei seyn þat hit is nouper bred ne Gods body, bot accident wiþouten sugett, and noght. And pus bei leeven holy writt, and taken new heresie on Crist and his apostils, and on

Austyn, Jerom, Ambrose, Ysidera, and oper seyntis; and pe Court of Rome, and alle trew Cristen men þat holden po feith of po gospel. Ffor Crist seis þat, pis bred is my body; and Seynt Poule seis, po bred þat we breken is po comunycacioun of po Lordis body; and Seynt Austyn seis, þat þat þing þat we seen is bred. Bot as to faith fully tauȝte po bred is Cristis body, Ambrose seis þat þing þat is bred schal be Cristis body b. Jerom seis, þat þat bred po whiche Crist brac and gaf to his disciplis is po body of oure Saveour, ffor Crist seis, þis is my body. Berengarie, by approvynge of po Court of Rome, seis pus;-I knoweleche wip herte and wip mouthe pat po bred pat is leyd on po auter is not onely po sacrament, bot verrey Cristis body d. O Lord! what hardy devel durste teche þese freris to denye pus openly holy writt, and alle þese seyntis, and po Court of Rome, and alle trew Cristen men, and to fynde pis heresie, þat þis sacrid oost is accident wiþouten sugett, or noght? sith þis is not tauȝte opunly in holy writt, and resoun and witte is ageyns þis. And Austyn, in þre or foure grete bookis, seis expressely pat noon accident may be wipouten sugett, and alle wise philosoforis acorden here wip Austyn. Lord, what schulde move Crist Almyghty, al-witty, and alle¹ wel willynge, to hide pis byleve of freris by a thousande ȝeer, and nevere to teche his apostils and so many seyntis po right byleve, but to teche first þese ypocrites, þat comen nevere into po Chirche ti po foule fende Sathanas was unbounden? Herby schulden alle Cristen men knowe po freris heresie, and not resseyve hom into hor housis byfore þat þei confessiden under hor general seel po right bileve of Cristen men, and had forsaken hor olde heresie. 1 So in X; om. W. a Isidore. b S. Ambr. De Sacramentis, lib. iv. cap. 5. The passage is in St. Jerome's Epistola ad Hedibiam, ch. ii.: Nos autem audiamus panem, quem fregit Dominus, deditque discipulis suis, esse corpus Domini Salvatoris, ipso 2 So in X; W has wil. dicente ad eos, Accipite et comedite, boc est corpus meum.' d See the abjuration of Berengarius (made by him at the Council of Rome in 1059) in Labbe's Concilia, tom. ix. p. 1101 (edit. 1671, Paris).

The parochial system impaired by the encroachments and covetousness of the friars. CAP. XVII. Also freris bylden mony grete chirchis and costily waste housis, and cloystris as hit were castels, and þat wipoute nede, where-thorw parische chirchisa and comyne weyes ben payred, and in mony placis undone. And so pei techen in dede pat men schulden have heritage and dwellynge cyte in erthe, and forgete heven, ageyns Seynt Poule. Ffor by pis new housinge of freris, þof hit rayne on po auter of po parische chirche, po blynde puple is so disseyved þat þei wil raper gif to waste housis of freris pen to parische chirchis, or to comyn weyes, þof men catel and beestis ben perischid perinne. Byfore pat freris comen in þer was more puple, and po erthe more plentyuos; and pen were chirchis ynowe. What skil is hit now to make so myche cost in new byldyng, and lete olde parische chirchis falle doune? And if men seyn þat in þese grete chirchis God is feyre served, certis grete housis make not men holy, and onely by holynesse is God wel served. Ffor in heven, þat was so feyre, Lucifer served God untreuly, and so did Adam in Paradise. And Jesus seis þat po grete temple of Jerusalem, þat was a hous of preyer and sumtyme Gods hous, was made a den of thefis, for covetouse prechoures dwelliden perinne. Bot Job served God ful wel on po dunghil, and so did Adam oute of Paradise, and Crist beste, when he preyed in hilles and desertis, and Baptist eke. And perfore Crist and his apostlis maden no grete chirchis ne cloystris, bot wenten fro, cuntrey to cuntrey, preching po gospel, and teching men to do hor almes to pore men, and not to waste housis. Ffor Crist tauȝte men to preye in spirit and treuthe, pþat is, in gode wille and devocioun and holy lyvynge. And to destrie pis ypocrisie, he ordeyned po temple of Jerusalem schulde be destried, for synne done perinne. As bishops and [monastic] corporations were in mutual hostility, so the parochial clergy found opponents and dangerous rivals in the richly privileged Mendicant Orders, who were indefatigable in their attempts to appropriate the lucrative functions of the priesthood, and to decoy the people from the parishchurches into their own.'-The Pope and the Council, p. 167 (English translation, Rivingtons, 1869).

CAP. XVIII. of implicit obedience to a superior is dishonouring Eph. v. 21. Freris also destrien obedience of Gods lawe, and magnifyen Their doctrine singuler obedience made to synful men, and, in caas, to devels; whiche obedience Crist ensaumplid nevere, nouper in hymself to Christ. ne in his apostils. Ffor by teching of Seynt Poule iche mon owis to be sugett to oper in po drede of Crist, þat is, in als myche as he techis hym Gods wille; and no mon schulde obeeche more to any mon. And evere po more þat a mon were, po more schulde he þus meke hym self, as Crist did to alle his apostils. Bot freris tellen noȝt by pis obedience, bot if þei maken singuler professioun to sinful foolis, pat mony tymes techen and comaunden hom ageyns Gods wille; and seyn, þat in suche pinges as ben not expressely comaundid ne forfendid in Gods lawe, pei schulden algatis do after hor sovereyns, ȝhe, þof hit be unwittingly ageyns Gods wille. And sith hit is approprid to po Holy Gost to gif ful counseil in soche poyntes, þei maken hor synful prioures even wip po Holy Gost; and where þei schulden be governed in soche douty poyntes by po Holy Gost, þei leeven his counsel and reulyng mony tymes, and taken hom to po reulynge of a synful fool, and, in caas, a dampned fende in helle. And pus pei leeven obedience pat Crist tauȝte and ensaumplid, as unperfite and not sufficient, and prysen more feyned obedyence to synful foolis, þat þei taken of hor owne presumpcioun, as if soche foolis hade founden perfiter obedience pen evere did Crist, God and mon. CAP. XIX. Also freris forsaken perfeccioun of hor ordir for worschip of þo world and covetise, and ben not suffrid to take po fredome of po gospel, for to preche Gods worde to po puple. Ffor freris ben made bischopis,-ȝhe, mony tymes bi symonye, and sworne strongly to go and preche and convert hethen men; and leeven þis gostly offis, and ben suffragans in Englond, and robben men by extorciouns, as in punysching of synnne for money, and suffren men to lye in synne fro ȝeer to ȝeer for an annuel And so in halowynge of chirchis and chirche-ȝerdis and rente. Friars who Order to ac still more leave their cept Church dignities are pernicious.

They inculcate a superstitious reverence for their habit, and trust in its virtue at the hour of death. auters, and comynly alle oper sacramentis, for money. And pus pese freris, bischopis, lyven comynly evere after in symonye pride and robberye, and pus pei ben exempt by Cayaphas bischopriche fro alle gode observaunsis of Gods lawe, and of hor owne ordir, and be fre to lyve in synne, and to robbe oure lond, and envemyn¹ hit by mony cursinges. And so pei beren oute first po golde of oure lond to aliens, and sumtyme to oure enemyes, to gete of Anticrist þis fals exempcioun, and evere after lyven in robbynge of pore men, and mayntenen myche synne, cursinge, and symonye, pat is passing heresie. And oper bischopis of hom þat have diocisis in pis lond, forsaken povert and penaunse and obedience, for þei loken to be maysters of all freris of þat ordir in pis lond, and to lyve in pride, lustis of hor flesche, ydelnesse, and spoyling of po puple more suttily þen oper. And pus a frere schalle dwelle in courtis of lordis and ladies, to be hor confessours, and not displeese hom for noping, þof þei lyven in nevere so cursid synnes, for to lyve in his lustis, and to gete falsely muk to Anticristis covent, and lette pore men of hor almes. And herto he schal have leeve and comaundement upon vertue of obedience; bot he schal no leeve have to go generaly aboute in po worlde, and preche treuly po gospel wiþouten beggyng, and lyve an open pore and just lif, as Crist and his apostils diden, ffor þis were destrying of hor feyned ordir. And perfore pei loven more pride, covetise, and lustis of hor owne flesche, pen po worschip of God and heele of monnis soule. And pus þei maken sacrifice to Lucifer, to mammon, and to hor owne stenkynge bely. CAP. XX. Also freris prysen more hor rooten habite pen po worschipful body of oure Jesus Crist. Ffor þei techen lordis, and namely ladies, pat if þei dyen in Fraunceys habite pei schul nevere cum in helle for vertu þerof; and certis þis is an open heresie, dampnynge alle þat tristen pus into hor lyves ende. Bot a mon may have po sacrament of po auter, þat is verrey Gods body, in his 1 envenyme, X.

mouthe, and streyght fle to helle wipouten ende, and po more be dampned for þo yvel takynge of þis sacrament. Soche heretikis ben unable to be amonge Cristen men. CAP. XXI. Friars beg without need, and thus intercept alms from those in real Also freris beggen wiþouten nede for hor owne riche secte, and not for pore bedraden men þat may not go, and have no mon to sende for hor lyvelode, bot raper drawen riche mennis distress. almes fro soche pore men. And herfore charite is outelawed amonge hom, and so is God; and leesinges, covetise, and fendis, ben enhabited amonge hom. For-pei disseyven men in hor almes, to make costily housis, not to herberow pore men, bot lordis and myghty men; and techen men to suffer Gods temple, pat ben pore men, to perische for defaute. And pus þei ben traytoures to God, and his riche puple, whom þei disseyven in hor almes, and monquelleres of pore men, whose lyvelode pei awey taken fro hom by fals leesinges, and herfore þei ben irreguler bifore God, and despisen hym, and harmen po puple when þei seyn masse or mateynes in pis cursid lif, as holy writte techis, and Austyn and Gregor declaren fully. CAP. XXII. Freris also kepen not correpcioun of po gospel ageyns hor breper pat trespassen, bot cruely done hom to peyneful prisoun. Bot pis is not po meke suynge of Jesus Crist, for he and his apostils prisoneden not synful men in þis lif, bot scharply reproved hor synne, and at po laste, when pei wolden not amende hom, tauȝten gode men to comyne not wip hom. Bot þese freris schewen here tirauntrie at po fulle, whoso knewe wil hor peynes and tourmentis. And hit semes no wisedome ne profite to gif freris power to prisoune men. Ffor when po kyng by his officeris prisounes a mon, þat is comynly done for gret and open trespas, and þat is gode warnyng to oper mysdoers, and sum profit comes to po kynges ministers. Bot when freris prisounen her breper, po peyne is not knowen to men, þof po synne were nevere so open and sclaunderouse, and Their cruel imprisoning their own practice of members of Order.

This the king ought not to suffer. Their inordinate power,- and ecclesiastical. þat dos harme to per lege men, and profite of kynges ministris is awey. And when po potestatis of freris ben proude, covetouse, and synful, and haten po treuthe, pei wil soone prisoun trew men þat reproven hor synnes, and spare oper schrewes, pat þei may flater hom and mayntene hom in hor synne, and so, byside po kynges leeve, tormenten trew men, for þei wolden do Gods heestis. And sith po kyngis graunte is occasion herto, po kyng is holden to revoke and lette freris prisonyng, leste he be gilty of po synne pat comes þerby, sith he may destrie hit and dos not. And þus deede beggers, freris, lippen up to kynges power, and mony tymes more þen po kyng dar do, and maken po kyng po fendis tormentour to prisoune trewe men, for þei seyn po sothe. And so po kyng stoppis Gods lawe to be knowen in his lond, and norischis yvel men, and prisounes gode. Ffor pis deede and mony moo schulde po kyng revoke pis prisonyng, and make clerkes by-reulid' aftir þo gospel, by symplenesse and holy lyvynge. CAP. XXIII. And men seyn Also freris maken oure lond lawelesse, for þei leeden clerkes, social, political, and namely reulen prelatis and lordis and laydies, and comynes also; and pei ben not reulid by Gods lawe, ne lawes of po Chirche, ne lawes of po kyng. Ffor þei glosen Gods lawe as hom likes, and ben exempt fro bischopis and oper ordinaries, and leeden po bischop of Rome as hom likes. þei ben not lege men to po kynge ne sugett to his lawes; ffor þof þei steelen mennis childer, hit is seyd þer gos no lawe upon hom. And þat semes evil, for þei robben po kynges lege men by fals beggynge of sixty thousande mark by ȝeere, as men douten resonably, and ȝitte bei ben not punisched herfore. And pus lawelesse freris, by hor fals reulynge, maken our lond laweles, ffor þei letten clerkes, lordis, and comyns to knowe po treuthe of holy writt, and maken hom to pursue trew men to po deth, for pei techen po comaundementis of God, and crien to po puple po foule synnes of fals freris. And pus falsenesse 1 to be reulid, X. WYCLIF.

is mayntened, and fals men ben raysid to grete astatis, and treuthe is putt on bac, and trew men ben pursued, ȝhe, to prisonyng, to losse of alle hor godis, and to scharpe jugement, for als myche as bei wolden destrie synne þat was openly and cursidly done, and in poynt for to fordo oure lond. And of þis reuling ben freris moste gilty, for þei leeden prelatis, lordis and ladies, justisis and oper men by confessioun, and tellen hom not spedily hor synnes; ffor if þei tolden hom hor synnes, and þei wolde not amende hom, po freris þat ben hor confessoures schulden leeve hom up, as Crist and Poul techen. Bot þei done not pus, for þen þei schulden leese wynnyng and favor of po worlde. And pus, for love of money and wilfare of hor body, pei leeden oure lond oute of po lawe of God and al rightwisenes. CAP. XXIV. men, and enemyes of pees eagerly promoted the late disastrous crusade to Flanders. Also freris ben irreguler procuratours of po fende, to make The friars and mayntene werris on Cristen and charite. For freris counseilen and opunly prechen, pat men schulen fle to heven wipouten peyne if þei wolden goo and slee in hor owne persone, or mayntene and fynde one at hor coste, to slee Cristen men. And po ende was to make Cristis viker moste riche to po worlde, po whiche viker schulde be moste pore, suynge in þis moste hyely Crist and his apostlis. Bot Crist dyed to make pees and charite; and if men myghten þus frely graunte pardoun, þei schulden, ȝhe, to lese hor owne lif, graunte pardoun to make pees. ȝitte þei prechen no pardoun ne mede to make pees and charite, and ȝitte þei ben bounden of God to make men siker to have po blis of heven, if þei wil treuly procure for pees and charite. Bot of po pardoun pat men usen to day fro po Court of Rome, þei have no sikernesse by holy writte ne resoun, ne ensaumple of Crist or¹ his apostils. And so of oper werris and debatis, þat freris myghten lette if þei wolden. And sip pei done not, bot raber counseilen perto, and counforten men perinne, and tellen not po periles of hom, þei ben cause and procuratoures of alle werris, and specialy of 1 so X; W has of. 1

The same subject continued, þis werre in Flaundris. For þei prechiden þat, and haden hit forth, aȝeyns po kyng, po duke a, and opir lordis and clerkis, and scharply pursueden prestis þat stoden by charite and profite of po rewme. And so pei weren pen above po kyng, lordis, and trew prestis, and robbiden po kyngis lege men by fals leesinges of many thousande poundis, þat þof po kyng schulde now be taken, and oure lond conqueerid or destried, po kyng myght not reyse so myche to helpe hymself and his lond. And certis here was tresoun to God and po kyng, and false disseyte of alle men, bothe of catel and of soule, and lettinge and destrieyng of pees and of charite. CAP. XXV. Freris also ben Scarioths childre, bitrayinge trew men of po gospel, and so Crist, for money. And for money þei senden soulis to Sathanas, by ensaumple of hor yvel lyvynge, by counseil to werris, and norischinge and counfortinge men in synne, for lustis of hor flesche. Ffor, in pleesinge of bischopis and oper men, þei prechen ageyns povert of Crist, and seyn þat prechours of po gospel and Cristis lif ben heretikes, worthy to be brende. And so, for giftis of bischopis and oper men, and worldly favor, þei sellen treuthe of po gospel, and so Crist, as Judas did. Ffor Seynt Bede and Seynt Ambrose seyn, sith Crist is treuthe, he þat for money seis falsenesse, and leeves po sothe, dos suche synne as Judas did. And so pei counseilen to werris, for þei wynnen myche perby; and for defaute of charite pei senden soulis to helle, when men by hor counseile taken fals werris and enden in hom, wenynge þat þei done wil, and perfore dyen wipouten sorwe of hom. And for to hert men in þis cursid werringe, pei gone with hom into werre, and ben hor confes- That is, the Duke of Lancaster, for he was in power in 1383, the year of the expedition to Flanders. The form of expression also seems to show that this was written before 1386, in which year, owing to the departure of John of Gaunt for Portugal, his brother, the Duke of Gloucester, obtained a commanding influence at court. At the same time the enterprise of Bishop Spencer is not spoken of as a very recent event; so that, if this tract be really by Wyclif, we must assign it, I think, to the last six months of his life.

soures, and sumtyme sleen men in hor owne persone. And þus þei ben Anticristis martiris, and fleen to helle, to drawe oper men þider after hom. CAP. XXVI. As spiritual guides, they encourage the and worldli- And so þei ness. Also freris destryen þis worlde moste of alle cursid men, ffor þei bacbyten gode clerkis, and seyn þat þei distourblen po rich in pride worlde, and flateren yvel clerkes in hor synne. preysen lordis pat ben tyrauntis, extorsioneris, and yvel lyvers, aud ladies also: And þei dispisen lordis and ladies þat bygynnen to leeve pride and vanyte of po world, and seyn hit was not myrie, sithen lordis and ladies taken rewarde to po gospel, and lafften hor aunsetris maners þat weren wurschipful to po worlde. And so, of riche men and oper, þei preysen hom þat bringen hom myche money, wip wronge and mony disseytis, and seyn þat þei ben holy; bot oper men þat gyven not freris much more pan ynowhe, þei lakken at po fulle, pof þei done hor almes myche better to hor pore neghtboris. And sith God seis þat yvel techers ben cause of destruccioun of po puple, and Grosted declarid hit wil, and freris ben principal yvel techers, þei ben principal cause of destryinge of þis worlde. Ffor þei ben confessoures, prechoures, and reulers comynly of alle men, and þei techen hom not hor foule synnes, and periles of hom, bot suffren hom in hor synnes, for wynnynge of stinkynge muck and lustis of hor owne bely, þat is foule wormes meete and a sack of dritt. CAP. XXVII. Also freris ben moste rebel ageyns po techinge of Cristis gospel and moste out of patiense and pite, ffor þei ben moste unpacient ageyns reprovynge of synne and destryinge perof. Ffor a lord wil mekelier suffer scharpe despisinge of his litel synne, þen þei wil suffer meke and soffte reprovynge of hor grete heresies. Ffor þei ben wode þat mennes almes schulde be rightly departid amonge pore men, nedy, feble, crokid, and blinde,-ffor pen þei seyn þei ben undone. Bot þei ben of veyne religioun, as Seynt Jame seis, Ffor pis is a clene religioun, wiþouten spott anentis God po Fadir, to visite fadirles and Their impa. tience of reproof; CC 2

their treason. able language. The friars virtually deny the truth of holy Scripture. modirles childre, and widows in hor tribulacioun, and to kepe a mon unfoulid fro pis worlde, pat is, fro pride, covetise, and vanytees. Bot freris done al po contrarie, for þei visiten riche men, and by ypocrisie geten falsely hor almes, and wipdrawen hit fro pore men. Bot þei visiten riche widows for hor mucke, and maken hom to be biried at po freris; bot pore men comen not in pere. And willeful povert þei forsaken, and ben moste covetouse of alle men, and boosten more of hor holynesse, and ben moste dislavy¹ of hor veyn speche and worldly. And, as trewe men tellen, freris seyn apertely, if po kynge and lordis and oper men stonden þus ageyns hor fals beggyng, and wil not suffer freris to robbe hor tenauntis, bot gif hor almes to hor pore neghtboris, freris wil go out of po lond and cum ageyne wip bright hedis a. And loke wheper pis be tresoun or noon. CAP. XXVIII. Also freris techen and mayntenen þat holy writt is fals, and so þei putten falsenes upon oure Lord Jesus Crist, and on po Holy Gost, and on al po blessid Trinyte. Ffor sith God Almyghty tauȝte, confermes, and mayntenes holy writte, if þis wryting be fals, pen God is fals, and mayntenour of error and falsenesse; bot certis pen he is no God. ȝitte knewen we nevere þat any sect wold sey þat lawes of hor God were fals, and þerwip byleve on po same God, bot pis despit done pese blasphemes to po holy Trinyte. Alas! who may suffer pis blasphemye? þat Crist in whom is al tresoure of witte, wisedome, and treuthe, couthe not or wolde not sey trew wordis and sentence, bot synful folis haf trew maner of speking, contrarie to po speche of oure Lord Jesus Crist. Ffor if þis be sothe, synful folis, ȝhe, in caas, devels of helle, ben wiser and trewere pen is Jesus Crist. And when pis cursid grounde is sought, hit stondes in pis error; ffor I am mayster of vanyte, and of heresie mysundirstonde po wordis of God, perfore pei ben fals. Bot þese heretikis schulden knowe þat hit sues of hor cursid grounde pat God is po falsest ping ¹ dilavy, X. a That is, with helmets on their heads.

in erthe or heven or in helle. Why? for men falsely understonden moste falsenesse of hym; and þus myght iche Paynyme or Sarazen make oure God fals as hym likes. Bot why seyn þei þat holy writt is fals? for þei ben wonte so myche to leesinges and falsenesse, þat þei taken falsenesse for treuthe. As men seyn, a mon may so long be norischid litel and litel by venym, þat he wenes pat hit be holsum meete and gode. Also holy writt dampnes hor foule ypocrisie, beggyng, covetise, and oper synnes; and perfore þei seyn þat hit is fals, to coloure by hor falsenesse. Also holy writt preysis myche Cristis religioun, and tellis how newe sectis, ful of ypocrisie and covetise, schulden cum and disseyve Cristen men, and biddes hom knowe hom by hor covetise and ypocrisie. And herfore þei seyn, as Sathanas clerkis, þat holy writt is fals. CAP. XXIX. Freris also ben stronglier weddid wip hor roten habite, ageyns po fredome of po gospel, pen po housbande is wip his wif by ordynaunce of God. Ffor po housbande may lawefully be absente fro his wif by a moneth, an half ȝeer, and sumtyme seven ȝeer, and, by comyn asent of hom bothe, by al hor lyve. Bot if a frere be oute of his roten habite, ȝhe, an hour, he is apostata, pof he love more God and serve hym better, and profite more to Cristen men. And pus pei putten more holynesse in hor roten habite pen evere did Crist or his apostils in hor clopis, ffor Crist was thries on a day oute of his clothis, and ȝitt he was not apostata. Bot þei chargen so myche þis roten habite, for herby po puple wenes þat þei ben holy, and gyven hom more dritt þen is nedeful or profitable. And herfore iche partye drawes oper to helle,-po freris, for hor fals takyng of almes when no nede is, ne pei have leeve of Gods lawe perto,— po blynde puple, for þei drawen hor almes fro hor pore and nedy neghtboris, where pei schulden do hit by po heest of God, and mayntenen freris in hor fals beggyng, ypocrisie, and oper synnes mony. Their inordisuperstitious nate and regard for the habit of their Order.

Friars inculcate an extravagant and servile reverence for papal dispensations and the mandates of superiors. Their usury, simony, cove tousness, and extortion. CAP. XXX. Also freris techen þat hit is not leeveful to a prest or anoþer mon to kepe po gospel in his boundis and clennesse, wiþouten error of synful men, bot if he have leeve perto of Anticrist. And pus pei seyn hit is not leveful to a Cristen mon to do Gods comaundement, bot if a fend gif hym leeve perto, as if po leeve and comaundement of God be not ynowh herto. For þei seyn þat a prest þat has bounden hymself to errours of synful men by new professioun, may not go to po fredome of po gospel, and lif þerafter as Crist tauȝte prestis, bot if þei have dispensacioun of po pope. And I suppose þat he be Judas, and schal be dampned; þen he is a devel, as Crist seis; and pen hit is pleyne, sith his prest may not kepe po gospel in his fredome wipouten his leeve, and he is in pis caas a devel, þen a prest may not kepe po comaundementis of God wiþouten leeve of a fend. Bot for to gete pis leeve is oure golde gyven to aliens, and sumtyme oure enemyes; and ȝitte po prest schal be bounden comynly to po roten habite, and be exempt fro godenesse, and boldid in synne. CAP. XXXI. Also freris ben ressett, and a swolowhe of symonye, of usure, of extorsiouns, of raveyns, and of thefftis, and a nest or hoorde of mammons tresoures. Ffor pof men lyven in symonye, þei wil not counseil hom and charge hom in schriffte to resigne hor benefice, bot counforten hom to holde hit stille, and bringe hom myche dritt þerof, and pei wil undertake for hor synne. And so of usureris, þei chargen hom not spedely to make restitucioun, bot raper colouren pis synne, to be partyner of þis wynnyng. And so of oper robberie, þei resseyven hit prively, and so mayntenen and colouren thefes in theffte, where oper lege men schulden be punisched perfore. And so pei ben more coveytous pen po wicked Jewes pat bouȝten Crist, for þei wolden not take po money of Judas, and do hit to hor money ne tresoure, for hit was po price of Cristis blode, for Crist was solde and trayed to deth for pat money; bot freris wil resseyve money, geten by as grete synnes or more, to make grete housis

and grete festis to lordis, and not bye a felde to birie inne pilgrimes, as po Jewis diden, bot raper leyen hit up in hor tresoure, to mayntene wronges ageyns hor curatis and oper pore men, by fals plee at Rome, and marchaundise in Englond. CAP. XXXII. Freris also cryen loude þat pore prestis ben heretikes, for bei techen by Gods lawe hou clerkis schulden kepe willeful povert of Cristis gospel, and po kyng and lordis owen to compelle hom perto. And pus bei dampnen holy writt, and po kyngis regalrie¹. Ffor sith pore prestis have tauȝte, bothe in Englische and in Latyn, hou mony open lawes, bothe in po Olde Testament and in po Newe, forfenden alle prestis and dekenes to have seculer lordschip, and pes lawes ben confermed by Cristis lif and hist apostils, and freris seyn þat þis is heresie, þei dampnen openly holy writt. And sith po kynges regalrie askes by olde statute þat po kyng may in mony, in caas 2, take temporalties fro clerkis, and freris seyn þat þis takyng is error ageyns Gods lawe, þei dampnen þis rightful regalye. And so þei dampnen po rightful regalie of oure kynge, and also oure kyng and lordis, as heretikis, if þei mayntenen pis rightful lawe to stable pees of oure And sith by Gods lawe po offis of po kyng and lordis is to preyse, rewarde, and mayntene gode and rightful men, and to chastise scharply wicked men, and constreyne clerkis to holde po state pat Crist putt hom inne, and algatis willeful povert, ffreris sey, if po kyng and lordis done hor offis of Gods lawe, þat þei ben foule heretikes. Bot why schulde po kyng mayntene in his lond soche traytoures bothe to God and hym, and cruel enemyes of alle Cristen men? rewme. CAP. XXXIII. Friars tax poor cause they wealth and the Church, priests with heresy, be would take lordship from and support the king's the Church like thieves, door. Also freris ben theves, bothe nyght thefis and day thefis, Friars enter entryng into po Chirche not by po dore, þat is Crist; ffor wipe the outen autorite of God þei maken new religiouns of errours of synful men. And ȝitt þei maken worse reulis evere po lenger þat þei lasten, and þei seken not mekely po worschip of God, 1 regalie, X. 2 in many caases, X.

They bind their novices to impossible things. The burdensomeness of their innumerable rules and ceremonies. and profite of Cristen mennis soulis, and pis þing þei mosten do, if þei comen in by Crist. Bot þei chesen and fynden a new ordir, lesse perfite and profitable pen is þat þat Crist made hymself, and so þei maken dyvisioun in presthed, ageyns þo comaundement of God. And sith pei ben not groundid on Crist and his lawe, pei moten nedis be drawen up, and po ordynance of Crist mot stonde in his clennesse and perfeccioun. CAP. XXXIV. Also freris by ypocrisie bynden hom to impossible ping pat þei may not do; for þei bynden hom ouver po comaundementis of God, as pei seyn homself; bot þei may do no more pan po comaundement of God. For God biddes in his moste comaundement, pat pou schalt luf po Lord pi God of al pi lif, of al þi mynde, and of alle pi strengthis and myghtis. Bot who may do more pen pis? No mon; pen þei bynden hom to more pen þei may do. And sith hit is not counseil of Crist to make synguler professioun to a synful ydiot, and, in caas, a devel, and þei bynden hom to siche oon, þat þei done over po counseil of Crist. Bot al þat is over po counsel of Crist is algatis yvel, sip Crist counseils to iche gode þing. And pus many blynde foolis bynden hom to po hye counseils of Crist, þat connot kepe po leest comaundement. Bot se ypocrisie of hom! sith iche counseile of Crist is comaundement for sumtyme and summe circumstaunsis, hou bynden þei hom to more pen to comaundementis? Not by po counseils, for þei ben comaundementis. Bot þei feynen pis to drawe ȝonge childre into hor roten habite, and oper foolis, pat knowen not þe perfeccioun of Cristis ordir. CAP. XXXV. Freris also ben worse heretikis pen weren Jewis, þat wolden kepe cerymonyes of po olde lawe wip fredome of Cristis gospel. Ffor po Jewis kepten resonable lawes, made of God, and medeful for tyme pat God ordeyned hom; bot freris kepen now lawes feyned of erroures of men, moo þen God ordeyned in po olde lawe, and more uncerteyne. For to day pis lawe is holden amonge hom, and to morowen destried, bot pus uncerteyne was not Gods lawe. And þese lawes of freris ben more ageyns po

gospel; for po lawes of po Olde Testament were figure of Cristis comynge and passioun, and ledden men to po gospel; bot new lawes of freris ben not suche figure, and letten men to holde fredome of po gospel. O Lord! sith gode lawes, ordeyned of God, mosten nede ceese for fredome of po gospel, myche more moten yvel lawes, ordeyned of errour of synful men and worldly, ceesse, and lette not men to kepe po gospel in his fredome. CAP. XXXVI. Also freris ben adversaries of Crist and disciplis of Sathanas, not ȝeldinge gode for yvel, as Gods lawe techis, ne gode for gode, as kynde and monnis lawe techen; bot ȝelding yvel for gode, as po fendis lawe techis. For þei casten and ymagynen po deth of trew men þat desiren and travelen to delyver hom fro po fendis mouth and everlastinge deeth, and to bringe hom to þat staate in whiche Crist ordeyned prestis to lyve inne. And þei proferen freris pis condicioun, if þei wil teche by holy writt or resoun, þat freris ordir and lyvynge is beste for prestis, þei wil gladly be professid to po freris ordir; and if prestis may teche, bothe by holy writt and resoun, þat hor ordir is better pen freris, sith Crist hymself made hor ordir, and not freris, þei preyen freris for luf of God to take þat ordir, and to leeve hor singuler ordir, in als myche as hit drawes hom fro po fredome of po gospel. And þus þei pursuen prestis, for þei reproven hor synnes as God biddes, bothe to brenne hom, and po gospels of Crist written in Englische, to moost lernyng of oure nacioun. And þus, for po grete almes þat men gyven to freris, þei letten men to con Gods lawe, and so letten hom to be saved, ffor þei may not be saved wiþouten connyng and kepynge of Gods lawe. And so freris neden oure lond to be dampned wiþ fendis in helle. CAP. XXXVII. In persecuting they return poor priests, evil for good. They give easy absolution, and so encourage Freris also ben worse enemyes and sleers of monnis soule pen is po cruel fende of helle by hymself. Ffor þei, under posi habite of holynesse, leden men and norischen hom in synne, and ben special helpers of po fende to strangle mennis soulis.

Their blasphemous setting up of Church curses above the curse of God. For bei han¹ name of holynesse and of grete clerkis in reputacioun of po puple, þat po puple tristis not to few trew men, prechinge ageyns hor covetise, ypocrisie, and fals desseyt. And þo freris, for luf of a litel stinkynge mucke, and wilfare of hor foule bely, sparen to reprove po cursid synne of po puple. Ffor comynly if þer be any cursid jurour, extorsioner, or avoutrer, he wil not be schryven at his owne curat, bot go to a flatryng frere, þat wil asoyle hym falsely for a litel money by ȝeere, pof he be not in wille to make restitucioun and leeve his cursid synne. And pus, if po foule fende myght be schewed in his schappe to po puple, as men seyn he was in tyme of Seynt Bartholomew a, po puple wolde be ferde to dwelle in his servise, þat is synne. Bot po cursidnesse of synne is hid, and po puple is made siker by fals pardouns and lettris of fraternite, pof þei alle breken po heestis of God and kepen not charite. And certayne pen is po devel siker of bothe partyes. CAP. XXXVIII. Also freris leden and norischen oure prelatis, oure lordis and comyns, in grete blasphemye ageyns God. For þei techen al pis puple to recke lesse of po moste rightful curse of God, þen by po wrong curse of mon synful, pof he be a dampned devel. Ffor pei callen po curse of God po lasse curse, and po curse of synful mon po more curse. Ffor þof a mon be nevere so cursid of God, for pride, envye, covetise, or avoutrie, or any oper, pis is not chargid ne pursued, nouper of prelat ne lord ne comyns. Bot if a mon wipstonde onys po cytacioun of a synful prelat, ȝhe, after po comaundement of God, þen he schal be cursid and prisouned after fourty dayes; and alle men schulen gow upon 1 So X; om. W. a The wonderful tale may be read at large in the Legenda Aurea of Jacobus de Voragine, how Polimius, an Indian king, had a huge idol which was tenanted by a devil, and how St. Bartholomew undertook, if the king would receive baptism, to produce his god before him bound with chains. The demon, like the racoon in the American story, owned himself beaten at once, came out of the idol in the presence of all the people, and after obediently breaking it in pieces, was allowed by the apostle to retire into the jungle.

hym, þof po mon be pursued for treuthe of po gospel, and be blessid of God. And þus synful mennis dome, and, in caas, of po fendis, is more dred and magnifyed pen is po rightful dome of God Almyghty. CAP. XXXIX. Their heresy members of the Christ. in affirming that the wicked are Church of Freris also destrien þis article of Cristen mennis faith, I byleve o comyn, or general, holy Chirche. Ffor þei techen þat þoo men þat schul be dampned ben membris of holy Chirche. And pus pei wedden Crist and po devel togedir, ffor Crist is gostly weddid wip iche membre of holy Chirche, and summe of þese, as þei seyn, schul be dampned; and þen, as Crist seis, þei ben fendis; perfore by hom Crist and po devel ben weddid togedir. Bot God seis by Poule, þat þer is no comynynge ne consent to a Cor. vl. 15. Crist and to Belial. And þen may per no weddinge be bitwixe hom. Bot pis general holy Chirche is po congregacioun of Crist, þat is hed, and alle gode aungels in heven, and alle men and wymmen, in erthe or in purgatorie, þat schulen be saved, and no moo. For Crist seis, pat noone of his membris schal perische, for no mon schal take hom out of his hondis. And Jon Evaungelist seis of fals techers, þat þei wenten out of us, bot John ii. 19. þei were not of us. And perfore Crisostom seis, pat poo pat kepen not Gods lawe, bot dyen out of charite, weren nevere Cristis body, po whiche schal not regne wip hym. And sith iche part of Cristis gostly body, of whiche Austyn spekes as holy writt dos, schal regne wip hym in blis, pen no mon pat schal be dampned is part of Cristis gostly body, and so part of membre¹ of holy Chirche. Bot freris seyden þus, for men schulden gyf hom myche money to preye for alle, bothe gode and yvel, and also to plese bischops and possessioneres. CAP. XL. Also freris seken bisily hor owne worldly worschip, and putten po worschip of God byhynde, ageyns po techinge of Jesus Crist and Seynt Poule. ȝhe, þat is worse, pei taken upon homself ¹ part ne membre, X. General worldliness and pride of the friars.

They exalt themselves even above Christ Himself, and will not be content to abide by His rule and commandment. glorie pat is approprid to God, and so maken hom even wip God. For þei seken faste, by grete giftis and veyne costis, to be calde maysters of dyvynite, and speke bifore lordis, and sitte at po mete wip hom, and not to teche treuly po gospel to alle maner of men, by meke lif and frely, as Crist biddes. Also to be confessoures of lordis and ladyes, and algatis to be myche tolde by, and fare wil, and not seke pore men, þof þei have more nede. And so of oper bisynesse of freris, whoso takes gode siȝt to hom. Ffor if a frere do wil litel, þat schal be preysid algatis, bot pof anoper mon do myche better, þat schal be lacked or despised. Also þei schulen swere by hym þat þei callen patroun of hor ordir, and leeve God bihynde, and ȝitt þei done so for worschip of hor owne patroun and hor owne sect. And nopoles God techis to swere by hym in nede, and not by his creaturis. Bot for hor proude sweringe and ydel, þei dispisen God and hor patroun also. CAP. XLI. Freris ȝitte hyen, ȝitt¹ falsely, homself above Crist. Ffor where Crist biddis þat men trowe not to hym, bot if he do po werkis of po Fadir of heven, freris chalengen þat men triste and obeeche to hom, as nedeful to soulis heele, when pei done not po werkis of God. Ffor ellis þei may not aske þat men do after hom, when pei witten not wheper po pinge þat þei comaunden is ageyns Gods dome or perwip. And pus no mon schulde do after hom, bot when pei techen certeynli po heestis of God, or his counseils, leste men, doynge after hor techynge, in þis do ageyns po wille of God. Bot farewil pen pis new feyned obediense, wip þis new professioun. CAP. XLII. Also freris falsely enhansen homself abofe Crist and his apostils, for þei wil not be payed wip Cristis reule in po gospel, to teche trewly po gospel, and have mete and drinke frely of a gode mon and devout to God, ne be apayed wip fode and hyllynge, as Crist and his apostils weren. Bot þei robben 1 om. X.

curatis of hor offis and gostly worschip, and letten hom to knowe Gods lawe, by holdynge bokis fro hom, and wipdrawinge of hor vauntages, by whoche þei schulden have bokes and lerne. And also pei robben lordis of hor rentis; and somme by more ypocrisie taken fre annuel rentis of lordis cooferis; and þei robben po comyns of hor lyvelode by ypocrisie, and fals beggyng, dampned by Gods lawe. And þus at po bygynnynge þei feynen hom moste pore of alle clerkis, bot at po last þei passen alle oper in grete housis, and costily libraries, in grete feestis, and mony oper prides and covetisis. And evere þei passen foule Crist and his apostils; ffor where Crist had not to reste inne his heved, freris, feyned beggers, have lordly plasis¹, pat almoste porw Englond þei may iche nyght lye on hor owne. CAP. XLIII. 2 their novices, Freris also of grete cautel bynden novycis to unknowen They deceive þing, for þei wil not suffre hom knowe hor privetees of hor reule and hor lif, til þat þei ben professid; and pen þei schulen not be suffred to leeve hor reule, pof þei witten wel þat þei may not kepe hit. And pis is openly ageyns Cristis techinge in Jones gospel. Ffor Crist seis þat he spake opunly to po world, and in hyddenesse noping; and freris done here fully po contrarie. For firste bei schewen grete devocioun and swettenes of holy lif to ȝonge childre, til þei ben professid, and þen maystren hom by tyrauntrie to do mony pinges ageyns hor conscience, and so neden hom to go to helle or to prisoune, and sumtyme to cruel deth. CAP. XLIV. Also freris ben wasteris of tresour of oure lond by mony blynde and unskilful maners. Ffor firste bei bynden³ hom blyndely fro fredome of pe gospel, and pen spenden myche golde to gete hom dispensacioun, and mony tymes bringen ¹pacis, X; probably by mistake for palacis. 2 So in X; byndynge, W. 3 So in X; blynden, Bodl. and impoverish referring the the land, by decision of everything to Rome.

In their Satanic pride they deem them. selves holier than other men. Yet they set greater store on riches than on virtues. veyne pardouns, quienals a, and oper veyne privilegies. And in al pis po gold of oure lond gos oute, and symonye, and curse, and boldenesse in synne comes ageyne. And God wot wher privitees of oure lond ben þus schewed to oure enimyes. And God wot wher matrimonye be pus departid for money by soche freris, makynge fals suggestioun, and fals poursuyte after. Also hit semes þat in þis þei magnifien a synful caytif, and, in caas, a dampned fende, more pen God Almyghty. For þei dar not by fre graunt of God do a gode ping to pleese hym þerwip, bot if þei haf leeve of suche a synful caytif. And if þei have leeve of suche an unwitty caytif, þei dar do, ageyns Gods pleesinge, an unresonable ping, and synful, and sclaunderouse to alle Cristen men. CAP. XLV. Freris also by Lucifers pride hyen homself, and holden hom holier pen alle oper oute of hor sect, for as myche as þei bynden hom to new tradiciouns of synful men, po whiche ben ful of error, over po moste sufficient reule of Jesus Crist, þat leffte no profitable ne nedeful ping out of his reule. Ffor pof a prest or bischop do nevere so treuly po offis þat God bad prestis do, ȝitte pei seyn he is more holy if he cum to hor newe feyned religioun and obediense. Bot sip boostinge and rejoysching of synne is one of po grattest synnes of alle, and þese freris boosten so myche of hor synful errour, hou þei have founden a better religioun þen Crist made for his apostils and prestis, hit semes þei ben moste synful and cursidly proude over alle oper wicked men. Ffor hit semes þat þei maken homself wiser þen Crist, more witty and more ful of charite, sip þei techen better wey to heven þen did Crist, as pei feynen. CAP. XLVI. Also freris setten more by stinkyng dritt of worldly godis pen þei done by virtues and godis of blis. Quienal' seems to be a corruption of quinquennale, by which was meant, an arrangement for saying mass for a departed soul during the period of five years. Triennale Ffor if a Caymes Castel (English, trinal or trienal) and annuale, are similar arrangements for three years or one year. See Ducange, Triennale.

of freris haf myche dritt of worldly godis, þof po freris perinne ben ful of pride, covetise, symonye, and fals robberie, by fals beggyng and flatering, ȝitte þei seyn pat riche hous is better þen a pore hous of freris, þof þei lyven in mekenesse, povert, and penaunce, and myche holynesse. And þei travelen more for to gete dritt of þis world pen to gete po blis of heven; and þei comenden more a frere pat con sotely and thicke gete pis worldly dritt, þen anoper þat con do and teche myche virtuous lif. And pus pese freris maken sacrifice to fals gods, for hor covetise, and forsaken God Almyghty; sip þei loven more worldly mucke pen virtues and po love of Jesus Crist. CAP. XLVII. die to the world, but rise again both to cloak and to practise sin. Freris also schewen and wittenessen in homself Anticristis They feign to miraclis, right as Lazar, and oper reysid by Crist, shewiden and wittenessiden Cristis miraclis. Ffor as Lazar and oper weren verely deede, and verely reysid by Crist to lyve of kynde and grace, so þese freris feynen hom deede to pride of po world and oper synnes, bot þei ben reysid by Anticristis doyng to pride of staatis, covetise, and sotil mayntenynge or colouringe of synne. Ffor pof men ben cursid avoutreris, extorsioneris, and wrongeful mayntyneris of falsenesse and debatis, ȝitte freris wil coloure þese synnes, and undertake for þese synful men, if þei wil gif hom myche dritt and mayntene hor veyne sect, and comende hit more pen Cristis owne religioun. And þei ben quicke to stryve, pleete, and feght bodily for worschipis and staatis of þis world, and so þei ben deede to mekenesse, charite, and gode religioun, and ben reysid to cursid lif of synne; and þis is Anticristis myracle. CAP. XLVIII. guilty, in a spiritual sense, of the sin of Sodom. Also freris ben foule envenymed wip gostly synne of Sodome, They are and so ben more cursid pen po bodily Sodomytis, þat weren sodeynli deede by harde vengeaunce of God. For þei done gostily lecchorie by Gods worde, when pei prechen more hor owne fyndyngis, for worldly mucke, pen Cristis gospel for savynge of mennis soulis. And when pei leeven to preche po seed of Gods word and leesen hit, by whiche men schulden by gostly gendrure

They are notoriously the agents of papal impositions and extortions. Lastly, friars are generally pernicious to the Church, and burdensome to the State. be made Gods sones, þei done more synne þen þof þei losten monnis seed, by whiche po body of mon schulde be gendrid. Ffor po mysusing of po better virtue is more synne. Bot po seed of Gods word is better pen po seed of mon; þerfore hit is worse to mysspende þat þen to myswaste monnys seed. And Robert Grosted declaris pis resoun wil ageyns yvel curatis. CAP. XLIX. Freris also ben moste privy and sotil procuratoures of symonye and foule wynnynge, and biggynge of beneficis, of indulgensis and trinels¹, pardouns, and veyne privilegies. Ffor men seyn þei wil gete a grete ping of po pope, or of cardinalis, in Englond better cheep þen oper procuratoures, and þei ben more wily, and more plesauntly con flater po pope in his court, and most prively make lordis to mayntene po pope and his in robbinge oure lond of tresoure by his pardouns, privilegies, and po firste fruytis of beneficis in oure lond, and dymes and subsidiis 2, to werre on Cristen men for stinkynge worldly lordschip, þat God haves forbeden to hym and alle prestis. And in fals confession pei stiren lordis myche herto, and neden to distrie po lond, when pei mayntenen po pope in þis fals robbynge. CAP. L. ȝitte freris ben moste perilouse enemyes to holy Chirche and al oure lond, for þei letten curatis of hor offis, and spenden comynly and nedeles sixty thousande mark by ȝeere, þat þei robben falsely of po pore puple. Ffor if curatis diden hor offis in gode lyve and trewe prechinge, as þei ben holden upon peyne of dampnynge in helle, per were clerkis ynowhe, of bischops, parsouns, and oper prestis, and, in caas, over mony to po puple. And ȝitte not two hundrid ȝeere agone þer was no frere; and pen was oure lond more plentyuous of catel and men, and þei were pen strengere of complexioun to labour pen now, and pen were clerkis ynowȝe. And now ben mony thousande of freris in Englond, and po olde curatis stonden stille un- 2 subsidies, X. 1 tryenalis, X. See note on quienal, p. 398. WYCLIF.

amendid. And amonge alle synne is more encreesid, and po puple chargid by sixty thousande mark by ȝeere, and perfore hit mot nedis fayle. And so freris suffren curatis to lyve in synne, so þat þei may robbe po puple and lyve in hor lustis. Ffor if curatis done wil hor offis, freris weren superflu, and owre lond schulde be dischargid of mony thousande marke. And þen po puple schulde better paye hor rentis to lordis, and dymes and offringis to curatis; and myche flatering and norisching of synne schulde be destried, and gode lif and pees and charite schulden regne amonge Cristen men. And so, when al po grounde is sought, freris seyn þus in dede, Lete olde curatis waxe roten in synne, and lete hom not do hor offis by Gods lawe, and we wil lyve in lustis so longe, and waste veyneliche and nedeles sixty thousande marke by ȝeere of po pore comyns of po lond; and so at po laste make discencioun bytwene hom and hor childre, for dymes and offringes þat we wil gete prively to us by ypocrisie, and make discencioun bitwene lordis and hor comyns. Ffor we wil mayntene lordis to lyve in hor lustis, extorciouns, and oper synnes, and po comyns in covetise, lecchorie, and oper disseytis, wip fals sweringe in mony giles; and also po curatis in hor dampnacioun, for leevynge of hor gostly offis; and so be procuratoures of po fende for to drawe alle men to helle. pus pei done in dede, houever þei feynen in ypocrisie of pleesing of wordis. Off pese fiffty heresies and errours, and mony moo, if men wil seke hom wil out, þei may knowe pat freris ben cause, bygynnyng, welle, and mayntenyng, of perturbacioun in Cristendom, and of alle yvels of his world. And þese errours schulen nevere be amendid, til freris be brouȝt to fredome of po gospel, and clene religioun of Jesus Crist. God for his endeles mercy and charite make verrey pees, Conclusion. unite, and charite, amonge Cristen men, and bringe alle prestis to Cristis clene religioun, wipouten errour of wronge by lawes. Amen.

XXV. De Blasphemia

The prevalence of Blasphemy, especially among friars, with whom it takes three forms: Ps. Ixiv. 3. XXV. DE BLASPHEMIA, CONTRA FRATRES. [The only MS. of the following tract known to exist is contained in Bodl. 647 (W). In the Catalogue of Bale it bears the title ('De Blasphemia, contra Fratres'), here prefixed to it. Wyclif's Latin treatise, 'De Blasphemia,' also mentioned by Bale, but without first words, and frequently quoted by Walden in the Doctrinale, is an entirely different work. I can discover in this tract no reliable indication of the date at which it was composed. Although Bale is our only authority for ascribing the authorship to Wyclif, I am disposed, from the evidence of style, language, and turn of thought, to consider it authentic.] [PARS I.]¹ HIT is seide pat thre pinges stourblen þis reume, and specialy heresie, þat hafs thre parties; bot of blasphemye, þat is po worste, is bot litel spoken. And, for wickidnesse of his vice, po bischopis of po temple putten blasphemye upon Crist, to do him to dep. For, as po Psalme seis, and po gospel beris wittenesse, pei scharpid hor toungis and cried togedir, What kepe ȝe wittenesse? ȝe have herde his blasphemye. Blasphemye is in a maner sclaundring of God. And so in pre maners may mon blaspheme in God. Ffirst, when worþynesse approprid to God is unworþily putt to a pore creature. Po secounde, when unperfeccioun is putt upon God. po pridde, when divynyte is denyed for God, þat mot acorde to hym for his grett 1 Some unlucky binder has cut away the greater part of the heading in the MS; it seems to have been Pars Prima Blasphemiæ.'

lordship. And if blasphemye be scaterid amonge mony men, nerepoles pis heresie is comynly wip freris. And wip thre blaspemyes þei blynden po puple. Po first is hor heresie of po sacrament of po auter. Po secounde is blasphemye of beggyng of Crist. Po pridde is hor blasphemye of graunt of gostily helpe to hem þat wil bye or pourchasse to be Anticristis broper. As to po first, we seyn, siker of oure feyth, þat po whyte þing and rounde pat po prest sacris, like to po unsacrid oostis, and is broken and eeten, is verrely Gods body in po fourme of bred. Ffor Crist toke bred in his hondes, blessid hit, brake hit, and bad alle his disciplis eete perof. Ffor as he hymself seide, Pis is my body; and everiche Cristen mon is fully certeyn pat alle blasphemyes in po world may not fals Crist. Bot here po fals blasphemes gropen after weyes, and seyn þat bi pis þei schewe Gods body and not þat bred. Bot witte bei wil by Cristen mennis bileve, þat þes wordis of Crist ben not so naked of witte, to telle his apostils þat his body is his body, for pat knew þei first. Also, pof al Cristis shewyng were straunge to po bred, hou shulde pese blasphemes, by virtu of þese wordes, proffe pat bred tournes to noȝt, and accident leeves wipouten any sogett, or þat Gods body is newly pere? Also, as everiche Cristen mon moste graunt, Crist schewid wyn in po chalis, pat he cald his blode. Lord, why shulde he not shewe by po same skil bred, þat he toke in his honde and comaundid to eete hit? For everiche Cristen mon may wel witte, þat Crist seide not þat po metal was his blode; ne Crist undirstode not þat accidentis were his blode, ne he schewid not his blode wiþinne his body, bothe for his wordis were pen wiþouten witte, and also pen his wordis were fals, for po tyme þat he spake hom. Of þis may we se pat Crist was a gabber, or pis was sop þat he seide, pis bred is my body. And herfore Seynt Jerome, þat couthe more of holy writte þen alle po men now on lyve, for he was lenger tauȝt, wrytes þusa. Here we, he seis; þat bred þat Crist brake, and gaf his disciplis to eete, is his owne body, ffor he hymself seis pat pis a S. Hieron. ad Hedibiam, § 2. 1. Blasphemous chang the doctrine re- Eucharist. Their explawords of insti and untenable. nation of the tution novel D d 2

The substance of the bread remains after consecration, contrary to what they maintain. They dare not publicly place their doctrine is my body. And to dampne wordis or sentence of his holy mon were a foolis tourne, to scorne of po dampner; as we shulden scorne pes heretikes, pat leven Cristis wordis, and feynen wordis or sentence wiþouten auctorite. As somme seyn, þat is po sentence of po gospel, not þat þis bred is Cristis body, bot þat þis bred schal be Cristis body. Somme ben not payed of pis, but þat of pis bred shal be Cristis body. Po pridde seis, þat Cristis body is not new made, ne getis not new mater þat was in po bred; so þat not of þis bred is makid Gods body, but þat þes accidentis bitoken Gods body. Mony soche sentencis ben feyned of freris, by whom Anticristis clerkis reversen Cristis sentence. By pis mot we graunte þat þis bred þat Crist brak is verrely his body, or elles sey þat þis holy gospel is fals, or ellis uncraftily cloute to wordes of Crist. And sith everiche mon þat wiþouten auctorite of Crist puttes witte to Cristis wordes pat God askes not, is an heretike, hit is open þat soche feyners ben alle blasphemes. Bot ageynis þis grutches Anticrist, þat þis sacrament shulde togedir be bred and Gods body. Bot, as he feynes, when pat Gods body bygynnes to be pere, pen bred turnes to noȝt, and accident leeves. Pes foolis shulden undirstonde þat Baptist, when he was naked, holly ceesid not to be Jon, ne non oper ping. And so pes blasphemes passen Juwes in fooly, for Juwes knowen þat hit is bred when pei kyndely eten hit; and so pese freris and Pharisees ben madder pen Juwes and falser þen Paynims, sip þei trowen nowþer þat hit is Gods body, ne bred, ne creature pat ever God made. Bot feythe of po gospel techis us to trowe þat þis is verey bred after po sacringe, for Crist hymself seis, pis bred is my body; bot what foole con not se pat ne pen hit is bred? Also po gospel techis Cristen men to preye aftir þis iche day bred, or owne substaunce. And Austyn techis þat by pis bred Crist undirstode pis sacrament. Also po apostlis knewen Crist by brekyng of þis bred; and pis bred was po sacrament, as Austyn seis, wip po popis lawe. And Seynt Poule, pat owver oper knew of Gods priveytes, calles pis sacrament, bred þat we breke. Owe, wheper we shal se Anticrist so myghty þat he shal dampne Cristen men for þei graunte po gospel! Wil I wot

of ours, þat we may amonge Sarazens trowe and teche pis gospel wip- by the side outen any punyschyng; bot alle Cristen men shulden have freris suspecte, þat þei dar not putt out her feipe to po puple, and putt hit by oure feythe, and stonde þerby. And certis one of þese pree pinges semes to meete hom,-þat ouþer þei con not, or dar not, or þei travel by envye. God helpe us few Cristen men þat stonden in þis feythe, ffor leesynges and flaterynges of freris spreden ful wyde. And, as Crist schewid bred bifore po sacringe, and bad hem all eete perof, so he schewid aftir. And as Anticrist marres men in hor wittis, so he destries virtues þat shulden cum of hom. Ffor amonge alle bodily wittis, moste certeyne of alle are gropynge and tastynge, as philosophers seyn. Bot gropynge þei marren by hor foly sentence; ffor no bodily ping we knowen more certeynly pen hardenesse and sofftenesse of þis holy bred. For when hit is new baken, hit brekes in a maner, and varies in sounde fro olde baken bred; bot olde bred, in moyste tyme, brekes not pus. Bot, as philosoferes seyn, hardenesse and sofftenesse, freelnesse and towghnesse, with soche qualytees, may nowper qualite ne quantite sogetten. Ow, wheper God, þat is treupe, ordeyned Cristen men for to be marred in hor wittes in po sacrament of trewht, more pen Juwes or Paynims erren in hor feythe! And so po sacrament of po chalis may opinly shewe, ffirst, swettenesse of wyne, and aftir sournesse, as prestis knowen wil. Lord, wheper swettenesse and sournesse ben sogettid in figure! And here mennis innwittis mot algatis erre in knowynge and jugynge of difference of substaunce; as, if mony oostis, sacrid and unsacrid, were mengid togedir, a blaspheme pat knewe not po medelynge of hom, kouthe not knowe accident fro bred, ne telle what is pis more pen a beeste. And if tonnes of wyne were sacrid byȝonde po see, nowper vyntyners of Englonde couthe taaste pis likoure, ne prestis myȝt synge wip soche accidentis. And so pes fals men mot algatis dowte wheper alle soche men faylen in hor jugementis. for it is conevidence of tradicted by the plainest sense, The friars quarrel with the new transpatlation of the And after soche errours in kyndely wittes þei make men to erre in science and vertues, as þei mot curse gramaryens Englishen po gospel, þat po apostlis knewen Crist in brekyng Bible.

The laity ought to suppress their erroneous teaching on the Eucharist, and spiritually stone them as blasphemers. of bred, for þei myght make hor scolers to trowe pat po sacrament of po auter were bodily bred; as po gramarien were to blame pat taught pus hir childer, þat po hounde schynes aboven po sonne. For if gramariens shulden construe pis pus,-po apostils knew Crist in brekynge of accydent wipouten suggett, pen nowþer þei ne po puple wiste what pei mente; as þis were erroure in gramer to teche, for, pis bred is nedeful to mon, þat þing is nedeful to mon. And here Anticristis clerkes maken homself perplex; hit nedes not to suen. Owe! pis blasphemye pervertis bope logik and science of kynde. Bot moste harm in þis mater stondes in þis; þat þei perverte po feythe of po gospel. For po gospel seis, þat Crist toke bred in his hondes, blessid hit, and brake hit, and gaf his disciplis, and bad hom ich one, Eete ȝe of pis; for, as he seide, pis is my body. By po first pis, þei sey þat bred is shewid, and by po seconde pis is al anoper ping. And so pei blaspheme in Crist and mystaken his worde. For as¹ everiche gode mon by resoun con se, þat as po wisdome of Crist shulde first schewe bred, so schulde he aftir shewe po same bred; ffor elles pis were a causel wipouten any witte, Eetis alle of pis, for pis is my body. And herfore lordis and comyns and alle trew men schulden juge po blasphemes in hor wronge partye. Ffor so myche may prelatis erre, þat hit is worthy po puple to juge hom, as po bischopis of po temple were nedid to forsake to juge Crist, þat is trewth of po gospel. And right as a blaspheme in po olde lawe shulde be stoned of al po puple, so alle Cristen men shulden gostily stone blasphemes. Bot who is a Cristen mon, bot he pat trowes pat bred is Cristis body, as po gospel seies? And so by erroures pat growen of þes blasphemes is holy Chirche lettid to profit in virtues. Ffor if mon trowid holly in po lawe of po gospel, and durst not cloute perto nor drawe perfro, pen shulden þei be mekely Cristis disciplis and fle soche blasphemes, 1 dele as. a The friars impute to grammarians, who undertake the translation of the Bible, the desire, by the way in which they render this passage, to bring down the sacrament of the altar to the level of common bread,-which would be like saying that the dog-star shone more brightly than the sun. Such appears to me to be the meaning of this difficult passage.

as vertues techen; for bope vertues and vyces ben knyttid togedir, and pen shulde Cristis lawe be worshippid as hit is worthy, for hit suffices by hitself to reule Cristis Chirche, wipouten po popis lawe or any suche oper. And as men thar not renne to Rome, ne to any one, to fecche by leeve of Crist or ellis to be made Cristis membre, so men thar not go þider for to cum to heven. Ffor, as everiche mon had a lyne streght unto heven, so haves he Crist above hym, þat wipouten oper prelatis sufficis to gif grace and al þat men neden. Mony pinges ben hidde here þat Cristen men may fynde, and witte wel þat of vanyte sues more vanyte. Bot ȝitte ageyns þis sentence meefes Anticrist, and, as an heretik departid fro treuth, he wandris unwarly unto wronge wayes. po first is in derkenesse of resouns of scole. Pis wil we passe owver, certeyn of oure feythe þat þei shal nevere hirte oure sentence of po gospel, bifore þei con Porfyry, wip Aristotils textis. Po secounde wey þat þei walken is trist of new wittenesse. Po first wittenesse and po moste is po pope and his cardynals, whom þei have hyed so myche, and evened him with Crist, þat as þei sey he myght not synne in leedyng of his Chirche, so he myght not erre in articles of po trouth. Bot blessid be God, þat schewes us in dede þat one þat men callen pope may erre in pes bothe. And one ping I sey, certen of resoun, þat no mon in þis worlde may lightlyer or grevouslyer synne, for his fote is festid at pride by hynesse of state, and po fende temptis hym more, for hope of more harmynge bycause of his synne. And one ping is certen, þat he is not confermed, in þat þat he hyes him and varyes fro Crist. And evere po moo of soche men ben gedird togedir, þo strenger þei ben to Anticrist, and po ferrer fro Crist; as aght hundrid prestis on Baal syde were not so stronge in God as Hely hym one. And here may we se hou falsely po fend bigiles po Chirche wip his fals principle, pat if þo more part of soche men assenten to a sentence, pat al holy Chirche shulde trowe hit as gospel. And so, þof po pope and alle his cardynals determen as gospel, þat þo sacrament of po auter is accident wiþouten sugette, neverpoles, for þei con not grounde hem on Gods lawe ne resoun, holy Chirche shulde not trowe hom, bot have hom suspect. The friars rest their doctrine whom they infallible. on the Pope, declare to be

This attempt to change the ancient faith must be resisted. Lord, wheper feythe of po gospel gyven to Cristen men, po whoche lastid po thousande ȝere þat Sathanas was bounden, wolde not suffice nowe when Sathanas is lowsid! Ffaythe of po gospel seis þat heven and erpe shal passe, and chaunge fro state to state, bot po wordes of Crist schul not þus passe. Ow! what wodenesse þen were hit, any Cristen mon to leve po wordis of Crist, po gospel, and trowe to fals wordis! Bot worschippid be po lore of sothfastnesse þat mevyd þis courte to confesse pis faythe, as schewes pope Nychol a. And ȝitte afftir, when pis courte was fer fro po trewthe, hit determyned not þis feyned sentence þat men holden nowe, al þof wode glosatoures had wrytten in þis mater more than þei knew of, or elles couthen grounde. And ȝitte alle pes freris þat procur for Anticrist, mot cloute to leesynge to textis and glosis. And so po fende haves counseilde wip Anticrist his viker, and heght hym Gog and Magog to bigyle po puple; and comettis þis fantasye,―þat if þei maken men to denye hor wittes and Cristis wordis bope, þat þis sacrament is not verely bred, but þing þat þei knowen not, he schuld make hom lightly to denye afftir þat þis were Gods body, or what he wolde. And so myȝt he lightliere make hom lye by wyfes, and disuse temporal godes, or do what þei wolde, and sey po puple shulde not trowe soche pinges, bot trowe po sawes pat Anticrist lyes, for wittes of po puple erren ful ofte. For we may als opunly knowe þat þis is bred, as we may knowe po synnes of Anticrist. Bot one ping lettis, þat þen þei myȝt not wynne po money of hor soggettis, þat þei nowe spoyle; and so, by hydynge of synne þat þei nowe selle, þei shulde not feble þes rewmes þat þei nowe bygile. Ne alle Anticristis clerkis con not telle po cause, why accydentis schulden leve wiþouten sogett, bot if hit were to sygnifie one of þese pinges,―ouper þat soche men ben partid fro Crist, or elles pat blessynge of prelatis are verely cursynge, or elles to make po puple to trowe þat þei passe God. Ffor houevere þei blaber here wip hor lippes, hor soule may not understonde what are a The reference is, I think, to the recantation of Berengarius, incorpurated in the Acts of the council held at Rome in the year 1059 under Nicholas II, in which the former • declares that he accepts the faith concerning the Eucharist prescribed to him by Nicholas and this holy Synod.' Concilia, ed. reg. vol. xxv. p. 591.

pese accydentis; ne God may not undirstonde an accydent wipoute a sugett. Bot anentis po first of pese, Austyn seis þat as mon may not be wipouten his God, so an accydent may not be wiþouten his sugett a. And if we glose Austyn, þat þis may not be by kynde, by po same skil shulde we putt on Austyn pat he shulde denye al holy faythe, for none of þes articles may be wipouten myracle. And so po first and po laste ben falsely feyned, for al þof þei be partid fro God, nepoles God fyndes hom, and puttes hom to payne. what St. Amheld on the brose really subject; God wolde pat Anticristis clerkes, pat perverten oure byleve, and chargen more wordes of Ambrose pen wordes of po gospel, wolden ȝif us leve to treuly glose Ambrose. When he seis pat aftir þo sacringe po sacrament shulde not be holden bred, pis seynt undirstondes, as he ofte telles, þat it schulde not be trowid afftir principaly bred b. Ffor pis Ambrose seis þat þat þing þat was bred is nowe Gods body; and wil may we witte þat Ambrose seis not þat bred gos to noght, as Anticrist seis. As anentis þis cursid blessynge falsely feyned, hit is knowen pat Crist curside po fige tre more mekely pen þese men feynen þat þei blesse pis bred. Ffor ȝitte aftir Cristis cursynge was po tre dryed, and substaunce lefft, as po gospel seis. Bot, as þes seyn, aftir hor blessyng leves nowper mater, ne forme, ne part of pis bred. Ffor, as pei seyn in sentense, þei blesse þis bred to noght in forme of noght. Bot schilde us fro soche blessynges of blaspheme prestis ! And sip noght þat was bifore in bred tournes into Gods body, or any oper creature, as pei mot nedely sey, how falsely pen feyned pei pat po bred of po auter tournes into better ! For by po same skil hit tournes into Cristis soule, and into his Godhead. Sothe hit is þat þis bred tournes into Cristis body. Ffor, as Seint Ambrose seis, hit shal be Cristis body. And so po substaunce of bred, offerd in both subpo auter, shal be turned into substaunce of Cristis owne body, and nowper schal be broght to noght, for þei ben not contrarye. Lett we pese blasphemes take hede, how Crist, bifore po sacrynge, bad alle eete of þis bred; bot everiche blaspheme schulde a This dictum is taken from a treatise on the Ten Categories, falsely ascribed to St. Augustine. See his Works, vol. i. App. p. 34 (Benedict. ed. 1679). b See vol. i. p. 379, note. stances remain after consecration.

II. Blasphemous doctrine concerning writer distinguishes between lawful and unlawful begging. Ps. Ixix. 29. schame pat Crist shulde bidde hom do ping contrarye to his purpose, þat were not for to do. And herefore wipouten dowte Crist wolde pat pis bred were lastynge til it were his body, and aftir were eeten, ffor elles mot þei putt tregettrye and falsenes in Crist. And sith bodily eetyng was bidden of Crist, and pis bodily eetyng myȝt not be, bot if hit were bred, þen þis bred lastis aftir þo sacrynge. And þus Seynt Poule and oper apostils usiden suche eetynge; ffor gostily eetynge of Cristis owne body was not tauȝt by schewyng of bred, bot by brekyng of bred, as Seynt Poule seis. And oper wittenes in þis mater is multitude of doctoures. Bot sip Seynt Austyn forbedes pat ony man trowe hym, bot if he grounde hym in resoun, or elles in Gods lawe, myche more of alle pese doctors, sipen po fende was loused, no mon schulde trowe hom, bot þei grounde hom pus. And myche more of oure popis wip alle hor cardinals. And so, pof we had an hundred of popis, and alle po freris in þis worlde were tourned unto cardinals, ȝitte schulde we more trowe po lawe of po gospel þen we schulde trowe al pis multitude. II PARS BLASPHEMIAE. Po secounde blaspheme grounden þes freris, for þei feynen begging The falsely beggynge in Crist; and hereby þei peyren po Chirche, and spoylen po pore puple. Pei supposen sothely þat Crist was pore, for Seynt Poule seis þat Crist was made bope pore and nedy, for po luf of mon. And his we graunten hom, and more perto, þat Crist was a beggar, as po Salme seis. Bot, for to knowe fraudes and falsenesse of freris, moste we knowe what is beggyng, and maner of beggynge. No creature beggis bot mon-kynde one; ne nevere shulde have begged bot for his owne synne. And so begges a mon, þat askes purely, for Gods luf, helpe of any ping to releve him of his wreechidnes. And by dyversite of þingis þat we beggen of, and by maner of beggyng, may we knowe kyndes of beggynge. Everiche mon is nedid to begge of his God, for we asken of hym oure iche dayes bred, and in þat we begge of hym, as Austyn beres wittenes a. Bot speke we of beggyng of mon and beggyng of a S. Aug. Serm. No. LVIII. (ed. Paris, 1685).

temporal godes; and so somme beggen of men in worde, and somme beggen in dede. And of poo þat beggen [in] worde, somme seyn treuly and expressely hor owne myscheffe, for to be releved as bei shulde be, and such beggynge is algatis of synne of po puple. And somme cryen by worde aftir temporal godes in yvel maner, aftir more pen þei schulde have; and suche willeful beggynge lackes groundynge of resoun. Ffor of Crist I rede not þat evere he beggid in worde, ne he myȝt not begge more þen hym nedid. Sothely in po olde lawe was beggynge forbedena, for hit gos oute of kynde more pen is nede; sip bestis by kynde taken hor fode, ich one by hymself, als myche as hym nedes. And if him wante strenght, by tendernesse of ȝouthede, kynde hafs taught po first beste to norische his owne issue. In elde þei bisye hom noȝt, şip hor soule lastis not aftir. And so iche mon schulde, by po wey of kynde, take þat hym nedes of temporal godes; and if hym wantid witte in kyndely power, he schulde be releved by men þat God sendes more. And so, sith beggynge is unkyndely to bestis, myche more to mon þat God lufs more, ffor God haves gyven a mon bothe powere and witte, for to begge not, bot if he be nedid by unkyndenesse of mon. And herfore men wischen þat yvel mot he spede þat begges on pis wyse, bot if he have nede; for slouthe of coveytouse men, þat shulden gif bifore, and helpe po pore men, is cause of þis beggynge, or elles slouthe in covetyse of þese stronge beggers. And þus forbedes Gods lawe þat any mon be begger. And as God haves gyven men tole, to begge þus in nede, so haves he gyven men power to helpe homself as bestis; and he pat mysuses pis powere reversis Gods ordynaunse. And herfore techis Austyn munkes to travel; and so algatis hit is synne a mon to begge þus; for if he willefuly begge, and haves no nede, he is a schrewid begger, reproved of God. If he be nedid to begge for synne of his neghtbore, defaute is in his neghtbore, al þof he be clene; and so suche beggynge moste smake synne, ouper in hym þat begges, or in hym þat first schulde helpe hym. Here may we se pat Crist begged not pus, sip he had no nede, but evere was occupied in oper better a The reference is to Deut. xv. 4; see p. 371, note a.

In what sense Christ begged. Acts 1. 16. The begging of the friars is of a totally different kind. werkes; and of Crist lerned Seynt Poule to travel wip his hondis, and flewȝh suche beggynge, in hym and his folowers. Bot, for Seynt Petre expownes po prophete, pat Judas pursued Crist, mon nedy and begger, hit were for to witte hou Crist was a begger. Ffor hit semes þat Crist beggid, not onely in his membres, bot in his owne persone, as he was pore and nedy; and so po moste honeste beggyng ordeyned of God, and likeste to po state of innocense, acordid to Crist; and þat he seide in dede defaute that he was inne, and asked not in worde helpe for his myschef, not by almes of mon ne pleynynge to hom. And pis seyinge in dede, wipþouten Cristis bisynes, was po beggynge þat po Psalme puttes to Crist. Bot as in byinge of a hors, mon byes hym not to bye po heer of þis hors, ne none oþer lymme, so Crist bisyed hym not for pis bodily almes, bot for to worschip his Fadir, and profite to po puple. And ne were Gods lawe, pis speche were ful straunge, ffor men speken comynly of beggynge by mowthe, not by mevynge of voyce, bot by expresse wordes; and þus menen men þat seyn þat Crist begged not. And sip freris beggen on pis wyse by autorite of Crist, hit semes þat þei conseyven þat Crist begge pus. Bot Seynt Richart of Armawhe proves on feir maner, þat were an heresye to putt upon Crist suche maner of beggynge, and mayntene hit stifly. For feyth nedes us to trowe, pat al þat Crist did, he did hit on po beste maner wiþouten defaute; bot what nede of profite shulde mefe pis Lord, for to begge pus wipouten any cause? Nede drof him not perto, sip Crist hungred nevere bot when he chees to hungre so, and ȝif ensaumple of penaunce. Bot Lord! what profit were hit Crist to begge þus, sip he myght mefe men to gif hym when hym nedid, wipouten any bisynes of askyng of hom? And sith þis were algatis po better to Crist and to po puple, what shulde mefe po blasphemes to lye pus on Crist? Also, sip Crist did ever more po beste, what shulde mefe hym to ocupye his mouthe wip suche beggynge? Certis, sip Crist ches to be unchargeaunte to po puple, ne gif non occasioun of avarise to oper, pei shulden fle pis doynge, and occupye hom better, specially sip he forfended to begge in his lawe. Also, sip freris seyn þat beggynge groundes hom, and puttes hom in hyer

degre of al pis Chirche, why wolde not Crist byfore po comynge of freris teche pis beggynge, to profite of his spouse? Hit semes þat he shulde not bid, to lousyng of po fende. Bot, as Seynt Hildegar seis in hir prophesye, pis beggynge abode pis perilouse tyme, when fals ypocritis disseyven po puple a. Also, sip po gospel is ful of dedes of Crist, and sufficyent in treuthe to governe Cristis Churche, if pis beggynge of freris were taken of Cristis lif, sumwhere in po gospel shulde hit be groundid. Bot po gospel leves hit, pat holdes al treuthe. And so po blaspheme freris, to grounde hor ordir, putten Crist out of state of innocense, and putten folie in his werkes, sip he wrot unwarly. Mony fayre resoun makis þis holy bishop to convicte in pis falsnesse of freris. that Christ begged water of the Samaritan woman; it would be well if they begged nothing else. Bot sip freris were heretikes and blasphemes in Crist, bot if The friars say þei groundid pis beggynge in lawe of po gospel, þei bisien hom ful faste to seke hom a grounde. Po first and po myghtiest resoun of freris to prove beggyng in Crist, stondes in pis; Crist askid po womman watir to drinke, and ȝitte he was an alien, for he was a Samaritan; myche more wolde he be homely to his owne kyn. Bot here po blynde blasphemes mosten lerne hor logik. Ffor lewid men wot wel, þat hit sues not, þof po Lord aske of his owne pinge þat hym nedes, pen he moste begge þat þing of his servaunt. And so, if Crist bad po wommon gif hym a drinke, neverpoles he beggid not pis drinke of þo wommon. And wolde God þat soche freris beggid not bot water, or ellles oper elementis, pate by kynde shulden be comyne! And, for freris may not feyne oper drinke bot water of po welle pat Crist shulde aske, þei feyne falsely pat Crist asked watir to drinke. Bot hit is not semely þat he wolde þen drinke watir, sip he sende his disciplis to towne to bye meete, and a fastynge mon lufs litel suche drinke. Also po a St. Hildegardis was abbess of the convent of St. Robert on the Nahe near Bingen. She lived to the age of 82, dying in the year 1180. The passage here alluded to is probably contained in the Eleventh Vision of the third book of Scivias, the name which she gave to the book of her Visions; for this particular vision deals with the state of things existing in the Church in her own time, and to exist after her death. But the work not being indexed, I have been unable to light on the passage. See the Liber 3 virorum et 3 virginum, Paris, 1513.

They also say that He begged of Zaccheus ; but He rather commanded him. Replies to other similar arguments of the friars. gospel telles not þat Crist askid water, ne þat he dranke water when pat hit was drawen. And so it semes pat feynyng of freris expownes pis gospel as heretikes done. Bot hit is more semely, sip po welle was depe, and Crist loved po womman in shewynge of myraclis, þat he shulde make pis water by myracle springe up, and sithen drinke perof if he had nede. And herfore olde sentence is acordyng wip po gospel, þat Crist spake here of spiritual eetynge and drinkynge; for when his disciplis bad him eete, he seyde he had mete to eete þat þei knewen not. And so when pis wommon by devocioun of feyth ȝaf Crist hir hert, pen he dranke wip hir. Lord, wheper God begge of mon when he askes his wille, or Crist beggid of þis wommon when he mevid hir hert, and gaf hir water of lif, and filled hir for evere! Bot ȝitte po freris fablen of beggynge of Crist, and seyn he beggid of ȝachee bope meete and house. Bot here po ydiotes faylen in discrevynge of beggynge. Ffor if a bayle aske rent to po lord, he begges not þis rent of po lordis tenaunte. Ne if a mon aske his dette of anoper, he begges not þis of hym, for dyversite of titel. Miche more Crist, þat was bope God and mon, and had by state of innocense lord¹ of al pis worlde, þof he asked of his owne, as a lord shulde, pinges of his servauntis þat he had myster of and nede, he beggid not, bot nedid his servauntis thorw mercy. And lefe loke po wordes þat Crist seyde to Zachee, wheper pei sowned beggynge or lordship in Crist. Zachee, hyinge cum doune of po tre, for I mot þis day dwelle in pin house. A riche mon wolde penke spyte of a begger, þat bad him hastily cum doune fro a sight þat hym liked, and seide þat he moste herberow þis begger; ffor suche a mon wolde sey sone to suche a begger, Begger, ȝitte myghtes pou aske wheper þat I wolde. Bot po gospel techis þat Crist did mercy unto pis riche mon, and begged not of hym. ȝitte po foles blabur to prove þat Crist beggid, sip he sende his disciplis to Jerusalem, to fett him an asse and hir foole for to ryde on. Bot pis blyndenesse of po blasphemes gos po same waye, ffor þei blabur heresye þat God asked not. And an error probably for lordship.

sip pere is no beggynge of soche comyne bestis, po freris shulden schame to forge suche beggynge; specialy sip po Lord bad his disciplis, þat if ony mon seide owght unto hom, þei¹ schulden sey þat þo Lord had myster of hom. Pei schulden lerne, þat name of Lord, taken by hymself, sygnifies God, Lord of all lordes. And, for hit were to streyte to lordship of Crist to be a special lord of Jude or Jerusalem, perfore he bad pat pei schulde calle him Lorde. Bot ȝitte po freris casten out oper blynde resouns, þat Crist beggid a house, to eete inne his maundye, ffor, as po gospel seis, he had none of his owne, and so he toke almes bothe of men and of wymmen; why schulde we not sey þat ne Crist was a begger? Bot here we seyn to freris, as po Psalme seis, þat Crist was to geder bothe riche and pore, and herfore he ordeyned po apostils to sey þat he was Lord of alle lordes; and ȝitte had he myster. And so Crist was moste pore mon þat evere was oute, and perto most riche mon, and also moste curteyse. And so in al his povert he beggid not by voyce, bot meved folk to gif him, for more mede of hom. And so, pof Crist toke bodily almes, neverepoles he gaf better ageyne gostily almes, and beggid nevere on pis maner þat po freris feynen. And so he bad, as verrey Lord, to go to po cyte, and sey to sum myghty mon by þis token, þat, po mayster seis, I make Paske wip ȝe. And at his lordely worde of þis maister, þis burgeys of po cyte schewed hom a grett house strewid. Lord, wheper pis menes beggynge of Crist! Bot þes blynde blasphemes con not depart beggynge fro povert, for bope acorden sumwhat. to imitate Christ in life, but falsely. Bot se we wheper pes newe sectis seyn sop upon Crist, þat They profess þei suen hym in lif bifore alle oper men; bot hit semes nay. Ffirst, when þei sey þat þei ben pore as Crist, po fend hafs clothid hom in a cope to bringe in more deceyte. Certis þei have feele rentis, bot Crist had nevere one. Crist was herberowid in symple houses of oper comyne men; þese freris have in propura houses of coste. Crist þat was al wyse had bot twelve disciplis; pese founed freris rekken nevere how 1 corrected; þe, W. a As their own.

Gen. iv. 17. Christ gave to the people more than He received from them; the friars take all, and give nothing. mony þei have. And, for Crist chees his disciplis, and gedrid hom of mony, po freris steelen lesse childer wipoute discrecioun; herfore pei have Scarioths moo pen apostils. Bot loke how þese freris kepen po lawe of po gospel. Crist wolde pat nowper he ne his were chargeaunt to po puple; þese freris loken how myche þei may gete of godes of po comynes, to carye to hor castel. Ffor by pis entent þei make hom a cyte, as Caym, to carye to. Bot ouper Seynt Poule seide fals of propurtees of charite, þat hit sekes not his owne gode, but godes of comynes, or elles pese freris reversen po rewles of charite. I rede not þat Crist wip alle his apostlis toke more of þo comynnes pen he gaf ageyne. Ffor in his two feestis þat he maked by myracle, he fed po puple in als myche as he and his apostils token of po puple; and spiritual giftes pat Crist af þo puple was wipouten mesure better pen hor ȝiftes. If freris, in more spense of housyng and mete, in clothyng, in juwels, chargen more po puple pen Crist wip his apostils, how suen þei Crist in pis maner of lyvynge? And so hit were al one to grounde soche ordiris of beggers, and grounde Anticristis clerkis and blasphemes of Crist. Ow! sip Seynt Richarde, bishop of Armawh, proves ageyne freris by mony feyre resouns þat þei faylen opunly fro Cristis religion; and harmen po Chirche and po comynes bothe; how ben oure bishops and freris now knyttid togedir, bot as Herowde and Pilate were made fals frendes? And pis knotte lastid not, for hit was yvel groundid in hate of Crist, and of his lawe; so hit semes here. harmyng of po puple may we sone se; sip heven lokes lesse to fruyt of po erthe, monnes strength is lesse, here lyve is shortere, po tyme is lesse sesounable, and charite withdrawen. What shulde mefe Anticrist to double po rentis of po pore puple in suche yvel tyme? Ffor byfore þat freris comen by cautel of po fende, po puple gaf no more rente for so myche to hor lordes. And al pinge acountid, þei gyven nowe to po ordiris wel nyhe als myche as bei did to hor lordes. And so frutis of worldes godes faylen in po grounde. And sip yvel partynge of soche godes is cause of discencioun, po fende hafs caste pis snare for to bryge men, ffor charite is exiled, and envye is kyndelid. And pis semes po caste of po fende of helle, þat he And WYCLIF.

schal destrye lordes and hor tenauntes, and leve none in po world bot Anticrist clerkes. And so, in pis þat freris ben chargeaunt to po puple, pei suen hor mayster Anticrist, and not Jesus Crist. Nor do they imitate Christ in their inordinate attachment to their Po secounde waye þat þei go fro Crist and his lawe is weddyng of hor newe ordiris, and dyversen fro Cristis lawe. Men may opunly se hou freris tellen more by hor newe ordir and several Orders. hor ordynaunse, pen þei do by Cristis lawe, or profit of his Chirche. Ffor pis þei suen scharplyer, and punyschen herfore; and þis privey horedame makes myche harme. As Crist biddes, undertake thryes oure broper, and at po fourt tyme forsake hom as hethen men. Bot þese private ordiris bidden al po contrarye; for he þat sues pis gospel is holdun sclaunderer of his breperen, destroyer of hor house, and of hor newe religioun. Ffor oft sithe he shulde telle apertely po fautes of his brether, and oft fle hom as cursed men þat his reule ageyne-seis. Ffor oft his gode brethere ben putt into prisoun, and moste schrewis of oper have leve to go aboute, and use frely hor malice as procuratoures of po fende. And sith hit is al one to luf a lord and his lawe, ofte tyme pei luf more hor ordir þen Crist. And in mony caas fredom of po gospel moste be forsaken for hor newe tradiciouns. ground their on spiritual services they render, they prove too much. Bot ȝitte po blasphemes blaburen ageyne þis sentense, pat When they bothe resoun and holy writte acorden togeder, þat whoso edifyesight to alms po puple shal lif on po puple; bot sip freris in lif and worde edifyen moste po puple, hit semes þei schulde first take almes of po puple. Bot wayte we whydir po blasphemes drawen. pis resoun meenes pat no maner of comynes schulde gif temporal godes to lordis or persouns, bifore po freris were served of þat at þei craven. Bot hit were al one to holde upon pis sentense, and destrye po ordiris pat Crist made, and mayntene his enemyes. And pus bigan Anticrist to reverse Crist, not mending defautes þat were in Cristis ordir, bot makyng newe ordiris and sectis, as he wolde passe Crist. Bot feyth and kynde techis us, pat ordir of Crist is better, and þat he ordeyned his Chirche as beste wolde be, nouper to myche ne to litel, bot in gode mesure. Bot po bastarde braunchis of po newe ordiris spronge in wipoute auctorite of God. Ow! what wise mon

Had Christians only been content with the law and teaching of Christ, no prelates, monks, canons, nor friars would have been needed; wolde make a hye house, and putte tymbre bynethe, and stoories aboven? or elles above more hevye pinge pen po foundement wolde bere? Po foundement of po Chirche ben comyners and laboreres; bot if moo ordiris and sectis ben clotirde on hom þen schulde by resoun hele hom wip charite, defaute is in ordynaunce of maker of po Chirche. And so soth hit is, if freris travel more to profite of po Chirche pen oper men done, þei schulden upon resoun be susteyned of þat Chirche, if þei come to his werke by autorite of God. Bot Seynt Poule techis pat soche schulde not be hevye to po puple þat þei techen, bot lyve on litel, as foules. Bot pese raveyners robben po puple, and done not hor devere. And so resoun wolde aske þat noumbre of prestis schulden stonde in mesure, and travel in hor offis; and if þei were ydel, or elles to monye, withdrawe of hor sustynaunce, and spende on oper maner po tresor of God, and not norische his enemyes. Bot howevere pese blasphemes bosten þat þei travel more to profite of po Chirche pen done oper prestis, one pinge men knowen, þat sith þei comen in hafs po Chirche payred in everiche membre. How blessidful were po Chirche to renne aftir Crist, if it were onely payed of po ordynaunce of hym, and broght up no newe lawes, ne no newe sectis, bot amendid mysdoeris by Cristis owne lawe, and bringe hom ageyne to po lyve þat Crist hymself ordeyned! And pen po dowynge of po emperoure had nouper comen in, ne his prelatis had not blasphemed pus ageynes Gods lawe, ne pese private religiouse schulde nouper on pis wyse have stourblid Cristis Chirche, ne pervertid his ordir. Ffor chaunouns, munkes, and freris schulden noȝt þen have stonden in sted, bot few pore prestis schulde have sufficid to po Chirche by pure Cristis lawe. Bot here cryes Anticrist þat by pis blaspheme holy Chirche schulde perishe, and Crist be unworshipped; ȝe, and seintes in heven, patrouns of po ordiris, schulden be sclaundrid of hor moste gloriouse werkes. Bot wolde God pat Anticrist wolde gedir his wittes, and witte fat hit were better to hye Cristis ordenaunce, pen ordynaunce of Benett or Domynik or Fraunces. Ffor we owe to trowe pat Crist myght not fayle, nouper in ordenaunce ne lawe sufficient for his Chirche; and whosoevere reverses pis sentense blasphemes

in Crist. Here may we se þat þei take fals, for þus po Chirche schulde be saved and Crist more worshippid, po fendes host owvercomen, and Cristendome confortid. Ffor multitude of cowardes harmes Cristis batel, ffor þei knowen nowþer his armes, ne his feghtyng. As aneyntis po patrouns schulde we wil trowe, þat þei did not poynt devyse as oure Jesus did; and herfore erroure in secte of hom brynges men to more. Ne bere not to hevye þat po seyntis errid. Ffor Seynt Jon seis þat if we seyn we synnen not, we deceyve oureself, and passen oute of treuthe. And so, sip poo seyntis diden not po beste in foundyng of poo ordiris, bot synned venyaly, hit were a gret folye to sue hom in þis erroure, and leve po ordynaunce of Crist þat may not be amendid. And herfore Poul durste not, ne none oper apostil, founde newe sectis bysyde po ordir of Crist. Bot pre pinges of þis sentence may we suppose, þat þei keppid po ordiris better þen þei nowe ben, so þat þes newe ordiris ben ofte newe made. Also po seyntis wolde not pat hor sect were weddid wip hor tradiciouns, and laft Cristis lawe. And po pridde we supposen, þat po seyntis sorowed in tyme of hor deth, ffor alle soche erroures. And so, for oper godes þat þei did ofte, suppose we þat þei ben nowe in heven, and so we dampnen not po seyntis, but putt Crist byfore. Lord, sip Poule presumed not to founde¹ soche sectis, why schulde foles and ydiotes take pis upon hom? Specialy sip folye were to one unwyse to take a flok of Gods folke, pat lastid bot for his lif; myche more an ydiot schulde not gif a reule to alle his sect, lastynge for evere, whiche reule were not expressid in Gods lawe. And so pes sectis sclaunderen hor owne patrouns, amendynge hor defautes, and passynge fro hor ordiris. And so al pof þese newe ordiris profiten to Cristis Chirche, neverpoles not so myche as fendes in helle. Ffor þei made meryte of Crist, and mony oþer merytis, byfore þat freris And so, if pei wil be purgid, turne þei to Cristis ordire, and pen thar hom not aske confermynge of po pope. comen. 1 corrected; founded, W. E e 2 1 not that the founders of Orders were not holy men; but they erred in founding new sects, and their followers from their now, departing rules, get deeper into error.

III. Blasphemous pretence of sharing the inerits of their Order with other men by letters of fraternity. III PARS.-OF LETTRIS OF FFRATERNITE. Nowe of po thridde blaspheme is for to speke, for freris founden hor ordires fully in leesynges. Pei feynen first, þat Crist beggid as pei, and herby þei lyve by leesynge upon leesynge; and for to spoyle more po puple, pei feynen hom a powere to graunt men gostily helpe more pen þei have of Gods lawe, or elles may þei helpe homself. Pei graunten letters of bretherhed under hor comyne seele, þat hor breþer schal have part of alle hor gode dedes, bothe in lif and in deth, and rekkenen mony werkes. Bot first may men se, hou þis maner of doynge savers heresye in proude ypocrites. For þes gostily suffrages þei sellen in a maner, siþ þei graunten not comynly, bot pere pei hope wynnynge. And more booste of po fende herde we nevere, sith quantite of merytes is hydde fro seyntis, and chaffers wip soche pinges, unknowen to po partyes, were presomptuose foly upon bothe sides. Also, sith þei supposen þat hor naked graunte is als myche worthe as graunte wip hor lettres, pen hor lettres serven of noght bot for to jape po pepul. And in þis þei suen not Crist, as þei falsely feynen, for he grauntid nevere soche lettres of þing þat he gaf; and þus þei passen po apostels, bot in ypocrisye. Also pis charite of freris schulde strecche to alle gode men; and sip hit is als myche worthe by graunte as by letter, pen introduccioun of soche lettres serven of noght bot if it be to bleere mennis eyne wip threde, and wip gaye wrytynge. Also, sip Cristen men wot wil þat no man aftir his deth shal have part of meryt but if he go to heven, and, as freris seyn, þei may graunt iche Cristen mon part of hor meryt aftir his deth, þen may þei graunt iche Cristen mon for to be saved; and so hom fayles charite, if any of homself or elles any Cristen mon be dampned in helle. Also, men of po gospel schulden do prively hor almes, so þat hor lift honde wiste not what hor right honde did. Bot þese freris seyn þat þis is a passynge gostily almes; þen þei schulde do hit prively, and not conferme hit opunly by hor charteres. And mony þenken þat þes two pinges mefen hom; ffirst to feyne hor holynesse, makynge trompe bifore hom, as ypocrites done, and spoylen

pore mennes godes by maner of rentis, and to be confedrid with hom as wip hor owne breperen. Also hit were inogh to freris to have breperhed of po puple, þat ben comynly better þen po freris, pof þei come not unkyndely to spoyle hor brepren; ffor þei haf no skil to selle po letters þat ne by po same skil þei shulde begge soche lettres of oper men, whom þei schulde suppose to be better pen þei. And if þei did pus, þei did as þei wolden þat men did to hom; and pis is po lawe of gospel and kynde. Also, pese freris wot not wheper pei shal be saved, or wheþer þei ben now viserde devels, as Schariot was; and if þei ben suche, pei graunten not part of hor merytes to men pat shal not be saved. And herfore hit is a fendis presumpcioun to selle pus hor merytes þat þei knowen noȝt, ffor po gospel biddes, þat as þei take frely, so schulde þei frely gif to oper. Ffor hit were no kyndenesse pus to venyme hor gift, as po Pharisee venymde his dedes, for a privey boste þat he made to God. Also þei wot not wheper hor brepren þat þei chaffere with shal evere be saved. Bot no mon schulde deceyve his broper in bodily chaffer; myche more pes freris shulde not deceyve po puple of þing þat þei knowen not. And, certis, þer is no witte in po wordes pat trewauntis casten oute in pis mater, þat evere po better part schulde be supposed; and pus men schulde suppose pes freris to be saved, and by merytes of hom po puple to be also. Bot certis pere is no werse worde to grounde pes freris. For bi pis resoun iche mon shulde suppose þat he shulde cum to heven withouten helpe of freris. Also Hildegar seis, þat þes cursed sectis schal be destryed and dampned in helle, for hor ypocrisie and deceyte of po puple. Pen pis schulde be supposid, sith hit semes soth, for þat God demes is evere po better. And so schulde men suppose þat soche ypocrites ben deppere in helle pen any oper men. And if men schulde holde hor pees in þing þat [þei]¹ knowen not, why boosten þese freris so boldely of privetees of God? Also pes founed freris taken on hom a þing þat is propred to God, as partyng of blis, þat aungels in heven presumed nevere; and so þes synful wrecches byheten here in erthe, pat 1 supplied conjecturally. It is folly, and not charity, to presume that such merits exist.

Immoral consequence of the practice. Pretended miracles alleged by the friars. hengis onely in wille and jugement of God, as pof þei wolde bowe hym, as maysters of his conseile. And if þei feynen þat þei graunten al pis upon condicioun, þen þei siker not hor breþeren of partynge of hor merytes, more pen þei myȝt siker Sathanas of po blis of heven. Ffor wil we wot, if God wil, þus shal hit be, pof alle þes freris were dampned in helle. Also no mon shulde ȝif occasioun to his broper for to be deceyved in salvacioun of his soule. Bot mony, for sikernesse of meryte of þese freris, ben to negligent in hor owne werkes, and dreden not to do injurye to hor breper. Ffor siþ þei may be asoyled lightly of freris, and after have ful part with hom in po blis of heven, who wolde drede to do his wille for a litel money? And pis is po welle wherwip po fende blyndes po puple, and gendres wronges in pis worlde, and moves hem to feght. And so pis folye of freris unables homself, and eke po puple pat chaffaren wip hom. And pus pei make hom pertyners of hor peyne in helle, ffor more folye in chaffere suffred God nevere. To bye a catte in po sakke is bot litel charge: to bye chirchis by symonye semes sumwhat siker: bot for to bye pus heven and broperhed of Crist, hit semes chaffere of Lucifer, and withouten grounde. Bot þese apostatas And so wolde God Owe! wolde God þat þese freris, þat ben so bolde to graunte by letter and comyne seele pinges þat þei knowen not, dursten graunte hor byleve, what is po sacred oost. stirten abak where pei shulden go forth. þat po crabbis made by myracle, if þei myght, alle hor leesyngis withouten any sugett, for pen shulden þei not noye us as þei nowe do. Ffor comynly pese blasphemes, when hom wantes answers, and wil blynde po puple, pei feynen on God miracles þat he nevere did. For if men aske hor groundynge, þei stonde stille as foles, or tellen straunge tales noȝt to po purpose; as wycches feyned of dede men þat þei myght not quicken, [pat þei] were translate to felowschippe and dwellynge wip gods. Bot po craffte of hor leesynge moste þei nede haunte, for elles þei myght not be mayntened wipin holy Chirche. But wolde. God pat pei lyed not pus upon Crist, and feyned hym to do 2 ¹ corrected; savacioun, W. 2 supplied.

myracles of hor accidentis þat he nevere did, ne profiten to men, ne no mon may se hom, ne where þei ben groundid. ments replied to. Bot ageyne pis arguen þese Anticrist clerkes, and feynen þat Their argu þei have verey lordship of hor medeful dedes, as fer forthe as ony mon haves lordship of temporale godes. Bot by suche lordshippe hit is leveful to graunte men temporal godes at þo wille of po Lord; þen by po same skil hit is leveful to freris to graunte men hor merytes, or partis of hom. And pus pese apes arguen by wey of likenes, and done more harme to men pen pof pei cutted hor throtes. Ffor herby þei myght bye mennis synnes, and laye hor soules in wedde, pat oper mennis soules shulde be saved, ȝe, pof God wil po reverse. Bot for to falle to po answere. Byleve techis us þat no mon may levefully chaunge any godes, bot if he have leve of po cheff lorde. Neverepoles summe godes ben more nyghe God, as vertues, þat may not be gyven of none bot of God, ne nouþer mon ne fende may dysuse vertues. Bot ȝitte go we nerre to þese ypocrites, and telle hom þat merytes and delynge of merytis ben dyverse in hor kynde, as þei con knowe hit. Ffor as gyvynge of vertues and gyvynge of grace ben appropred to God, so delynge of merytes; for in po same mesure pat God approves merytes, deles he po merytes to whom þat hym likes. Bot merytes of men ben dedis or lyves, pat God of his grace acceptis to mede. Bot ȝitte pes blasphemes blabur hereageyne; and seyntes in heven gyven foure maner of mede, and so erthely men schulden dele hor merytes. Bot certis pes apis travelen in veyne as þei did ever, for seyntis in heven gyven hor blis, as none of us in erthe hafs powere to gyve. And ȝitte suche gyvynge and delynge dyversen; for seyntes gyfen accydentaly blisse, when pei be objectis to glade oper seyntes; bot God hymself deles, as he acceptis seyntes. Ne God bisyes hym not makynge soche doole, ffor lette a mon able hymself, and po dole is done. Bot Lucifer wolde be like to God. Pese blasphemes wol refe God his owne stede, and dele merytes of men after hor wille. reckless in their grants than the Popes themselves. ȝitte forpermore, pese ydiotes scharpen hor tounges, and seyn They are more þat popis graunten pardouns, and merytes of seyntis pat nowe ben in heven; and sith freris have fully and frely powere of popis, why may þei not dele hor propir desertis? Bot loke

Against exag gerated language about the immunity of Popes and error. now þat þese ypocritis wolden here passe popis. For popis graunten no pardoun to men bot if þei be byfore verrely contritte a, bot þese freris in hor lettres speken of no contricioun. And right as pei passen Crist in multitude of coventes, so þei passen po popis in grauntyng of suffrages. Bot I counseile pat iche mon trayste fully in God and in his owne gode dedis, by whoche he shal be saved, and tryste not to myche to popis ne freris, for hor graunte avayles of noght, bot in als myche as hit is confermed to po Chirche aboven. And hereonne wolde I þat men poght, þat taken as bileve þat po pope wip his cardynals may not erre, in pinges pat towches Cardinals from po byleve of Cristis comyne Chirche. Comyne byleve seis, þat nouper men in erthe, ne seyntis in heven, may do owght approved of God, bot if God hymself do hyt bifore. Bot who wot þat by ordynaunce of God þus myche penaunce is done for his synne? or þat þus myche pardoun is ordeyned of God? or þat þus longe tyme shal cum bifore po day of dome? And pus hit is of a hundred dedis of popis, þat bope hor cardynals and hor chirche approven. And sip in mony soche caas þei contraryen Gods wille, hit semes of hor dedis, and of right byleve, þat þei reversen oft tyme þat Cristen men shulden trowe; ffor ofte tyme pei feynen hom to do by hor powere, and nouþer þei wot wheper hit be so, or Cristen men shulden trowe hit. And wil I wot pat Cristis worde, seyde unto Petir, Whatevere pou byndes upon erthe schal be bownden in heven, and whatevere þou lesis upon erthe shal be lesid in heven, was seyde to Petir, and successouris of him þat verrely suen Crist and Petir in maners, ne erres noȝt in byndynge ne lesynge of men fro pa right jugynge of po Chirche aboven. Lord, wheper pis be byleve, þat þis pope dos go amonge alle po articles of po trowthe þat evere Crist taught? Pis is none of hom, ne ordeyned to be trowed. For pen were po pope conformed, and nedely most þei be blessid, bothe in erthe and in heven, be he nevere so schrewid. And so hor bulles ben not gospel, bot ofte tyme fals, þat fayles nevere of Cristen byleve. And herfore triste we to po rightwysenes of oure owne werkes, and laste we in po faythe of po lawe of Crist, for al suche fals feynynge moste See vol. i. p. 136, note b.

nedely perische. Bot as po witte of pis word,-pis is my body,-is mony weyes chaungid as Anticrist wil, so po witte of þes wordes seide unto Petir. So pat lawe of po emperoure, and chesyng of heretikes, neden Crist to gif suche powere to his traytoure. Bot as hungre of one and dronkenesse of anoper techis pat Poule undirstode bodily fode, so worldly lif of emperoure prelatis techen þat þei ben not po same pat Crist spake to. best who leads the best life. Bot if þese freris with hor preyers deceyven po Chirche, and His mass is the maken po puple to trowe þat one masse of hor is better to God þen oper of comyne prestis,-(and herof serven hor sygnes, and hor feyned varyaunce a, to schewe hor ypocrisye to po lewid folke; and herby men seyn þat one frere takes mony grete salaryes of dyverse men togider for one tyme, bot hom unwittynge, ffor hor speciale preyeris þat þei slepen inne ben, as þei sey, better pen oper comyne preyers; bot herfore thorw defaute of right byleve po fende deceyves po Chirche by soche fals procuratours)-We shulde understonde, þat whoso lifs better, he preyes more profitably to iche Cristen mon. And pus Seynt Poule biddes men preye wiþouten lettynge. And so pat prest þat lyves better synges better masse; for masse and po ooste ben dyverse pinges, sip ellis freris myght not feyne of hor massis þat þei ben better pen masse of a fende. Scarioth was a fende, as Crist hymself seis, and, as freris seyn, soche prestis syngen right. And herbi may we se what preste singes beste; for Crist songe beste of alle by generale preyer; and certis po beste helpe pat men myght gete by preyere were to dresse Cristis Chirche aftir his owne ordenance. And pus specialte of preyere blyndes mony men. Ffor generale preyere is better pan speciale, sip it comes of more large charite, and is abowte better and more comyne profite. Bot General prayer And herfore Crist taught us moste generaly to praye. profitable applyinge is appropred to God, as he moste part merytes aftir þat men ben worthy. And so hit falles oft tymes, þat a fer straunge mon had more mede of foundynge of abbeyes and chauntryes pen he pat haves founded hom, for he is more a The variations in the singing of the mass, which the different religious orders were, and still are, authorized to use. is better than special.

On the right posture of mind in which to receive certain statements." On the right way of answering inquisitorial questions. worthy. And pis fayth shulde move men to sue Crist, and coveyte noght private suffrages, but more procure treuly aftir comyne profite. And so specialte in preyere is noping worp, bot in als myche as hit scharpes to preye for generale pinges; as, when a man preyes for a certeyne persone, his entent shulde be more principaly for po comyne Chirche. As, when men preyen for one persone, for he is profitable helpe to holy Chirche, men preyen more principaly for þat holy Chirche. And pus ypocrisye of freris unables hom to God, sith pei schulde prively lyve hor holy lif, and bothe by worde and sygnes schewe hor lownes, and pen were po servyse of masse and oper doynge more profitable to men pen hit nowe is. Bot po sacrament þat is sacrid in po masse is nouper better for one prest ne for oper. For in his kynde hit is bred, noght mendid bi po prest, and in þat þat hit is Gods body, hit is ilike gode, whosoevere sacres hit. And here knowe we mony pinges, bynepe oure byleve, þat we shulde graunte hom, ne denye hom, ne dowte hom; bot suppose hom, gesse hom, or hope hom. As if a mon asked me wheper pis bred were Gods body, I wolde nouper byleve þat, ne dowte hit, ne denye hit, bot suppose þat hit were so, bot if I had contrarye evydence, as, if I had evydence pat po prest were not sacred of God, or þat God wolde not wirke wip hym for his yvel lyvynge. And so evere worshippe Gods body in heven, and po sacrament of po auter upon a stille condicioun. And so what þing þat a mon myght more medefuly do, and have more medefully mynde on po body of Crist, schulde he do, and in caas leve heryng of masse. Bot for po more part, heryng of masses scharpes men, and moves men to haf medeful mynde of Crist. And so if po pope asked me wheper I were ordeyned to be saved, or predestynate, I wolde sey þat I hoped so, but I wolde not swere hit, ne ferme hit wipouten condicioun, þof he grettly punyscht me; ne denye hit, ne doute hit, wolde I no wey. And so, if prelates opposed me, what were po sacrament of po auter in his kynde,-I wolde sey þat hit were bred, po same þat was byfore; ffor þus teches po gospel þat we shulden bileve. And if pou aske forper, wheper hit be substaunse of material bred, nouper wolde I graunte hit, ne doute hit, ne denye hit, byfore audytorie pat I trowed schulde be harmed þerby, bot

sith¹ þat I supposid or reputid þat hit is so. And pes prelatis þat wolde wrynge oute anoþer absolute answere, faylen bothe in logik and divinyte, and schewen hom unable to examyne of heresye. Ffor it falles to soche men to teche po bileve by sufficyent foundynge, and eschewe erroures. As, for no mon con grounde accydent wiþouten sugette, no mon schulde aferme þat þis were po sacrament. And, for fewe prelates knowen accydentis and sugettis, men schulden bywar to bringe pis in Cristen mennis byleve. Bot accydente wiþouten sugette nowþer knowes mon ne God, as Austin teches and resoun proves. Bot po fende haves blyndid þus Anticrist in þis matir, þat he contraryes to hymself, and knowes not hys erroure; as he seis þat þis sacrament is an accydente withouten sugette, or elles pat in þis sacrament is suche an accydente. And ȝitte he contraryes hymself, þat quantite and qualite sugetten oper accydentis, and everiche part þereof. Also iche part of his accydente hafs Crist and Cristis body, and so none of pese accydentis is wiþouten sugette. And so, if þese thre poyntes of blaspheme and thre kyndes of heresye were fully declared, nouper prelates ne freris pat nowe bisye hom pus schulde clerely excuse hom, þat ne þei ben suche. Ffor þei undirstonde omys þis pointe of po gospel,- When pou art cald to heven reste in po laste place, and kepe þe in mekenesse wiþouten ypocrisye. And so hit is likely pat alle po bishopes of Rome þis thre hundred ȝere and more were fully heretikes, ffor þei undirstonden not pis pat Poule teches, When we have fode and hyllynge, be we payed of pis. Pere ben mony heresyes of folis in pis mater, and fole wordis shulden be lafte, and not to longe tretid. Make we an ende of pis mater, and speke we of oper pinges. Ffor somme folis þer be þat will be payrid in yvel, and noping amendid, by devoute wordes. Bot geder we pes pre partyes of þis synne of blaspheme, and make we þese fautours of þis grett synne, and make hom as blasphemes in Crist and his seyntes. And as anentis po first, þat is, po sacred ooste, no mon schulde here hom, ne grete hom, ne suffer hom þat denye po gospel, in þis or in oper 1 perhaps we should read sey. Recapitula blasphemy tion. How the first species of should be met.

The second blasphemy. The third blasphemy: letters of fraternity should be done away with, and the laity cease to support the friars. matir. And, for freris and oper religious ben suspect in þis heresye, men schulden not comyne wip hom bifore bei schewid po fayth by sufficyent wittenes, and with a wyse asker. Ow! sith everiche parishe chirche hafs mony sacred oostis as medicyne to po soule for seke parischens, he were a schrewid leche þat wolde not telle his sugettis of what kinde were po medycyne þat he gyves hom. And so, if we loved oure feyth and Cristis lawe, as we shulden luf if we wil be saved, we schulde not slepe pus in pis cause, bot warly wake. Bot negligence of Gods cause shewes þat we hate God. And cautels of blasphemes þat perverten oure fayth schulden be schaken awey by scharp dyvynes. For þes folis leeven po letter of po gospel, and seyn þat we schulde not aske what þing þat is, bot trowe þat þere is verey Gods body. Bot po gospel telles not what þing is þere, but seis þat þis brede is Cristis owne body. For wil we witten þat in iche knotte of a stree is better þing þen Gods body, for po holy Trinyte. And sip we worschippen not soche sensible strees, and worschippen þis sacrament, resoun schulde dryve us pat hit is better þing þen oper comyne bodyes. Bot wil I wot pat freris seyn þat hit is werse pen venyme. Alle men schulden thriste oute pis roten of oure faythe. As to po secounde blaspheme, of beggyng of þes freris, everiche Cristen mon þat lufs Jesus Crist schulde crye out on hom þat seyn Crist begged pus, sip þat hit is blasphemye ageyns oure God. Alle we sey þat we luf Crist moste of alle pinge, bot negligense in oure dedes wittenes po contrarye. And I am certayne, at po day of dome schal po sothe be proved. Who wolde not sey þat he were fals to his erthly lord, þat herde him be sclaundred and opunly despised, and ȝitte wolde nowper reverse hit, ne have sorowe in his hert ? Ow! how shal men be saved, pat loven better erthely þing þen þei luf oure God and oure Lord Jesus Crist? And to po pridde biaspheme, of lettres of freris, he loves nowper God ne his even Cristen þat ageynestondes not þis heresye. For pei blaspheme in God, and desseyven po puple, and harmen homself where þei myght ellis be gode. Bot sith we schulde sue Crist in maner of oure lyvynge, and Crist spake scharply ageyns þes Pharisees, we mot nedely scharp oure

tounges ageyns þese freris; ffor po erroures þat þei have ben so longe rootid inne wil not elles be avoydid, ne oper men excusid. But sip Crist keppid charite to pese Pharisees, he were not a trewe mon, ne suer of Crist, þat wolde not speke pus ageyns erroures of freris. Ow! if knyghtes and comynes, and alle Cristen men, wakid to þis resoun and did hit in dede, sip no mon schulde susteyne blasphemes of Crist, and sip þis secte of beggers blasphemes in God, alle men schulden lette hom of hor cursed werkes. And more esy lettynge con I not se bot þat iche Cristen mon gif hom no bodily gode, bifore bei schewid wrytten þat Crist begged so; for ellis þei are suspect of opun blasphemye. And sip no mon schulde gif þo freris gode, bifore pis cause were descided bytwene wyse men, God schulde ordeyne his servauntis to stonde for po treuthe. And, for ech Cristen mon schulde destrie blasphemes, pei schulde seke pis oute pat regnes in freris. Pei sey þat God haves byheght hom þat þei schal do myracles wipoute any nowmbre in sacring of po ooste. Bot certis þese myracles may þei not teche, as pei may not profit to po Chirche of Crist. As anentis hor chaffere by lettres of fraternyte, schulden myghty men aske hom groundynge of hor sentense; and so of hor ordiris, þat þei þus preyse, and seyn þat þei passe po ordir þat Crist gaf. And so pei preyse hor patrounes, and putten Crist byhynde. Lord, who herde evere a more blaspheme, þen þat ydiotes seyn hor patrounes schulden passe Crist! Wil I wot þat Seynt Poule, for reverense of Crist, durst not grounde soche ordiris as po folis did. Ne grucche we not þat þes patrounes ben cald þus ydiotes. For holy wrytte calles disciplis of Crist ydiotes a; and byleve teches us þat þei ben nowe seyntes. Bot of holynesse of þese patrounes may trowe who so wil, for byleve nedes not to trowe þat þei ben seyntis; bot I suppose þat þei did mony foly werkes by blyndenesse of yprocrisye, and after were purgid, and so þei ben now in heven, as God vouchessafe. And so iche Cristen mon, if he wil be saved, most hold stiffly wip po lawe of Criste. a In Acts iv. 13, the Vulgate has idiotae, and the Wycliffite versions ydiotis.

XXVI. De Apostasia Cleri

On the apo stasy of the clergy, both regular and secular. XXVI. DE APOSTASIA CLERI. [This tract is printed from a transcript made for the Delegates by Mr. French from the only known MS. in the library of Trinity College, Dublin, (C. V. 6; CC in this edition). It has been already printed, in black letter, by Dr. Todd, in his Wycliffe's Three Treatises (Dublin, 1851). It seems to me impossible to decide whether it is really by Wyclif or not. Bale certainly mentions a De Apostasia' in his Catalogue, but gives no first words; and it is more likely that he was referring to the Latin treatise of that name, which forms part of the Summa Theologiae (Shirley's Catalogue, p. 8) than to the present tract. The style has a general resemblance to that of Wyclif, and a remarkable expression at p. 440, about a lump of talow strangling the houndis,' recalls a similar expression in the Sermons (vol. i. p. 247). On the other hand, the phrase in mong', for among', is never used elsewhere by Wyclif to my knowledge; and the frequent use of the first person plural looks like some inferior member of a party rather than its leader. No indication whatever helps us to settle the date; all that can be said is, that as the subject of the Eucharist is not referred to, there is, so far, some ground for supposing that it was written before 1381, the year in which Wyclif began publicly to impugn the received doctrine.] CAP. I. 4 Sıp ilche Cristen man is holdon to serve Crist, and who ever faylip in pis is apostata, it is likliche to many men þat þe mor part of men, bi her viciose lijf, ben combred in pis heresye. But al ȝif knyȝts and alle men shulden be religiose, neverþelees spek we of apostasye of prests. Pre maner of prestis fallen in pis synne. Pe firste is peple of privat religioun, þe secunde is þe multitude of emperours prelatis, pe pridde is prestis wiþoute pise two firste. We shal sup-

pose of our bileve, þat ilche man þat is ordeyned of God to be dampned is apostata to jugement of God, as pe riȝt resoun shewip of þe apostasie. And if apostasie is stondyng bihynde, hou myche stondip bihynde ilche siche þat shal be dampned? mor þan Goddis derlyng þat shal afterward be saved wisliche, al ȝif he semeþ grevousliche unkynde for pe tyme. Fferpermor we shal suppose pat bodyliche abyte, or wantyng perof, makip not men religiose neyper apostataes, al ȝif þey semen siche bi jugement of men; for oonliche charite pat sewip it makip men. religiose, or of Cristis ordre. But it is knowen bi lawe of our God, pat alle pes bodiliche signes ben straunge fro charite; for charite stondip in soule, and not in siche signes. But Lord! wheper weddyng wip siche signes helpip to holde religioun of Crist, and love hym of hert? sip it is certeyn þat Cristis religioun stondip in love of God of al our herte. And it semep pat siche signes drawen fro love of Crist po pat setten so meche trist in hem, and bynden hem to kepe perpetuelly. For pey needen a man to take heede to sensible þing, but heede to sensible ping wipdrawip fro God. Also oblishyng of men unfreep hem to God; but it is greet oblishyng to be bonde to perpetual kepyng of siche maner signes, sip it fallip ofte pat Goddis lawe askip to do dedis þat Crist biddip, and leve siche signes; and so byndyng to siche signes lettip fredom of Crist. Also, sip Crist is al witty, as our feip techip us, and he ȝaf us not siche signes, but raper reprovep hem, it semeþ þat þis ordre askip not siche signes. And herfor it semep þat Crist seiþ, þat kynrede of hoordom sekip siche signes; and þis is a cause whi signes of þe old lawe shulden ceese, bi fredom of pe comyng of Crist. Of þis it semep pat signes to wiche men ben oblishid ben not groundid in pe lawe of grace, but raper techen us to leve signes. And cerimonyes of þe olde lawe, betere þan þes, ben tauht to be left bi lore of Poul. condemned in general, though in particular cases it may be And herfore it semeþ þat privat religiose ben hyndred bi her Monasticism ordris to kepe Cristis lawe; alȝif it falleþ þat somme men ben beterid bi bynding to pise chargis, þat ellis wolden be wylde. of service. But al ȝif it fallep profyte to summe men to be bounde to a stake, or chargid wip stones, neverþelees religion þat wisdom hap зyven us byndip us not to kepe siche rewlis, for, as to þe

mor part, it fallip pat resoun of Goddis law shulde occupie men betere. And so, ȝif observaunce in lyves of fadris profytede to many men þat brouȝte hem to hevene, neverþelees it wer a pur open folye to make herof a rewle for al and for ever. For God hap ordeyned somping to profyt for oon man, and þat same ping to noye for anoper; and ofte to þe same man somþing wer good for a tyme, and somtyme to hymsilf wold þat þing noye. And perfor he hap given witt and resoun wip his lawe to man, to chese what wer good for hym; ne it may not be þat if man fayle not to God, þat þe spirit of God fayle hym, to shewe hym what he shulde do, betere pan pese¹ ordris can. And so men þat oblishen hem to kepe siche ordris, or ellis to founde hem evere to laste, semen to reverse God in his ordinaunce, and turne upsodoun wisdom of kynde. And herby Aristotle a soylip an argument, bi whiche it myȝte seme to folis þat kynde failip to man, sip it ordeynep armur and defence to bestis, and to man it ordeynep noon siche ping. Pis philosophie assoylip þis folye bi þis, þat kynde hap ordeyned to man bope wit and hondis, bi þe whiche he may take when he wole, and leve when he wole, armur and oper help þat is meche betere. O, wheper Crist knewe not clerliche pe profyt þat comep of privat religions, sip he left hem! It semep pat al siche religion smacchip blasfeme in shadewe of pride, for it reversiþ in a maner þe ordynaunce of Crist. And if þei seyen þat many seynts han ben in þis ordre, certis many moo han ben in Cristis ordre. And it is hyd to us whyche of hem ben seynts; and sip it is hyd to þe pope, and to al his covent, confirmacioun of hym makip litel feyp; but it myȝte make feyp to hem þat knewen his revelacion; for þe popis autorite makip not seynts in hevene. And so martirdom, wip hooli lyf after Cristis lawe, makip mor evydence þat þis is a seynt. But sip we shal suppose þat many holi confessors han ben in pise ordris, þat nowe ben in hevene, two pingis ben to seye of lijf of siche men. Ffirst, þat þei lyveden diverseliche fro þise newe sects, and loveden God and his lawe, and leften siche signes. And so pise new sects shulden kepe mor Cristis reli- 1 corrected; pis, CC. a Aristot. De partibus Animal., lib. iv. cap. 10. (Dr. Todd's note). WYCLIF.

gion if þei leften her rytis, as her fadris diden. But ferpermor we shall suppose of pise hooli confessors þat þei weren contrit and purgid of her synnes; and bi þis, and not bi rytis, þei ben now seynts. As blasfemye of Poul, þat he pursewede Crist, makip hym not seynt, but good þat he dide after. But to trowe siche canonyzaciouns is lesse pan bileeve. DE DOTACIONE ECCLESIE. CAP. II. Church endowments. As to be possessiouns and dowyng of clerkis, bileeve shulde On the evil of teche us pat it doip hem harm to kepe Cristis religioun, and harm to lewid men; for Crist seiþ þat noo man may be his discipul but if he renunce alle siche pingis. And hou he shulde renunce, Cristis lijf techip, and lif of hise apostlis pat com in after hym; and ensaumple of siche deds exponep best Cristis lawe. And pus bi process of tyme is pe Chirche peyred, bi turnyng fro Cristis lawe, and bi love of þe worlde. And herfor seip Poul, þat coveytise is roote of all yvelis þat comen to Goddis Chirche. And comynge inne of freris þat shulden quenche pis synne makip it mor fervent, as watir fier of smypis. And sip þei ben apostataes pat gon abac in Cristis ordre, few or none of siche prestis ben clene of pis heresye. For þei forsaken Crist in kepyng of his lawe, and Crist seip þat man mot kepe it ȝif he love hym. But sip love of worldliche pingis drawip fro love of Crist, hou myche is love of prests drawe now fro God! Wantyng of workis of pe gospel, and werkis of pe world, dampnep our prestis in defaute of pis love. And ȝit þei poudren blasphemye in among pis apostasye, for þei seyen þat þei haven mor power of Crist þan ever he wolde ȝive to Petre or Poul. For in spiritual power pei ben even wip him, and in worldliche power þey passen hem; sip Petre seip he havede neper silver ne gold, and Poul laborede wip hise hondis; and so her power, gederid togeder, in so myche passiþ power of Petre. And if ony man seyþ þat our prestis haven not so myche spiritual power as Petre, þey wolen curse hym and dampne Prelacy did primitive times, not exist in

and might well be spared now. Against those who talk about the necessity of order and gradations, we plead simply the authority of Christ. hym, and use siche power pat neyper Crist ne Petre semep to have had; siche fals power feynep Antecrist; and þat may be clepid Luciferis power. But sip ilche power is of God, as Poul seyp, and pise men reversen God. as her lijf shewiþ, summe men may trowe pat hem failip power, and þat þei feynen falsliche pat þei ben vikeris of Crist; for likliche hem wantip to be pe leeste membre þat Crist hap ordeyned to be of his Chirche. And notwipstondynge pis, Crists Chirche shulde live, ȝif alle siche prelats wanteden perinne; for whoever trowip in Crist, and lastip to his lyves ende in pis feip, he shal be saved wiþouten siche prelatis; sip in tyme of apostlis, and when pe Chirche pryvede, siche prelatis wanteden, as Goddis lawe techip. For pe apostlis weren felowis, and ilche oon suffisede to converte pe peple in þe name of Crist, wiþout autorite borewid of oper. But God forbede pat lordschip gyven of pe emperor shulde chaunge or destrie pis lawe of Crist; for Cristis lawe, al ȝif it be contrarie to pis dowyng, is mor myȝty and groundid in resoun. And so in pis poynt ben heretiks many in þe world. For Petre was cheveteyn of oper apostlis for his mekenesse and service þat he dide to oper, and not for his lordship ne his sterne power. CAP. III. But her grucchip þe world, and grennep on trewe men, and seip þat þei ben heretiks, and casten destrie al holy Chirche and feyp perinne. Also þei seyen þat seculer lordshipis asken degrees; for if alle weren oon, þer weren noon ordre, but ilche man myзte ylyche comaunde to oper, and so seculer lordship wer fully destryed. Also þei seyen, ȝif þer wer noon ordre of popis and bishopis, per shulde be noon ordris of abbots and priors; and so al religioun shulde be distryed; and so shulde perish makyng of prests and doyng of sacraments, as holy Chirche usip. To assoyle pise dowtis, men moten arme hem and pacientliche dispose hem to deye for Crist, and fals not þe gospel for favor of men, but seye fulliche pe sope, for Crist is ever present. And so it semep to trewe men, þat ordris of religioun þat Crist groundid not shulden be fordone, for Crist is al witty and al sufficient in hise werkis.

As to be first grucchyng, shal Antecrist grenne at þe day of dom, and bete togedre wip hise teep, for his sharp reprovyng of sentence of pe gospel. For þenne wo shal be to alle siche, pat clepen good yvel and yvel good. And Zebedeus sones traveleden in þis foly, as we alle done; and askeden bi her modir heyȝnes of þe world, þat þe oon myȝte sitte on þe oon side of Crist, and be oper on pe oper syde, in his kyngdom. But Crist, willyng al good, ordeynede hem to suffre anoyes in þis world, and bi pis to come to heyȝnesse in hevene. And pus pise folis seyn, þat men þat ben aboute to brynge Cristis Chirche to pe state pat Crist ordeynede, ben aboute to distrye holy Chirche. And it semep pat ȝif Crist com in his owne persone, and tauȝte and comaundede pis stat to be holden, he shulde be holden a fool and fals heretik; and ȝif he travelede herto he shulde be persewid; for so doyp Antecrist aȝen hise membris, þat over softliche seyen his sentence. And sip al bileeve is in þe gospel, and we travelen and worchen pat pis gospel wer knowe and kept, it is openne þat we wolden destrie but heresies, for we wolden destrie errours contrarie to be gospel. Christ magnified the authosecular arm. As to be secound, we seyn þat seculer lordis shulden holde wip þis sentence of þe gospel, and mayntene it wip myȝt. For rity of the in mong alle þe men þat evere weren her in erpe, noon heyede mor þen Crist seculer lordis; for he chees to be bore when pis lordship florishede moost in pe empyr of Rome. Crist ȝaf tribute to pe emperor; Crist wolde not so myche lessen seculer lordship, þat he wolde have a litel hous to hyde his heved inne; Crist comoundede to ȝyve pe emperor þat was hise; and to destrie lordship of prestis of þe temple, for seculer lordship shulde be holde bi hymself. And Crist norishede pe tenaunts of seculer lordis; he helede hem and fedde hem, and pilede hem not; so þat he ȝaf hem mor bi myracle of his godhede, pen he took of þe world wip alle hise apostlis. And for pise sixe kyndenessis, bysyde goostliche suffragies, pise seculer lordis han be to unkynde to Crist. And soone in his absence, when he was set in hevene, pe emperor reverside ¹ him, and fordide his 1 corrected; reverse, CC. Ff2

In the true Church the order consists in all serving and loving one another. ordynaunce, and makede hise bishopis haywardis a of þe world, and took fro hem þe kepyng of Crists sheep. And so pe last offiss þat Crist ȝaf to Peter, and bad hym pries up his love performe pis offiss, took þe emperor fro hym þat seyp he is Petris viker, and makede hym perpetuel hayward of his drit. But, for it is to hard to kyke aȝen þe spore, wite ȝee, seculer lordis, pat pis harmep ȝou. For it takip awey help of soul fro 30u and fro ȝour peple, and to-terip ȝour lordship at ȝee tellen myche by, and evere shal mor and more, til þise unkyndenessis ben somdel amendid. And wite ȝee wel þat ȝour folye, bi whiche ȝee wenen to plese God, shal not excuse ȝou to God at þe day of dom, for Crist and hise lawe shal witnesse aȝen ȝou. And sip Poul was not excusid bi pe olde lawe of persewyng of Crist in hise ȝonge membris, meche mor þe emperor, þat bi mannes lawe persewede pe soule of Crist in his tendr embris, shal not be excusid, sip he drawip hem to helle. But ferper we shulde knowe, pat seculer lordship pat clerkis hanne nou smacchip imperfeccioun on many maner, and comep not to be perfectioun of pe ordre of Crist; as seculer lorshipis asken worldliche degrees, and so hey;nesse in worldliche goodis, but Cristis lordship askip goostliche degrees, and heyȝnesse in vertues, pat God oonliche ȝivep. And herfor, when stryf of pis was in mong þe apostlis, Crist determynede pe cause bi word and bi dede. Crist puttede a ȝong man in myddil of hem, þat was meke in many vertues, and seyde,-Whoevere mekip hym as þis ȝong man, he shal be holden mor to þe jugement of God. But his world hap put awey þe sentence of Crist; for alle prestis and seculers seken her owen goods, and þat is aȝeyn þe charite of Poul. And, for þe world knowip not heyȝnesse in vertues, God hymsilf shulde clepe hise servaunts as he wolde, and leve þe worldis maner of sensible pingis. And so pe rewele of religioun of Crist biddiþ, þat ilche man obeshe to oper, not for þe world, ne for worldliche maundements, but in as myche as biddip Goddis wille. And ȝif a best bad a man do siche, he A Hayward is explained by Phillips (New World of English Words, 1662) to mean, a keeper of the common herd of the town, who • is to look that they neither break, nor crop hedges; from the French words Hay baie], a hedge, and Garde, custody.'

shulde obeshe to beest in pe name of God. And herfor Goddis lawe techip hise men, þat God obeshede to mannes voys, and Crist obeshede and servede to Scarioth a. If this order were followed, prote suppressed; monks, and friars would be and power of the gospel would have free course. And herby we may see an onswer to pe pridde resoun. Sequestre we al mannes lawe, supposynge Crists ordynaunce; al þe drede of florishyng of men of þe world; and panne it sewip þat we shal graunte, þat alle degrees of emperor clerkis, alle pise religions of monkis, chanouns, and freris, shal slepe as þei diden in tyme of þe apostlis. For alle pise semen to smacche worldliche heyȝnesse, and men ben clepid to degre pat God clepede not, and þis is errour and synne on ilche syde. But neverþelees pe ordre of Crist shulde be penne mor perfiȝt þan it is noon, by meddlyng of mannes ordynaunce; and prests shulden have betere ordre in ministryng of sacraments, for Crist wolde leve in goode prests power pat holy Chirche needip. And, as pe pope feynep, he byndip to-day and lousip to- and the grace morewe; and so in byndyng and lowsyng ben many fals gabbyngis. And penne wyndis of treupis shulden blowe awey þe heresyes, and cler pe eyr of holi Chirche, þat is now ful troble. Penne shulde lyf of grace come doun fro God, and lyȝte ilche man aftir þat he wer worpi. And þenne shulde pis blasfemye be blowen awey, þat grace and power of God mot nede first come to be prelat, and þenne be departid of hym, how evere he wolde sille it in mong hise suggets, þat nouȝt may be wipoute hym. And certis it wer lesse error to seye, þat þe bemes of pe sonne crooken, þat shynep freliche in bodyes after þat þei ben disposid, pen to putte pis error on þe Sonne of riȝtwisnes. For Crist is in ilche mannes soule pat lovep hym owterliche, and needip not þe help of þis cursid prelat; for Crist may not of his ryȝtwisnes pus accepte persones. And penne shulde grace come to men, as hevene scaterip reyn; but now castip Antecrist to hepe hise disciplis, so pat ilche may strengpe oper in her malice; as if hevene of oon cloude sende gushyng of watir, and overflowede som erpe, and som wer left drye. Pus a It must have been such expressions as these which originated the charge against Wyclif, contained in the sixth of the twenty-four articles condemned at the Council of London, that he maintained 'Quod Deus debeat obedire Diabolo.'

Owing to the wealth which encumbers her, heresy and apostasy are almost universal in the Church. Crist sente hise apostlis, when þei weren rype, to diverse londis, to sowe wateris of wisdom, and closede hem not in cloysteris as Antecrist doip. So ȝif we taken heede to apostasye þat goip evene aȝen þe ordre of Crist, þer ben fewe bisshopis, possessioners, or frers, þat þei ne ben apostataes, al ȝif þei holden her sygnes. For take we heede to be lyf þat men first ledden, and to þe lyf þat men leden now; and we shal fynde þat alle pise ben gon abac. And sip þei ben as myche now holdon to serve God, and sommwhat mor for takyng of temporal goodis, it semeþ þat þei ben bounde to mor þen þei may. And siche apostataes marren muche¹ of Cristis ordre. And pus, ȝif alle bisshopis possessioners and freris weren wislyche examyned wheþer þey weren heretiks,-ȝif þey seyden nay, witoute revelacioun fewe men or none weren holde to trowe hem; for it semep open bi her wikkid deds, þat þei ben apostataes fro Cristis religion. But siche heretikis wolen blepeliche dampne opere men of heresyes, for here witt is blyndid. CAP. IV. Bi pis may we see how pikke groweyn eretikis in þe rewme of Englond, and in oper londis, þat men clepen Cristen men. For ȝif alle symonyents weren markid out of Cristendom, and alle apostataes, wip alle blasfemes, pe multitude of heretikis wer mor pan þise oper. For per ben fewe prelats now in þe Chirche, ne fewe oper men, þat þei ne ben heretiks; sip assent to heresie makip an heretik. And perfor we supposen pat God movede men to speke now of heretikis, to make hem mor knowen; for noon man doip mor harm in batel of Crist. For þei stonden bihynde, and fyȝten not wip þe fend, ne wip pe world, ne wip her flesh, as Poul seyp; and þis is cause whi þe world peyrep, and charite of many cooldip. Pe ground of þis malice stondip in prestis, þat ben þus cooldid wip temporal goods. For pey shulden be capteynes in batele of Crist, but now þei ben cheveteyns on Antecrists syde, and letten bi ypocrisye oper to fyȝte. And if fewe trewe men wolden worche or speke aȝen þis traterie þat is in Goddis enmyes, þey quenchen hem as heretiks, bi 1 corrected; meche, CC.

cautel of pe fend; as bishopis diden wip Crist in tyme of his passioun. And in mong alle pe malices of pe fendis werkis, per semep noon mor to harme Cristis peple. As, ȝif a greet lord shulde be susteyned wip herbis þat groweden in a orchard, and weren nyȝ rype, þat man þat come into pis orchard, and kyttede pise herbis, and destriede pe rotis, dide to myche harm to peyryng of his lord; and specialliche ȝif þer hele sustynaunce stood in pise herbes. Goode Cristen men þat holden Cristis lawe ben siche herbis to folc þat þei dwellen wip; herfor Antecrist lettip siche seed be sowen or growe in mong Cristen men. And to performe þis malice, Antecrist hap cast to be knyttid wip kyngis and use her power; and þus venemep hymsilf þe lordis and pe peple. But he groundip not in Cristis lawe pe deds þat he doip, but oper in mennes lawe, or glosyng of freris. And it blyndnesse of pe peple noriship her enmyes; for love of God is quenched bi blyndyng of þe world, and pise fewe Cristen men þat haveden som lyȝt of God, ben drawen abac bi pise apostataes. And certen þei ben cowards and of to lytel feyp, for ȝif þei loveden Crist mor pen her owen lijf, as þe gospel techip hem, þei shulden putte her lijf for pe lawe of Crist; and panne wolde Crist helpe his Chirche, and putte siche knyȝts to worship in hevene, and glorifie her body deed for Cristis love. But defaute of bileve lettiþ þis profyt, and specialliche of freris, for þei procuren bisiliche part for Antecrist, and sowen þikke lesyngs wip her ypocrisie, and maken Cristis lawe fade bi her fals signes. On pis wyse pe fend hap ben many day abowte to vencushe Cristen men bi Antecristis clerkis; and þus he hap drawe many to his lordship, and specialliche bi heretikis, pat parten men fro Crist; and þis shal never ceess bifor Cristis lawe be worshipid, and Antecristis lawe despisid as heresie. The rules of monks and friars are part of the law of Antichrist, and them at the last day. Lord! sip Crists lawe sufficip of itself, hou lytil shulden men recche of Antecristis lawe, but despise persones and brollis pat holden perwip! ȝif how wolt wite which is Antecristis lawe, will not serve loke you what lettiþ Cristis lawe to be holde in worship, and to be performed bisiliche in dede. And so alle pe lawis of pis newe religiose pat ben not well groundid in pe lawe of Crist, semen Antecrists lawis, and lettynng of Cristis lawe. And pis newe ordynauncis, ungroundid in þe gospel, helpen þe fend,

and letten þe lawe of Crist. And so siche prelats shulden be Cristis houndis, and berke bi hise lawe, and not bi lawe of wolves. Lord! what lettip pise houndis to berke, and lede Cristis sheep aftir his lawe? Certis it semep pat dowyng of þe Chirche, and too myche worshypyng of Antecristis lawe; for a lumpe of talowe strangliþ þe houndis a, and lettip hem bope to berke and to byte; and occupying of men in Antecristis lawes, þat speken oonliche of worldliche goods, drawip fro Goddis lawe, and makip to love pe world. But sip bileeve techip us, þat at þe day of dom þe book shal be opened, and ilche of us shal wite wheper we han loved Crist mor þen ony oper ping, and perfore be jugid to hevene or to helle, hou shal we þenne onswer to askynge of our juge? Wel Y woot pat Crist hap ordeynyd men to live in his lawe, and pen be knowen bifor many juges, wheþer þei haven faverede mor Cristis lawe or pe worldis. Worldliche excusacioun shal not þenne assoyve, ne onswer by procuratorye, ne suttilte of werkis; but ȝif we ben coupable we shal þenne be domb, ne alle þes newe habitis shal not þenne profyte; but ȝif we have þenne bryde clopis, we shal for evere be dampned. Pise clopis ben of charite þat evere more shal last and her is an ende. a This strange expression occurs also in the Sermons. See vol. i. p. 247.

XXVII. Seven Heresies

XXVII. [SEVEN HERESIES.] [The text of the following tract is based on a MS. in the Bodleian Library,-Douce 274. There is another copy of it at the British Museum (Harl. 2385), and a third at Dublin, (Trin. Coll. Dub. C. V. 6). Though not mentioned by Bale, its authenticity can hardly be doubted, both on account of the direct evidence supplied by the Harleian MS. (see notes at the beginning and end of the tract), and because the style, and the reference to previous labours in the same field (p. 443) both point to Wyclif as the author. There is no direct evidence of date; but as, in the passage just quoted, frequent previous statements of his doctrine on the Eucharist are spoken of by the author, it is probable that the tract was composed quite at the close of Wyclif's life, in 1383 or 1384, because, as has been said so often, he did not begin to teach that doctrine publicly till 1381.] SEPTEM HERESES CONTRA SEPTEM PETICIONES ª. FOR fals men multiplien mony bokes of pe Chirche, nowe reendynge byleve, and nowe clowtyng heresies, perfore men schulden be ware of pese two perilles, þat fals men pynchyn in þe Pater noster. Pai say furst, þat speciale prayere aplied by hor prelatis is better pen generale. As, one Famulorum saide of a frere is better pen a Pater noster, wip oper þinges even; ffor po Pater noster is moste generale, and þe Famulorum moste special, of alle þe prayers þat God heris. But we schul beleve þat no prayer is worpe, but in als muche as God hym selfe heris hit, and applies pis prayere to profite of pe man. Lord! wheper God hym selfe wolde gladlier here pe preyere þat a false man hade contreved to hym, pen þe generale preyere þat he hym The Harleian MS. commences thus: Here ben sevene heresies aftir continued of false prestis aȝen þe Pater Noster. Wyclif.' Seven heresies against the Lord's Prayer. 1. False men say that special prayers are more potent than general.

The second selfe made? Wele I wote þat þis preyere is ful of witte and charite, and conceves alle pe gode þat a man schuld aske of God. Hit is one to say pus, and to heghen Anticriste over oure Lorde Jesus Criste, pat is oure alle fader. pe generalte of his preyere lettes not oure Lord God to here syngulere personys, aftur þei ben worþi. SECUNDA HERESIS. pe secunde heresie of pe secunde askyng sais, þat þese petition, makes prelatis are hedes of Gods rewme, for þei ben hedus of holy heresy, against second bad prelates members of the Church or Kingdom of God. 3. The third heresy pretends to know the will of God, that He will certainly save those whom they pray for. Chirche by vertue of prelacie. Ande pese freres bene men of holy Chirche, pat wole here be gladliere hedes of holy Chirche þen oper comyne men. Lord! sipen God and iche membre of his Chirche bene weddid togedre, as oure bileve sais, wheper ony of þese prestus schul be dampned in helle? Wele I wote þat none schal be dampned but devellis; ande if ony of þese devellis were capteyne of his Chirche, pen God and be devell were weddid togedre. But as oure bileve sais þat þer is no comynynge wip Crist and Belial, pen þai ben not weddid. Herfore schal we trowe, as holy men tauȝt of two thowsande ȝere byfore þat Sathanas was bounden, þat holy Chirche is of poo pat God has ordeyned to dwelle wip hym in blisse, of what state so pai be, prestes or seculeres, lordis or comyners, ladies or pore wymmen, þat endles loven God. And so some partie of þe Chirche regnes above in heven, and summe slepis in purgatorie, and summe feyȝttes here in erthe. But at þe day of dome schulle alle be gedrid togedir, and regne in heven wip hor spouse, oure Lord Jesus Crist. So if þat prelatis or freris or seculers sewe not Criste in manere of hor lyvynge, þai were never Cristis spouse, ne membris of his Chirche. TERTIA HERESIS. Pe thrid heresie of þe thridde askyng sais, þat þai knowe pe wille of oure Lord God to bringe a soule to heven by manere of hor preyyng. But certis we schul trowe, þat God may not be moved but as he has ordeyned bifore pe worlde was made;

and aftur a man deserves while he lyves here schal he be rewardid aftur his lyife, ouper in blisse oper in peyne, notwithstondynge oure preyere. But wel I wote pat God may helpe soulis in purgatorie, and make hom schortliere to dwelle perinne, after þat þei have made hom worthi for pe tyme þat þei have lyved here. But we schal understonde þat God acceptis þe lyfe þat men lyven here wele, ande approves hit for soulis, and peraftur hit is medefulle for soules pat bene in purgatorye. Ande if we knowe not pe privete of God, ȝit neverpoles we wote þat hit is fully riȝtwysenes, pat prayer of a man þat God hath ordeyned to blisse is more worthye pen a thowsande of hom þat schal be dampned. Ffor pe furst is Gods childe, and ordeyned to have his blis, pe secund is the fendus childe. And pray he never so muche, he getes not pe blisse of heven, for he makes hym not worthi. Ande pis faithe shulde move men not to selle hor prayers, but iche man life bisili, iche aftur þe lawe of God; ffor aftur þat a man deserves in his owne persoyne schal he be rewardid, in heven or in helle. But gode lyve of a man may helpe hym pat lyves wip hym, to amende his owne lyfe, and so come to blisse. And so private almes done syngulerlyche, þat Crist hymself tauȝt not, dos littel gode or none to donor of siche almes for to come to heven. QUARTA HERESIS. pe ferthe heresie of pe ferthe askynge says, þat þe sacrid ooste is no maner of brede, but ouþer nouȝt, or accident wipouten ony sogett, and so worse þen stones or ony oper body. And when ony suche men asken þe sacrid ooste, þai ȝyven hom worse pen stones, as pai falsly feynen. Ffor his were aȝeynes holy writte, as Crist hymself sais. Lordus and prelatus con not distroye pis heresie, ouper for hor negligence, or for po wiles. of Anticrist. Lord! if þese grete lordus wold ȝif þese prestis no gode, ne freris, bifore þai schewid her bileve in pis poynt, and groundid hit in Gods law! and so þai myȝt come to bileve, and knowe pese fals heretikis. We have offt tymes saide a pat pis sacrid ooste is verrey Goddis body and verrey breede, for so sais holy writte, and seyntus of Crist thowsandis. a See prefatory notice. The fourth heresy maintains that the sacred host is not bread in any sense.

The fifth heresy claims for the Pope and his clergy powers of absolution which belong to God alone. QUINTA HERESIS. pe fyfft heresie, contened of pe fyfft askynge, says, þat prestis have powere to assoyle men of synne, whom ever þe pope lymytes, at hys owne wille. Ande absolucions and indulgencis bothe fallen in mannes chaffare by byynge and sellynge; and so men may lightly for money be assoyled bothe of peyne and of synne, be pai never so synneful. But oure bileve techis us, þat no synne is forgyven but if God hymself forgif furste of alle. Ande if his trewe vicare acorde to Gods wille, he may assoyle of synne as vicary of his God. But if he discorde from juggement of his God, he assoyles not, boste he never so muche. Ande herfore hit is nedeful þat a preste have two keyes, of powere and of cunnyng, to acorde to Gods wille. Ffor if he want þis connyng he nouper byndes ne assoyles; ne hit is not byleve pat ne he may erre in þis. Ande amonge alle heresies or blasphemyes in oure Chirche, pis is one pe moste þat men bene deceyved inne. And if a man speke herof by po law of God, he schal be prisoned, or done to deth as an heretike. 6. The sixth heresy claims for friars an extraordinary exemption from tempta tion. SEXTA HERESIS. Pe sexte heresie, contened of pe sexte askyng, sais, þat men of private religioun bene more thikk saved pen men þat kepe trewly comyne Cristus religione; ffor, as þai say, þai have helpe of hor owne breper, specially in houre of hor deth, of body and of soule, and so bene not lad in to fendus temptacioun. But oure bileve techis us pat comyn Cristus religioun passes al religioun of þese newe ordris. Lorde! whedur we schuld trowe þat Benet and Dominik, or Ffraunces, schuld passe be wisedome of Criste? Or whedur hit be wisedome to obeysche to siche prelatis, and leefe pe wille of Crist, þat is God and pine abbot. Wele I wote pat pe Chirche was rewlud by Cristis ordynaunce, bifore þese ordris coomen inne, better pen hit was sithen. Ande so, sithen pese religiouse dyen in þis false triste, and have lyved in ypocrisie for þe more parte of hore lyve, hit

semes þat suche gone prively til helle, and so be led in to! fendus temptacioun, for þai ben hardid in errour of hor private ordris. And herfore clepid Crist Nichodeme fro pe ordre of Phariseus, savyng hym and destroyyng of hit. Wipouten doute po ordynaunce þat Crist hym selfe ordeyned, if hit were holden clene, hit were pe beste of oper; ffor þerby in ilke degre myȝt iche man be saved. Ffor pen wolde charite growe more, and envie be more distroyed. Thre membris of pe chirche, as prestis, knyȝttus, and laboreris, wolden be sufficient wiþouten more diversite. God kepe his Chirche. Amen. SEPTIMA HERESIS. pe sevent heresie and po last, þat is contened of pe sevent askyng, sais, þat if we wirke by counsel of þese newe ordris pat leven þe ordynaunce of Criste, we schal nedely be saved. And herby bene men lad in to fendus temptacioun, and wrappid wip synne ageyne þe Holy Goste; and þis is þe werste synne pat ever may falle to ony man. Wele I wote pat freris wold not here pis publischt in pe pepul, for fallyng of hor ordre. But sithen it is not groundid in bileve, he is not on Gods halve pat lettis hit for freris. Ande we schulde trow þat foundyng of abbays and frerus and ¹ lettys mon þat ne þai mowe falle in þe last synne. And herfore alle maner of men schuld know Cristis ordynaunce, and travaile perfore pat hit were clenly kept; for hit is moste light, most profitable, and moste medeful. O Lord! if al þe peple in Yngelonde traveyled in alle cuntreyes, and falsed pe kyngis wille, movyng to discordis aȝeynes pe pes of pe rewme, who wolde not say þat suche a peple were perilouse in Yngelonde? mykel more if newe religious be skaterud in Cristendame, and gabben on pe wille of Criste þat is oure kynge, and moven not to pes and acorde as Crist and his apostilles did. What wonder is hit, pow batellis and oper perellus come, þat Crist has bifore saide ? God kep his Chirche fro fals ypocrites and ungroundid newe statis, not 1 something appears to be omitted. seventh heresy mainand their tected from tains that friars friends are proevil.

foundid in Crystes lawe. Wele I wote pat many say þat monye of hom are seyntus; but nowþer is þis bileve, ne groundid in Omnis plantacio quam non plantavit pater meus, resone a eradicabitur, dicit Dominus in evangelio Johannis. Explicit tractatus qui vocatur speculum vite Christiane b. 1 corrected; the MS. has may. a The words 'groundid in resone' are immediately followed in the Harleian MS. by ut patet per Wyclif,' written in the same hand. b The purport of this explicit has been fully discussed in the Introduction to this volume.

XXVIII. Octo in Quibus Seducuntur Simplices Christiani

XXVIII. OCTO IN QUIBUS SEDUCUNTUR SIMPLICES CHRISTIANI, [The text of this short piece is founded on a transcript from the Corpus MS. 296. There are two other copies known, both of which are at Trinity College, Dublin; of these one is imperfect at the end. Bale includes this tract in his list of Wyclif's works, though giving it the erroneous title, whence derived it is impossible to say, of De Episcoporum Erroribus.' There is no means of fixing its date with accuracy. It is vigorously written, and I am disposed to regard Wyclif as the author.] PERE ben eiȝte pingis bi whiche simple Cristene men ben disceyved, pat ben pes eiȝte; holy Chirche, lawe, religion, obedience, cursynge, pe goodis or riȝt of holy Chirche, maundement and conseil, dedly synne and venyal. Eight sources for simple of deception Christians. 1. By the Church, people clergy only. Ffirst, whanne men speken of holy Chirche, pei undirstonden anoon prelatis and prestis, monkis and chanouns and freris, understand the and alle men þat han crownes a, þouȝ þei lyven nevere so cursedly aȝenst Goddis lawe,-and clepen not ne holden seculeris men of holy Chirche, pouȝ pei lyven nevere so trewely after Goddis lawe, and enden in perfect charite. But nepeles alle þat schullen be savyd in blisse of hevene ben membris of holy Chirche, and ne moo. And Crist seip, and Austyn, and Crysostom, and many moo seyntis, for non of alle pes schal perische wipouten ende, as Crist himself seip. And so comynly a That is, all men that have the tonsure.

By law, people understand human laws, not the law of God. 3. By religion, they under stand the rules of monastic orders, not the Christ. po þat ben clepid men of holy Chirche ben enemyes þerof, and synagoge of Sathanas, and po þat ben membris of holy Chirche, as ben good Cristene men þat kepen Goddis hestis, ben not holde men of holy Chirche, but aliens perfro. And þus we demen foliliche more bi signes þat¹ men han maade, who ben men of holy Chirche, pan bi goode lif and endeles lastynge in charite, bi whiche God biddip us deme wisly and riȝtfully. And pis For Also, whanne men speken of lawe, anoon men taken it of mannis lawe, and not of Goddis lawe, as ȝif mannis lawe were more worpi and more principal pan Goddis lawe. fordop muche þe reverence and studiynge of Goddis lawe. herefore, and for worldly wynnynge and worschipe, men lerne mennis lawis, as pe popis and emperouris and kyngis, and studyen not Goddis lawis, pat techen virtues, and to suffren myschiefis and dispitis, and to wynne pe blisse of hevene. And herfore God and his lawe and virtuous lif ben unknowen and dispisid, and synne and cursednesse norisched and meyntened, and many men rennen to helle, and fewe gon to hevene. Also, whanne men speke of religion, anoon þei undirstonden religion maad of synful men wiþ many errouris, and not of þat pure religion of holy religion þat Criste, God and man, made hymself for his apostils and prestis; alle and ȝifa religion founde of synful men, wip pride and ypocrisie, were betre pan þe clene religion in his clene fredom þat Crist made. And pus pei þat holden Cristis clene religion, as prestis, wipouten cloutynge to of errouris of foolis and synful men, ben holden seculer men, or seculer prestis, pouȝ þei kepen nevere so wel pe gospel, and techep it frely and trewly, as Crist and his apostils diden. But ȝif þei han a newe habite, founden of mannis folye, and have maad singuler profession to synful men, and, in cas, to fendis, þei ben holden men of religion, pouȝ þei ben nevere so proude, coveitous, envyous, lecherous, or opere synnes. And þus, for pride and ypocrisie, pes newe religions fordon þe reverence and þe name of Cristis clene religion, and maken þat it is holden for noon, as if foolis or synful men wolden fordon Goddis 1 corrected from pan in the MS. A Meaning as if.' WYCLIF.

makynge. And so þei seyn prively, þat synful men ben more myȝtty, more witty, and fullere of charite, pan ne was Jesus Crist, to teche a perfitere weie to hevene pan evere Crist dide himself. For sip Crist was endeles myȝtty, endeles witty, and endeles ful of charite to save mennis soulis, what schulde lete him to teche þe best religion of prestis, sip in hem hangip moche þe good lif and techynge of pe peple? Wheper Crist bi a pousand ȝer and more tauȝte nevere to his apostils and opere prestis þe beste religion, to serve him inne and to plese him, but to kepe pis til now, wiþinne pese two hundrid ȝere a, whanne Sathanas was unbounden, as Seynt Jon seip in pe Apocalips, and ȝit telde nevere in pe law of grace who schulde bigynne þes newe perfit religion, ne whanne it schulde come. Of pis may men see, þat oper Crist was unmyȝtty, unwytty, or not ful of charite to ȝeve þe best religion to apostlis and opere prestis; or ellis þes newe religious ben foolis, takynge þe worse religion maade bi errors of synful men, and levynge þe beste religion and most perfit and most liȝt and most siker, made of Jesus Crist. ence, they understand mere monastic obedience. Also whanne men speken of obedience, anoon it is take for 4. By obedi obedience maad to man ful of synne and unkunnynge, and not for obedience to do Goddis hestis; as if obedience don to pe conseil or biddynge of a synful creature, were more worpi þan obedience don to comaundement or conseil of God. And pus new ypocritis seyn þat it is more medful, aftir unkunnynge profession, to do after pe biddynge of synful man, or errors of a fool, and, in cas, of a devel of helle, pan to do after þe hestis or conseilis of God. And pus pes new ypocritis wip here newe .obedience distroien obedience of Goddis lawe, and comyn lawe of men, and chargen only here owen obedience founden of hemself. For bi Goddis lawe eche man owip obeische to oper, in as moche as he techep him Goddis wille and good lif; and specialy to bischopis, pat han cure of alle men in here diocese bi charite and comyn lawe. But þe new religious dispisen pis, and seyn, pou art not myn ordynarie; and geten hem exempcion fro bischopis and opere men, þat schulden distroie here synnes a The Franciscan Order was first founded by St Francis of Assisi in 1209; the date of the institution of WORKS. the Dominicans or Friars Preachers is a little later, 1217.

By cursing, men understand mere church bannings and anathemas, not the curse of God. 6. By the riches and rights of the Church, men understand temporal riches and rights only. and norische virtues. And pus pei ben exempt bi gold fro God, trewpe, and charite, and only bounden to here synful potestatis, and, in cas, to fendis; and herefore pei holden hem most perfit, for þei forsaken alle good perfeccion. Also, whanne men speken of curs, anoon it is taken for mannis curs, and not for Goddis curs, as ȝif¹ mannis curs were more principal and more worþi þan Goddis curs. And herefore foolis clepen Goddis curs pe lesse curs, and mannis curs þe more cursa, as ȝif synful man were more pan God Almyȝtty. And herbi folis dreden more mannis curs, þat is unriȝtful, and, in cas, of devyl in helle, pan þe moste riȝtful curs of God Almyȝtty, for trespassynge aȝenst his comaundementis. And herefore folis ben so blente, þat for drede of mannis curs þei leven Goddis hestis, and done pe contrarie of hem, and so rennen into Goddis curs. And þei dreden more a synful man, and, in cas, quyk devel, þanne Almyȝtty God in Trinyte. For pei leveþ þe hestis of God undon, for drede of mannis curs, and don a wrong heste of man, and, in cas, of a devel, to plese him; and pus pei fallen fro bileve and hope and charite. For Crist techep in þe gospel, whanne men ben cursid wrongfully for the treupe of God, þan God himself blessiþ, and þan mannis curs, þat is onriȝtful, dop moche good to him pat suffrep it mekely and paciently. And þei loven not God of alle here herte, þat wolen not suffre for his treupe and his love a veyn blast of a fool, and, in cas, of a devyl, þe whiche harmeþ hem not, but dop hem moche good, ȝif þei lasten stably in trewpe of mekenesse pacience and charite. Also, whanne men speken of goodis of holy Chirche, or rigt þerof, anoon it is taken for worldly goodis, and not for goodis of virtue, or for worldly riȝt to plede and curse, and stryve for tipes and chirchis, and opere prophetis of worldly muk, and not for riȝt to lyve vertuous lif in good pacience and pees and charite, and to suffre gladly wrongis peynis and disceitis, for to kepe virtuous lif, þat is betre pan al pis world; as if stynkynge ¹ corrected; the MS. has and ȝif as. See the introductory notice to The Grete Sentence of Curs,' page 267 of this volume.

muk, or drit, or worldly goodis, were betre pan pacience charite and opere virtues. And so ypocritis clepen þe worldly lordischipis þat prelatis han, aȝenst Goddis lawe, bope old and newe, and aȝenst Cristis lif and his apostilis, pe patrymonye of Jesus Crist don on pe cros, for to fere seculer lordis to taken aȝen here owen goodis, and governe hem riȝtfully, and to brynge clerkis to Cristis owene ordynaunce. And it þat bryngynge aȝen is nedeful bope to lordis and clerkis, for ellis pei ben bope out of charite, ȝif þei may redresse þis wrong don to Crist and his ordynaunce, and don up here kunnynge and myȝt. And pus riȝt of worldly goodis is magnyfyed overmoche and falsly, and riȝt of virtues and grace and virtuous lif is not set bi, as ȝif be Chirche were wrecchidly groundid in worldly muk, and not in vertues and goode lif. But certis holy Chirche is seet in virtues and good lif; but certis Anticristis chirche is set in pride coveitise and opere synnes, and most settip bi worldly muk and pride, aȝenst Crist and his apostilis. distinctions between the precepts and the counsels of Also whanne men speken, aȝenst prelatis and religiouns, of 7 Mischievous Cristis povert, mekenesse, and opere virtues, þei seyn þat þo ben conseilis of Crist, and not comaundementis. And perfore be the Gospel bischop of Rome, þat is most contrarie to Cristis techynge and lif, may dispense as he wole; þat pouȝ men bynden hemself nevere so stronge to þis povert and perfeccion, and ȝit may vel a don it in dede, þei ben not holden to fulfille it, whanne Crist ȝeveþ hem þerto myȝt, witt, wille, and grace,—for Anticrist hap feyned to dispense, aȝenest Goddis wille, and aȝenst here owen avowe and profession. And in þis þei seyn þat it is betre to lyve in siche worldly astaat, pan in clene povert of Crist and his apostilis; for pis dispensynge mot be fro pe lasse perfeccion to be more perfit lif, for ellis þei weren peired aȝenst God, and þerto hade nevere creature undere God power ne leve. And over þis newe religions seyn, þat þei ben more perfit þan oper prestis, þat kepen presthod wip fredom of pe gospel, as Crist ordeynede it, for þei kepen bope Goddis hestis and conseilis. But certis, howevere þei bynden hem to be conseilis, þei kepen a vel must be for wel. And in addition carry out their vow well in practice.' Gg 2

In truth, what is of counsel to some, is of precept to others. 8. Dangerous and unauthoriȝed practice of distinguishing between mortal and venial sins. And evele pe comaundementis, and, in cas, kunnen hem not. it is grete folye to bynden hem to þe more, whanne þei kunnen not and kepen not be lasse. But it semep þat it is ypocrisie pat þei seyn, for every conseil of Crist is to sum man and sum tyme a precept. As, whanne God ȝeveþ a man knowinge þat þis conseil is Goddis wille, and myȝt and wille and wisdom to governe him perinne, þan þis, þat is conseil to summe opere, is a precept to þis man; for ellis he loveþ not God of al his herte, al his lif, or wille, of alle his mynde and alle his myȝttis. But many han þe name of religious, for worldly pride and sikernesse of welfare to pe body, and not for devocion of holy lif and peyneful. And summe ben disceyved in ȝongpe bi ȝeftis and false bihestis, and grucchen evere aftirward; and pes kepen neiper preceptis ne conseilis; but if þat symonye be wel souȝt, þei ben heretikis in þe bigynnynge, in þe myddil, and be ende of here lif. whoevere entrep into religion more for worldly pride or coveitise, or lustful lif of his body, pan for holynesse of lif, to sue Crist and his apostilis in penaunce and wilful povert, he dop symonye, and þan he is an heretik. Also whanne men speken aȝenst synne, anoon þei seyn, þouȝ þis be synne, ȝit it is venyal, and not dedly, and venyals ben waschen awey wip preieris of a Pater-noster, wip hali watir, wip pardon, wip bischopis blissynge, and many opere litte weies, as men feynen. But trewe men seyn, þat þei knowen not in þis lif wip revelacion whiche is venyal and whiche is dedly, and þes termes, venyal and dedly, ben founden up of newe men, wipouten auctorite of holy writt, and perfore pei ben suspect. For certis it stondip not algatis after mannis dom in þis matere. For many tymes a man demeþ þat þis synne is venyal, and God demep pat for pis synne pis man schal be dampnyd, and also aȝenward. And so manye opynyons ben founden of newe men, whiche synne is dedly and whiche venyal, þat unnepe ony man undirstondip anoper of hymself. But it cordip most to holy writt resoun and proprete of word, þat þis synne is dedly for whiche a man schal be dampned in helle, and alle opere ben venyals; and þanne it is reservyd to God, to wete wiche is dedly and which is venyal. But allagatis a man most first be

purged of dedly bifore pat ony venyal ben forȝoven; and sip no man wot where hymself be out of dedly synne, it is a presumpcion to seie pat his synne is but venyal. And as to pardons, and haly watir, and blyssyngs of bischopis, it is a feyned þing, for pride of statis and covetise of worldly muk, and to blynde pe peple, and to make hem over litel to drede synne. perfore do eche man his bisynesse, to flee alle manere of synne, and to have grete sorowe and lastynge for his synnys, and mynde on Cristis riȝtwisnesse and wisdom, to ponysche and knowe pe foulnesse of synne, and on Cristis passioun, dep, and mercy, to forȝeve synnes for verrey repentaunce. And putte ech man his fulle trust in Goddis mercy, and in his owen goode lif; and not in false pardons, ne vanytees, þat men graunten aftir mennys dep, for love of money. For sich japis availen not, but disceyven men þat trusten in hem for evere. As a man is in charite, kepynge pe hestis of God, so Crist ȝeve hym part of alle goode dedis as he is worpi, and neiper more ne lesse schal he have, for no creature undere God.

XXIX. On the Twenty-Five Articles

XXIX. [ON THE TWENTY-FIVE ARTICLES.] " [Dr. Shirley could not have observed, when he included this Lollard rejoinder to charges brought against the sect in his catalogue of Wyclif's works, that the same heads of charge, in a Latin version, are given in Knyghton under the year 1388, and that their vindication could not therefore have proceeded from Wyclif, who died at the end of 1384. After describing the opening of parliament in the February of 1388, the arrest of the judges which immediately followed, and the impeachment of Vere, Archbishop Neville, and the rest of the king's friends, Knyghton goes on to say that his diebus' the Wycliffites, qui et Lollardi dicti sunt,' continued to pour forth their errors with infinite clamour, heat, and pertinacity. Of these errors, he says, some are here inserted, while others which have been noted already are here repeated. Then follows a list of twenty-five points, which substantially agrees, point for point, with the list in the present treatise, the order only being slightly different. He then states that the Lords and Commons petitioned the king to take measures for the extirpation of these errors, and that the king did so, but ineffectually, 'because the hour of correction was not yet come.' The treatise had been transcribed for press before I had found out all this; otherwise I should hardly have included a piece clearly not written by Wyclif in the contents of this volume. Yet the historical interest of the piece is sufficient to make me not regret its appearance, to say nothing of its own merits as a vigorous piece of writing, which are certainly con siderable. • The date of composition, if we take Knyghton's account of the circumstances under which the articles were put upon' the Wycliffites to be correct, must have been either in 1388 or 1389, for the articles were not framed till 1388, and Pope Urban, who is mentioned as the reigning pope in the first article, died in 1389. The work named in Bale's Catalogue under the title 'Super Impositis Articulis may have been, as Dr. Shirley conjectured, this very treatise. But this remains quite doubtful; for to imponere,' or 'put upon' a party

or an individual the maintenance of certain errors was the phrase in common use (see Fasc. Ziz.); and it was a process continually going on until the Lollard movement was suppressed; so that the articuli' of Bale might have been something quite different. The text is founded on the only known MS., Douce 273, in the Bodleian Library.] PESE BENE po POYNTUS þAT WORLDELY PRELATIS AT þo SUG- GESTIONE OF FRERUS PUTTEN ON PORE CRISTEN MEN, AND WHAT PAI GRAUNTEN ANDE WHAT PAI DENYEN. articles, con- Lollard 1. Po firste, þat þis pope Urban þe sixte berep not þe strenght Twenty-five of Seint Petur in erpe, but þai affermen hym to be son of Anti-the criste, and þat no verrey pope was fro po tyme of Silvester imputed to the pope. 2. Also byschopus ande freris putten on pore men þat þei seyne, þat po pope may not graunte ony indulgencis, ne ony oper bischopis, ande þat alle men tristynge in sooche indulgencis ben cursid. 3. Also prelatis ande freris putten on pore men þat þei seyne, þat po pope may not make canons, þat is, reulis, or decretalis, or constituciouns; ande if he make ony, no man is holden for to kepe hem. 4. Also bischopis ande freris putten on pore men þat þei seyne, þat of onely contricione of hert al synne is done awey, wipouten schrifft of mouþe; ne þat schrifft of mouþe is nedeful, ȝe, where plenty or leyser of a preste may be hadde. 5. Also bischopis ande freris putten to pore men þat þei seyne, þat ymages of Cristis crosse, of po crucifixe, of po blessid Vergyne Mary, ande of oper seintis, in no manere bene worpi to [be] worschipid, but þat alle men worschypynge in ony manere poo ymages, or ony peyntyngus, synnen and done ydolatrie; and pat God dose not ony myracul by hem; and þat alle men goynge pilgrimage to hem, or manere worschippynge, or putting lighttis or ony devociones bifore poo ymagis, ben cursid. 1 ¹ supplied conjecturally. opinions, as sect by the bishops.

Po sexte tyme, prelatis ande freris beren upon pore men þat þei seyne, þat alle prestus ande dekenes ben holden for to preche po gospel openly by reson of ordur taken, pof þei have not pepul ne cure of soulis. 7. Po sevent tyme, prelatis and frerus beren upon symple men þat þei seyne, þat nouper cursynge of pope ne of byschop byndus. 8. Also prelatis and frerus beren upon symple men þat þei seyne, þat hit is not to beseche to seyntis for to pray for lyvynge men, ne po Letany is not to be seid. Sopely þei affermen þat God may do alle pingis wipoute hem, ne hit is not bileve pat pai bene seyntus whom we clepen seintus; but þai prechen mony of hem for to be in helle, whos halidayes po Chirche halowes here in erpe a. ne men owen not for to byleve ne stonde to po canonysynge of þo seyntes made by þe courte of Rome in þis part. • 21. Also byschopis and freris putten to pore men þat þei seyne, þat po holy Trinity in no manere schulde be worschippid, fygurid, fourmed, ne peyntid, in þat fourme by whiche comynly hit is peyntid, by al po Chirche of God. 22. Also prelatis and freris putten to pore men þat þei seyne, þat hit is not leeffull to a preste for to sette to hire his bysynes or werkes. 23. Also byschopis curatis and frerus putten on pore men þat þei seyne, pat no persone, ne vicare, ne prelate, is excusid fro personele residence, to be made in þer benefices, in dwellynge in servyces of bischopis, or of archebyschopis, or of po pope. 24. Also prelatis ande prowde curatis and freris putten to pore men þat þai seyne, þat persones and vicars, not seyynge masse, ne mynystrynge sacramentis of holy Chirche, bene worpi for to be removed and oper for to be ordeyned in hor stede; for þai bene unworpi, and wasters of po Chirchis godis. a A leaf is wanting in the MS. here, containing the points or heads from the ninth to the twentieth. The reader, however, can easily supply them for himself from the commencements of the several chapters in which the points are discussed. The words ne men in pis part form the conclusion of the twentieth point.
Also byschopis and freris putten to pore men þat þei seyne, þat men of po Chirche schulden not ride on so stronge horses, ne use so mony jewellis, ne precious clopes, ne delicate metus, but renounce alle pinges and ȝyve hem to pore men, goynge on feete, and takynge stafes in hondes, receyvynge po state of pore men, in ȝyvynge ensaumple of holynes by þeire conversacione. To pese poyntes pore men onsweren by autorite of holy writte and of seyntus, and by open dedis of men þat may not be denyed; makynge þis protestacione, þat if þei erren in ony poynt of þeire onswerynge, þei submytten hem to be correctid openly to po kynge and his chivalrye and po clergye and comyns, ȝe, by depe, if hit be justly demed lawefulle. POINT I. Urban is the Anti- Furste, pat pis pope Urban po sixte beres not strenght of That Pope Seint Petur in erpe, but þai affermen hym to be po son of Anti-christ, and no criste, ande pat no verrey pope was sip po tyme of Silvester pope. Here Cristen men seyne pleynly, þat whatever pope or oper preste, in maner of lyvynge or techynge or lawis-makynge, contrarius Crist, is verrey Anticrist, adversary of Jesus Crist and of his apostlis, ande of alle Cristen pepul. Sees inwardely, alle ȝe Cristen pepul, po meke life of Jesus Crist, pore and symple to po worlde, and ful of brennynge charite, and puttyng hym selfe to penaunce and travayle in prechynge and prayinge, and willeful schedynge of his precious blode, for to make pes and charite and for to save mennes soules. Ande sees ȝe po open lyif of popes, how proude pai bene, þat Cristen kyngus schal kysse per fete, and wip per fote pai schal kroune po emperoure, per lorde and founder, ande þat emperours, barfot, leden openly, as men sayne, þer bridelis a, and þat all men þat schal wip hem speke schul kisse per fete, and calle hem moste holy faderis, and moste blessid and moste mercyful and gracius. And loke wheper pis be contrarie to Cristis mekenes, pat a Such a scene took place at Venice, on the reconciliation between the Emperor Frederic Barbarossa and Pope Alexander III. true Pope.

weysche his disciplis feete, and coome not for to be served but to serve oper men, and to gif hys lyife for redempcioun of mony. And he coome not to seche his owne glorie by manhed, but in alle pingus to do po wille of his Fadir of heven Po secunde tyme, See, ȝe Cristen peple, po willeful poverte of Jesus Crist, how he hade nouȝt by worldly lordschipe one howse where he myȝt reste his heved, but lyved by temporale almes of Mary Mawdeleyne ande oper holy wymmen, as po gospel sais. Ande see ȝe wisely, wheper oure popis, makyng stronge palayces wip pore mennus lyvelodis, wip al þer glorie of richesses and jewelis, acorden wip pis porenes of Criste. po thrid tyme, See, ȝee Cristen pepul, po charitabul lyif of Crist, ande loke wheper oure popis contrarien hym. Where he was moste bisye in spirituale occupacione, pese popis bene most bisy in delynge of beneficis to hem pat moste muck brynggen or worldly favour. Where Criste willefully gafe tribute to po emperoure, þese popis robben Cristis rewmes by po furste frutes of mony powsande poundis, by manyschynge of suspendyng and enterdytynge of londis. Where Criste mekely travelid wip grete penaunce upon his fete for to preche po gospel, þese popes, more pen emperoures, resten in palaycis chargid wip pretious, in þer feete and in al per stynkynge carione, ande prechen not po gospel to Cristen men, but crien ever aftur worldly glorye and riches, and make newe lawes for to magnyfie per worldly state, þat Crist and his apostlis durste never do. Where Crist gafe his precious blode and lyif for to make pes and charite, pese popis maken ande mayntenys werre poroweout Cristendame, for to hold þer worldly state, moste contrarie ageyne Crist and his apostlis, ande herto spenden po almes of kyngis, and oppressen Cristen rewmes by newe subsidies. And, þat is werst, þai senden indulgencis, foundid as pai faynen on Cristis charite and his dethe, to sle alle men contrarie to þeire lustis a. a In writing thus the writer might have had in his mind, either the expedition of Bishop Spencer to Flanders in 1383, or the crusade against the king of Castile, indulgenced and preached in England Certis þis semes contraby Urban's order in 1386, in favour of John of Gaunt, who had views on the crown of Castile. See the curious fragment of a sermon in Fasciculi Zizaniorum (Rolls publications), p. 506.

rious to Crist and his lovers. Seynt Robert Grosthede sais þat þis court is cause, welle, and begynnynge of destruccione of Cristendame, and loser of al po worlde. Ande trewly, if pai be pus contrary to Crist in lyvynge and techyng, as per open dedis and po world crien, pai ben cursid heretikis, manquellars bodily and gostly, Anticristis, and Sathanas transfigurid into aungelis [of'] liȝt. Ande, as pis worpi clerk Grosthede proves, ande certis no man is verrey pope but in als myche as he sewis Crist; and in so myche Cristen men wole do aftur hym, ande no more, for alle bulles and censuris, for no creature of God. POINT II. Also bischopis and freris putten on pore men þat þai sayne, þat þo pope may not graunt ony indulgencis, ne ony oper chopis, ande pat alle men tristyng in suche indulgencis ben cursid. 2. That the Pope may not bis-grant indul- Cristen men seyne þat þese indulgencis, by maner as pai bene tied in writyng, done mykel harme to Cristen soulis and sownen erroure ageynes po gospel. Ffor Crist ne his apostlis never usid suche, ande ȝit þai tauȝten al þat was nedeful for salvacioun of mennes soulis. Also pese indulgencis maken men for to bileve not to þeir crede, ffor if þai bileveden po comunyng of seintus, þat is, þat iche man in charite has part of Cristis passione and of alle po meritis of ilk seint, as po crede techis, þai wolden not coste so muche aboute dede lede, and suffer þer pore neyghbouris in so open mescheif, and renne to Rome wip pore mennus lyvelode. Also po pepul bileveþ more to suche dede bullis pen to Cristis gospel, for þai bileven to have more ponke of God for spendyng of per money at po ordynaunce of po pope, pen to spende hit on pore men as Crist biddis in po gospel. ȝit þese indulgencis bene fals, for so mony powsand of ȝeris as þai speken of schul never be bifore po day of dome, and after þai serven of nouȝt. Also a synneful man in þese indulgencis presumes more þen Crist and his apostlis wrouȝten in erthe, and maken hem heyȝer pen God. Ffor God gyves none ¹ supplied conjecturally. 2 dele ande. gences, and that those who trust in them are cursed,

That the Pope may not make canons nor decretals; and if he does, no one is bound to keep them. indulgencis from everlastyng peyne, no but til hym þat fynaly endis in charite; and pis synful man, graunter of þis pardoun, grauntis to mony oper by his owen techynge. By pes bullis riche men drede nout to synne, ande miche wynnynge and worldly glory is goten to worldly prelatis by hem. Ande pese pardouns bene not grauntid generally for fulfillyng of Goddis hestis and werkis of mercy to moste nedy men, as Crist biddis, but for syngulere cause and syngulere place, as if Anticrist wolde be chefe lorde and parter of Cristis passioun, and martirdame of seintis, and over holy werkes. Perfore iche man do verey penaunce for his synnes, kepe Goddis hestis, ande do werkis of charite; ande ȝe schul have parte of alle Gods dedis in al holy Chirche, als myche as Gods mercye and riȝtwisenes wille, pof alle popis ande her bullis were fynally laide to slepe. Ande more þen a man disserves by gode lyif ending in charite schal he never have, for alle po bullis in erthe. POINT III. Also prelatis and freris putten on pore men þat þai sayne, þat po pope may not make canouns, þat is, rewlis, or decretalis, or constituciouns; ande if he make ony, no man is holden for to kepe hem. Here Cristen men seyne, þat no pope may make lawfully ony lawe contrary to po gospel, ne superflue, ne by his lawes withdrawe men fro studiyng ne kepynge holy writte, ne sette more bisynes ne prys by suche newe lawis pen by po gospel of Jhesu Criste. If he do ageynes þese, he is cursid of God ande of alle his seintis. Ande no man schulde receyve suche lawes, nouper for lyve ne dethe. Ande sithen pe popis lawis semen ful but contrary to hem self, and olde lawes made of holy men contrary to newe decretalis, made of synful men for worldly powere and godis, in suppressing of kynges state and destroyynge of obediens of prestis to lordis, þat God commaundid ful myche, Cristen lordis schulden perfore avyse of þese lawes, þat venyme coome not in under coloure of holynes, lest po ordynaunce of Crist in holy lyvynge, trewe techynge, and gostly occupacioun, be destroyed or hyndrid, ande Anticristis ordynaunce, and

worldly pompe, and worldly occupacioun of his proude prestis, and robbyng of comyns by fals statutis and customys, be magnified into destruccione of Cristis religione. And sipen mennes wittis bene febler þen elder seintis wittis, and oure lyve myche schorter, and holy writte so depe of understondyng, and ever nedeful and profitable, whi þen schul Cristen men be chargid wip so mony statutis of worldly prestis, þat þai may nout knowe holy writte for studying of hem? Ande if þai fayle in one poynt of þese newe statutis made of covetouse men, þai schal be more punischid perfore pen for brekynge of alle Goddis hestis. Sipen mony of pese newe lawis of worldly prestis bene contrary to Gods wille, and lewid men witten not whiche pai bene, ande also pai done away po fredame of Cristis gospel, ande oppressen Cristen men wrongefully, hit nedis þat Cristen men entermete hem not of hem, for dred of gostly veneme, til þai bene fully declarid, but holde hem to po gospel and Goddus commaundmentis, to werkis of mercy, and iche man do treuth and charite iche one til oper. POINT IV. 4. That true contrition does oral confession is unnecessary. Also bischopis ande freris putten upon pore Cristen men þat þai seyne, þat of onely contricione of hert al synne is done away sin, and away, wipouten schrift of mouth, ne pat schrift of mouth is nedeful, ȝhe, where plenty or leyser of a preste may be hade. Here Cristen men seyne boldily, þat verrey contricion of hert, þat is never wiþouten speciale grace of God and charite, does away alle synnes bifore done of þat man þat is verrey contrite, þof alle prestus nowe in erthe were unborne. Ande wipouten verrey contricione is no remissione of synne, what ever men blabiren. Moreover confessione made by mouthe to a wise preste of lyvynge, þat bope can, and for grete charite techis po treuthe of Gods dome, dos muche gode, and to suche hit spedis þat men schewe hor lyif. Ande certis confessione made to a vicious preste, unknowynge holy writte, hauntyng his office fro worldly wynnyng more pen for charite to save mennys soules, po suyng of his counsel dos miche harme, and ledis mony soulis to helle. Ande sithen comynly alle grete prelatis been ful of symony and covetise, wrong wastyng of pore mennes lyvelode,

That the worship of images is unlawful and accursed, ande cursid man-quellers for defaute of trewe prechyng, sechyng þeir worldly glory more pen salvacion of Cristen soulis, þat is ful perilouse to constrayne lewde men to sewe þer counseile, and leefe cunnyng prestis and clene of lyif, doyng þer office aftur þo heste of Crist als fer as mannes dome stretchis; sithen he þat slees hymselfe has no charite of oper. Ande pis poynt comys ofte by þer newe decretalis, aȝeyne po olde decre made of Seint Austenn, and grounde of holy writte and resoun. Certis, as holy prestis of lyvynge, and cunnynge of holy writte, han keyes of heven, and bene vicars of Jesus Crist, so viciouse prestis, unkonnynge of holy writte, ful of pride and covetise, han keyes of helle and bene vicaris of Sathanas, deceife mannes soules by feyned jurisdiccione of Anticrist. Ande sithen pese new lawus of confessioun done away po liberte of Cristis gospel and resoun, and bene horde of synne, and mayntenyng of alle pride and cursidnes bope of clerkis ande lewid men, hit is nede þat men do verrey penaunce for her synnes, and triste to Cristis presthode pat never may faile, and seke trewe prestis ande witty of Gods wille, and do aftur hem in als muche as pai teche Goddis dome, and no ferper for no creature. POINT V. Also bischopis ande freris putten to pore Cristen men þat þai seyne, þat ymagis of Cristis crosse, of po crucifixe, of po blessid Vergyne Mary, and of oþer seintus, in no maner bene worpi to be worschipid, but þat alle men worschipynge in ony manere poo ymagis or any payntyngus, synnen ande done ydolatry, and þat God dose not ony myracle by hem, and þat alle men doynge pilgrimage to hem, or ony manere hem worschipynge, or puttyng lighttis or ony devocions bifore poo ymagis, bene cursid. Here Cristen men seyne, þof ymagis myȝtten be sufferid for lewid men, in defaute of prechyng þat prestis schulden do, nopoles ymagis þat representen pompe and glorie of po worlde, -as if Criste hade bene crucified wip golden clopis ande golden schone, and as hys pore apostilis hade lyved in worldely glory, and oper seintes also, and herinne haden plesid God,-bene false ymagys and bokis of heresye worpi to be destroyed,

nomely when po lewid pepul honouris hem for God and seyntis, and done more honour to hem pen to God and Cristis body. And as po nobul kyng Ezechye distroyed po neddur of bras when po peple did ydolatrie perby, noutwipstondynge þat þat same serpent was made by Moyses at Gods biddyng, myche more pese false ymagis made of synnefull men, sipen nouper God, ne Crist by his monhede, gafe never commaundement to make þese, ne counseile, ne his apostilis in al holy writte. Perfore Cristen men schulden worschip po holy Trinite and seintis, ande not þese ymagis, as Seint Gregorie techis in his registre a. A grete blyndenes is in po pepul, þat þai costen so myche aboute a roten stock, ande offeren faste þerat, and suffren a pore man, verrey ymage of po holy Trinite mad of God hymselfe, for to lye in muche mescheif, and seken not hym to helpe hym by þer powere; sipen God commaundus þis upon peyne of dampnacione, and of þat oper offrynge he never bad ne counseylid in holy writte. Hit semes þat þis offrynge to ymagis is a sotile caste of Anticriste and his clerkis, for to drawe almes fro pore men, and cumber worldly prestis with muck, þat þai nouper know God ne hemselfe, but maken sacrifise to Sathanas by glotony, lecherye, pride, slouthe, envie, and many oper synnes. For þai ben verreyly wode, if ony trewe man teche po hestis of God and werkis of mercy to ony nedy man, for defaut of whiche werkis men schul be dampned wipouten ende. Certis, þese ymagis of hemselfe may do nouper gode ne yvel to mennis soulis, but þai myȝtten warme a mannes body in colde, if pai were sette upon a fire, ande po silver ande jewelis upon hem wolden profite to pore men, and po waxe for to ligt pore men and creaturis at þer werke. If men wille have ymagis of tre or stone or oper wyse payntid, be þai suche þat techen po povert ande peynus of seintis, and forsakynge of worldly vanite after Cristis lyve and his seintis, and þen let po waste coste of ymagis be delud ferth fully to pore men, ande not to stockis ne to stonys, þat never have honger a Gregory the Great (Epistles, IX. 105, and XI. 13) forbids that images should be adored, but reproves those who broke them, apcolde ne prist, ne to riche He prehending such adoration. speaks of them as the books of the unlearned.

That all priests and deacons are bound to preach the gospel, whether they have cure of souls or not. Mal. ii. 7. bischopis munkis and riche prestis, þat have myche waste tresoure, and wasten pore mennes lyvelode to þer dampnacione, if þai ben nout founden doyng verrey penaunce perfore. And þen many ymagis made of hem schal sone cees, and ymages of po holy Trinite be worschipid and holpen. POINT VI. Also prelatis and freris beren upon pore men þat þai seyne, þat alle prestis ande dekenys bene holden for to preche po gospel openly, by resoun of order taken, þof þai have not pepul ne cure of soulus. Here Cristen men seyne stedefastly, pat iche preste ande deken is holden by po ordynaunce of Jesus Criste for to preche po gospel to Cristen peple, bope by ensaumple of holy lyfe, and faithful ande sadde techynge, ande willefully suffer tribulacion perfore, if hit come not for worldely savour and wynnyng of muck, but princepally for ponke of God and love of savyng of Cristen soulis, pof al he do no symony for a benefice upon synneful mennes departyng. Ande if a symonyent bischop ȝyve hym not lettre of newe licence, for po autorite of God ande charge taken of hym, by his grace dispendyng in charite, his cunnyng is ynoghȝe for to do his office, pof a worldely preste cry oute aȝeynes holy writte ande charite, blasphemyng þat a trewe preste schal not do mercy ne charite to his broper wipouten his lettre and leeve, as if he were Goddis mayster, and þat men schulden more obeysche to hym and his cursid blasphemy, pen to God Almyȝtty and his riȝtful commaundement of charite. In po olde law dekenys crieden po commaundementus of God, ande in po newe lawe pai prechid po gospel, as Seint Steven and oper. Also in po olde lawe bope Cristen kyngus and hethen, as Josias, Nabugodonosor, ande oper, prechiden God ande his myraclis; myche more prestis, aungelis of God by per office, as God seis by po prophete Malachie, schulde preche po gospel. Ande Crist bad his disciplis preche po gospel to iche creature; ande by po same gospel þat prestis have autorite for to make po sacrament of po auter, þat is verrey Cristis body, by po same gospelle han prestis autorite for to preche. And als generaly as þai have þat one, als generally pai WYCLIF.

have þat oper. Also po two ande seventy disciplis hadden powere for to preche, and perto Criste sende hem, in whom alle prestis bene understonden, as holy doctouris ande comyne lawe witnessen. Also Seint Gregore techis in his Pastorallis a, and in po comune lawe, þat who ever comes to prestehode takis po voyce of a crier for to crye bifore po dome, and ellis he stiris po wrathe of God aȝeynus hymselfe. Seynt Jerome sais on po Sauter, þat every preste verrey owes to have schewing of Gods worde, þat he teche alle men. Also Seinte Austyne upon po gospel of Jon seis, þat everiche Cristen man schal drawe fro synne whom ever he may, by worde, by monestynge, by chastysynge, if po charite of God be in hym. Ande to pis acorden Crisostome ande mony oper. Lo! worldly prestis for þeire pride ande covetise willen nout suffer Gods aungelis to do his message, leste þeire heresie, symony, and cursidnes were knowen, but raper willen make alle men dampned in þat þat in hem is, for mayntenyng of þer heresie. POINT VII. Also prelatis ande freris beren upon symple men pat pai 7 That neither sayne, þat nouper cursynge of pope ne of bischop byndes. Here Cristen men witnessen hardily pat no wrongeful curse of ony prelate in erthe byndis aneyntys God. But when pai cursen wrongefully, stondynge pacience and charite in hym þat is cursid of hem, he is blessed of Almyȝtty God in Trinite and alle his seintis. And no creature of God may harme þis mannes soule pus stondynge, ne pyne his body no but to his sovereyn glory, ande blis wipouten ende. Over þis we seyne, þat no man schuld bere fals wittenessynge ageynus his broper, seyynge hym cursid whom God and alle his aungellis blessen, by evydence of man, for kepyng of his lawe, pof a synneful a¹ prelate openly reverse Gods dome by his lettre cursynge hym. Ffor no faith- • 1 dele a. a S. Greg. Reg. Pastoralis, Pars I, cap. 4. Praeconis quippe officium suscipit, quisquis ad sacerdotium accedit: ut ante adventum judicis qui terribiliter sequitur, ipse scilicet clamando gradiatur.' papal nor episcopal anathemas are binding.

That to pray to the Saints is superfluous. and that many so-called saints are now in hell. ful Cristen man may wipdrawe charitable commynyng and helpe in Gods cause for blaspheme lettres of covetouse prelatis, when he knowis no notable defaute in his broper, but perceyves pleyne treuth and gode resoun, þat his broper spekis and mayntenys. Perfore no trewe Cristen man schortly wil renne into Goddis curse for a blaste of Sathanas, ne for worldly panke and flateryng of Anticristis clerkis. POINT VIII. Also prelatis and freris beren upon pore symple men þat þei seyne, þat hit is not to beseche to seintis for to pray for lyvynge men, ne po Letany is to be seide. Sothely pai affermen pat God may do alle pingis wiþouten hem, ne þat hit is bileve pat pai bene seintis whom we clepen seintis, but þai prechen mony of hem for to be in helle whos halidais po Chirche hallowis ª. Here Cristen men seyne þat þo maner of prayynge þat Crist tauȝt, for to pray to God for hys worschipe to be encresid and for commyne profite of holy Chirche, is bettur þen ony oper manere founden of synneful men for syngulere affeccione. Nopoles men may wele pray to oper seintis, þat þai be meenys bytwixe Crist ande hem, in als muche as hit stiris hem to love more God, and no forper, so þat þai know wele þat no seint in heven may graunte ony pinge, ne spedis, ne but as God grauntis hit furst. Ande nouper God ne alle his seintus willen heren men for no rabul of wordis, ne curiouse florischynge in ryme, ne but aftur þer holy desire and charite ande gode lyve, for per aftur God lokys. Ande sithen God is moste myȝtty for to helpe us, moste witty in knowyng what is spedeful to us, and lovyng for to ȝyve us þat us moste nedis and helpis, and no seint may do ony pinge wiþouten his leeve, and he a pousande folde more redy to here and helpe pen ony creature, hit were no grete a This opinion, that many who are called saints are in hell, the holding of which by the sect the writer of the tract does not dispute, indicates a later stage of development, and is enough of itself to show that Wyclif was not the author. Wyclif's opinion, repeated in various places of his works, was, that many who are called saints had done wrong, e. g. the founders of the Mendicant orders, but that, as they had probably repented before their death, they might charitably be supposed to have got to heaven.

perile if we directen oure prayers to God onely, as Crist and his modur diden, and his apostilis, and tauȝten us to do so; ffor onely God may do alle pinge withouten hem, and pai mot nedis pray for us, so þat we serve God trewly, for alle hyngus in hym. And no doute Cristen men myȝtten be saved by þat feith pat Criste tauȝt in kepyng of his hestis, þof þai be not chargid iche ȝere wip newe articlis of bileve and newe servyce, for po olde þat God ordeyned is ynoghȝe. Ande a thowsand powsandis bene moo seintis in heven þen we kanonysen in po kalendar; and sipen popis and prelatis, as per dedis openly schewen, ben unconnyng in holy writte and holy lyife, proudely lyvynge, fulle of fleschly affeccions and covetise, by fals wittenessis þai moone sone be deceyved in canonysynge of sum riche man. Ffor comynly, if ony trewe man wille impugne or contrary peire worldly life, ande telle out þeire cursidnes to po pepul as God biddis, pai wil not canonyse hym pow he dye in pis poynt, ande be never so fervent in charite, as hit felle of Robert Grosthede a How gloriouse a cause he had, ande pleyne treuthe, and comyne profite of holy Chirche, and what gloriouse bokis he wrote, more pen any oper grete seintis of þis londe, to comyne profite of al Cristendame ! Certis, pis court wil enforce hit to dampne by cursynge or prively murthur trewe men pat tellen po treuthe of prestehode, groundynge hem upon Criste ande his lawis, schewynge po state of kyngis ande lordis, how falsely hit is borne doune by ypocrisy and blaspheme power of Anticristis clerkis. Perfore Cristen men wilen bileve to Criste ande to his lawe and holde hem seintis þat ben expressid in holy writte, ande alle oper suppose bynethe [bileve]¹, as pai han evydence. Ffor þese worldly 1 supplied conjecturally. a Foxe, in his Acts and Monuments, quotes largely from Ranulf Higden, Matthew Paris, and the author of the Flores Historiarum, on the subject of the denial of canonization by the court of Rome to Robert Grosthede, and the marvellous apparition of the holy bishop to Innocent IV, who, being frightened out of his wits, desisted from the design which he had formed of having Robert's bones exhumed. What such stories really show is the strength of the nascent principle of nationality, which made English monks of the thirteenth and fourteenth centuries uphold and honour their brave countryman, who had stood up manfully against the innumerable encroachments, knaveries, and exactions of the Roman Curia. No trust can be reposed in the power that now canonizes. Hh 2

clerkis may crie pat a grete seint is dampned, for he contraries þer lustis, ande þat a cursid fende þat died in open heresie is a grete seint in heven, for he was frend to hem or enrichid hem. When prestis ande clerkis weren bisye in studyynge of holy writte, and forsoken worldly pompe and vanite, and lyveden in mekenes, sympulnes, charite, and gostily travaile aftur Cristus techynge, hit was grete evydence pat God schewid to hem who was saved. But nowe, hem turned alle to po worlde and pride and covetise, men dreden lest God suffer po fende to disseyve hem in mony dedis þat þai done; as cronyclis schewen þat þat one pope canonyses, anoper dampnes, and aȝeynward; ande holy writte wittenessis þat Anticrist schal deceife by false myraclis hem þat hadde no charite ande trewthe. Perfore hit is no poynt of bileve þat, if þai done or seyne ony pinge, þat God approves hit. 9. That tithes should not be paid to bad priests, nor money given for churching, or masses for the dead. POINT IX. Also prelatis ande freris putten to Cristen men þat þai seyne, hit ys not to gife dymes to a persoun beyng in dedely synne, ne offryngus, ne devociouns of money owen to be made in puryfyingis of wymmen, ne in halowynge, ne in syngynge of massis for dede men. pis poynt, as mony oper ande almoste alle per poyntus, bene medelid wip lesyngus. Wherfore Cristen men seyne pleynly, þat if hit be knowen þat persouns comen to per benefices by symony, or lyven in notary fornicacione, or done not per offices by ensaumpul of holy lyife in trewe prechynge, but couchen in lordis courtis wrappid wip seculere offices, ande contynuen openly in pese cursidnessis, men schulden not receyve hem for persouns, ne gif to hem tythis, leste pai bene acursid for consent ande mayntenynge of oper open synne. For if þai bene symonyens þai bene heretikis, cursid of God and alle his seintus, as Gods lawe ande mannes lawe wittenessen in many placis. For if þai be open lechouris, po lawe forbedis hem to say a masse, and po pepul is forbiden in po same lawe þat þai here not þer masse, ande þat suche prestis take no part of po chirche godis, as per owne lawe wittenessis ª, wip gode a See ante, p. 224.

resoun and grounde of holy writte. And if þai lyven proudely, wipdrawyng techyng of Gods worde, wrappyng hem in seculere offices, þai bene cursud and manslears ande thefis ande ravynouris, as Goddus lawe ande mannes ande resoun wittenessen; as Seynt Austyne, Gregore, and mony moo proven. Ffor if he is cursud þat wipholdis ony dewte of holy Chirche þat God commaundis, muche more pai bene cursid þat wipdrawen ensaumple of holy lyife ande trewe techyng, sipen þis is moste dewte, ande moste medeful and nedeful, and beste meene to helpe holy Chirche. Mony bokis bope of Gregore and Austen seyne playnely, þat þe schepard slees Cristen soulis, when he is stille and cries not ageyne her synnes. Ande Ysaie Is. lvi. 10. sais, þat suche bene doumbe houndus pat may not berken. And Seint Austeyne in po comyne lawe sais, þat suche a bischop is raper an unschamefast dogge pen a bischop. Cristen men schulden have fredome in al per doynge nowe to offer or leve, wheþer þeire conscience reulid by Goddis lawe ande resoun thynkis beste; and pai schulden not be constrayned for a blynde devocioun or worldly schame, for to bringe money to hem pat þai knowen for to have no nede, ande for to waste pore mennys lyvelode in tavernys and rybawdery, and suffer per neyghburis in myche meschefe, and þai hemself endette hem for siche offrynge. POINT X. Io. That the whole hierarchy of the And prelatis and freris putten to symple men þat þai seyne, þat po pope, cardynalis, archebischops, bischopis, archedekenys, Church is denys, and alle grete personys of po Chirche, bene cursid. Here Cristen men committen þis to Goddis dome and to per owne conscience, and to wise demyng of po pepul, wheper pai bene cursid for per symonye, pride, covetise, ravayne of pore mennys godis, levyng of prechynge, and for lecherye, glotony, and cursid lesyngus, and manquellyng, bope of mannus bodies and soulis. Po grete clerk Grosthede proves by holy writte and grete resone, in a sermone þat he prechid in Rome, and gafe hit written to po pope and mony cardynalis, and in mony moo sermones, þat po pope wip his courte was cause ande grounde of alle yvelis in po Chirche, not onely for he distroyed nout accursed,

open errouris, when he is moste bounden þerto, and best may, but also for he makis unable curatis, þat bene lesars of po worlde. Also po pope pursues more cruely Jesus Crist in his membris þen kyng Herode and Jewis, þat diden nayle hym on po crosse. Also po pope settis more pris by temporale dritte pan by mannys soulis, ande by seculere frendeschipe and favoure of fleschely love pen by po blode and deth of Goddis Son, þat was rannisome for mannes soules. And he techis alle seculere lordis, and alle po world, for to do po same cursidnes. And curatis pat prechen not po gospel, wip clene lyvyng and for love of mannes soules, bene dede in hemself, slears of mennys soulis, Antecristis heretikis, and Sathanas transfigurid into an aungel of lyȝt, and þat þai bene more abomynable to God and to po court of heven þen po cursudde synne of Sodome, þat for hidouse synne sanke into helle. Pis clerk proved playnly alle pese scharpe poyntis, ande mony moo; ande al po popis court couth not say nay by holy writte and reson; and if hit be nowe werse pen hit was pen in his tyme, so myche þai bene more cursud. Avyse hem wele how hidousely God by his prophet cursis wayward curatis, and how playnely Seint Jerome, Gregore, and Austyne, and nomely Seint Bernarde and Grosthede, crien out on þer open heresies, and deme þai þen hemselfe wheper pai bene cursid or nay. Hit semes playnly pat Judas was not so cursid as pai, for ravayne of pore mennys lifelode done under coloure of holynes passis po crueltie of alle robbers, as Seint Jerome wittenessis in his epistilis, and Bernard also; and for pai betrayen mony powsandis of soulis to fendys of helle, for to be devourid of hem in everlastynge dethe, for temporale avaunsyng of sum one man, where Criste Gods Son died moste payneful deth for ich one of hem, as Grosthed wittenessis in po same sermone. And Judas knowlachid his trespas, and restorid po money falsly taken; but þese prelatis contynuen in þer heresies and blasphemyes, and restoren not to pore men þer godis taken by extorsioun. And if ony trewe man for Gods sake crie aȝeynes pese heresies, pai pursuen hym to dethe by lesyngis, and murtheren hym wiþouten open onswere, lest po pepul conceyve po trouthe of Gods lawe and amende hem. Pis cursidnes did not Judas, ne Nero, ne

Julianus apostata, ne Mathamet, ne Sergius po munck, his techer. they make worse and more wicked bargains than Judas himself. Wherfore if þai amenden hem not in þis worlde by verrey inasmuch as penaunce ande satisfaccioun, þai schul be depper dampned pen Judas Scarioth, as hit semes by mony resouns. Wherfore now Judas may wele fourme a pleynt of disherytyng of his riȝt and possessione aȝeynes worldly prelatis. Ffor a powsand ȝere ande more Judas was in possessione of þis name, Judas werst marchaunt ; but as þai done more traytory, and undur coloure of more frendschip, after moo beneficis receyved of God, so pai bene werse marchaundis. Perfore, lest þai feyȝten in helle wip Judas and alle develis, ande pai wip hem aȝeynewarde, hit semes by sum skille þat þese symonyens bene warse pen Lucifer if þai amenden hem not, for pai bene warnyd by his peyne, þat he was not bifore. Also pai synnen of malice wittyngly, as he did, ande bene in state of medeful penaunce if þai wil accept hit, þat he was not, ne never schal be. Also þai bene lower of kynde þen he, and in myssese þat he was, and þai wil be aboven God, where he desirid to be even to God. Also Criste is mannes broper, and suffrid bitter deth for man, þat he dide never for Lucifer. Also for littel penaunce ande schort tyme, if men willen, he wole forgyve alle þer synnes ande bringe hem to po blis of heven, and perto grauntis us longe tyme, þat he dide never to hym. Also he made us to his owne ymage and lickenys, þat we never rede of aungel. Also þese symonyens drawen moo soulis to synne and to helle by per cursud lyfe, ande felle censuris, and sotile tirauntry, pen alle po develis of helle schuld do wipouten hem. Mony of þese resouns makis Seint Austyne, for to prove po gretnes of mannes synnes. Prelatis, here deme ȝee and wrastulis ȝee who schal be mayster, for trewly ȝee have mony resouns to agregge ȝoure synne, whiche has not Lucifer ȝoure page, in tourementynge of Cristus children. a For instance, in the first of St. Bernard's Sermons In Coena Domini he says, 'O Juda infelix, o discipule pessime, mercator nequam ! Tibi coena parabatur, et a te dator coenae tradebatur.'

II. That no man can be saved who does not renounce all property. A false charge; what the sect really does say. POINT XI. Also prelatis and freris putten to symple men þat þai sayne, þat no man schal entur into po kyngdame of heven but if he forsake all þinges, in gyvynge hem to pore men onely, sewynge Jesus Crist in po manere of hem. Here is open lesyng made for hate, for to make alle men feyȝt ageynes po treuthe of Jesus Crist. But not forpi Cristen men seyne boldly, þat no man schal entre into po blis of heven but if he love God and his lawe more pen al erthly gode and his owne lyife, ande make restituccione of wronge-goten godis upon his powere, and lyve in trewe meknes and charite, and helpe his pore neygheburis at nede as he may resonably, and dye in pis charite, þat he wolde raper be hongud quarterid and brent, ande a powsande tyme lesen his lyif, if he myȝȝt, raþer þen one breke ony commaundement of God, or ellis he loves not God over alle pinge. Seculere men may have worldly godis ynowe wipouten noumber to us a, so þat þai gete hem trewly, and spende hem to Gods honoure and furtherynge of treuthe and helpe of per Cristen brepur, and þat þai suffre not Anticristus clerkis to distroyen seculere lordschipis, and rob per tenauntis by feyned jurisdiccion of Anticrist. But prestis moten lyf in symplenes, and forsake po worlde, and trewly teche Cristes gospel, ande knowleche hem servauntis of alle men, and lyve in grete travaile, penaunce, and holy devocione, and do satisfaccione for per owne synnes and po peple bope, if þai schal come to heven. But pai wolde algatis be lordis of þis worlde, aȝeyne Criste and his lawe, and drawe alle men for to holde aȝeynes Gods treuthe, lest þai be brouȝt to po meke and pore and charitable lyvyng of Crist and his apostilis. But no drede Anticrist and his proude clerkis schal downe wip per pride, and po treuthe of po gospel be knowen ande kept and worschippyd, mawgre alle po develis of helle, and alle per false mynystris; ffor Anticrist in his moste pride schal sodeynly be brougt to grounde. a according to us, in our opinion.

POINT XII. Also prelatis at po suggestion of freris beren upon pore men þat þai seyne, þat a man or wouman offrynge to a preste a peny, axynge po masse for to be songen for hym, bope pai and po preste so receyvyng po peny bene acursid. Here is playne lesynge by malice put on pore men. But Cristen men seyne, þat a man offrynge at þo masse schal not purpose for to bye hit, ne desire more part peroff to hymselfe pen to anoper pore man, more worþi aneyntis God, for he were out of charite and a symonyen and an heretik. If po preste be a devoute man and clene of lyfe, ȝyve hym frely what hym nedis upon pi state, and if pou se pat hym nedis not, or be a cursid schrewe, dele þi peny to a pore man þat has nede, and occupie pe in forpinkynge of þi wickyd lyif, havynge mynde of po stronge peynus of helle, wip po gretenes of Goddis mercy and po hyȝe blis of heven. And turne pe clenly to Goddis heestis, werkus of mercy wip poyntis of charite; and all gode prestis in erthe, and alle gode men and wymmen, and aungelis and seintus of heven, prayen for þe evermore. POINT XIII. Also prelatis and freris beren upon pore men þat þai sayne, þat alle pinges amonge clerkis schulden be comyne. Here Cristen men sayne, þat alle pingis þat clerkis have bene pore mennes godis, and po clerkis ben not lordis of hem but procuraturis, as Gods lawe and mannus law wittenessen. Ande clerkis schulden holde hem apayde wip fode ande helyng, as Seint Poul sais. Seint Bernarde sais a, What ever pou haldes to be of po auter, over a streyte lyvelode ande symple cloping, hit is not pine but is oper mennes, hit is thefte, hit is sacrilege. Ande efte Bernarde sais, Seye, ȝee bischoppis, what dos golde in ȝoure bridel? hit dryves not away cold; ȝoure bestis gone honourid wip gemmys, precius stonys, and jewelis, ande oure sidis bene nakid, seyne pore men. Pai bene oure godis þat ȝee a S. Bern. Epist. II. (Opera, Paris 1586). Denique quicquid praeter necessarium victum ac simplicem vestitum de altario retines, tuum non est, rapina est, sacrilegium est.' 12. That for a man to offer money for a mass brings a curse both on the giver and on the receiver. 13. That the property of the clergy ought to be in common. As to property, the holds with sect really St. Bernard.

That the clergy ought not to have temporal possessions. Num. xviii. 20. Deut. xviii. 1. wasten, and we po heritage of Crist, bouȝt wip his blode, and we hongryn ande þrusten ande ben nakyd. Hit is cruely drawen away from us þat ȝe wasten in 30ure pride. Two yvelis comen peroff. We sufferen myche meschefe, ande in ȝoure wast ȝe sleen us, and ȝe, doyng vanite, peryschen perfore, as Seynt Jerome sais; ffor to receyve pinge for to ȝyve to pore men, and ony pinge wipdrawe peroff, passis po cruelte of alle robbers. See ȝee perfore, prelatis and abbotis, þat han mony godis of 30ure founders for to spend in hospitalite of pore men, and wastynge hem in pompe and glotonye and feestus of riche men, how strongely ȝe bene acursud of God and of alle his seintus, and traytouris to ȝoure founderus, and robbers and monquellers of Cristen men. How hidousely schal pore men crye aȝeynnys 30w at domesday for ȝoure cursid synnes! Perfore make ȝe nowe alle 30ure godis comyne to pore men in nede, and lyve in penaunce, prayer, ande holy teching in dede and worde, leste Crist dampne 30we for traytouris and monquellers and scheders of his blode for ȝoure unpityuousnes. POINT XIV. Also byschopis and freris beren symple men on hande pat pai sayne, þat hit is aȝeynes holy writte pat clerkis have temporale possessiones. Here Cristen men tellen only holy writte, and autorites of grete seintus, wip sum maner of reson. In po iiij boke of holy writte God seis þus to Aaron and oper prestis; In po londe of hem, pat is, in po childer of Israel, ȝe schal welde no ping, ne ȝe schul have part amonge hem; I þi part ande pine heritage in po myddel of po sonnys of Israel. Sopely to po sonnys of Levy I gafe alle po tithys of po sonnys of Israel into possessione, for po servyce by which pai serven to me into po tabernacle of po bond of pes. Ande aftur hit sewys, Pai schal welden, or have in possessione, none oper pinge, but be apaide wip offrynge of tithes, which I have departid into po uses of hem, and necessaries. In po fifte boke of holy writt God seis pus; Prestis and dekenys, and alle þat bene of po same lynage, not haf parte and heritage wip poo oper men of Israel, þat is, wip princis and comyns, for þai schal eete sacrifices of po Lord ande offryngus

Rom. xv. 4 of hym, and þai schal take none oper pinge of possessione of per breperyn; for sothe po Lord hymselfe is po heritage of hem, as he spake to hem. By po prophet Ezechiel God seis pus, Ez. lxiv. 28. Sopely heritage schal none be to hem, I po heritage of hem; and ȝe schal not ȝyve to hem possessione in Israel, I forsothe po possessione of hem. By Israel is undurstonden alle Goddis peple; for, as Seint Poule sais, pese pingus bene writen for us. Ande as clerkis taken tithes amonge Cristen men by virtue of þis lawe, myche more pai schulden abstene hem fro oper possessiouns of per breperin, for po generale forbedyng of God Almyȝtty; sithen Crist, God ande man, and alle his apostilys kept hem fro seculere lordschip, as po gospel sais. Crist, God and man, seys in þo gospel, þat þo servaunt is not more þen þo lord, ne po disciple aboven po maystur. But Jesus Crist hade not by worldly lordschipe whereupon he schuld bowe his heved; þen Cristen prestis, disciples of Crist and servauntus of hym, schulden not be so grete worldly lordis aboven þer mayster. Ande God, Lord of alle creaturis, Jesus Crist, seis to his disciplis, perfore so eche of 30w þat schal not renounce alle pingus þat he has in possessioun may not be my disciple. And how þis renounsynge schal be done, po pore lyfe of Crist and of his apostilis schewis pleynly. Lord! sithen Petur and his felawis myȝtten not be apostilis of Criste til þai haden forsaken nettis and botys, he, and per kyndely fader, how may oure hyȝe prestis take po state of apostilis, and be grettur worldly lordis pen erlis ande dukis, kyngus unklis ande kyngus sonys, in po riches¹londe of Yngelonde. Seint Poule, ravyschid to po thrid heven, ȝyves a generale rewle to prestus, saying þus aȝeynus covetise of po worlde, We, havynge fode and wip what pingus we be hiled, be we apayde. Lorde! sithen Crist and alle his apostilis, so wele doyng per offices, haden nevermore ne never ordeynden no but a pore lyfelode to hem þat preche po gospel, who maken oure prestus worldly lordis and chefe governouris of alle worldly officis ande nedis in po rewme? and pai perporowe doumbe fro prechyng and spirituale occupaciouns. No wonder perfore if po rewme be yvul governyd, sipen po chefe governouris ben symonyens, 1 So BB; read richeste. The lowliness the apostles of Christ and contrasted with modern practice.

Luke xxii. 24. Matt. xx. 25. The clergy have nothing to do with secular employment. heretikis, cursid of God and of alle holy Chirch wipouten cesyng. Seint Petur seis to alle prestis, Fede ȝe po folke of God þat is amonge 30we, not by constreynynge but willefully, for cause of love of soule-wynnyng, not as beyng lordis in clergy, but be ȝe made fourme or ensaumple of inwitte or wille þat is meke ande symple, as Crist was, sipen Seint Petur, more pen alle po popis aftur hym in Rome. And God in Seint Petur forbed prestis for to be lordys in po clergye. Whi bene pese hye apostotaas clepid generally, My lorde of Caunturbury, of Yorke, and oper? Lorde sithen men bene acursid doynge aȝeynys po popis lawe, as his symonyens blaberen, how cursid ben þese Luciferys children, so openly doynge aȝeyn just lawe of Crist chef pope, and of Seint Petur, and of Cristen bileve! ȝit, when stryfe was made amonge Cristis disciplys who of hem schuld be sene for to be more, Jesus saide to hem, Kyngis of folkes lordschipen, or bene lordis of hem, and þai þat have powere on hem bene clepid wel-doyng, or ȝyvyng benefitis. For sothe ȝe not so, but he þat is more in 30we be he made as ȝonger, and he ȝat is biforegoar be he as a servaunt. And by Mathewe Crist seis pus, ȝe witten for princis of folkis lordschippen, or ben lordis of hem, ande pai þat bene more haunten powere into hem. Hit schal not be so amonge 30we; but who ever schal willen for to be made po more amonge ȝowe, be he 30ure mynyster, and who ever schal willen to bene furste amonge 30we be he poure servaunte; as po Son of man come nout to be served but for to serve, and ȝyve his lyfe redempcioun for mony a Allas! how durne worldly prestis take so grete lordschipe upon hem, sipen Crist so playnly forbedus hit, ande tellis by his owne ensaumpul po servyse and mekenys of hem? How stronge heretikis bene pai, þat maken lordis for to swere to mayntene hem in her open erroure, aȝeyne po gospel and lyvyng of Crist. ȝit Seint Jerome writis expressely, ande hit is sette in decrese b, þat clerkis schulden be taken fro worldely officis. And in tokyn of doynge away alle temporaltees, clerkis bene schaven po hede, and schul have a These translations do not very closely resemble either Wycliffite version, but are nearer to the older than to the later one. no pinge but dymus and ofb The 88th Distinction of the first Part of the Decretum of Gratian is very full and explicit on this subject.

fryngus, as dekenys in po olde lawe. Seint Bernarde in a sermone of apostilis seis, þat a preste havynge temporale possessione schal nout have Goddis part. And po grete clerk Origene and Seint Jon Chrysostom holden po same way. Seint Bede says in a pistil to Enberthe archebyschop of ȝorke, þat po ȝyfftus of kyngus, ȝyfing temporaltees to prestis, were moste foltische a. An aungel cried in po ayer when po chirche of Rome was dowyd with halfe po empiry, þat þis day venym is sched into po Chirche of God, treuly seynge po pride symony ande tirauntry in po Chirche sprungen fro þat tyme, and leevynge of spirituale occupacione. Cursid venym has strangelid almoste all Cristen pepul. Certis as seculere schullen not, whilis pai bene lordis, take presthode ande riȝttis annexid perto, myche more prestis, ande nomely in state of pore apostilis, as bischopis faynen hem to be, schullen not take seculere lordschip and powere annexid to po state by Gods ordynaunce; sipen Crist commaundus in po gospel, ȝelde ȝe to po emperoure poo pingus þat bene of po emperoure, and to God poo pingus pat ben of God. Ande no man depart þat þinge þat joyned no worldly preste. excuse¹ his heresie of possessions havynge by pis, þat Jesus Crist was a kynge, as po prophet and po gospel wittenessen; for Crist was kynge of alle creaturys by his godhede, and by his manhed gostly kynge for to governe soulis ande virtues, ande never worldely kynge. For po gospel sais, Of his kyngedame schal be none ende; ande in po gospel of Jon he seis, My kyngedame is not of his worlde. Ne no worldly preste excuse his heresie of possessions-havynge by his ypocrisie, þat þai bene not lordis of þer godis, but onely procuratouris; þat þey spenden treuly upon pore men, as resoun · ¹ So the passage stands in BB. It depart þat binge þat [God hab] joyned. a What Bede seems to deprecate, in the Epistle to Egbert Archbishop of York (Gallandii Bibliotheca, vol. xiii. p. 261) here referred to, is rather the foundation of sham monasteries, built by laymen, and occupied in part by them and in part by bad monks who had been expelled from real monasteries, endowed also by the ruling powers with lands, and may be restored thus: Ande no man [Ande] no worldly preste, &c. privileges which exempted them from taking any part in the burden of national defence, than the grant of temporalities to the clergy in the ordinary sense of the words. The whole Epistle is very remarkable and interesting, and throws a strong light on the condition of society in Northumbria in the year 735-

The laity ought to strip the clergy of their wealth and temporal power. ande nede axen. Let al po worlde deme wisely by þer open dedis, ande tirauntry on retenauntis, ande sittynge in parlement above grete lordis, seyynge þat no parlyment may be holden wipouten hem, wheper pis be feyned ypocrisie or treuth. Lorde! sipen Jesus Criste al witty, þat couthe best depart temporale godis to pore men, wolde not take po kyngedame, as po gospel sais, þow po pepule wolde for love have ravyschid hym perto, (and ȝit he was verreyly son of kyng David, and myȝt not erre in ony doyng), how pen durne pese erthly moldy-warpis take so grete burthen of worldly dritte upon hem? sipen þer wittes ben pinne, per strynthe littel, per tyme schort, to study ande teche holy writte, to lyve in prayer and devocione, and visite seke men in soule. Lorde! wheper pai cun better pen Criste, and bene more myȝtty for to do temporale and spirituale office togedir, þat one of pes is an open fole and a cursid! Loke ȝe lordis who hit is, sipen ȝe schullen recken of po governaile of po Chirche. ȝit, sipen Cristis apostilis, freschly fulfillid wip wisedame, strenght, and charite of po Holy Gost, wolden nout be occupide aboute money redy at þer fete, for to dele hit to pore men þere redy, but gave hem to prechynge of Gods worde and prayere, as holy writte wittenessis, what blyndenes of covetise stiris þese ydiotis, unmyȝtty and fer lowere in charite, to marre hem wip so myche drit, more þen alle Cristis apostilis dursten? Wheper of þese two bene folis and wode, byhold wisely, ȝe lordis, for ȝe beren po swerde princepaly for to distroye errouris in po Chirche. Certus, Crist, God Almyȝtty, durste never take worldly office ande suche dome upon hym, as po gospel sais, for þen he had robbid po emperoure of his lordeschipe, aȝeyne his owne techynge. What spirite dryves þes Anticristis to seculere office, ande to wlappe hem in seculere nedis, ande leve per spirituale office undone? Certis hit semes, Sathanas, for pride and covetise, and mayntenynge of þer cursid heresies, blyndis hem in payne of per synne, til God take vengeaunce at onys upon hem and alle per fautouris. Ware, ȝee lordus, lest God take vengeaunce on 30w and 30ure pepul, for suffrynge and mayntenynge of þese heresies; sipen God has ȝyven 30we po swerde for to mayntene his lawe, and bitaken his Chirche to ȝoure powere, and grete kyndenes schewid to 30we in groundyng, worschip-

pyng, and conferming 30ure state, and made alle men, prestis ande oper, sogett þerto. He schal aske strayte reckenyng of 30we, how ȝe have governyd his Chirche. Perfore, as ȝe wil be saved bifore God, distroyes Anticristis tirauntry in his ypocritis, and mayntene ȝoure state in þat fourme þat God made hit, ande bringis prestus to po meke ordynaunce of Jesus Criste, and helpe ȝoure selfe and ȝoure pore tenauntis wip po waste godis to whichee heretikis, havyng po nome of prelatis and prestis, makyn sacrifise to Belial, by pride, covetise, glotony, leccherie, symonye, and alle cursidnessis. Ande if ȝee wil nout do pis riȝtwisenes purely for po love of Crist, þat has done to 30w so mony benefetys, 30ure londe and ȝoure pepul schal be conquerid of enmyes, ande ȝee 30ure self dampned wiþouten ende. And ȝif ȝe wille for pure love do pis riȝtwysenes, ȝe schal gete pleyne remyssion of alle ȝoure synnus, so þat ȝe kepe 30w clene aftur. And for pis mercy doynge schall come to 30w propperte of lordeschip, and pes and riches in erthe, and at po furrest in heven, wipouten ende. Ande if ȝe dyen in pis poynte, stondyng clene entente to Goddus honoure and comyne amendyng of Cristendame, wip paciens and charite bitaking all to governaunce, and ȝe doyng ȝoure bisynes upon 30ure connynge ande powere, trewe God wil accept 30we for his trew martiris and breperin of Cristis passione, and crowne 30w in heven wipouten ende. POINT XV. Also prelatis prestis and freris putten upon pore men þat þai 15. That sayne, pat Goddis office or servyse ben not to be songun wip note, and pat God delytes not in suche manere songe. Here Cristen men sayne pleynly, þat Criste and his apostilis prayden devoutly wipouten siche songe, and pai never tauȝtten in worde ne dede, ne openly counseiled in holy writte to pis songe, ande myche more pai never chargid man herwip in al holy writte. Perfore prestis schulden bisye hem to cunne ande teche holy writte in worde and dede, and be in devoute prayere in spirit and treuthe, as Crist and his apostilis diden, and not fulfille po eeris of hem and of po pepul wip cryynge of pinge pat nouper pai ne po pepul understoden, as ȝyf jayes and pyes chatiriden; and ȝit þai understonden iche one oper in þeire church music, as now practised, is not acceptable to God.

Ancient authorities quoted against it. kynde. Lorde! wheper pis songe dispose men for to understonde po sentence of holy writte, and for to mourne for per synnus, or ellis to pride, vanite, daunsyng and lecchery, wip vayne spendynge of tyme. Seint Austyne sais in a boke of hys Confessione a, Als ofte as po songe delitus me more pen po pinge þat is songun, I knowlache me for to have synned horribly. Loke ȝe lordus, þat schulden lif justely ande devoutely, sechynge grace of God to reule 30we and 30ure pepul aftur þis lawe, wheper pes proude, ful of covetise and envie, ben in pis case or nay. Loke wheper pai lyven in glotonye, drunkennes, and leccherie, for jolite of per chauntynge; ande pen what ever heriyng of God po tunge sounys, po life blasphemys God, as Seint Austyne sais on po Sauter. Seint Poule biddus us synge and say psalmus in oure hert to po Lord. Seint Jerome in a Pistile to Ephesyanys, as po lawe wittenessis, seys þis, Here pis pinge, ȝonge waxen men, here þai to hor office of seying psalmus to God, if bytaken in po Chirche, þat hit is to be songen, not in voyce, but in hert; neper protis ne chekys bene to be anoyntid wip medicyne, in manere of foule songis, pat swete notis of spectaclis or taverne songis be herde in po Chirche. Perfore, as Seint Gregore techis in po lawe, dekenys and mynystris of po auter schullen not chaunt ne syng but rede to gospel; and if ony man do þeraȝeyns, Gregori cursus hym. Hit semes po dekenys and prestus han als much nede in oper chirchis for to do kepe clene lyife, and do po office ordeyned of God and of po apostilis, as in Rome; þen po same state and peyne schuld be in oper chirchis as pere, sipen þis statute has grounde in holy writte and resoun; and als myche or more pis songe lettis dekenys ande mynystris of po auter, in oper placis as in Rome, fro clennes of lyife and prechyng, and almes dedis þat God biddis. ȝit Seint Jon Crisostome on Mathew d, where Criste biddus a See above, p. 228, note. b See above, p. 223, note b. e Decretum, Pars I, Dist. 92, Can. I. 'Audiant haec adolescentuli; audiant ii, quibus psallendi in ecclesia officium est; Deo, non voce, sed corde cantandum; nec in tragoedorum modum guttur et fauces dulci medicamine liniendae sunt, ut in ecclesia theatrales moduli audiantur et cantica.' See S. Chrys. Hom. XX. in Matthaeum. WYCLIF.

Matt. vi. 7. þat we shul not speke much in prayer as hepen men done,- sopely þai wenen þat þai bene herde in þer muche speche,―pere sais Seint Jon, þat thre grete harmys comyn of prayer wip crye, ffurste þat men pus cryinge byleven not þat God is present in iche place, and siche crie lettis oper men fro prayer, and po crier schewis to oper men sumtyme pat nedis not ne spedis. Lord! wheper pis sotile and swete knackyng to po eeris makis us to praye wip sorowes pat mowne not be tolde oute? On pis maner po Holy Goste askis for us, as holy writte techis, pat is, Rom. vii. 26. as Seint Austyne and oper seintus declaren, po Holy Goste makis us to pray wip suche mournyng, ande po prayer þat he makis in us ys arettid to hym, sipen he is princepale doar peroff, and we dulle instrumentis of hym. Lorde! wheper pis chauntyng of Kyries, Sanctus, and Agnus, wip Gloria in excelsis and Patrem a maken þat men heren nout po wordis but onely a sowne! makus men to have savoure in þese dytees, þat schuld stire hom to moste compunccione for synnes, and to most devocione for hyȝenes of po Trinite, þat is touchid in Sanctus, and bitter passione ande stronge benefices of Criste, touchid in Patrem, wip huge unkyndenes and horribul traytory of synnes, touchyd thryes in Agnus Dei. As hepen men skorned po sabbatis of Jerusalem in per conquestis, for synnes of prestis and lordis and comyns, as Jeromy weylep, myche more oure enmyes, fendus of helle, seynge oure halidayes wip þis nyse knackyng, þat fillus po eeris ande spoylus po soulus fro virtues, wip over muche costlewe pride, glotony, ande leccherye, wip false opis, scorne us. Ande al po court of heven has abhomynacion of oure lewed halowynge; ffor we halowen to oure wombe ydelnes and Sathanas, and done werste werkis of synne in dispysynge of Almyȝtty God and alle his lovers. Lorde! sipen we be so feble of witte, febul of bodily myȝte, and of ful schort tyme, ande holy writt so harde, and plentynouse of swete sentences to whichee God byndus us sore, what resoun is hit to bynde us to a The Kyrie Eleison and Gloria early in the mass, the Sanctus just before the canon, and the Agnus Dei before communion. But what • is the Patrem? Probably the prayer beginning Qui pridie quam pateretur,' for in it the word Patrem ' occurs. • Lam. ii. 6. Against the and cere multiplication of hallowings monies.

Against the rule compelling priests to use the Sarum ritual, and to say their office. newe songe and newe serymonyes of dyverse uses al day, pat we never mowe do bope togedur? Ande sipen synne is so playne, and more encresid herby, and we bounden upon payne of dampnacioun for to preche ande crye holy writte aȝeynes po fendis ooste, when a drunken preste, in luste ande welthe of pis lyife, has syngulere affeccion to a man or a cause for temporale dritte, all prestis in pat diocise schul be gnarid wip a newe 30ck or cerymony ever more; and none ende is made of suche serymonyes, þat tarien mennys conscience, and letten hem fro better occupacione. ȝit, pow Salisburye use may sumtyme occupie wele summe slowe wrecchis, hit is no reson to bynde alle prestis perto, or to suche anoper, when God sturis hym to studye and teche holy writte, þat is muche better, or for to mourne for per synne, ande hertly occupie hem wip po Pater Noster. For God seis not þat he is blessid þat syngus or knackus swete notis, ne þat kepis po ordynale of his cerymonye or pis, but he is blessid þat nyȝt and day pinkis in po lawe of God, þat is, for to understonde hit and lif þeraftur, and teche hit trewly, and willefully suffer tribulacione for po gospel in savynge of mennus soulis, as Criste and his apostilis diden. Lorde! whepir a congregacione of drunken prestis, in lustis of po worlde and of per balyes, con ȝyve a better reule of occupacione to prestis pen Criste and his apostilis diden? or ellis wille pai charge hem wip so myche chauntynge ande so mony cerymonyes, þat prestis mowe not fulfille po charge and office of Crist, þat is beste, moste esye, ande moste siker for prestis and alle lewed peple? Perfore synge we in hert by holy desire, seyyng psalmus by clene werkis and heryyngus and ympnus to God for his large ȝiftus of mercy, wip brennynge charite in studyynge understondynge and techynge holy writte, ande receyve we resonable customs made of men in als miche as pai helpen us to his grete gode, and encresen¹oure love to God and oure breperin. And ȝif þai letten us fro better doynge, and encresynge of Gods worschipe, and helpe of Cristen soulys, for þat tyme suspende alle suche cerymonyes, leste þai take po grace of God in vayne, leefynge po better ande chesynge po worse. 1 corrected; encresynge, BB.

POINT XVI. Also bischoppis and freris putten to pore men þat þai sayne, hit ys not leefful for to swere in ony manere. 16. That it is unlawful to swear at all. Charge untrue; we only blame unnecessary swearing. Trewly here is po sothe sparid, as in mony wrytyngus and prechyngus hit is openly knowen. But here Cristen men sayne, þat hit is not leeful to swere by creaturis, ne by Goddus bonys, sydus, naylus, ne armus, or by ony membre of Cristis body, as po moste dele of men usen, ffor þis is aȝeynus holy writte, holy doctouris, and comyn lawe, and grete peyne sette peruppon. Hit is nout leeful for to swere nedeles for a veyne thing, as mony men usen, ne for yvelle wille to harme oper men, for pis is aȝeyne po maundement of God fully, ne to forswere hem for hate ne love ne drede ne wynnynge, ne for lyve ne deth, as mony men chargyn ful littel; for pis false swerynge schulden. kyngus punysch by per office, ande suffer not suche false men in þer londis, as Seint Austyne sais. ȝit, no man schulde swere, nouper for life ne dethe, no but wip pese pre condiciones, þat is, in treuthe, in dome, and in rightwisenes, as God sais by po pro- Jer. iv. 2. phet Jeremye. If hit be nedeful for to swere for a spedful treuthe, men mowe wele swere as God did in po olde lawe, Crist in his gospel, Seint Poule in his pistile, po aungel in po Apochalipse, wip declarynge of Seint Austen, Crisostom, Jerom, and mony moo. POINT XVII. 17. That the Christ's body. consecrated bread is not Charge untrue; we say it is, but that it does Also prelatis ande frerus putten to pore men þat þai schulde say, þat þat ilke pinge þat was brede bifore po consecracione in po sacrament of po auter, after po consecracione or halowing is not Cristus body, but a signe of þat þinge, and not po ilke not cease to be pinge. Certus here is openly schewed po malice of freris, wrongfully accusynge pore men. Nopoles pese wordis of freris ben nout craftily sette; ande ȝit pis sentence is po olde heresie of freris ande munkys, and men of po newe lawe, aȝeyne po gospel ande olde seintis and po olde lawe. For freris and munkis, and þer 1 corrected; be ony by, BB. bread. I i 2

folowars of scole, seyne þat þat ilke pinge þat was brede bifore po consecracione, is turned into nouȝt, þat þai clepen adnichilata, or brouȝt to nouȝt; ande po sacrament þat men sene wip bodily een, is not Cristis body, but accident wiþouten sogett, or nouȝt, as pai han playnly said in Oxenforde scole, and in many placis of po londe bope seide ande writen. But Cristen men seyne pleynly, as Crist techis, Seint Poule, Seint Austyne, Seint Jerom, and alle Cristen pepul bileven, þat þo sacrament of po auter is verrey Cristis body in forme of brede, ande pai wole no ferper pen holy writte ande olde seintus teche, for no newe knackynge of sotile cavellaciones, or multitude of synneful wrecchis. Crist toke brede in his hondus, blessid, brake hit, and gave hit to hys disciplis, seyynge, Pis is my body; þus Cristen men bileven fully. Ande Seynte Poule seis in holy writte, þat þis sacrament is bred þat we breken, ande efte, Prove a man hymselfe ande so ete he of pat brede. Ffoure tymes Seint Poule clepis hit brede in holy writte. And po holy Trinite, autorisynge Seint Poule to write Cristen mennys bileve, clepis po sacrament po same word, brede. Lorde! wheper Cristen men schulden be tourmentid by Anticristis clerkis, þat þai schullen not graunte po wordis of God and Cristen bileve! sipen Seynt Austyne seis, as po comyne lawe wittenessis b, þat þat pinge þat is sene is bred, þat, sothely, þat po feithe askis; penne brede is Goddus body. Seint Jerome sais in his pistiles, pat po ilke brede þat Criste blessid, brake, and ȝafe to his disciplis for to ete, is po body of oure Savyoure. Po comyne lawe of decrees wittenessis, when prelatis weren sumwhat gostly, pat po bred and wyne pat bene put in po auter, aftur þo consecracione [ben]¹ not onely po sacrament, but po verrey body and blode of oure Lord Jesus Criste. Ande sipen holy writte spekis not of accident wiþouten sogett, ne resone schewis, ne philosophurs tellen hit, ne revelacion of a annihilatum. 1 supplied conjecturally. b Decretum, Pars III, Dist. 2, cap. 58. Quod videtur, panis est, et calix, quod etiam oculi renuntiant. Quod autem fides postulat instruenda, panis est corpus Christi, calix sanguis.' Our author's translation of these words is not, it must be confessed, very exact. Nor are they taken from St. Augustine, but from Bede; the first portion of this chapter only being derived from the former, namely, from his second sermon, De verbis Apostoli.

God proves hit, ne olde seyntis þat beste couthen holy writte ande were saddest in feythe affermed hit not, but fully po contrary; ande sipen Seint Austyne, namely wysest of alle doctouris holden sipen po apostilis weren, pat¹ seis in mony bokis pat none accident may be wipouten sogetta, wheper schullen [men]" be constrayned by Anticristis powere to forsake holy writte and resone and beste seyntis, for an unknowen pinge þat plesus to a multitude of worldly moldywarpis, ful of pride, covetise, symonye, heresie, and blaspheme? Criste for his precius blode move worldly lordis to love his lawe; mayntenynge hit, pat Cristen men may frely telle holy writte, and comyne lawe and bileve of Cristen peple; ffor, porow Goddis grace, nouþer for lyfe ne dethe pai wille no ferper, but crien oute on po open synnus ande heresies of Anticriste and his fautouris. POINT XVIII. Also bischopis prestis and frerus putten to pore men þat þai 18. That a seyn, þat a preste beyng in dedely synne nouper makis po sacrament of po auter, ne cristynes, ne ȝyves ony sacrament. Sikerly here is feyned pinge putte on pore men, wipouten evydence of þer seyynge. But Cristen men sayne, þat a preste beynge in dedely synne may make and ȝyve sacramentis to salvation of hem þat worpily receyven hem, and consenten not to po prestus synne; as, if his synne be privey, and als sone as pai knowen hit, pai done per bisynes for to amende hym by mekenys and charite. And if he wille not amende hym, hym owe to be eschewid as a hethen man, as po gospel techis. But po preste in þis case mynystris to his owne dampnacion, as Seint Poule sais, þat is, if he amende hym not in þis lyve. And he displesis God ful muche and deceyvus po pepul of gostly helpe and teris God to vengeaunce pen to mercy, as holy writt, Seint Gregore, and oper doctouris tellen. If po preste unworpily sey masse, and receyve po sacrament unworthily, he receyvus dampnacion to hym, and is gilty of po body and po blode of po Lorde, as holy writte sais; þat is, as 2 supplied conjecturally. 1 dele pat. a See p. 409, note a. priest in deadly sin can make no sacrament; how far the charge is true.

That prayer in a church is no better than prayer any where else. John iv. 23. holy doctours sayne, he is gilty as he þat betrayed Crist, and as he þat naylud hym on po crosse. Ande if his synne be open, po pepul owes nout to receyve sacramentus of hym, leste consent to his synne make hem parteners in peyne, nomely of open fornicacione, open covetyse and raveyne of pore mennus lyvelode, þat is mawmetry, as Seint Poule tellis, and of symonye, þat is cursid heresie, þat makis po doar and alle po maynteners peroff cursud of God and of al holy Chirche. Ffor Seint Jon Evangelist sais in his Epistile, If ony man come to 30w and bringe not pis doctrine of po gospell, nyl ȝee receyve hym in to ȝoure howsis, ne say ȝee to hym, Hayle. Sothly he þat schal say to hym, Hayle, comyns wip his yvel werkis. Lorde how unkynde is pat childe pat wittyngely is present where open despite and deth of his fadur is done, and consentus perto! Pus done yvel Cristen men, þat receyven sacramentis of prestus knowen in open grete synnes biforesaide; for perinne, als muche as in hem is, þai crucifien Jesus Criste and approven his deth. Perfore Cristen men schulden bisye hem for to here reverently and devoutely Goddis worde, and receyve sacramentis at prestis of clene life, and amende vicious prestes by gode counselyng and ensaumple of gode lyife, and els eschewe per companye as cursid men. Ffor Seint Poule sais, wip leccherous covetous men, or drunkenlewe by custome, Cristen men schulden not take mete. POINT XIX. Also byschopis ande frerus putten to pore men þat þai sayne, þat men owen not raper for to pray in chirche pen in oper placis. Here Cristen men sayne, þat in iche place where a man is he owes for to pray God in spirite and treuthe, pþat is, wip wille and devocioun and clennes of lyvynge. Crist says; Tyme comys when nouper in pis hille ne in Jerusalem men schullen worschipen, but hit byhoves for to worschipe God in spirite and treuthe; þat is, pat po hert by clen desire, and al po man, be kepynge of Gods heste, worschipe God trewly; ellis wil Criste say to hem, What say ȝce to me, Lord, Lord, and do not po pinge pat I say; ande efte, Pis pepul honouris me wip per lippis, sopely per hert is fer fro me. Forsope pai worschipe

me wipouten cause, techynge po doctrynys ande po maundementis of men. Seint Poule sais, I wole þat men prayen in iche place, liftynge clene hondis, þat is, gode werkys, wiþouten wrath ande strife. Also David seis, My soule, blesse pou to po lorde in iche place of his lordschip. Men of God dreden to pray in mony grete chirchis, leste pai ben cursid and abhominabul. Po comyne lawe sais, A chirche þat is halowid by covenaunt-making is raper cursid þen halowed. Crist sayde of po temple of Jerusalem, Myn hows schal be clepud a hows of prayere, sopely ȝe have made it a den of thefis. If als open symony, extorsioun, fals opis, and false causis, bene mayntenyd in grete chirchys nowe as was pen in Jerusalem, þen as unclene and unholy bene pai as Jerusalem, þat was destroyed by hepen men. Moreover po place halowis not a man, but a man halowis po place, as po storye of Machabeis and comyne lawe seyne. Ande cursid pepul defoules po londe in whiche hit dwellis, as God wittenessis ofte by his prophetis, how po londe of byheste was polutid for ydolatrie and oper synnes of Jewis. And po erthe was cursid in Adams werke, as God seis in po furste boke of holy writte. Pen hit semys þat grete churchis where symonye is done, false opis, fals covetise, takynge wrongly oper godis by extorsioun of feyned correctione, sellynge of sacramentus, and nomely of Cristus body, when men seyne more po masse for money and worldly favoure pen for devocione, alle suche chirchis bene gretely polutid and cursud of God, nomely for sellynge of leccherie, and fals swering upon bokus. Sipen po churchis ben dennus of thefis and habitationis of fendis, hit is gode pat Cristen men bere no false wittenessynge, saying in dede þat suche chirchys ben holier pen oper placis where is lesse synne, ande pat [pai]' mowne in pes serve God in hem perfore, sithen Criste sais in po gospel, po rewme of God is wiþinne ȝowe, ande Seint Poule seis, þat Cristen men ben po temple of po Holy Goste, consent ȝee not perfore to po symony of byschopis, ne covetise of oper prestis, for po feyned blessynge of heretikis to whos blessyng God cursus, as þo prophete wittenessis; as Seint Jerome sais, wip po comyn lawe, whatever þai blessen God cursis. 1 ¹ supplied. 1 Tim. ii. 8. Ps. ciii. 22.

Few churches are now consecrated without simony. Efte men mowe say per Pater noster medefully under po cope of heven, as Crist dide in po hille in nyȝttus, ande po apostilus in prisone and oper placis, pof pai do symonye for halowynge chirchis and per ȝerdis and auteris. Ffor now comynly none is halowyd wipouten symonye of fals suffrygans, forsworn mony wayes. Be ȝe not made thrallys to heretikis and fendus, by ypocrisie of þes nedeles halowyngus, þat comynly is verrey cursynge, but pray ȝe whereever ande when God ȝyves 30w moste devocioun ande fervour of charite. Crist seis, When þou schalt pray, entre into pi couche, and þi dore schytte, pray þi Fadur in hydde place. Seint Austyne sais, What pou to bysechynge od sechest an holy place and convenable? clense pou þine inwarde þingis, þat is, þi soule and conscience, and alle yvel covetise put away fro pennes; mak redy to pe a privey place in pes of pine hert, willynge to pray; pray pou in þi selfe, and do so, broper, pat pou be po temple of God. Sopely here God heris graciusly where he dwellis. pus Cristen men willen devoutely comyn to po chirche, where prestis bene gode and clene, and Gods word wele tauȝt, ande sacramentis frely mynistrid, not solde for money; and where symony regnus openly, wip fals opus, ravayn, pride, and mayntenynge of leccherye and oper synnus for money, pai will flee pennus, leste pai consent to open mawmetry and oper cursidnes. Ffor po hoore-hows is not so cursid as mony suche templis bene; ffor more cursid synne regnus in hem, and lesse schameles, undur coloure of holynes ande rigtwysenes, pen at po hoore-hows þat alle men knowen is nouȝt; þow popis and bischopis halowen horedame by receyvyng of money, and bene partyners þeroff, wers þen þai pat done it in dede. For po suffrynge of lecchery is expressely aȝeynus Goddis commaundement, ande receyvyng of his money is mayntenynge peroff, for whiche po bischope, by Goddis lawe and comyne lawe of po Chirche, schulden be degradid, for hit is open mayntenynge of open erroure aȝeyne Cristen menus bileve. And so no doute oure byschopis, mayntenynge hit openly and stedfastly, ben cursid heretikis and treryn God to vengeaunce. 1 1 This is all that I can make out of the strangely abbreviated word in the MS.

POINT XX. Also byschopis prestus and freris putten to pore men þat þai sayne, þat po festys of Steven, Laurence, Nicholas, Kateryne, Margarete, and of oper seintis, ben not to be worschipid ne bene to be halowid, for þat men wote not, as þai sayne, wheper þai bene dampned or saved; ne men owen not to byleve ne stonde to po canonysyng of poo seyntus made by po courte of Rome in þis part. Here is open malice and untreuthe putte on Cristen men. Ffor of Seint Steven men bene certeyne by holy itte þat he is a gloriouse martire, ande trewly prechid, bope of po Olde Testament ande po Newe, when he was onely deken, which men sayne nowe is aȝeyne po lawe and dewe obedience, and in pis | pai distroyen his martirdame, or ellys pai sayne nowe open falshede, pat dekenys owen not to preche. Of Seint Laurence, Seint Nicholas, Seint Kateryne, and Seynt Margarete, virgynes, Cristen men dowten nopinge þat þai bene glorious seyntis, but supposen hit sothe, and not as article of po bileve þat iche man mot bileve upon payne of dampnacioun. But of oper pat lyveden late, and bene clepid seyntis, and seen grete heresies of open tirauntry of worldely prelatis, ande tolden nout po treuthe and suffiriden perfore persecucion, as did Grosthede þat was pursued of po pope, and mony trewe Menourys, as men sayne, but raper faveriden hem [in]' pese open errouris, men witten never wheper pai died fynaly wipouten satisfaccioun for þer synnus, ande endid in charite. Ande if pai haden bene open trewe men, as Grosthede was, in withstondynge po pope, þai schulden have bene hatid als myche as he and oper trewe men weren. Certis, pof lewid men ande symple resten in po crede, ande knowen nouper one ne oper wheper pese late men ben seintus, hit is none heresie, so pat pai kepe Goddis hestis. Of pes grete halidayes men wondryn, ffurst what po holy Trinite has trespassid aȝeyne pes worldly prelatis, pat his 1 supplied conjecturally. 20. That the festivals of saints ought not to be kept holy. We make a distincof the earlier, tion, in favour and against the later saints. Trinity Sunday days dis and other great paraged in the ritual.

Hallowing is good, if it be of the right persons and things. Sonenday may nouȝt be dowble feste a, als wele as po festes of mony oper þat littel profiten to holy Chirche, and han dowble festis one or two; ande whi Seint Poule, po solempne clerk and apostle of alle po apostilis, þat travelid more þen alle oper, has no dowble feste ne haliday by hymselfe in po provynce of Caunterbury, nouper Conversion ne Passione. And ȝit he dide more honoure and profite of holy Chirche pan mony powsandis, whos dayes men halowen more pen po Sonenday. What have alle po apostilis of Criste agiltid in po syȝte of symonyen clerkis, þat one symple seint, þat longe lyved in luste of pe worlde, littul or nouȝt tauȝte and wrote to edificacioun of Cristen soulis, has more worschipe and solempnite pen alle Cristis apostilis and disciplis b? What have alle po foure doctouris of holy Chirche trespassid, þat þei alle haven not one haliday amonge lewid men, as wele as mony confessourus of synglere bischoperiches? Hit semys þat syngulere affeccione, and acceptynge of persons aȝeynes Goddus lawe, ande lesse worschip of great seyntis, wyrcchys myche pat is done in þis halowynge. What has Seint Jon Baptiste trespast, þat his day of martirdame is not halowid dowble feste, as wele as martirdame and translacioun of Seint Thomas? Wheper Baptiste hade werse, and was lesse holy pen Thomas ? Mony Cristen men wonderyn whi prelatis chargen more bodily werk done on a lyȝt haliday, pen cursid pride, open blaspheme of God by fals swerynge, done on a Sonenday, wip glotony, leccherie, drunkennes, open marchaundyse, fals covetise, chydynge and feyȝttynge, ande wronge schedynge of mannys blode, wip usure and false extorsiouns. Men proposen not po lewed pepul schulde be chargid wip moo halidayes, ne wip alle pese, but for to schewe pat muche of pis halowynge gose aftur luste and accepting of persones, and nouper aftur resoun ne charite. For if po pepul, laboreris, halowiden wele po Sonendayes, and kepte hem upon per myȝt fro open synnes, a According to their dignity, and the degree in which they are permitted to displace variable feasts, the festivals of saints, in the modern Roman ritual, are rated as, greaterdouble, double of first class, double of second class, and semi-double. b The description must be intended for St. Thomas of Canterbury, who was for many years the king's chancellor, and led a worldly life before he was made archbishop.

doynge treuth and charite, hit were ynowȝe pof pai hadden no moo gnaris. POINT XXI. Also bischopis and freris putten to pore men þat þai sayne, þat po holy Trinite in no manere schulde be worschipid, fygurid, fourmed, ne payntid, in þat fourme by whiche comynly it is peyntid by alle po Chirche of God. Ffor in Here Cristen men supposen þat þese prelatis menyn of pis pinge, where a pinge is payntud as if þo Fadir of heven were an olde hore man, po secunde persoun a man crucified, po prid persone a white culvyr. Of pis paynting men supposen, þat hit bringus symple men of cunnynge into grete erroure, ffor by þis po Fadir moote be eldur þen po Son if þis payntynge be trewe, and þai paynten po Trinite, þat is spirite and no creature. Pai make po godhede of po Trinite a man, and pat po secunde persone by his godhede is man, and whenever po Trinite was, po secunde persone was man. God kepe men fro pis foule heresie ! By þis payntynge po Holy Goste is not like to God þo Fadur, ne to God po Son, whiche erroure be fer fro Cristen mennys soulys. Ne men supposen þat alle Cristen chirchis have þis payntynge, as þese prelatis and freris seyne. heven, þat is chefe Chirche, is not þis payntynge; and, in case, mony Cristen chirchis wolen nout receyve hit; perfore hit is none heresie, pow pis ymages be lefte, sipen God expressely commaundis in holy writte, Pou schalt nout make to be a graven ymage, þat is of po godhede, ne eche lickenes in heven aboven and þat is in erthe bynethe, ne of poo pingis þat bene in watur under erthe, ne pou schalt worschip hem in erthe. pis commaundement is ever in stryngthe, ande if prestis sufferyn and counforten po peple for to worschip fals ymagis for wynnynge of offerynge, þai bene cursud heretikis. And if þai enfourmen not po peple, þat þai offer not to þer pore neygheburis made to po ymage and liknes of po holy Trinite, but by blynde devocion drawen per lyvelode away for þer wynnynge, þai ben cursud monquellers, and worschipen false goddis. If þai techen in worde or dede, þat hit is better and more plesus to God for to offer to dede stockys or stonys pen to pore men, þat God com- 21. That it is wrong to paint or carve representations of the Trinity.

Acts xix. 28. 22. That a priest may not set his office to hire. maundis up payne of dampnacione, pai techen open heresie. If þai sayne in worde, þat hit is beste a man to do after his owne devocioun, þai sayne aȝeyne Crist and faylen foule in charite; for pai schulden preche openly pat it is beste bat iche man confourme his wille to Gods heste and counsaile, raper pen after blynde devocioun, þat God never bad ne counseylid perto. Perfore Cristen men schulden honoure po Trinite in verrey bileve wiþouten erroure, ande holy lyvynge wiþouten ypocrisie, and brennyng charite to frende ande enmye wipouten cessyng, ever encresynge perinne, ande worschippynge ande helpynge pore men made to Goddis ymage ande lickenys, wipouten meyntenynge of nedeles beggars, þat stelen po lyvelode of verrey nedy men and bedraden. And pis is ynowȝe to come to heven, wipouten novelrie of covetous prestis and crafty payntouris, pat crien more on grete Dyan þen on Gods hestis. POINT XXII. Also prelatis and freris putten to pore men þat þai sayne, þat hit is not leefful to a preste for to sette to hire his bysynes of werkis. Here is po sothe sparid, for sopely a preste may lawefully hire his wrytynge, his travaile, of techynge, byndynge of bokis, and mony oper honeste traveylis, as Seint Poule, worpi many powsandus prestis, gat his lyvelode wip a ful symple crafte, as holy writte wittenessis. But to po poynt. Men seyne playnly, þat a preste may leeffully take a resonable lyvelode of gode man, or mony wip one wille, so þat he do trewly his office ordeyned of God. And if worldly covenant-makyng make þat he wille not do his office wipouten worldely sikernes and worldly plee, charite and resoun of almes acorden not perto. Ffor pis is fulle symonye, more chargyng muk þen spirituale office of presthod. Lete prestis lif wele, þat þai be lyȝt of worldly men by holy ensaumple, and sithen pai bene Goddus aungelis, do pei þeire message, techynge po gospel, and be pai devoute in prayeris, desirynge and sekynge grace þat þei mowne be po folowers of Crist, and God will not faile hem in nede. If þai done not wele her offices pat God ordeyned, but lyven viciousely, þai ben

Jewis and manquellers, and not prestus of God, pow pai bene demed of po worlde bope wise and holy; as Seint Jon Crisostome wittenessys by techynge taken of Cristis apostilis. POINT XXIII. non-residence of bishops and priests is inexcusable. Also bischopis curatis and freris putten on pore men þat þai 23. That the sayne, þat no persone ne vicare ne prelate is excusud fro personele residense to be made in þer beneficys, in dwellynge in servycis of byschopis, or of archebyschopis, or of po pope. Here Cristen men sayne, þat none suche curate schulde be absent fro his gostly childryn for worldly pompe, wombe joy, and worldely bysynes in po bischopis courtis. Ffor hit is more synne to a byschope to robbe pore paryschens of per gostly leche, and oper spirituale helpe pat po curate is bounden to, pan to a worldly lord. And pere comynly is more ravayne ande glotonye hauntid pen in lordis courtis; more symonye on one day pen in some lordis courte al his lyve. Ande cursidnes wipouten noumber in oure knowynge is done pere under colour of holynes, þat is nout so colourid in many lordys courtis. Hit were lesse harme þat mony of suche curatis weren heerdis or laboreris, for þer symonye and oper cursudnessis, þen þat þai barkyden in bischopus howsis for to encres more synne, so þat gode prestis diden wele curatis offices to per paryschys. Yet the Court of Rome sancpetuates the practice. Certis in po popis courte regnys po same cause and more, ledynge of gold out of oure rewme, wip mayntenynge of false tions and per plees and debatis among Cristen men. Ande if ony of pese curatus were trewe aungelis of God, techynge and wittenessynge openly to povert of Crist, aȝeyne worldlynes and extorsiones ande werrys of proude prestis, pai myȝtten sone be tongide out of court. But fro po moste to po leste alle studyen aboute covetyse, ande iche preste mayntenys oper perinne, til scharpe vengeaunce come upon hem alle. What pope or bischop prayes ony trewe preste for to dwell in his court, for prechyng of po gospelle and werkis of penaunce or gostly occupacioun, but raper for hunndauncea and prosperite of worldly wynnyng. So I read the word in the MS.; there seems to be an error of the scribe, for which I cannot suggest a correction.

That parish priests who do not perform their duty ought to be removed. 25. That churchmen should renounce wealth and luxury, and preach Christ in poverty. And ever more to pepul is robbid of gostly fode, and helpe of almes, and ensaumple of holy lyife, ande gostly counfort of þer curate. Perfore it is fer gretter synne for po pope to mayntene pis robrye pen in a lowere man, al be hit þat it is dedely synne who ever do hit. POINT XXIV. Also prelatis and proude curatis and freris putten to pore men þat þai seyne, þat parsouns ande vicaris, not seying masse, ne mynystrynge sacramentus of holy Chirche, bene worpi for to be removed, and oper for to be ordeynde in her stede, ffor pai bene unworpi and wasters of po Chirche godis. Here Cristen men sayne, when po curatis bene not excusud by sekenys, but lyven in jolite of po worlde, ande nouper prechen po gospel, ne devoutely prayen wip clere conscience, ne bisyen hem not to lerne po gospel to lif þeraftur, worldely occupacione schal not excuse hem fro thefte ande raveyne ande sleynge of mennys soulis bifore Criste, juste domes man, if þai amenden hem not by tyme, sipen holy writte [seys]¹ þat he þat travailys not schal nout ete. Pes pat done not curatis office schulde not have frutis pat longen to po office, nomely when þai bene stronge of body, and lyvyn in ydulnes of worldely vanite. Ande powe suche unable curatis, contynuyng in þer defautis openly, were putte oute, and holy prestis ordeynde in per stede, ȝyvynge ensaumple of holy lyfe, trewly prechynge po gospel, and mekely visitynge po pore paryschens, and helpynge þam at þer myȝt, hit were no grete heresie aȝeyne holy writte; but it is cursid heresie for to mayntene hem in cursid lyfe, for to robbe po peple of gostly fode and office of curate, and ȝit to waste per godis in lecherye, glotonye, and fals pride, ande vanite of to worlde. POINT XXV. Also bischopis and freris putten to pore men þat þai sayne, þat men of po Chirche schulden not ride on so stronge horsys, ne use so mony jewelis, ne precius clopis, or delicate metys, 1 supplied conjecturally.

but renounce alle pingus and ȝyve hem to pore men, goynge on fete, and takynge stavys in hondis, receyvyng po state of pore men, in ȝyvyng ensaumple of holynes by per conversacion. Here Cristen men thynken no grete heresie, powe worldly prelatis, in amendement of symonye, ydolatrie, and sleynge of mennys bodies and soulis, renounce alle vanitees and waste godis, and selle per fatte horsis and alle per waste jewelis and waste clothis, delynge hem to pore men, and stoppe a taxe of sex or seven fro po pore comyns, and go mekely on per fete, and preche trewly po gospel, as Criste ande his apostilis diden. Ande pis myȝt wele be done, pof þai laften grete pikid stavys, wip daggers in þo ende, for we redyn not þat Criste and his apostilis usiden suche stavys, ne weppyns of debate. Ande pow þey crieden oute on pride and glotony, ydelnes and lecherye, and extorsions þat þai have done and mayntenyd in oper men, and do grete penaunce and travaile al þer lyfe, and ȝyven ensaumple of grete mekenys, paciens, povert, and charite, as Jesus Crist did and hys apostilis, hit were no grete heresie. Ande if one trewe byschope or moo, if God wole, writen þer open heresies, of symonye, of hyndryng of po kyngus regal ande seculere lordschip, ande all grete synnus by whiche pai blyndiden po pepul, as holy writte dos of errour of Seint Petur and of alle po apostylys, and of po open heresie of Seint Poule, wip David, Maudeleyne, and mony moo, hit were no grete heresie, for to brenne pore prestis perfore. If pore men erriden in ony of þes sentences, or ony oper, þai wolden ful fayne be amendid of trew clerkis, wele lyvyng and wele lernyng in holy writte. For oper worldely clerkus, blyndid wip covetise pride and envie, and wlappid in seculere office, as pai leden hem selfe to helle, so pai wolen make lesyngus to oper men, flaterynge hem to regne in þer lustus, and seyne pat gode is yvel and yvel is god. Ffor po wyse man sais, Into an yvel-willed soule wysedame schale not enter, ne dwelle in a body soget to synne. Wisd. i. 4. will take Scripture for their sole rule. perfore Cristen men willen knowlache holy writte and po Christian men lyvynge of Criste for per rewle, and wolen do aftur ony man in als myche as pai knowen sickerly þat he acordus perwithe, and no ferper, for lyfe ne dethe, wip grace and helpe of po holy Trinite.

God for his grate mercy distroye errouris and heresies of Anticristis chyrche, and make knowen po treupis of holy Chirche, and encrese riȝtwysenys, pes, and charite, and lyȝte po hertes of lordus, to know and distroye po heresies of po Chirche, pat pride of prestis lese not þis worlde. Amen. Explicit. WYCLIF.

Part III. Letters and Documents

XXX. Concerning the Eucharist (No. 1)

XXX. [CONCERNING THE EUCHARIST.] No. I. [The following short piece exists nowhere but in Knyghton's Chronicle, bk. v., col. 2650. His account of it is, that after having been cited by the Pope Gregory XI-to appear before the Archbishop of Canterbury and sundry learned doctors in the church of the Black Friars, London, Wyclif appeared there on the day appointed, renounced all his errors in order to escape death, and made the confession ‘I knowleche,' &c. Now, Knyghton's narrative of these transactions, as will more clearly appear when we come to consider the longer declaration concerning the Eucharist (No. 2), is confused and inaccurate; and as Walden, who is in every way a more trustworthy guide, in his detailed narrative of these very transactions, says nothing about this confession, but does give a much longer confession in Latin, beginning Saepe confessus sum et adhuc confiteor' (Fasciculi, p. 115), the first part of which agrees in its general drift with the short piece we have before us, I am forced to adopt the conclusion that the short piece before us is merely an abstract in English of the longer Latin Confessio. It is difficult to imagine for what purpose such an abstract would have been made. It would not have proceeded from the Lollards, for their practice was to give to any documents or manifestos which they might be handling, not a more, but a less, uncertain sound;' instead of circulating as Wyclif's an English abstract of his Confessio, which was absolutely inoffensive to the hierarchy, they would have been more likely, in translating it, to exaggerate the divergence from received tenets which that paper presents. I can only conceive that some zealous and orthodox priest or friar, perhaps, like Knyghton himself, an inhabitant of Leicester, might have made this abstract of the contents of the celebrated Confessio, (for that it was celebrated, the number of answers which it called forth, and which are found in the Fasciculi, demonstrates,) in order that, being shown about to the illiterate laity, it might convince them that Wyclif had been obliged or induced to abandon his novel views on the Eucharist. It would take too much space to quote passages from the Confessio confirmatory of the opinon given above; nor is it necessary, as the Fasciculi is a book a On the question of the genuineness of Knyghton's Fifth Book, see Appendix. K k 2

generally accessible; but I think that a careful consideration of the two documents in connection with each other would induce most critics to take the same view. The Confessio was written in the early summer of 1381 (Fasciculi, p. 115, note 1), William Barton being then Chancellor (Wood's History and Antiquities of Oxford University). The text given here is not taken from the printed edition of Knyghton in the Decem Scriptores, but from the MSS. in the British Museum (Tiberius C. VII. and Claudius E. III.) from which Twysden originally printed the Chronicle.] I KNOWLECHE þat þe sacrament of þe auter is verrey Goddus body in fourme of brede; but it is in anoper maner Godus body pan it is in hevene. For in hevene it is sene fote a in fourme and figure of flesshe and blode. But in pe sacrament Goddus body is be myracle of God in fourme of brede, and is he nouþer of seven fote, ne in mannes figure. But as a man leeves for to penk þe kynde of an ymage, wheþer it be of oke or of asshe, and settys his pouȝt in him of whom is þe ymage, so myche more schuld a man leve to penk on þe kynde of brede, but þenk upon Crist; for his body is þe same brede pat is pe Sacrament of þe Autere; and wip alle clennes, alle devocion, and alle charite þat God wolde gif him, worschippe he Crist, and pan he receyves God gostly more medefully þan þe prist þat syngus the masse in lesse charite. Ffor þe bodely etyng ne profites nouth to soule, but in als mykul as þe soule is fedde with charite. Pis sentence is provyde be Crist þat may nouȝt lye. For, as þe gospel says, Crist, þat nyght þat he was betrayede of Judas Scarioth, he tok brede in hise hondes, and blesside it, brak it, and gaf it to hise disciplis to ete. Ffor he says and may not lye, Pis is my body. a The use of this singular phrase, which, so far as I know, occurs nowhere else, appears to me to show clearly the connection between this piece and the Latin Confessio, which I have tried to establish in the prefatory notice. In the latter, the terms 'septipedalis' and 'septipedalitas' occur several times, apparently in the same sense as that which we now give to the words 'extended' and 'extension,' used as philosophical terms. This usage appears to have grown out of the belief mentioned by Dr. Shirley (Fasciculi, p. 558) that the place in the Holy Sepulchre where Christ's body was laid was seven feet long. The substitution of 'extended' for sene foot' or 'seven foot' would, I think, convey the precise meaning of the writer.

XXXI. Concerning the Eucharist (No. 2)

XXXI. [CONCERNING THE EUCHARIST.] No. II. [Besides being given by Knyghton, the profession of faith which follows is found in one independent MS., Bodl. 647, with 'Johannes Wycliff' as a heading to it. It is also included in Bale's Catalogue. The account which Knyghton gives of the circumstances under which this profession was made, seems at first sight to be straightforward enough, but when pressed, turns out to be a mass of inconsistencies. After entering in his Chronicle the short confession 'I knowleche,' &c. (see prefatory notice to No. 1), Knyghton gives, without a break, a copy of the twenty-four conclusions condemned as heretical or erroneous in the Council of May 1382. Archbishop Courtney, he proceeds to say, after examining these conclusions, appointed a day on which Wyclif was to appear before himself and six other bishops at Oxford, so that the business might be settled. He adds that on the day named Wyclif appeared, and gave in the statement We beleve as Crist,' &c., namely, this tract which follows; after which the archbishop considered the conclusions in Council, and condemned them. Now this last statement plainly refers to the proceedings of the Council of London, which took place therefore, according to Knyghton, after Wyclif had given in the statement in question. And yet the statement itself, speaking of ‘þis counseil of freres at Londoun wiþ erbe-dyn,' affords decisive evidence that it was written after the Council had sat. Knyghton's narrative, therefore, cannot be relied upon to establish the sequence of events; and all that we can say as to the date of the piece is, that it must have been written between June 1382 and Wyclif's death in 1384. The difference in tone between it and the short confession ‘I knowleche,' is very marked; in that scarcely a trace of heterodoxy can be detected; in this, consubstantiation is broadly asserted. The text is based on Bodl. 647, collated with the MSS. of Knyghton's Chronicle before referred to, namely, Tiberius C. VII. and Claudius E. III.]

The Eucharistic bread is at the same time the true body of Christ and true bread. It is the worst heresy to believe that the sacrament is accident without subject. mon -- JOHANNES WYCLIFF. I BILEVE', as Crist and his apostels have tauȝt us, þat þo sacrament of po auter, whyte and rounde, and like to oper bred, or oost sacred², is verrey Gods body in fourme of bred; and þof hit be broken in thre partyes, as po Kirke uses, or elles in a thousande, evere ilk one of þese parties is po same Gods body. And right as po persoun of Crist is verrey God and verrey godhed and verrey monhed-right so holy Kirke, mony hundred winters, haves trowed po same sacrament is verrey Gods body and verrey bred, as hit is fourme of Gods body and fourme of bred, as teches Crist, and his apostels. And perfore Seint Poul nemmes hit nevere, bot when he calles hit bred; and he by oure bileve toke in pis his witte of God. And po argumentis of heretikes ageyns þis sentense are light for to assoyle to a Cristen mon. And right as hit is heresye *to trowe pat Crist is a spiryt and no body, so hit is heresye * 5 to trowe þat þis sacrament is Gods body and no bred; for hit is bothe togedir. 6 9 Bot po moste heresye pat God suffred cum to his Chirche, is to trowe pat pis sacrament is accydent wiþouten subgett'; and may on no wyse be Gods body. And if pou sey, by his skil holy Kirke hafs ben in erroure mony hundred wynters, for Crist seis, by wittenesse of Jerome, pat pis bred is my body, soth hit is, specialy sithen po fende was loused, þat was, by wittenesse of po aungel to Jon po Evangeliste, aftir a pousande wynters þat Crist was styed 10 to heven. Bot hit is to suppose þat mony seyntis, þat dyed in po meene tyme, bifore hor deth were purged of pis errour. Ow! how gret diversyte is bytwene us þat trowen þat þis sacrament is verrey bred in his kynde, and bytwene heretikes pat tellen þat hit is an accydent wipouten 1 We beleve, HH. 3 argument, HH. 2 and lyke tyl oure brede or ost unsacrede, HH. *lyth to a Cristene man for to assolve, HH. 5 НН and II omit the words between asterisks. 6 come, HH. 7 accident wip a substans, HH. 8 Here HH and II insert the following sentence; For Crist sayde, be witnesse of Johan, þat þis brede is my body. The words For Crist occur also in W, but are scored through. pis, HH; this, II. 10 stevenyde, HH.

sugett! For bifore pat po fende, fadir of leesynges, was loused, was nevere pis gabbynge contreved¹. And how gret diversite is bitwene us pat trowen þat þis sacrament in his kynde is verrey bred, and sacramentaly Gods body, and bytwene heretikes þat trowen and tellen þat þis sacrament may on no wyse be Gods body! For I dar surely sey, þat if þis were sothe, Crist and his seyntis dyed heretikes, and po more partye of holy Kirke byleved nowe heresye. And herfore devoute men supposen þat þis counseil of freris at³ Londoun was wip erthe dyn. For þei putt an heresye upon Crist and seyntis in heven; wherfore po erthe trembled, faylande monnis voice answerande for God, as hit did in tyme of his passioun, when he was dampned to bodily deth ª. 2 3 Crist and his modir, þat in grounde have destryed alle heresies, kepe his Kirke in right byleve of þis sacrament. And move we kyng and his reume to aske scharply of clerkes pis office; þat alle possessioners, on peyne of leesynge of alle hor temporaltees, telle po kyng and his rewme, wip sufficiaunt groundynge, what is þis sacrament; and alle po ordiris of freris, in peyne of lesynge of alle hor legeaunce, telle po kynge and his reume wip gode groundynge what is pis sacrament. Ffor I am certen, for po thridde part of clergye þat deffendes pis sentence þat is here seyde, þat þai wil deffende hit on peyne of losyng of hor lyve ". Amen 12. 10 1 contryvede, HH. dene, HH. 8 þe, HH. 11 2 belevyth, HH. 5 ansueride, HH. 9 of, HH. on payne of ber lyf, HH. 12 As printed by Lewis and Dr. Vaughan, this passage makes mere nonsense; but if they had consulted the MSS. all difficulty would have vanished. Men think, says Wyclif, that it was for this reason that the late council in London was signalized by an earthquake, namely, because its members put a heresy Abery 3 and, HH. pe, HH. 7 bis clerkus, HH. 10 pise doutes, HH; thyse dowies, II. om. HH, II. upon Crist; the earth itself, in the absence of a protesting human voice, answering for God. Dr. Vaughan, in the attempt to amend Lewis' version, makes matters worse; he boldly writes, In truth, landman's voice answered for God.' (Tracts and Treatises of Wyclyffe, p. 302.) Matt. xxvii. 51. Let the king demand of all the clergy what is their belief herein.

XXXII. Letter to Pope Urban

XXXII. [LETTER TO POPE URBAN.] [There can be little doubt that the original of this letter was written in Latin, in the form preserved by Walden in the Fasciculi Zizaniorum, p. 341, and to be seen in a number of MSS. now at Vienna. The English version, as preserved in two MSS. (one at the Bodleian, the other at New College), is a heightened and amplified composition; probably it was prepared by Wyclif's followers chiefly with a view to home consumption. The differences between the two versions are indicated in the notes. Of the authenticity of the letter there can be no doubt. Walden, in the Fasciculi, introduces it with the heading, Copia cujusdam literae magistri Johannis Wyclyff missae Papae Urbano VI. ad excusationem de non veniendo sibi ad citationem suam, A.D. MCCCLXXXIV.' It was written therefore in 1384, the last year of Wyclif's life, when he was affected by paralysis, and incapable of making the long journey to which the Pope invited him. The text is founded on the Bodleian (647), collated with the New College MS. (W and Q in this edition). The latter I believe to be a copy of the former, so far at least as this letter is concerned.] I HAVE joy fully to telle to alle treue men po bileve þat I holde, and algatis to po pope; for I suppose þat if my fayth be riȝtful and gyven of God, po pope wil gladly conferme hit; and if my fayth be errour, po pope wil wisely amende hit. 1 I suppose over pis, þat po gospel of Crist be hert of po corps of Gods lawe2; ffor I byleve pat Jesus Crist, þat gaf in his owne persoun pis gospel, is verrey God and verrey mon, and be pis hert passes alle oper lawes. I suppose over þis þat po pope be moste oblischid to po keping of po gospel among alle men þat lyven here; for po 1 om. Q. 2 be berte of Goddis lawe, Q. om. Q.

pope is hyeste vicar þat Crist has here in erthe. Ffor morenesse of Cristis vicar is not mesurid by worldly morenesse, bot bi þis, þat þis vicar sues more Crist by virtuous lyvyng¹; for pus techis po gospel, þat þis is po sentence of Crist. Matt. viii. 20. And of pis gospel I take as byleve, þat Crist, for tyme þat he walkid here, was moste pore mon of alle, bope in spirit and in havyng; for Crist seis þat he had not for to reste his hed on. And Poule seis þat he was made nedy for our love a. And 2 Cor. viii. 9. more pore myȝt no mon be, nouþer bodily ne in spirit. And pus Crist putte fro hym al maner of worldly lordschip. Ffor po gospel of Jon tellip þat when pei wold have made Crist kyng, he fled and hid hym fro hem, for he wold non such worldly hynesse. And over þis I take as byleve, þat no mon schuld sue po pope, ne noseynt þat now is in heven, bot in als myche as he sues Crist. For Jon and James errid when pei coveytid worldly hynesse; and Petir and Poule synned also when þei denyed and blasphemed in Crist; bot men schuld not sue hom in pis, for pen þei wente fro Jesus Crist b. Off³ pis I take as hoolsome counseil, þat po pope leeve his worldly lordschip to worldly lordis, as Crist gaf hom,-and move spedely alle his clerkis to do so. For bus did Crist, and tauȝt pus his disciplis, til po fende had blyndid þis world. And hit semes to sum men, þat clerkis þat dwellen lastandly in þis error ageyns Gods lawe, and flees to sue Crist in pis, ben open heretikes, and hor fautours ben partyneris c. And if I erre in pis sentense, I wil mekely be amendid, ȝhe, by po deth, if hit be skilful, for þat I hope were gude to me. And if I myȝt travel in myn owne persoun, I wold wip gode 1 in vertuous lif, Q. a In Walden's Latin version only the references to these texts are given. The two sentences which follow are not in Walden; probably they were inserted by the disciple who translated the letter. They are also omitted both by Lewis and Dr. Vaughan, although they are found in both the extant copies of the 2 any, Q. English version. 3 And, Q. Lewis, who is followed by Dr. Vaughan, cuts down this long sentence to- for James and John errid, and Peter and Powl sinned.' • This sentence is not in the Latin; it is also omitted by Lewis and Dr. Vaughan.

wille go to po pope. Bot God¹ has nedid me to po contrarye, and tauȝt me more obeche to God pen to mon a. And I suppose of oure pope þat he wil not be Anticrist, and reversen Crist in þis wirkynge, to po contrarie of Cristis wille; for if he summone ageyns resoun, by him or by any of his, and pursue þis unskilful summonyng, he is an open Anticrist. And merciful entent excusid not Peter, pat ne Crist cleped hym Sathanas; so blynde entent and wicked counseil excuses not po pope here; bot if he aske of trew prestis þat þei travel more þan þei may, he is not excusid by resoun of God þat ne he is Anticrist. For oure byleve techis us, þat oure blessid God suffris us not to be temptid more þan we may; how schulde a mon aske such servyce? And perfore preye we to God for oure pope Urban po sex 2, þat his olde holy entent be not quenchid by his enemyes. And Crist þat may not lye seis, pat þat þo enemyes of a mon ben specialy his homely meynez; and pis is soth of men and fendis. ¹ supplied from Q; om. W. 2 sixte, Q. a From this point to the end the English version bears only a distant resemblance to the Latin.

XXXIII. A Petition to the King and Parliament

XXXIII. [A PETITION TO THE KING AND PARLIAMENT.] [Although Lewis in his Life of Wyclif, and Dr. Milman, following Lewis, have unhesitatingly assigned the following petition to Wyclif, and assumed as a fact that it was addressed to the Parliament which met at Westminster on the 6th of May, 1382, and although I am far from disputing either conclusion, yet it is necessary to show that the evidence on which they relied is extremely slight. For the authorship we have no other authority than that of Bale, who includes the piece in his Catalogue. Dr. Milman writes as if the articles of this petition were mentioned by Walsingham among the opinions which he states Wyclif to have laid before this Parliament, in which case we should have had the authority of Walsingham for ascribing them to Wyclif; but this is not the case,—although, by mixing up these articles with the opinions which Walsingham does ascribe to Wyclif, Dr. Milman (Latin Christ. viii. 192) makes it appear so. Only one of the opinions, the sixth, named in Walsingham's schedule (Rolls edition, II. 51) bears any resemblance to any of the four articles of the petition. However, among the Conclusiones Johannis Wycliffe,' which William Swinderby, one of Wyclif's followers, preached, according to Walsingham, at Leicester on the Palm Sunday and Good Friday of 1382, all the four articles, expressed in somewhat different language, may be found. It seems highly probable therefore that Wyclif did address such a petition to this Parliament; for, (1) he did not broach his sacramental doctrine, which is the subject of the fourth article, before 1381; (2) it is not likely that he would have presented his petition at the short session of the Parliament which met in November, 1381, and which was completely engrossed with the recently quelled rebellion; (3) after the Council of London (begun May 19, 1382) had sat, he would hardly have thought it worth while or prudent to urge upon Parliament the adoption of tenets which that Council had formally condemned. Owing to an extraordinary blunder of the scribe who wrote the Corpus MS. (X), this petition, though twice before printed, has never yet appeared

A petition to the King and Parliament to accept and maintain certain articles: in its genuine shape. How it occurred, it is now impossible to say; but the fact is certain, and may be verified by any one who carefully examines the MS., that the scribe has tacked on the conclusion of the tract of feyned contemplatif lyf, &c. (Shirley, No. 26) to this petition, and transferred the genuine ending of the petition to the end of the tract. The MS. itself affords not the faintest trace of any consciousness on the part of the scribe that by this odd transposition he was making utter nonsense. The two passages where the breaks occur run as follows; I have indicated the place of each error by an obelus:- 'Lord! where þes worldly prestis wisere pan + distried. Fe false feip tauȝte of Anticrist and of his false cursede disciplis is pis, þat þe sacrament þat men seen wip bodely eiȝe,' &c. Of feyned contemplatif lif, p. 170 of MS. • 'Fe fourbe article is pis; pat Cristis techinge and bileve of þe sacrament of his owne body may be tauȝt openly in chirchis to Cristen puple, and þe contrarie techinge and fals bileve, brouȝt up by cursed ypocritis and heretikis and worldly prestis, unkunnynge in Goddis lawet ben alle be apostlis of Crist: it semeþ þat þei ben, or ellis fooles. Also Crist wolde not take þe kyngdom,' &c. Complainte to King and Parliament, p. 297 of MS. ...... Dr. James, however, in his edition of the Complainte published in 1608, 'skimmed o'er the ulcerous place' by taking liberties with the text; he makes it run thus: 'the contrarie teaching and false beleve is brought up by cursed hypocrits. . . . unkunning in Gods law, which seeme that they are apostles of Crist, but are fools.' In Dr. James, writing in 1608, this might be pardonable; but it is difficult to understand how Dr. Vaughan, though he must have felt the utter incongruity of the last part of the fourth article with the commencement, could reprint Dr. James' text without thinking it necessary to consult the original MS. The error is so plain, that I have here restored the text to what there can be no doubt was its original state, by transferring the concluding portion of the tract Of Feyned contemplatif lyf to its proper place in the fourth article of the petition. The text is founded on the copy contained in the Corpus volume so often referred to. There is another MS. at Dublin (C. III. 12), but it breaks off imperfect just at the place where the erroneous transposition occurs.] PLESE it to oure most noble and most worpi King Richard, kyng bope of Englond and of Fraunce, and to be noble Duk of Lancastre, and to opere grete men of be rewme, bope to seculers and men of holi Chirche, þat ben gaderid in þe Parlement, to here, assent, and meyntene pe fewe articlis or poyntis þat ben seet wiþinne þis writing, and proved bope by auctorite and resoun; þat Cristen feip and Cristene religioun ben encreessed, meyntened, and made stable, sip oure Lord Jesus

Crist, verrey God and verray man, is heed and prelat of pis religioun, and shedde his precious herte blood and water out of his side on pe cros, to make pis religioun perfit and stable and clene, wipoute errour. 1. That all members of religious orders may be allowed freely to leave pe ffirste article is pis; þat alle persones of what kynne privat sectis, or singuler religioun, maad of sinful men, may freely, wipouten eny lettinge or bodili peyne, leve pat privat reule or them neue religioun founden of sinful men, and stably holde pe reule of Jesus Crist, taken and 30ven by Crist to his apostelis, as far more perfit þan any sich newe religioun founden of sinful men. pe resoun of pis axinge is shewyd pus¹. pe reule of Jesus Crist ȝoven to apostlis, and kept of hem aftir Cristis ascencioun, is most perfit to be kept for staat of lyvinge in þis world; and eche reule of what kynne privat secte, or singuler religioun maad of sinneful men, is lesse perfit þan þe reule ȝoven of Crist of his endeles wisdom, and his endeles charitee to mankinde. perfore it is leveful to eche man or persone of his singuler religioun and professioun to leve it, cleve faste to be reule of Jesus Crist as more perfit. pis resoun is pleyn to eche man of wit and discrecioun, and nameli to clerkes; sip men of pe popes lawe witnessep pleynly, þat a man may lawfully, ȝee, aȝenst his soverains wille, go fro pe lasse perfit religioun to be more perfit. Whi panne may not a man of privat religioun forsake þat, and take Cristis clene religioun, wiþouten error of any sinful fool, as most perfit? And þat Cristis reule, in his owne clennesse and fredom, is most perfit, is shewid by þis skile. Ffor in as muche as a patron or a foundour is more perfit, more myȝty, and more witty, and more holy, and in more charite, pan is annoper patroun or foundour, in so muche is pe firste patrouns reule betere and more perfit, þan is þe secounde patrones reule. But Jesus Crist, patroun of Cristene religioun ȝoven to apostelis, passep wipouten mesure, in myȝtt, witt, and good wille, or charitee, pe perfeccioun of everi patroun of eny privat secte or singuler; perfore his reule is most perfit. and adhere to Christ, the rule and order of Also, þat Cristis clene religioun, wiþoute cloutynge of sinfulle which are mennis errours, is mot perfit of alle, is schewyd by pis skille. perfect, and exclude all others; 1 pis pus, X.

and having been followed ought to have been followed in the Church ever since; Ffor opere Crist myȝte ȝeve sich a reule most perfit for þis lif to be kept, and wolde not, and panne he was envyous (as St. Austyn provep in opere materes); or ellis Crist wolde ordeyne sich a reule and miȝte not, and þanne Crist was unmyȝty,—but it is heresie to afferme þat on Crist;—or ellis Crist miȝte and coupe, and wolde nota, and þanne he was unwitty,—but þat is heresie no man shulde suffre to here. Perfore¹ Crist bope miȝte, and coude, and wolde ordeyne sich a reule most perfit, þat owt to be kept for staat of pis lif. And so Crist of his endeles wysdome and charite ordeynede siche a reule. And so on eche side men ben needid, up peyne of heresie and blasphemye, and of dampnynge in helle, to beleve and knowlech, pat here religioun of Jesus Crist [30ven] 2 to apostilis, and kept of hem, in his owne fredom, wipoute cloutinge of sinneful mennis errour, is most perfit of alle; and so to lette no man to forsake privat religioun, and kepe Cristis clene religioun, wipoute newe wronge tradiciouns of synneful men, þat ofte erreden in her owne lif and tech nge. Also Crist, in makynge pe reule and ordre of apostils, was in þis tyme, and hevere bifore and evere aftir, al myȝty, al witty, and al ful of good wille and charite, to make perfit reule; þerfore he made not oonly a perfyt reule, but most perfit of alle. But eche patroun of privat reule was unmyȝtie and lettid, bope in ȝiftis of kynde and grace, and not al wytty, but in comparisoun of Crist an³ ydiot or fool, and not so well willinge to make so good and perfit as Crist. Perfore he made a reule lesse good and lesse perfit; and herof it suep pleynly pat Cristis clene religioun is most perfit of alle. Also apostiles and here folewers, kepinge pe reule ȝoven to by the apostles hem of Crist, wonne most merit and pank of God in þis kepinge bifore alle opere tymes. Perfore ȝif alle Cristene men, bope in old tyme and newe, hadden kept þe same reule of Crist in his owne clennesse and fredom, [þei] shulde have discerved most pank of God in degre possible to hem. perfore no newe secte ¹ þat perfore, X. in MS. a 4 2 supplied conjecturally. 4 supplied conjecturally. corrected; and evidently it should be, 'miȝte and wolde, and coupe not.'

of religioun, straunge fro Cristis secte, shulde have begunne, but þat þat was first shulde have be kept in his clennesse, of siche newe finders up of novelries and patrouns. Also hit were now as good, and of as muche merit, to kepe pe reule of Jesus Crist, as it was at þe begynnynge; sip Cristis reule is ynowȝ, and able for alle men on lyve, of whatevere complexiou or ag þei ben f. But þis reule was kept of Jesus Crist and his apostilis, and here beste seweres, by fyve hundred ȝeer aftir his ascencioun, wipouten eny finding of any siche newe plauntynge or religioun; in whiche time holi Chirch encressede and profitede most, ffor þanne almost alle men disposeden hem to martirdom at ensaumple of Crist. Perfore it were now nott oonli meritorie or medful, butt moost medeful to pe Chirche, to lyve so, in alle þinggis and by alle þinggis. Also, bope monks and chanouns forsaken þe reules of Benet and Austyn, and taken wiþouten eny dispensacioun þe reule of freres, as most perfit. But þe reule of apostelis is utterly and algatis most perfit. Perfore men may forsake privat reules in religioun, maad of sinful men, and take þe clene religioun of apostelis, þat ys preched wip fredom of þe gospel, wiþoute dispensacioun of worldly clerkes, þat in caas [are]' queke develes, as Crist Judas Scariot 2. Also, pe pope may dispence wip pe reule of ech privat secte or religioun, and hap dispensed and ȝitt dop, but he may not dispense wip Cristis reule 30ven to apostlis; perfore be reule of Crist ordeyned to apostlis is more perfit pan any reule of privat religioun, and most perfit of alle. And herof it suep openly pat men may lawefully forsake privat religioun, and kepe Cristis religioun in his clennesse, sip it is most perfit, moost esy, and liȝt for to kepe, and most siker to bringe men to hevene, and to heiest degre of blisse. And if oure adversaries of pis privat religioun stryve algatis, þat here reules ben more perfit þan þe reule of aposteles, whi þanne so manie persones, as who so saip, wiþoute noumbre? Of ech sich privat secte, by licence of þe pope, ben maad, some chapeleyns of houshold, summe chapeleyns of honour, summe bisshopis dowid wip seculer lordshipes, summe bisshopis among 1 supplied conjecturally. 2 text corrupt; omit Crist. nor is the Pope at liberty to dispense with them. If the friars' perfect, why oblige them to life be more they take offices which mix with the world?

1 Cor. lil. 3. 1 hepene men, and dore not come to her children. But [what]' professioun a frere be of, anon, ȝif he be chosen perto, he acceptip pe office of pe pope or cardinal, of patriark, of erchebisshop, of bisshop, and forsakiþ his owne staat. Sip Crist saip in þe gospel, þat no man puttinge his hond to be plou, and lokynge bacward, is worpy to have þe kyngdom of God,—þat is, no man takyng perfit staat of poverte and mekenesse and penaunce, is able to be saved ȝif he turne aȝen to wordly lif, pompe and pride and covetise, and ese of body, and sloupe, and riot, and gay clopinge and costy,-perfore pei chaungen not be more perfit for þe lesse perfit, for pan pei were apostatas, but þei purchasen þe more perfit for pe lasse perfit. Perfore be clene religioun and reule of presthod, by forme of þe gospel, is more perfyt þan any reule or religioun maad of sinful men. Also, noping þat is abhominable and reproved of seyntis shulde not² be brouȝt in of opere, by ony colour or cauteel. But þes newe sectes ben siche, pat ben of flessh, as Saint Poul saip in his pistel. Perfore siche sectis shulde not be brouȝt in, to charginge of pe Chirche, but alle Cristen men shulde caste awey, and holde faste pe unite, fredom, and clennesse of þe reule of Jesus Crist. Paraventure þes ypocrites sayen, to exclude alle þes resouns and manie mo, þat þe reule to which þei make professioun is not straunge, ne diverse fro pe reule of apostilis þat Crist ordeynede, but it is utterly be same, and non oper. But be contrarie of þis excusing is opinly shewyd bi foure pe laste resouns bifore said. Ffor ȝif þes newe reules weren alle on wip Cristis reule 30ven to apostilis, [he] shulde have taught hem [bope] and ensaumpled, bope in his lif and spekinge and writing, wip sermons and ritis and customes perof; but dide not pis, neiper in his lif, in his dep, ne aftir his resurreccioun, ne to his ascencioun. And if þis excusinge were sop, pe sectis of ffreres shulde not have begonnen aboute a pousand and tweyn hundrid ȝeer of Crist, sip þei were bifore pe tyme, ȝe, as sone as þe reule of apostles. But pe contrarie is opin in croniclis. Hit suep also of þe same pat Cristis apostlis hadden bope monkes, chanouns, and freris, ȝif men taken monkes chanouns and freris ¹ supplied to complete the sense. conjecturally. • dele bope. 2 dele not. 3 supplied WYCLIF.

for men pat professen sich privat sectes; but þis is opinli fals. [ Also, Cristis reule ȝoven to apostilis is lich and of o forme, to alle men þat maken professioun perto, to speke of substaunce of þe reule. But reules of þes privat sectes bep ful dyverse and contrarie, as to substaunce of þes reules; sip summe of hem receyven dymes and dotaciouns, as don pes possessioners, but some forsaken alle siche types and possessiouns, as freres mendinauntis. If the rules of Christ's rule, Orders are consistent they are super. fluous; if inconsistent, But, to discende doun in specialte, fful mane articlis of reulis of siche sectes ben openly contrarie to pe apostlis reule; sip it is leveful to eche trewe man of Cristene religioun to converte a man of wrong feip to Cristene, but þis is forboden in pe reule of pernicious. frere menours; sip oonly feip¹ to ministres, and non opere, is licence grauntid to resceyve freris to here privat sectis, notwipstondinge þat everemore freris don þe contrarie. And Crist receyvede penyes, but þei shulden not by here owene reule resceyve penyes, neiper by hemself ne by mene persone. Also Crist, prechinge pe gospel, entrid into places bope of wommen and men, as þe gospel of Luk tellep. But [it] is forboden to freris to entren into abbeyes of wommen; but freris glosen þes reules to pe contrarie; but Fraunceis here foundour comaundid hem in article of his dep þat þei shulde not resceyve gloses upon his reule. Also, if Cristis reule, ȝoven to apostelis, and þe reule of privat sectis weren al on, wiþouten resoun men leven þe ffirste and professeden þe toper, but ȝif it were to shewe here ypocrisie. Also, ȝif þis feynynge be sop, it semeþ þat it is as perfit and medeful to kepen Cristis reule [as pe reule]³ of Ffraunceis or Dominik, or eny sich opere man. Also, if þes reules ben alle on, and in noþing diverse, panne siche a reule shulde not be clepid reule of Fraunceis ne Dominik, ne ony sich opere, but reule of Crist; for so it shulde be of more auctorite and more comendid a. And so pe gospel owep to be kept, 3 The scribe must have omitted these 1 dele feip. 2 supplied. words, which are necessary to complete the sense. a The reasoning here reminds one of the famous dilemma of the Caliph Omar, when consulted as to the preservation of the Alexandrian library. 'If these writings of the Greeks agree with the book of God, they are useless and need not be preserved; if they disagree, they are pernicious and ought to be destroyed.'-Gibbon, ch. li.

wipouten ony foulinge, of alle Cristene men, wipouten sich novelries, and putte no ping perto and drawe no þing þerfro; and if þis ping were don, sich privat sectes shulde be superflue and waste, as flies lyvinge in þe eyr. And it was non nede þat Ffraunceis, Dominik, or eny sich oper newe man bysiede him aboute makyng of þis reule of apostelis, þat freris feynen to be hern; ffor þat reule was maad of Crist, God and man, and kept of apostlis, and confermed by pe Holy Gost, and atte pe fulle declared by a pousand ȝeer and two hundrid bifore Ffraunceis, Dominik, or anye frere of such privat sect, were in to his world. Pe secounde poynt or article ys þis; þat þo men þat unthe king's right resonably and wrongfully han dampned [pe kyng]¹ and al his counsail, be amendid of so gret errour, and þat here errour may be publisshid to men dwellinge in þe reume. 2. That those are in error who dispute to deal with Church temporalities. Pe resoun of pis axinge ys shewyd pus. Noping owep to be dampned as errour and fals, but if it savour errour or unriȝtwisnesse aȝens Goddis lawe. But neiþer þe kyng ne his counsayl deede unriȝtfully, for as muche as he took awey þe possessiouns of summe prelatis pat trespaceden, whoos contrarie freres han determined opinly. Perfore resonably men shulden assente to pis axing. Ffor summe freris writen pus in Coventre a, among articlis þat þei dampneden as heresye and error, þat it is errour to saye pþat seculer lordis may levefully and medefully taken awey temporal goodis, ȝoven to men of pe Chirche ". But sip oure kyng hap don so, and opere kynges his predecessoures han don so manie tymes, by laweful cause, as perteynynge to here regalie, and of comun lawe, by counsail of pieres of þe rewme, it suep þat not oonly oure kyng now present hap errid, but also his predecessours, and generally al his counseillores, as lords and prelatis, and alle men of pe Parlement counceilinge perto. 1 supplied conjecturally. a As Coventry was the native place of John Ball, one of the ringleaders in the insurrection of 1381, the friars there would be likely to take the lead in repudiating his tenets, and those of his friends, particularly after the insurrection was quelled. b This is the seventeenth of the twenty-four conclusions condemned by the Council of London. See Fasciculi Ziz., p. 280.

Monstrous and absurd consequences which flow from this Also, if þis be errour touching þe helpe of mannis soule, þanne it is aȝens holy writ; and þanne, ȝif a man susteyne or meynteyne pis error, he is an heretik. But ful manie kingis, doctrine. lordis, prelatis, and opere wise men han susteyned pis and meynteyned, and ȝut don, as perteynynge to þe kynggis regalie, and of comune lawe; þanne ben þes freris, alle kyngis, lordis, and prelatis, and alle wise men of oure reaume, ben¹ heretikes. Also, sip þis is an old custome, pe whiche oure kyng, lordis, and prelatis ben sworen to susteyne and meynteyne, ȝif þis be error, as freris seyen opinly, it suep by freris pat alle þes ben forsworen and heretikes. Also, if þis be errour as freris feynen, þat þouȝ an abbot and al his covent ben open traitours, conspiringe into dep of pe king and quene and of opere lordis, and enforce hem to distroie al þe reaume, pe kyng may not take fro hem an halfpeny ne ferþing worp, sip alle þes ben temporal goodis. Also, pouȝ opere clerkes senden unto oure enemys alle pe rentis þat þei han in oure lond, and what evere þei may robbe or stele of þe kinggis legemen, ȝit may not oure kyng ponishe by oo ferþing ne ferping worp. Also by his ground of freris, pouȝ monkes or freris or opere clerkis, whatevere þei ben, slen lordis tenauntis, þe kynggis liegemen, and defoulen lordis wyves, ȝe, þe quene, þat God forbid, or pe empiresse, ȝit pe kyng may not ponische hem by oo ferpinga. Also hit suep pleynly pat men clepid men of holi Chirche may dwelle in pis lond at here likynge, and do what kynne sinne, what kynne tresoun, likep hem; and napeles pe kyng may not ponische, neiper in temporal goodis ne in here body; sip, ȝif he may not ponisshe hem in þis lesse, he may not in þe more; and also, pouȝ þei maken on of hemself kyng. And so no seculer lord may lette hem to conquere alle seculer lordship in pis eorpe; and so pei may sle alle lordis and ladies, and here blod and affinite, wipoute any peyne in þis lif, or in body, or in catel. ȝee, lordis, seep and undirstondip, wip what ponisshinge þei deserve to be chastised, þat þus unwarly and wrongfully han dampnyd ȝou for heretikes, ffor as muche as ȝe don exe- 2 1 dele ben, or else the preceding words ben þes freris. wip X. a See ante, p. 314. 2 corrected; L12

The king is the chief lord over all temporalities, whether they belong to the laity or to the ¡ clergy. cucioun of riȝtwisnesses, by Goddis lawe and mannys, and namely of þe kyngis regalie. For pe chief lordshipe in pis lond of alle temporalties, bope of seculer men and religious, perteynep to pe kyng of his general governynge. Ffor ellis he were not kyng of alle Englond, but of a litel part þerof. Perfore pe men þat bysyen hem to take awey þys lordshipe fro þe kyng, as don freris and here fautours, in pis poynt ben sharper enemys and traitours þan Ffrensshe men and alle opere naciouns. Also it perteynep to be kyng, pe while a bishop or an abbotis. see is voyde, to have in his hond al here temporaltees, and at his owne wille to ȝeve hem to prelatis. Perfore þe kyng may take awey þes temporaltees from preiatis, whan laweful cause exitip. Also pe kyng owiþ graunte no man fredom to do synne or trespas, but to take away pe fredom. But men of pe Chirche had fre licence to trespace, ȝif þe king miȝte not bireve here temporaltees whanne pei synneden grevously. And so Seynt Poul techip pat eche man be sugett to here potestatis, for þer nis no power but of God, and po ping pat ben of God ben ordeyned. And so pei þat wipstondep power, wipstondep Goddis ordynaunce; for whi? Princes ben not a dred of goode werkes, but of evele. But wiltouz not drede a power? do good, and þou shalt have preisinge perof,-pat is, of him pat is ordeyned in þe hiȝe astat,—for he is Goddis ministre, or servaunt, to þe in goode. But if pou have don evele, panne drede; for he berep þe swerd not wipoute cause; ffor he is Goddis servaunt, vengere in wrappe to him þat dop evele. And perfore by nede, or of nede, be ȝe suget, or undurlout,-not oonly for wrappe, but also of conscience. Al pis seip Seynte Poul, of whiche auctorite it is to knowen to alle men, þat clerkes owen to be suget of nede to þe kynggus power; ffor Seynte Poul, þat puttep alle men in subjeccioun to kyngis, outtakep nevere on. And so seculer power owep and is bounden to ponisshe by just peyne of his swerd, þat is, worldly power, trynauntis rebellinge aȝens God and trespassing aȝens man by what kyn trespas; and, þat is more, to chastise his sugetis by peyne or turment of here body. And no drede muche more he may ponisshe hem by takynge awey of here temporaltees, þat is lasse pan bodily peyne. Perfore seculer lordis don pis riȝtfully, sip þis is don by comaunde-

ment of pe apostoile and by ordinaunce of God. Perfore it is pleyn of þes resouns and auctoritees; and seculer lordis may levefully and medefully, in mony causes, taken awey temporal godis ȝoven to men of þe Chirche. 3. That tithes and offerings ought to be given to or withheld from the clergy, according as they are or are not worthy Pe pridde article is pis;-pat bope types and offringis ben 30ven and paied and receyved by þat entente, to whiche entente or ende bope Goddis lawe and pe popis lawe ordeyned hem to be paied and resceyved; and þat þei be take awey by þe same entente and resoun, þat bope Goddis lawe and pe popis lawe recipients. ordeynen þat þei shulden be wipdrawen. 1 Sam. ii, 17. 1 pis axinge is resonable for manie skilles; for pe entente of pe makere in everi lawe shulde be kept, and most pe entente of God, þat may not erre. Soply pus saip Goddis lawe, in þe Firste Book of Kyngis, þat þe synne of Levyes children was full gret bifore God, for þei wipdrowen men fro sacrifise of God, taking by strengpe or violence pat part of pe sacrifise pat perteyned to per post. And God seip aftirward, Y spekynge have spoken, Sam. 1. 30. þat pin hous and þi fadris hous shulde ministre and serve in my siȝte evermore; but now God saip, by pat ping fer fro me; but whoevere shal worshipe me I shal glorifie him, but þei þat dispisen me, saip God, shul ben unnoble, or wipoute honour. Of which auctorite it is pleyn and opin, þat þe þinggus pat ben duwe to prest shulde not be axed by strengpe or violence or cursinge, but be ȝoven frely, wipouten exaccioun or constreynynge. And ȝif þe prest be reproved of God for his synnis, he shulde be put out of his office, and pere sacrifises shulden not be ȝoven to him, but taken fro him, as God comaundep from þe heyȝe prest Hely; and anoper trewe man, walkinge in Goddis weyes as dide Samuel, schulde be ordeyned to resceyve siche sacrifices. Also in begynnynge of Tobie men finden þus:-Whan prestis Tobit i. 5- of þe temple wenten to calveren of gold to honour hem for goddis, of Jeroboam kyng of Israel made, Tobie offride trewely alle his firste fruytes and tipis, so þat in pe pridde ȝeer Tobie ministred alle his typis to proselitis and commelingis, or gestis, and wipdrouȝ hem holilich fro pe wickede preestis. And be Tobit 1. 8. book saiep pat pe litul child kepte pes pingis, and opere siche, 1 corrected; persolitis, X.

Testimonies from Scripture and the Fathers. aftir þe lawe of God. Perfore if oure prelatis or opere prestis, whatevere pei ben, ben opinly blecked by sacrifise of maumetrie, as wip covetise, pat is opinly sacrifise of fals goddys, and opere grete sinnes, as pride, symonye, and man-quellinge, glotonye, dronkenesse, and lecherie, by pe same skil typis or offringis shulde be wipdrawyn from hem by Goddis lawe, and be ȝoven to poeure nedy men, at ensaumple of riȝtful Tobie. Also Seint Poul, spekinge to Tymothe, bisshop, saip pus;- Be we paied wip pes pingis, ȝif we han liflode and to be hiled wip. And Seint Bernard spekip þus in þis matere;-Whatevere þou takist to be of pin outrage¹ þat is, dymes and offringis, beside simple liflode and streit clopinge, it is not þyn, it is þefte, raveyne, and sacrilege a. Wherof hit suep pleynly, þat not oonly simple prestis and curatis, but also sovereyne curatis, as bisshopis, shulde not axe here sugetis by constreynyng more þan liflode and hilynge, whan þei don awey alle manere waast, bope of money and worldly array. Also Crist wip his apostlis lyvede most povere lif, as it is knowen by alle pe processe of pe gospel, noping chalenginge by exaccioun ne constreynynge, but lyvede simplely and scarly ynow; of almes, frely and wilfully ȝoven. perfore po þat pretenden hem to ben principal folewers of Cristis steppis, shulde lyve and walke as Crist dide, and so lede ful povere lif, takinge of pingis frely 30ven as miche as neede is for here gostly office and no more, and perwiþ be apaied. Also pe popis lawe comaundip, in þe beste part þerof, þat prestis, opyn lechours, taken no part of porcioun of goodis of pe Chirche; perfore it is lefful to parisshenys to wipholden here tipes for opin fornicacioun of here curat, and turne hem into bettre use. And muche more þei may and owen to wipdrawe here typis for grete synnis and opin,-as for symonie, pat is heresie, 1 Probably written by mistake for autrage, altaragium, the offerings made by the people to the altar; see Ducange sub voce. The word 'autrage' does not appear to occur elsewhere; but that it was in use can hardly be doubted. Peter Langtoft in his Chronicle speaks of ‘alterage,' changing the word but little, as was natural in a churchman and a man of letters, from the original Latin. But in the time of Chaucer and Wyclif the popular mode of pronouncing and writing ‘altar' was awter or auter; alterage would therefore become auterage or autrage. The words of St. Bernard are ‘Quicquid . . . ex altario retines.' a See ante, p. 473, note.

as þe popes lawe saiþ, and for covetise, þat is wurshipinge of false goddis, as holy writ seip; and for pride, envye, glotonie, and dronkenesse, sip bope by Goddis lawe and mannes lawe God cursep siche mennis blissinge and preyingis. And Seint Austyn and Seynt Gregory techen þis in manie bokes, by holy writ and resoun. Also comunly, whanne parische chirchis ben approprid to men of singuler religioun, such appropriacioun is mad by fals suggestioun, þat siche religious men han not ynow; for liflode and heling; but in treupe pei han over muche. Also comunly siche chirchis ben approprid by symonie, as pei witen betere hemself, payinge a gret summe of moneye for sich apropriacioun, ȝif þe benefice be faat. But what man led by resoun and good conscience shulde paie to siche religious men tipes and offringis, goten by falsnesse, lesyngis, and symonye? But suppose þat siche parische chirchis weren leeffully goten, ȝit, siþ þei ben superflu to siche men, pe tipes and offringis shulden ben ȝove to povere needy men, as Seynt Jerom and be popis lawe techen. And perfore pe trewe grete clerk, Robert Grosted, Bisshop of Lincolne, writep to pe pope, þat whan appropriacioun of parische chirchis is maad to men of religioun, of fourtene grete sinnes, or defautis, þat comen of evel curatis, is mad a perpetuacioun, þat is, endeles confirmacioun. Also, by God and his lawe curatis ben muchel more bounden to techen here sugetis charitably be gospel and Goddis hestis, bope by opin prechinge and ensaumple of good lif, for to save here soulis, panne here sugetis ben holden to paien hem typis and offringis. And of pis suen tweye pingis. Pe firste, ȝif curatis don not here office in word and in ensaumple pat God comaundip, þanne here sugetis ben not bounden to paie hem tipis and offringis. Sip pe principal cause for whiche tipes and offringis shulde be paied is awey, pe payinge of tipes shulde cesse. Also, curatis ben more cursed in wipdrawyng þis techinge in word and ensaumple, þan ben parischenys wipdrawinge tipes and offringis, pouȝ curatis dudon wel here office. A, Lord God, where pis be resoun, to constreyne pe pore puple to fynde a worldly preest, sumtyme unable bope of lif and konnynge, in pompe and pride, coveitise and envye, glotonye Evils which arise from the of livings by convents, The duty of parish well, serving a and that of paying tithes, are reciprocal.

That Christ's teaching respecting the Eucharist may have free scope, and the contrary teaching be destroyed. The teaching of the friars contrary to the ancient doc. trine. The truc belief. and dronkenesse and lecherie, in symonye and heresie, wip fatte hors, and jolye and gaye sadeles, and bridelis ryngynge be þe weye a, and himself in costy clopes and pelure, and to suffre here wyves and children and here pore neyȝboures perische for hunger prist and cold, and opere mischieves of pe world! A, Lord Jesus Crist! sip wipinne fewe ȝeeris men paiede here tipis and offringis at here owen wille free, to goode men and able, to grete worschipe of God, to profit and fairnes of holi Chirche fiȝtinge in eorpe, where it were leveful and needful þat a worldly prest shulde distroie pis holy and approvid custome, constreynynge men to leve pis fredom, turnynge tipes and offringes into wickede uses, or not so goode as þei weren don bifore tymes! pe fourpe article is pis,-pat Cristis techinge and bileve of þe sacrament of his owne body, þat is pleynly tauȝt by Crist and his apostelis in gospellis and pistillis, may be tauȝt opinly in chirchis to Cristen puple, and þe contrarie techinge and fals bileve, brouȝt up by cursed ypocritis and heretikis and worldly b prestis, unkunnynge in Goddis lawe c, distried. Pe false feip tauȝte of Anticrist and of his false cursede disciplis is pis, þat þe sacrament þat men seen wip bodely eiȝe bitwene pe prestis hondis is neper bred ne Cristis body, but accidentis wipoute suget, and pis is neiper groundid in holy writt ne reson ne wit, ne tauȝte bi pe moste wiseste olde seyntis, but only by newe ypocritis and cursed heretikis, pat magnyfyen here owen fantasies and dremes, and feyned power and myraclis, more pan Cristis techynge and his apostlis, and Seynt Austyn and Seynt Jerom and Seynt Ambrose, and many moo, wip pe determinacion of pe trewe court of Rome, þat is sett in þe beste part of pe popis lawe. Perfore be pis heresie exilid fer fro Cristene men. pe riȝtte feip of Cristene men is pis; þat þis worschipful sacrament is bred and Cristis body; as Jesus Crist is verrey God and verrey man. And þis feip is groundid in Cristis owen word, in pe gospel of Seynt Mattheu, Mark, Luk, and bi Seynt a So Chaucer on the Monk :- Ful many a deynte hors hadde he in stable : And whan he rood, men might his bridel heere Gyngle in a whistlyng wynd so cleere, And eck as lowde as doth the chapel belle.' Prologue to the Canterbury Tales. b The Dublin MS. breaks off in the middle of this word. e From this point the matter in the Corpus MS. belongs to a different tract; see Prefatory notice.

Poul, and pleynly in holy writt, and bi Austyn, Jerom, Ambrose, and most holy seyntis, and most kunnynge in holy writt. And herto accordep reson and witt at þe fulle. In þes gospellis is þe forme tauȝt of Crist, þat oure Lord Jesus Crist at þe soper toke bred in his hondis, and blissid it, and brak it, and ȝaf it to his disciplis, and seide, Ete ȝe alle of pis; þis is my body. And so of pe chalis; and comaundid hem to don þis sacrament in mynde of hym. And Seynt Poul, þat hadde his gospel not bi man but bi revelacion of Jesus Crist, seip pus in his firste pistel to pe Coryntheis, Ne is not pe bred þat we breken þe comunynge of oure Lordis body? And certis he undirstondip þat it is so, aftir þe speche of holi writt. Perforu in þe same pistel to be Coryntheis, aftir þe forme of consecracion he clepip pre tymes pis sacrament bred. And pe gospel of Seynt Luk seip, þat Cristis disciplis knewen him in brekynge of þe breed; and pis breed was be sacrament of pe auter, as Seynt Austyn writip. And in Actibus Apostolorum is seid pus: And Cristene men weren dwellynge in techynge of apostlis, and in comunynge of brekynge of brede. Sip Seynt Poul seip, pe breed þat we breke is comunynge of Cristis body, axe pes heretikis where þis were sacrid breed or unsacrid; and þei moten seie þat it was sacrid, for ellis it were not comunynge of Cristis body. Panne moten þes heretikes nedis seie pat pis sacrament is bred þat we breken. And sip Crist may not lie, seip in pe gospel. Also in pis breed is his body, as he canon of pe masse, after pe consecracion, we clepen þis sacrament holy breed of everlastynge lif, and chalis of everlastynge helpe a. Also [in]¹ þe storie of pe feste of þis sacrament we clepen it pries breed, and seyn, bred of angelis is maade bred of man, and, hevenly bred ȝevep ende to figuris of pe olde lawe; and, in pe same, þis is verrey bred of children b. And in pis ympne of þe ¹ supplied. a 'Panem sanctum vitae aeternae, et calicem salutis perpetuae.' b Ecce panis Angelorum Factus cibus viatorum, Vere panis filiorum, Non mittendus canibus. In figuris praesignatur, Cum Isaac immolatur, &c. From the sequence' Lauda Sion,' sung on the festival of Corpus Christi. The substances of the bread and consecration. wine are not changed in

Authorities for this view, which lay lords ought to support, and condemn the heretical view of the friars. feste we reden þus, Goddis sone man made verrey bred of his flech by vertue of his word, and wyn his blood ª. And in þe secret of pe medil masse, on Cristismasse day, we preie pus, þat pis substaunce of herpe brynge to us þat þing þat is gostliche, þat is Cristis body b. panne pis substance schal not be turned to nouȝt, but be sacrid, and so dwelle after pe consecracion. And Seynt Austyn seip in a sermon þat is writen in þe popis lawe, þat þing þat is seyn is bred, and þat þing þat eiȝen schewen or tellen is pe chalis, but it is, as moche as pe feip axep to be lernyd, pe bred is Cristis body, and be chalis, þat is, wyn in pe chalis, is Cristis blood c. Also Austyn seip in a sermon, and is writen in þe popis lawe, ȝe schullen not ete þat body, ne¹ drynke þat blood, þe whiche blood þe men þat schullen do me on crois schulle schede out; forsope be same and not be same; þat same body and blood invisibily, and not þe same visibely. And if it be nede þat þis sacrament be halwid visibely, neverepeles it is nedeful þat it be understonden unvesibily. Also Jerom in a pistil þat he made to Elvidiam, seip pus, Here we þat þat brede pat Crist brak, and blissed, and ȝaf to his disciplis to ete, is pe body of oure Saveour. And in pe popis lawe, wip grete congregacion of bischopis and clerkis, and grete avisement, is writen þus; I bileve wip herte, and knowlech bi moup, þat þe bred and wyn þat ben putt in þe auter ben after pe consecracion, not only be sacrament, but þe flesch and blood of Jesus Crist in treupe. panne, sip pes auctorites of Crist and his apostlis ben algatis sope, and also auctorites of þes seyntis and clerkis, sip þei accorden wip holy writt and reson, seie we þat þis sacrament is verrey bred, and also verrey Cristis body, and teche we pis treue bileve to Cristen men opynly; and late lordis meyntenen a 'Verbum caro panem verum Verbo carnem efficit; 1 corrected; þat, X. Fitque sanguis Christi merum.' But 'The Word made flesh makes by his word real bread his flesh.' Wyclif seems to have understood it, makes his flesh real bread.' b Ut sicut homo genitus idem refulsit Deus, sic nobis haec terrena substantia conferat quod divinum est.' But as the secret is said before consecration, it is difficult to see how Wyclif could derive from these words any support for his views. For this reference, see ante, p. 484, note.

þis treupe, as þei arn bounden up peyne of dampnacion, sip it is opynly y-tauȝt in holy writt and bi reson and witt; and dampne we pis cursed heresie of Anticrist and his ypocritis and worldly prestis, seiynge þat þis sacrament is neiper bred ne Cristis body, but accidentis wiþouten suget, and perunder is Cristis body. For pis is not tauȝt in holy writt, but is fully aȝenst Seynt Austyn, and holy seyntis, and reson and witt. For Austyn seip in many bokis þat þer may non accident be wipouten suget ª. See p. 409, note.

Appendix: On the Authenticity of the Fifth Book of Knyghton's Chronicle

ON THE AUTHENTICITY OF THE FIFTH BOOK OF KNYGHTON'S CHRONICLE. ANY matter which affects the genuineness or authenticity of the original sources of our national history is so important, that I shall be excused for examining, with such minuteness as may be necessary, the opinion expressed by Dr. Shirley, in a note at p. 524 of the Fasciculi Zizaniorum and elsewhere, that what is commonly called the Fifth Book of Knyghton's Chronicle' proceeds from another and unknown hand. In order that my reply to it may be intelligible, it is necessary to reproduce the chief portion of Dr. Shirley's note, which is as follows:- It is of some importance to the history of this time to correct the error by which this fragment has been ascribed to Knighton, who is a dry and comparatively worthless commentator on Higden's Polychronicon. The writer of the fifth book is a partizan of the Duke of Lancaster, and, as such, very valuable, as with the exception of some Lancastrian fragments, which Walsingham unconsciously embodies, he is the only writer of that day on the less popular side. It is in these words that Knighton concludes his preface:-" Insuper opus inceptum, videlicet a conquestu regni Angliae, in V partes protelare curavi, in quarum duabus primis XVII (read XVI) capitulorum numerum praecedentis libelli, seriem et ordinem literarum de vocabuli mei expressione sumptarum observando, perorare curavi. Tertiam vero partem et quartam, propter prolixitatem sermonis et eventuum inexplicabilem concursum et finis incepti operis inexpectabilem visionem, absque tali capitulorum ordine transcurrendo annotare lacessitus praeoccupavi. Sicque totum laborem praesentis operis in quinque partes sive libellos distinctos protelando orditus sum." It will be seen, a See ante, p. 499.

I think, on a careful reading of this sentence that quinque has been substituted for quatuor by some one who was perplexed by finding five books, but who has fortunately not seen that it was necessary to recast the whole sentence in order to make the quinque suit. It was evidently Knighton's intention to make the fourth book contain the events of his own lifetime, as I have no doubt it does. And if we examine the Chronicle we shall see that each of the first two books contains sixteen chapters, the first letters of which form the acrostic Henricus Cnjtthon, Henricus Cnithonn, while the third book is only partially divided into chapters, the fourth not at all.' It seems to me that Dr. Shirley has entirely misapprehended Knyghton's meaning, and that, owing to his not having read the sentence, nor examined the Chronicle itself, with sufficient care. He did not observe,-nor did John Selden, when he wrote for Twysden the critical introduction to the Decem Scriptores,-that not the first two, but the first three books of the Chronicle give in the initial letters of the chapters the acrostic of Knyghton's name. Yet this, if we read him carefully, Knyghton distinctly asserts. For the clause 'in quarum .. curavi,' may be translated as follows:- In the first two of which [i.e. of the books treating of events after the Conquest] I have taken care to complete the number of seventeen [should be "sixteen "] chapters of the preceding book, by observ ing the succession and order of the letters which form my own name.' Now this is what he has actually done. The first two books after the Conquest, Books II. and III. of the entire Chronicle, do, in the number and initial letters of their chapters, conform to the preceding book,' Book I. of the entire Chronicle, which treats of events before the Conquest. In the third and fourth parts after the Conquest, Books IV. and V. of the Chronicle, he has been unable, for the good and sufficient reasons which he gives, to follow the same plan in the numbering and initialling of the chapters. This is exactly what we find to be the case with Books IV. and V; the initial letters are just what they may happen to be, and the number of chapters much exceeds that in the first three books. The only oversight which I can detect in the whole passage is the statement that the work 'videlicet a conquestu Angliae' was divided in V partes.' It should be 'in IV partes;' for

though the entire Chronicle has five parts or books, the portion 'a conquestu Angliae' has only four. With this slight alteration, the whole passage becomes consistent both with itself and with the actual condition of the Chronicle; and so far from furnishing any evidence against the authenticity of the Fifth Book, bears conclusive testimony in its favour. I cannot myself detect any difference of moment between the tone in which church matters are spoken of in the Fifth Book, and that which prevails in the rest of the work. Nor can I trace any difference in respect of style or language.

Glossary

Arnold's glossary of Middle English words used in the Miscellaneous Works, with abbreviations as printed: A.S. = Anglo-Saxon; W.V. = Glossary to the Wycliffite Versions of the Bible; M. = Glossary to Morris's Specimens of Early English; P.P. = Promptorium Parvulorum; Hall. = Halliwell's Glossary of Archaic and Provincial Words; Nares = Nares' Glossary; O.E. = Old English. Page references beginning i. and ii. point to Volumes I and II of Arnold's edition, published separately on this shelf.

A.S. Anglo-Saxon. = W.V. Glossary to Wycliffite Versions of the Bible. M. Glossary to Morris' Specimens of Early English. Glossary of Archaic and Provincial Words. P.P. Promptorium Parvulorum (Camd. Soc.)

Vulg. Vulgate version of the Bible. =

Hall. Halliwell's = Nares Nares' Glossary. = O.E. Old English.

Advoutre, avoutre, adultery, i. 71.

Affie, to trust, i. 59.

Aftir, afterwards, passim.

Agilte, to incur guilt, iii. 490.

Agregge, to aggravate, iii. 164.

Alardid, larded, ii. 52.

Alargen, to enlarge, i. 93, 316.

Aleis, alleys, passages, i. 110.

Alper-fadir, i. 126. A.S. caldor, chief, or prince; as in Eng. alder-man. kyng, i. 289. maistir.

Ancre, anker, anchorite, i. 167.

Anemptis, anentis, concerning, i. 33.

Apaied, apayde, content, satisfied, i. 237.

Apperynge, impairing, deterioration, iii. 152.

Aquestis, questers, prosecutors, i. 103.

Araile, to fasten to rails, i. 99.

Arette, to reckon, to number, iii. 481; W.V.

Arte, to constrain, iii. 360.

Artow, art thou.

As, for instance, passim.

Aseep, satisfaction, compensation, i. 17, 55. Fr. asseȝ.

Asideli, indirectly, i. 324.

Askape, to escape, iii. 200.

Aspie, snare, ambush, ii. 363; W.V.

Assoyle, assoyve, to absolve.

Asterten, to get away from, escape.

At, that, iii. 417.

Atake, to overtake, ii. 278.

Atempre, temperate, iii. 14.

Attende, to beware, i. 223. A twyn, atwynne, apart, separately, ii. 30, 46.

Aventid, blown away, i. 219.

Awȝe, awe, iii. 167.

Aȝenward, aȝeynward, vice versa, iii. 452, 468.

Bagge, to swerve, i. 191.

Baily, bayle, bailiff, i. 24; iii. 414.

Bask, bitter, acid, iii. 42. A Westmoreland word acc. to Hall.

Batelouse, pugnacious, iii. 165. Bayle; see Baily.

Bede, to offer, i. 60. Ger. bieten.

Bedraden, bed-ridden, iii. 372.

Bekenyng, confession, ii. 79. Ger. bekennung.

Ber-lepis, carrying-baskets, i. 17 n.

Besant, besaunt, a piece of money, i. 253; W.V.

Besem, besom, broom, i. 119. A.S. besma.

Betoke, perf. of beteche, to recommend, iii. 101. 53° GLOSSARY.

Beuperis, bewperis, god-fathers, i. 299; ii. 381 n.

Biclippe, to embrace, ii. 30.

Biel, boil, iii. 91.

Bigge, to buy, ii. 44.

Bigginge, byging, purchase, redemption, i, 69; ii. 281.

Bi-hard, hardly, ii. 100.

Biheten, bihoten, to promise, i. 60, 99.

Birle, birlen, to give to drink, ii. 103; iii. 43. A.S. byrlian, and byrle, a cup-bearer.

Birpun, burthen, iii. 21.

Bise, fine linen, i. 1. Lat. byssus.

Bitake, to recommend, iii. 479.

Blabere, to talk much or foolishly.

Blec, blekke, to spot or stain, i. 147.

Bleckid, stained, iii. 200.

Blente, blinded, iii. 450.

Blepeliche, cheerfully, i. 106.

Blepeliest, most blithely, i. 277.

Boll, bull.

Bollun, savollen, ii. 261.

Bolue, to swell out, ii. 266.

Bonere, kind, debonair, iii. 193. Bonernesse (derived from the foreg.), kindness, affability, ii. 351.

Bood, perf. of bide, abode, i. 99.

Boosen, to stuff or puff out, iii. 124.

Boot, buot, boat, i. 349.

Borowe, boru, pledge, surety, iii. 10; W.V.

Boruheed, suretyship, ib.

Bosis, bosses, iii. 124.

Bour-woman, chamber-woman, ii. 9. A. S. bur.

Bregge, to abridge, ii. 407; W.V.

Bretais, battlement, i. 191; britage in W.V.

Briteysing, a battlemented parapet, i. 191.

Brocage, brokerage, iii. 280.

Brollis, children, brats, iii. 195, 439.

Brotel, brittle (?), i. 268; W.V.

Bryge, to catch (?), iii. 416. Brygge or bryke, breach (?), iii. 128.

Burioun, burgeon, bud, iii. 30.

Burioune, buriowne, to burgeon or sprout, i. 15; ii. 175.

Buxum, iii. 94; from A.S. bugan, to bend; Ger. beugsam, pliant.

Byheste, promise, i. 237.

Byknowe, to confess, ii. 243.

Canel, canal, ii. 335.

Caste, practice, proceeding, iii. 95.

Catel, chattels, property, i. 184.

Caucioun, a bill, i. 22. Vulg. cautio.

Causel, a clause, iii. 406.

Cautellous, crafty, i. 223.

Cautil, device, stratagem, i. 96.

Caym, for Cain, iii. 241.

Chaffare, to chaffer, bargain, i. 286.

Chalenge, accusation, iii. 91.

Chapman, a trader, i. 153.

Chariouse, of great charge, expensive, iii. 170.

Chastyng, chasing, iii. 323.

Chauel, chawle, jaw, jowl, ii. 169; W.V.

Chaumbren, to economize, ii. 124.

Chaunsable, changeable, iii. 22.

Chepyng, market-place, i. 98.

Chesoun, cause, i. 128.

Chevely, chiefly, i. 14.

Cheveteynes, chieftains, i. 128.

Chulle, to sole or patch (?), ii. 280.

Cister, sister, iii. 121.

Clam, pinching, binding, iii. 29. A.S. clam.

Clammen, to plaster, ii. 93.

Clarifie, to glorify, i. 367.

Cleke, to convey by stealth, i. 300.

Clepe, to call.

Clergie, learning, iii. 54.

Clotire, to cloister (?), iii. 418.

Coffyne, basket, i. 121; from cophinus.

Commeling, new comer, stranger, iii. 514; W.V.

Companage, something eaten with bread, i. 19.

Conceve, to comprise, iii. 442.

Conjourison, conspiracy, i. 302. Lat. conjuratio.

Conteke, reviling, i. 49; W.V. and

Cant. Tales, 1. 2005.

Coolis, coals, ii. 121.

Corde, to agree, i. 101.

Correpcioun, reproof, iii. 383; W.V.

Corserie, horse-dealing, so roguery (?), iii. 283; M.

Corve, box, basket, iii. 329; Hall.

Cos, cosse, kiss, iii. 138; W.V.

Countre, to encounter, to meet, i. 207.

Cover, to recover, ii. 289.

Coystily, costly, iii. 369.

Cratche, a manger, i. 317; W.V.

Creese, to increase.

Cristendom, Christianity, baptism, iii. 196, 285; W.V.

Croche, crocche, to seize, to usurp, i. 139. Fr. accrocher.

Croke, to swerve, turn aside, ii. 289.

Croude, a fiddle, ii. 73; Nares. Welsh crath.

Croyserie, a crusade, i. 367.

Culver, culvyr, dove, i. 78. A.S. culfre.

Curleris, vagrants (?), iii. 199.

Currours, couriers, messengers, i. 229.

Debletis, little devils (?), ii. 328.

Dedeyn, indignation.

Deel, deul, mourning, iii. 60, 230. Fr. deuil.

Defien, to digest, i. 89 and n.

Defoule, defile, i. 103.

Defyed, voided, put forth, i. 88.

Delve, dolven, to dig, bury, ii. 99.

Deme, to judge, iii. 448.

Dere, to hurt, iii. 324; M.

Dereworpe, precious, beloved, ii. 274; W.V.

Dever, devere, duty, ii. 399; iii. 418.

Devours, divorce, iii. 192.

Deynely, dignely, with dignity, ii. 62.

Deynte, humble amazement, ii. 9.

Dilavy, dislavy, lavish, profuse, iii. 388.

Dilavynesse, looseness, copiousness, ii. 298. Lat. diluvium (?).

Discrasid, weakened, shattered, ii. 215. Connected perhaps with the Fr. écraser.

Discrevynge, discerning, iii. 414.

Dispense, expense, i. 191.

Disquatte, to break in pieces (?), i. 246.

Disserve, to be of service, i. 333.

Diȝten, p.p. diȝt, to equip, clothe, ii. 387; W.V.

Dole, doole, dealing, distribution, iii. 423. Doppen (for droppen ?), to drop, i. 246.

Doren, to dare, i. 242. Do to, to add, iii. 70.

Dowynge, endowment, i. 96.

Dowfe, dove, i. 78.

Drecche, to trouble, i. 115; iii. 60. A.S. drecan.

Drede, in phrase 'no drede,' without doubt, i. 400.

Dreint, dreynt, drowned, i. 400.

Dritte, dirt, i. 89.

Drowȝ, drew, perf. of drawe, i. 393.

Drunkenlewe, given to drink, iii. 486; W.V.

Dwelling, tarrying, delay, i. 293.

Dwellinge, permanent, i. 304.

Dwyne, to dwindle, ii. 34.

Dytee, ditty, iii. 481.

Eche, each.

Eerne, eagle, iii. 35.

Eft, afterwards, i. 51.

Eggyng, sharpening, persecution, iii. 20.

Eire, heir, i. 252.

Eke, to increase or augment, ii. 202.

Elde, age, i. 28.

Enchesoun, cause, reason, i. 8; W.V. Old Fr. encheoir, enchaison.

Encortif, fatted (?), iii. 36.

Ende, a region or district, as in Audley

End, Dale End, &c., i. 10. Endekyn means country-kinsfolk.

Engleymed, slimy, iii. 150; Hall.

Enke, ink, ii. 2.

Enleven, eleven, i. 361.

Enpeche, to prevent, hinder, iii. 317.

Enplaster, a plaster, iii. 166; W.V.

Enporid, impoverished, ii. 278.

Ensegen, to besiege, ii. 155; W.V.

Ententif, attentive, iii. 36; W.V.

Enterlasen, to interfere, iii. 164.

Er, or, ere, before that, i. 284.

Erberis, gardens of herbs, i. 28.

Ernes, pledge, earnest, i. 142; ii. 277.

Erpe-dene, earthquake, i. 244.

Eten, etene, a giant, ii. 111. A.S. eten; Icel. jötunn.

Even, own, fellow, i. 31.

Even-worþi, equivalent, comparable, 323.

Ey, egg, ii. 153.

Eyren, heirs, iii. 157; W.V.

ii.

Fage, to speak fair, to coax, i. 44; ii. 6; W.V.

Fagynge, plausible, i. 56.

Faioure, flatterer, i. 72. From fage (?).

Fardel, burden, baggage, iii. 208. M m 2

Fayn, feyn, to be glad, i. 346.

Faytour, impostor, iii. 128; P. P.

Feele, fele, many, i. 64; iii. 415.

Feerdful, terrible, iii. 21.

Felnes, cruelty, i. 55.

Fenne, dirt, dung, iii. 16.

Feringis, terrors, fearful sights, i. 220.

Fermour, farmer, i. 23; W.V.

Ferour, ferrour, farrier, a worker in iron, i. 407.

Festu, mote, straw, iii. 289. Lat. festuca.

Feyre, a beauty, iii. 167.

Fleme, to banish, ii. 376; M. A.S.

Ayman.

Flete, to float, i. 290.

Flewȝh, shunned, iii. 412.

Flite, to flee, flit, ii. 404. Chaucer.

Flocce, to drift (?), iii. 252.

Floon, bolt, dart, i. 186. A.S. Alán.

Folde, to bend, to turn aside, ii. 126; W.V.

Foltische, foltish, foolish, i. 309; W.V.

Forbarren, to obstruct, i. 279.

For-do, to do away with, destroy, i. 77; W.V.

Forfende, to forbid, to hinder, i. 241; W.V.

Forperhed, furperheed, priority, iii. 78.

For-pi, on that account, iii. 472.

Forpinken, to repent, i. 279.

Forpinking, repentance, ii. 201; W.V.

Forȝeve, to remit, iii. 253.

Founede, founyd, foolish, infatuated, i. 131. O.E. fond.

Fraytor, freytor, a refectory, i. 293 n.

Frentikes, madmen, i. 26.

Frushe, fruysche, to crush, i. 201. Fr. froisser.

Fuylen, to foul, i. 313.

Gabbinge, idle talk, lies, i. 58.

Gar, to make, iii. 42 n.

Gegilotis, wanton avenches, ii. 233. O. E. giglots. Nares.

Geldren, gildren, gildrid, to ensnare, ii. 322. From gilder,' a North country word for snare; Hall.

Gendrure, generation, i. 391.

Gete, goats, ii. 281.

Gettere, iii. 281. See Jectour.

Gilour, deceiver, i. 129; iii. 127.

Girde, to cut, smite, i. 388; W.V.

Glat, glet, mucus, iii. 32.

Glavere, to talk idly, to tattle, i. 181. Compare Lowl. Scotch clavers.

Glose, interpretation, explanation, ii. 403. W.V.

Gnare, a snare, ii. 363; W.V.

Gnaren, to snare, i. 96.

Gnastinge, gnashing; W.V.

Gode, I pray you, iii. 130.

Grane, snare, noose, ii. 153;

Graunten, to guarantee, i, 23.

Greggen, to heap up; W.V.

Gre-hound, greyhound, ii. 359.

Greipid, prepared, iii. 17;

Grenne, to grin, iii. 434.

Grete, to lament, i. 141.

Grucche, grutche, to murmur,

Gurle, to growl, gurgle, ii. 249. Gylore; see Gilour.

W.V. iii. 434.

Haccis, batch, part of a door, iii. 16.

Hanke, to entangle, iii. 28.

Hatte, to be called, i. 365; W.V.

Haunte, to pursue, practise, iii. 422; W.V. Hayward; see Heyward.

Hedly, principal, capital, iii. 162.

Heendly, courteously, ii. 53; M.

Heerde, a shepherd.

Hegge, hedge, i. 29.

Heght, promised, iii. 128.

Heie, to exalt, i. 27.

Helde, to pour, i. 32; W.V.

Hele, health, salvation, iii. 28; W.V.

Hele, whole, iii. 439.

Helen, hele, to cover, iii. 418.

Hereberow, herberwe, a barbour, lodging, i. 172; iii. 371.

Hereliche, early, iii. 221.

Heris, hern, herne, theirs, ii. 261; W.V.

Herris, hinges, iii. 16; W.V.

Herye, to praise, to glorify, i. 107.

Heste, commandment, i. 38.

Heten, hiȝte, to promise, i. 101.

Heved, head, iii. 435.

Heynes, highness, elevation.

Heywardis, lit. hedge-wardens, i. 104. See note at p. 436, vol. iii.

Hidlis, a secret place, iii. 29; W.V.

Hidousen, hydowse, to be terrified at, i. 269; W.V.

Hilden, to Alay, iii. 331; W.V.

Hilynge, hillynge, clothing, covering, iii. 35, 126.

Hiȝt, is or was called.

Ho, she, iii. 131.

Holes, holys, hulis, peascods, ii. 71.

Holet, little hole (?), ii. 281. whoremongers, iii.

Holouris,

Chaucer.

Hosteler, innkeeper, i. 32.

Hoten, to promise, plight, iii. 30.

Husebonde, a householder, i. 98.

Hy, they, iii. 105; M. Hydowse; see Hidousen.

Hynderheed, posteriority, iii. 78. 199;

Hyne, a hind, labourer, i. 140; iii. 34; W.V.

Ilche, each, iii. 431.

Iliche, yliche, alike, similarly, i. 47; ii. 49.

Inwittis, mental faculties, ii. 307; W.V.

Irrous, angry, i. 16.

Iȝen, eyes.

Jape, jappe, trick, gibe, i. 410 n.

Jectour, a braggart, boaster, iii. 195; gettour in Hall. Lat. jacto.

Jeeste, a gest or romantic story, iii. 196.

Jurour, swearer, iii. 394.

Largerly, more largely, i. 176.

Leepe, lepis, basket, i. 64; ii. 262.

Leeve, leve, to be left, to remain over, ii. 286; W.V.

Lef, leeff, glad, ready, ii. 298.

Lefe, I pray you, iii. 257, 414.

Leir, mould, soil, iii. 31. Lair in Hall.

Leiȝe, leyȝe, to laugh, i. 150; W.V.

Lemman, lemmon, a lover, i. 49.

Lendis, loins, i. 275.

Lerid, learned, iii. 152.

Lesar, destroyer, iii. 470.

Lese, lose, to destroy, mar, hurt, i. 327; W.V.

Leser, destroyer, iii. 31.

Lesewes, meadow pastures, ii. 254.

Lesyngis, lesingis, lies, i. 222.

Lettrure, literary knowledge, i. 221; W.V. Leve; see Lefe.

Leytis, lightning, iii. 66.

Ligge, to lie, ii. 419; W.V.

Lippe, to leap, iii. 384; W.V.

Lite, fea.

Liȝt, easy.

Loore, teaching, doctrine, i. 214.

Loovynge, praise, i. 107; M.

Los, loos, praise, fame, ii. 271.

Loser, destroyer, iii. 459.

Losingerie, deceit, flattery, iii. 196.

Loste, i. 49. See Lese.

Louke, to lock, shut up, iii. 42.

Louten, to bow down to, worship, i. 377, 89; W.V.

Lyme, limb, i. 70.

Kitte, to cut, i. 99, 104; W.V.

Knacke, to knock, play, iii. 482.

Knackyng, knocking, strumming, iii. 481.

Knave, male, boy, i. 345; W.V.

Knodyn, kneaded, i. 223.

Knoweliche, to acknowledge, i. 196; W.V.

Knytchis, bundles, i. 97; W.V.

Koud, known, ii. 246.

Kynde, nature, i. 104; W.V.

Kyndelis, offspring, brood, ii. 33; W.V. Magry his, maugre his, in his despite, iii. 263.

Make, fellow, associate, i. 277; iii. 192.

Manasse, menace, i. 103; W.V.

Mangery, a meal, feast, i. 4.

Marre, to perplex, ii. 29, 117.

Marwȝ, marrow, iii. 36; W.V.

Maugre, mawgrey, in spite of, i. 6; W.V.

Maundye, the supper on Maundy Thursday, iii. 415.

Mawmet, an idol, W.V.

Mawmetry, idolatry, W.V.

Maynè, i. 53. See Meyne.

Meblis, furniture, movables, i. 67.

Medle, to mix, i. 10; W.V.

Meefe, to move, iii. 407.

Menge, to mix, iii. 405; W.V.

Meritory, meritorious, i. 61.

Meselis, lepers, i. 71; W.V.

Meselrie, leprosy, i. 199.

Meshese, myschef, uneasiness, discomfort, i. 67. (Mysese in W.V.)

Mete, perf. mat, to measure, iii. 25.

Meyne, meyneȝ, a company, retinue, W.V. passim.

Moldwarp, molworp, a mole, i. 402; W.V.

Mone, the moon, i. 107.

Moneste, to admonish, ii. 270; W.v.

Morenesse, increase, augmentation, i. 386; ii. 64.

Morewnynge, morning, i. 266.

Morynge, the making greater, i. 65. Morw ȝyve, morow-ȝyfe, original endowment, i. 142.

Mote, mut, must.

Mouȝhe, a moth, i. 373; W.V.

Mowe, to be able, i. 368 n.; W.V.

Mustre, a muster or review, ii. 360; W.V.

Mut-hall, moot or meeting hall, ii. 123.

Mychilnes, muchness, greatness, i. 319.

Myschif, penury, ii. 211.

Myster, need, iii. 162, 414; M.

Neddir, neddur, adder, i. 187; iii. 463; W.V.

Neer, nearer, iii. 69.

Neer-hondis, pretty nearly, iii. 288.

Neet, oxen, iii. 36; W.V.

Neghtbors, neighbours, iii. 368. Neghȝe; see Neiȝe.

Neische, to soften, iii. 68.

Neiȝe, to draw near, i. 281; W.V.

Nempnen, to name, i. 79; W.V. Nentis; see Anentis.

Nevere-be-lattir, nevertheless, iii. 27; W.V.

Nexte, the last, i. 14.

Neyȝe, nigh, i. 157.

Nolle, the back of the head, iii. 92; W.V. Not ne wot, knows not, ii. 263; W.V. ==

Not, nouȝt, nothing.

Noun, nowm-power, want of power, ii. 100; W.V.

Novelry, novelty, i. 20; Chaucer.

Noye, to hurt or vex, iii. 432; W.V.

Noyous, annoying, vexatious, i. 84; W.V. 0.

Occure, ocur, to put to usury, i. 259; W.V. See M.

Ofte-sipe, often times, iii. 32.

Oker, usury, i. 259. Okyr; see Occure.

Oonhed, unhid, unity, i. 144; W.V.

Ourne, to adorn, iii. 193. Lat. orno.

Ouwher, owȝwhere, anywhere, everywhere, i. 262. A.S. ægwbær.

Overmeste, uppermost, i. 340.

Owe, O! iii. 404. ૨.

Paas, pace, step, ii. 364; W.V.

Pagyn, pageant, i. 129.

Palis, a palisade, i. 25.

Panter, drawing-net, iii. 200.

Parischens, parishioners, iii. 374.

Parre, to confine, shut up, i. 25; Hall.

Paske, Pascha, Easter, Passover, W.V.

Past, paast, paste, ii. 286; W.V.

Paste, to knead up, ii. 195. Payed; see Apaied.

Payren, peiren, to degenerate, iii. 418.

Peiren, to impair, i. 85; W.V.

Pelure, fur dresses, iii. 520.

Penaunt, penitential, i. 38.

Peys, weight, ii. 321. Fr. poids. Philargis (?), i. 110.

Picche, to fix, i. 137; W.V.

Pike, to scratch, scrape, i. 103.

Pilen, to pillage, strip, ii. 419; W.V.

Pite, piety, iii. 193.

Platrowe, platform, i. 194.

Plee, plea, pleading, ii. 250; W.V.

Plete, to plead, i. 114.

Pleyne, to complain.

Pleynynge, complaining, iii. 412; W.V. Point devys, perfectly, i. 122.

Pointel, poyntel, a stylus, i. 364; W.V.

Poot, pot, iii. 197.

Post, placed, situated, i. 242.

Pouste, power, iii. 44.

Powne, to pound, crush, i. 89; W.V.

Pows, the pulse, i. 151.

Proù, prowe, advantage, i. 95; ii. 206;

Chaucer.

Provendereris, prebendaries, iii. 211; see Promptorium Parvulorum.

Pulment, a relish eaten with bread, i. 299. Lat. pulmentum.

Putis, harlots, i. 293. O. Fr. pute.

Queeme, qweem, to please, suit, iii. 37.

Queemely, becomingly, ii. 361. Ger. bequemlich.

Queemful, pleasing, iii. 9; W.V.

Queerne, a mill, ii. 408; W.V.

Queynt, expert, skilful, ii. 250.

Quienal, see vol. iii. 398 n.

Quyke, lively, vigorous, i. 109.

Quyter, filth, iii. 231; W.V.

Rabul, rabble, iii. 466.

Refe, to take violently, iii. 423. A.S. rafan; Engl. bereave.

Refete, to refresh, i. 352.

Refute, refuge, iii. 316; W.V.

Rehetours, a class of servants, iii. 346 n.

Rekke, perf. rouȝt, to reck, care for, ii. 114; W.V.

Relif, releffe, relyfe, remnant, scrap, i. 17, 121; iii. 180.

Renaye, to deny, iii. 371.

Resoune, to reckon with, call to account, i. 55.

Ressett, receptacle, iii. 390; W.V.

Retenauntis, retinue (?), iii. 478.

Reume, rewme, kingdom, W.V.

Reve, to sunder, tear away, iii. 180.

Revelyng, wrinkle, iii. 194; W.V.

Rial, royal, i. 169.

Riȝtwisnesse, righteousness, proportion, i. 168; W.V.

Route, rowte, to snore, to belch, i. 209;

Hall.

Route, a mob, company, i. 39.

Rownen, to whisper, i. 224.

Rownynge, whispering, ii. 87.

Rybawdery, debauchery.

Ryven, to tear, i. 103.

Sachil, a satchel or bag, i. 177; W.V.

Saut, an assault, ii. 365; W.V.

Schende, shende, to disgrace, ruin, iii. W.V. 190;

Schir, sheer, iii. 36.

Schrapen, to scrape, ii. 27.

Sclaundrid, offended, scandalised, i. 71; W.V.

Scredynge, shredding, chopping, iii. 264.

Scripul, a scruple, ii. 201; W.V.

Scrowe, a scroll, ii. 61.

Scure, skoure, to scour, ii. 363.

Seketour, an executor, ii. 214.

Sene-fote, seven-foot, iii. 500 n.

Senevey, mustard, ii. 194; W.V.

Serkelis, circles, i. 33.

Sewe, sue, to follow.

Sewere, follower, iii. 511.

Shaggid, schoggyd, tossed about, i. 374; W.V.

Sharris, plough-shares, i. 321.

Sheete, to shoot, i. 410; W.V.

Shente, shameful, ruinous, ii. 109. Shir Thursday, Maundy Thursday, i. 325 n.

Shrewis, depraved or worthless persons, i. 241; W.V.

Sibbe, of kin, cognate, iii. 86.

Sibberide, sybred, kindred, i. 376.

Sidir, sydre, cider; from σikepa, i. 363.

Sidnesse, sydenesse, length on the side, ii. 62.

Sikir, secure, certain, i. 157.

Sip, adv. afterwards, then.

Sipis, times, ii. 323.

Sittinge, fitting, seemly, i. 80.

Siȝen, iii. 350. See Syen.

Skape, to escape, iii. 41.

Skilful, rational, reasonable, ii. 257.

Skillfulli, rationally, purposely; W.V.

Skip, a measure of corn, i. 22; Hall.

Sle, slee, p. p. slawe, to slay, i. 224; W.V.

Sleupi, slothful, iii. 34.

Slidir, slippery, ii. 4; W.V.

Smatche, smacche, to smack of a thing, i. 27.

Smytte, to soil, make dirty, iii. 164, 215.

Ger. schmutz.

Snaperen, to stumble, ii. 367; W.V.

Snoken, to sneak about, ii. 83.

Snybbe, to reprove, snub, ii. 76; W.V.

Soffyme, sophism, iii. 226.

Soip, sobe, sothe, true, truth.

Soler, throne, iii. 16.

Soopsawe, a proverb, iii. 6; W.V.

Sooude, soude, pay, wages, ii. 335; iii. 11; W.V.

Souel, souvil, sowvel, pottage, i. 63; ii. 137; W.V.

Souken, to suck, drain, i. 219; W.V.

Sounere, sooner, nearer, i. 235.

Soverain, a superior, iii. 509.

Sowcandely, suddenly (?), iii. 241.

Sowe, perf. sue, sewe, to sow, i. 259.

Sparlyveris, calves of the leg, iii. 92; W.V.

Spede, success, iii. 466.

Spotel, spotil, spotle, spittle, i. 30; W.V.

Sprengen, p. p. sprongen, to sprinkle, ii. 240; W.V.

Spreynd, sprinkled, ii. 287; W.V.

Squyeer, squire, iii. 152.

Stalworpe, stalwart, iii. 18; W.V.

Steffadris, step-fathers (?), iii. 335.

Stemne, to put to silence, i. 43.

Stempne, meaning voice, command, is in Hall. Ger. stimme; O. E. steven.

Stien, stye, styȝen, to ascend, climb, i. 42, 261; W.V.

Stier, stiȝer, mounter, climber, iii. 18; W.V.

Stondis, times, iii. 27.

Stree, straw, iii. 428; W.V.

Streng, string, iii. 34.

Stronde, stream, ii. 338; W.V.

Sturblen, to disturb, trouble, ii. 99; W.V.

Sudarie, napkin, ii. 99; W.V.

Suen, sue, to follow; W.V.

Suynge, suitable to, following, i. 76, 375.

Suyngli, accordingly, ii. 106.

Swelewe, to swallow, i. 70.

Swiinge, heat (?), iii. 65.

Swolowhe, slough (?), iii. 390.

Syen, to sift, strain out, ii. 383. Dan. sie, a sieve.

Tale-wiis, talkative, gossipping, ii. 9.

Taliage, tax, i. 57; W.V.

Tarien, to impede, delay, i. 96; iii. 126.

Tellen, to count, make account of, i. 51.

Teme, theme, ii. 16.

Temporaly, mild, ii. 326.

Tendre, tinder, iii. 102.

Tenten, to give heed, ii. 294. Thar; see par. Thropis; see prop.

Tiffynge, adornment, iii. 193; W.V.

Tillen, tollen, to draw, i. 139; ii. 322;

Tole, tolle; see Tillen.

To-tere, iii. 436.

Toun, enclosed land, farm, i. 22 n.j W.V.

Tour, tower, i. 191.

Traie, traye, to betray, give over, i. 306; W.V.

Tregettrye, conjuring, iii. 410; tregetour in W.V.

Trenchours, trenchers, dishes, i. 115.

Treryn, qu. terryn, to excite, stir up (?), iii. 488.

Triacle, remedy, antidote, i. 166. Gr. θηριακή.

Trinel, tryenale; see iii. 400 n.

Trowaunt, truaunt, truant, vagabond, i. 283, 293.

Trowe, to trust, believe, i. 368.

Trynauntis, tyrants (?), i. 97.

Turne, jurisdiction, court, i. 48.

Twynnen, to separate, iii. 34; W.V.

Ugge, to shrink from, iii. 117.

Ugglynesse, horror, iii. 34.

Uggynge, dismal, horrid, iii. 34.

Umbre, shade, i. 355.

Underlout, subject, submissive, iii. 194; W.V. Unholden = unbeholden, under no obligation, i. 309.

Unnayt, vanity, iii. 29; M. A.S. unnet.

Unnepe, unnepis, with difficulty; W.V.

Unnobley, ignominy, ii. 271; W.V.

Unordynel, without order, chaotic, i. a.

Unpower, inability, i. 371.

Unpank, ill-will, malice, i. 256;

Chaucer.

Up, upon, iii. 88.

Uplondishe, inland, i. 197.

Uttir, outer, i. 250.

Vencusshe, to vanquish.

Veniable, revengeful, ii. 189.

Vigners, vines, iii. 30.

Viroun, in phrase in viroun, all round, ii. 311.

Viserde, disguised as by a visor, iii. 421.

Volatilis, poultry, i. 49 n.

Wageringe, wavering, ii. 154; W.V.

Waltrid, rolled, ii. 204; W.V.

Wariede, waryed, cursed, iii. 17; W.V.

Wariynge, weriynge, cursing, ii. 326.

Warly, warily, i. 22, 53.

Warnesse, circumspection, i. 200; W.V.

Wawen, to wave, shake, i. 70, 72; W.V.

Wedde, pledge, iii. 423. A.S. aved.

Wedir, weather, i. 269.

Weelde, welde, to overcome, rule over, iii. 21, 23; W.V.

Welle, to weld, i. 321; W.V.

Wem, a blemish, i. 77; iii. 165; W.V.

Wene, to think, i. 83, 274.

Wermode, wormwood, i. 89; W.V.

Werre, to war, i. 115.

Wexinge, growth, size, i. 84.

Whilnesse, turning, ii. 297; W.V.

Wicknesse, wickedness, ii. 330; W.V.

Willard, a wilful man, iii. 295.

Wilne, to will, iii. 128; W.V.

Wite, to know, i. 168; W.V.

Wipoutenforp, externally, i. 81.

Wlappe, to wrap, i. 333; ii. 142; W.V.

Wlatinge, loathing, iii. 37; W.V.

Wlatsumnesse, loathsomeness, ii. 195; W.V.

Wode, wood, mad, furious, iii. 40; W.V.

Wonyen, to devell, iii. 29; W.V.

Woniying, a dwelling, abode, iii. 21; W.V.

Woodnesse, madness, rage, i. 153; W.V.

Woot, wote, knows, i. 221; W.V.

Worschipe, to glorify, ennoble, i. 286.

Worpe, to become, 1. 326; ii. 277.

Wortȝerd, a vegetable garden, i. 331; W.V.

Wrappe, to anger, provoke, i. 371.

Wrepe, wrath, iii. 253.

Wroten, to root up, i. 406.

Ydel, empty, vain, i. 119; W.V. Yliche; see Iliche.

Ympne, hymn, iii. 482.

Ynowȝ, enough, i. 311. p. þar, dar, need, ii. 272, 323. Ger. darf. parve, to be without, lack, iii. 38. perfe, unleavened, ii. 287; W.V. A.S. peorf. þewes, qualities, habits, ii. 274; W.V. post, excrement, iii. 222; W.V. A.S. post. pout, thought, i. 335. pristen, to thirst for, iii. 22; W.V. prop, þorp, village, i. 66. purle, to thrill, penetrate, iii. 27. ȝape; see Jape. ȝate, gate, i. 349. ȝee, 30w, ye, you. ȝeer, year, i. 327. ȝeft, gift, iii. 452. 3. ȝelde, to yield, repay, iii. 43; W.V. ȝete, to pour, melt together, ii. 147; W.V. ȝeve, p.p. ȝoven, to give. ȝhe, yea. ȝicche, itch, iii. 91; W.V. gift; see ȝeft. ȝit, yet, furthermore. 30k, yoke; W.V. ȝoldes, guilds, i. 67. 300l, Yule, ii. 301. ȝoule, to bowl, i. 200; W.V. 30wpe, ȝongpe, youth. ȝoven, given, iii. 511.

Index to Wyclif's Sermons and Miscellaneous Works

Arnold's index covers all three volumes of the edition together. References beginning i. and ii. point to Volumes I (Sermons) and II, published separately on this shelf; iii. references point within this volume.

INDEX TO WYCLIF'S SERMONS AND MISCELLANEOUS WORKS.

A Petition to the King and Parliament, iii. 507. A Short Rule of Life, iii. 204.

Absolution, effect of, conditional, i. 18, 35; ii. 100; bought and sold, ib.; its various kinds, 48; priestly, ii. 77, 100; plenary, 148; papal, iii. 355, 444.

Adder, deafness of the, i. 201.

Advent, the, of Christ; may be taken in four senses, i. 65.

Advocates, i. 383 n.

Ages, the six, of the world, i. 99; in the eighth the world ends, 101.

Anger, the sin of, iii. 134.

Antipope, the, ii. 43, 314, 316; partisans of, 192.

Apocalypse, visions of the, ii. 308.

Apostles, their threefold office, i. 170. Appeals to Rome; evils of the system, iii. 397. Apprentitii or barristers, i. 383 n.

Aquila, reference to, iii. 96 and n.

Aristotle, ii. 5; iii. 432.

Articles, put upon Lollards, iii. 455. Athanasian Creed, the; translation and commentary, iii. 71 and n.

Atonement, definition of the, ii. 236, 275.

Attrition, iii. 254 n.

Augustinians, origin of the, iii. 353 n.

Avignon, the pope at, iii. 295.

Baptism, infant, ii. 328.

Bartholomew, St., i. 385 n.; legend of, iii. 394 n.

Bede, the Venerable; his interpretation of a miracle, i. 35; his letter to Egbert, iii. 477. Begging; forbidden in Scripture, iii. 370; exhausts the kingdom, 384; blasphemously defended by the friars, 410-417.

Belief, varieties of, ii. 325.

Benedicite, the; translation and commentary, iii. 62.

Benedict, St., iii. 371; his rule, 511.

Benedictus, the; translation and commentary, iii. 56.

Benets, or exorcists, iii. 285 n.

Bequests, pious, diverted to bad uses, ii. 213.

Bernard, St.; rebukes Eugenius III, iii. 250.

Bible, the, in English, i. 209; the rule of Christians, iii. 495.

Bishops, duties of, i. 288; meaning of the mitre, 289; warlike disposition of, ii. 120; excomunications by, 159; worldliness of, 281 ; ambition of, iii. 335.

Body, properties of the heavenly, ii. 234.

Bradwardine, Archbishop, i. 324 n.

Bretagne, ii. 243.

Brocardus, i. 347 n.

Bulls, papal, iii. 308.

Cain's castles, iii. 348, 368. Canon law, ii. 61, 419; on incontinent priests, iii. 224; on church music, 480.

Canonization, as practised at Rome, condemned, i. 329.

Canons, order of; injurious to the

Church, i. 216; brought in after monks, iii. 345.

Canons, made by the pope; not binding, iii. 460. Capped friars, iii. 376.

Carmelites, origin of the, iii. 353. Celibacy of the clergy, i. 59; not authorized by Christ, 364; discussed, iii. 163, 190.

Ceremonies, superabundance of, in the

Church, ii. 279. Chanting; see Music.

Charity, obligation of, ii. 227; conditions of true, 266; disregarded by the friars, ib. Christ; his baptism, i. 80; his rule, 84; iii. 510; his temptation, i. 109; sinless, 124; his divinity, 126; his glorified body, 142; union with, 166; his precept of love, 155, 172; his Conception, 311; his Nativity, 316-320; his preaching, ii. 16; his 'brothers,' 20; the bread of life, 82, 165; his Passion, 119; seven last words of, 128; his Resurrection, 132, 142, 145; his Godhead, 157; his redemption, 281; his Incarnation, 284; the light of the world, 149; sole head of the Church, iii. 342.

Church, the, must be reformed by the laity, i. 245; meaning of the word, ii. 209; law of the, 61, 240; overgovernment of, 279; invisible on earth, iii. 339, 395; early history of, 340; friars' doctrine of, 395; is not the clergy only, 447.

Church, the visible, definition of, iii. 395. Church lands, increase of, iii. 302, 346. Church property, confiscation of, justified, iii. 313. Church Temporalities, iii. 213. Clement VII, antipope, i. 11, 97; ii. 192; prayer indulgenced by him, 302.

Clementines, the, i. 205 n.

Clergy, the, are sellers of grace, i. 10; ought to preach in the language of the people, 79; their duties, 269; their salaries, 291 n.; errors of, ii. 29, 30, 49, 60, 89, 144, 154, 185, 229, 231, 370; oppressive ordinances of, 240; uselessness of several orders of, 421; possessions of, may be lawfully taxed, 200. Cloistered orders, unprofitable to the Christian people, i. 273.

Comestor, Petrus, i. 328 n.

Commonalty, duties of the, iii. 147; prone to covetousness, 155; to gluttony, 159; to incontinence, 166. Commune Sanctorum, offices of, i. 164. Concerning the Eucharist, No. 1, iii. 499;

No. 2, iii. 501.

Confession, as taught by Christ, i. 196, 351; private, ii. 87; iii. 255; of women, ii. 175; its evils, iii. 358; unnecessary, 461.

Conquest, title by, examined, iii. 139.

Consecration, superstitiously multiplied, iii. 481.

Consubstantiation, i. 125 n., 248; ii. 421; affirmed as the true doctrine, iii. 409, 502. Contemplative life, the, i. 383.

Contrition, iii. 254. Council of London; see London. Counsels of Christ, iii. 392; Christian, 451.

Court, the, appealed to by the friars, i. 247.

Courts, ecclesiastical, iii. 167, 299; of law and equity, iii. 215 n.

Covetousness, the sin of, iii. 150.

Crusade, the, to Flanders, i. 115, 116, 136; those that die in it no true martyrs, 257; ii. 166; against the antipope, iii. 246 n., 329.

Crusading, not taught by Christ to

Peter, i. 367; of Christians against each other, denounced, iii. 140, 308, 362, 458.

Cursing, proneness of the clergy to, iii. 336, 450; does not bind, 465.

De Apostasia cleri, iii. 430. De Blasphemia, &c., iii. 402. De Pontificum Rom. Schismate, iii. 242. De Precationibus Sacris, iii. 219. De Stipendiis Ministrorum, iii. 202. De Veritate Scripturae, reference to, i. 79 n.

Degeneracy, of the land and the population, iii. 400.

Despair, reflections against, i. 279.

Devil, loosing of the, i. 133 n.; iii. 503. Dirige or dirge, iii. 374.

Disendowment, necessary and profitable to the Church, i. 26; should begin at Rome, 246.

Dispensation, papal, ii. 422; iii. 451; has its limits, 511.

Dominicans, or friars preachers, i. 76. Double feasts, iii. 490 n.

Dreams, use of, by the friars, ii. 166; iii. 247.

Drunkenness, evils of, iii. 160.

Empire, Holy Roman, enfeebled condition of, i. 316 n.

Encaenia, the, at Jerusalem, ii. 105. Endowment of the Church, evils of, i. 308, 313; promoted by ladies, 389; protest against, ii. 411; bad results of, iii. 171, 433, 474; condemned in Scripture, 234 seq.; ought to cease, 358. English language, plea for the use of, iii. 98, 100, 184. English version of the Bible, i. 129; iii. 393; vilified by friars, 405.

Envy, the sin of; its forms, iii. 128134.

Epiphany, sermon on the, i. 342.

Eucharist, Wyclif's doctrine concerning the, i. 125; the friars' doctrine novel, 133, 213; unnecessary to receive it fasting, 360; St. Ambrose upon, 379 n.; definition of, ii. 6, 82; controversies concerning, 91, 112, 169, 274; false view of friars, 396; discussed, iii. 106, 352, 378; blasphemy of friars respecting, 403-409; heresy on, 443; belief of Wycliffites concerning, 483, 500, 502. Eugenius III, Pope, iii. 250.

Europe, distracted state of, ii. 401.

Exchange, commercial, benefits of, iii. 159. Excommunication by bishops, ii. 159; should not be dreaded, iii. 218; form of the greater, 267. Exemplar forms, i. 127.

Fable of the envious man and the covetous man, iii. 129 and n.

Faith, failure in, of two kinds, i. 93. Famine in England, i. 244 n. Famulorum; a prayer so called, iii. 44I.

Fear, three kinds of, i. 371.

Fees, extorted by the clergy, iii. 285.

Feet, washings of, ii. 118.

Festivals, of doubtful utility, i. 330; how far to be observed, iii. 489. Fifty Heresies, &c., iii. 366.

Fighting, justified in the clergy by

St. Peter's example, i. 123; this view refuted, ib. Five questions on Love, iii. 183.

Flanders, expedition to, ii. 166; iii. 349, 386.

Forgiveness, duty of, ii. 199, 251, 255. Founders of orders, estimate of, iii. 419.

Francis, St., iii. 375.

Franciscans, the, i. 76; iii. 448 n.; their property vested in the pope, 303; superstition about the habit, 382.

Freedom, Christian, destroyed, i. 363.

Friars, dangerous to the kingdom, i. 19-21; their proneness to hypocrisy, 57, 58, 76; desert the way of

Christ, 73; herd together in crowds, 147; prevent good priests from preaching, 176; ought to work, 178; greedy of wealth, 202, 283; appeal to the king against the author's teaching, 247 n.; brought in by the devil, 274; prevent men from leaving them, 296; enclosure of, ii. 15, 299; persecutions by, 25, 205; arrogance of, 62; preaching of, 166, 173, 191; boasted poverty of, 180; errors of, 212, 226, 301, 327, 334, 379, 394, 404; prayers of, 215; uncharitable, 254; vain boasting of, 264; a useless expense to the country, 269; pride and covetousa ness of, 288; worldliness of, 290; a scourge to the Church, 298; inhospitable, 303; pretensions of the new orders examined, 304; sin against the law of love, 314, 318; begging practices of, 320; final punishment of, 410; unlike John the Baptist, iii. 59, 60; their view of tithes, 175; their preaching disfigures the gospel, 180; modes of getting money, 199; persecute poor priests, 231; pest to the country, 266; corrupt in the confessional, 299; general charge against, 348; divided between the two popes, 351; heretical on the Eucharist, 352; ought to be suppressed, 361, 437; fifty of their heresies and errors enumerated, 366-401; treasonable language of, 388; their lordly dwellings, 397; they impoverish the land, 416; dangerous to England, 445; burdensome to the Church, 512.

Games, English, i. 410 n. Genealogies of Christ, i. 391. Gentlemen; their duties, iii. 145; sin through covetousness, 152; through gluttony, 158; through lust, 164.

Gluttony, the sin of, iii. 155. Gregory the Great, i. 254.

Grossetete, Robert, i. 171; quotation from, iii. 60, 111; why not canoniȝed, 467; sermon of, 470.

Guilds, i. 67 n.; their evil practices, iii. 333.

Habakkuk, prayer of; translation and commentary, iii. 25.

Habit, friars' superstitious regard for their, iii. 389. Hallowing of churches, i. 282.

Heathen, the, bishops for, iii. 512.

Heaven, the joys of, ii. 234.

Heresy, almost universal in the Church, iii. 438.

Heretics, burning of, ii. 126.

Hildegardis, St.; her prophecies, iii. 413. 541 Historia Scholastica, i. 328 n. Holy Ghost, double procession of, i. 135, 146; a doubtful tenet, 152; descent of, ii. 303.

Images, worship of, iii. 462. Indulgences; may be futile, i. 60; given to crusaders, 136, 137; papal, 189; plenary, 210; foolishly granted, 236; one of two thousand years, 137, 354 n.; papal, iii. 113, 243; futility of, 256, 362; theory of, examined, 259–263. Infallibility of the pope, a heresy, iii. 345, 407. Innocent III; established private confession, iii. 255. Inquisitorial proceedings, how to be met, iii. 426. Interpretation of prophecy, ii. 375.

Ire, three kinds of it condemned by

Christ, i. 16.

Isidore, reference to, i. 265 n.

Jesselyn, a canonist, iii. 248.

Jesus, the name of, i. 336. John the Baptist, an example to the new orders, ii. 3; his work, 4; likened to Elias, 176.

Judas, why chosen an apostle, i. 403; worst merchant, iii. 471.

Judgment, Day of, ii. 35, 48, 222, 230, 405; near at hand, iii. 172.

Kings, their duties to the Church, i. 265; have power over the clergy, ii. 88; the three at Bethlehem, ii. 243.

Knights, an appeal to, iii. 231.

Labourers, duties of, iii. 207.

Laity, the, should put down the friars, i. 212.

Lancaster, the duke of, iii. 508.

Languages, number of, i. 175.

Law, consistory and chapter, i. 15; evils of the canon and civil, 96; defects in, both secular and ecclesiastical, ii. 230, 231, 419; evils of appealing to, 250; freedom under the New, 277; Christ's fulfilment of the, 171.

Laws, new, enforced by the friars, ii. 80.

Lawyers, covetousness of, iii. 153; dishonesty of, 332.

Learning, secular, needless if we know God's law, i. 310; iii. 377. Legenda Aurea, i. 326 n.; iii. 344. Letter to Pope Urban, iii. 504. Letters of fraternity, i. 67, 380; blasphemously granted by friars, iii. 420; should be abolished, 428.

Light, its properties, i. 268.

Limitours, iii. 376.

Lincolniensis, iii. 230.

London, council of, iii. 175, 233, 313, 503. Lord's Prayer, the, commentary on, iii. 93; another commentary, 98; model of all prayer, 221; heresies against, 441.

Lords, duties of, ii. 15, 399; iii. 206; should control the clergy, 213, 240; and strip them of their wealth, 478.

Lordships, proper and improper, i. 36; disclaimed by Christ for his followers, 386.

Love, of God to man, ii. 313, 325.

Love-days, iii. 322 n.

Luke, St., i. 391 n.

Lust, the sin of, iii. 161.

Luxury, evils of, ii. 245.

Lyra, Nicholas de, his Commentary, i. 76 n., 86 n., 255, 335, 398; iii. 108.

Magna Carta, iii. 306, 326.

Magnificat, the, translation and commentary, iii. 48.

Majorities, decisions by, ii. 414.

Marcial, St., i. 399 n.

Margaret, St., i. 187 n.

Marriage, sacredness of, ii. 216; its kinds, iii. 188; that of priests lawful, 190; fees extorted for, 284 n.

Martyrdom, the spirit of, wanting, i. 233; iii. 185.

Mary, the Virgin, ii. 9; her five joys, i. 353; is pleased by meekness, 356; her high privileges, 380; exempt from sin, 257; her Assumption, 345; her aid invoked, 246; her prerogatives, iii. 111-113. Mary Magdalene, St., ii. 205.

Masses, private, iii. 473.

Matthias, St., his election, i. 351, 395.

Mendicancy, forbidden in the gospel, i. 200.

Merchants, iii. 334.

Miracles, sermons on the :-the loaves and fishes, i. 17, 62, 120; healing of the deaf and dumb man, 29; of the lepers, 34; raising of the widow's son, 38; healing of him that had the dropsy, 41; of the paralytic, 46; ii. 167; of the nobleman's son, i. 51 ; raising of Jairus' daughter, 59; conversion of water into wine, 86; healing of the leper, 89; of the centurion's servant, 90; of the blind man, 107; of the daughter of the Canaanitish woman, 113; casting out of the dumb devil, 116; cure of the deaf and dumb man, 251; of the blind man, ii. 14, 92; of the withered hand, 21; raising of Lazarus, 97; cure of Peter's mother-in-law, 65; stilling the tempest, 178; cure of the demoniac, 203. Monasticism condemned, iii. 431.

Monks, injure the Church, i. 216; hypocrisy of, 299; idle and uncharitable, ii. 257; prone to gluttony, iii. 156; brought in late, 345; ought to be suppressed, 359, 437; adopt the rules of friars, 511.

Moon, changes of the, ii. 177. Mortal sin, disqualifying effects of, iii. 485.

Mortuaries, iii. 285 n.

Moses, song of, translation and commentary, iii. 32.

Music, Church, modern system condemned, iii. 203, 228, 479. Mystical interpretations of Scripture, i. 13, 18, 34, 39, 46, 69, 90, 100, 107, 114, 121, 254, 374; ii. 139.

Non-residence, inexcusable, iii. 493.

Numbers, properties of, i. 290 n., 320 n. Nunc Dimittis, the, translation and commentary, iii. 61. 0.

Oaths, profane, iii. 332, 483.

Obedience, monastic, exaggerated, i. 82, 85. Octo in quibus seducuntur, &c., iii. 447.

Odo, Cardinal, iii. 327. Of Mynystris in the Chirche, ii. 393. Of Weddid Men and Wifis, iii. 188. On the Apostles' Creed, iii. 114. On the Five Inner Wits, iii. 117. On the Five Outer Wits, iii. 117. On the Seven Deadly Sins, iii. 119. On the Sufficiency of Holy Scripture, iii. 186. On the Twenty-five Articles, iii. 454.

Order, that founded by Christ, i. 82, 84.

Orders, considered as a sacrament, i. 265.

Ordination, fees extorted at, iii. 283 n.

Oxford, the school of, i. 93.

Papacy, wealth of the, ii. 395.

Parables, sermons on the :-Dives and

Lazarus, i. 1; the bidden guests, 3; the lost sheep, 8; the unjust steward, 22; the Pharisee and Publican, 27; the good Samaritan, 31; the marriage of the king's son, 48; the indebted servant, 54; the tares, 95; ii. 196; the labourers in the vineyard, i. 98; the sower, 102; ii. 34; the good shepherd, i. 138; ii. 62; the true vine, i. 165; the unfinished tower, 190; the two kings, 192; the talents, 252; the ten pounds, 257; the hidden treasure, 285; the pearl of great price, 286; the net, 287; the ten virgins, 289; the two sons, ii. 27; the wicked husbandmen, 66; the prodigal son, 69; the importunate widow, 186; the rich man and his barns, 191; the grain of mustard seed, 194; the king's supper, 196; the barren figtree, 207. Paradise Lost, i. 68 n. Parochial system, injured by the friars, iii. 380. Passion of Christ, the painfulness of, i. 130.

Pastors, their functions, i. 140.

Patronage, abuses of, iii. 277, 356, 357.

Patteshull, Peter, iii. 366 n.

Paul, St., epistles of, ii. 221 seq.; difficulties in interpreting his writings, 224; his visions and revelations, 263.

Pelagius, error of, i. 91.

Penance, necessity of, i. 306.

Perjury, of bishops and others, iii. 300.

Persecution, of Wyclif's followers, i. 100, 111, 153, 338, 398; by prelates and friars, 129; strangling and killing, 201 n; burning, 205; must not be resisted by force, 212.

Peter, St., Christ's promises to, i. 349; charge to, 367; original office of, ii. 412; denies Christ, 121; promises to, iii. 250; his powers, 354. Peter's Pence, collected by the friars, ii. 61.

Pilgrimages, evils attending, i. 83.

Planets, their motions, &c., iii. 63.

Plato, ii. 5. Play-going condemned, i. 250. Points of belief ascribed to Lollards, iii. 457. Poor priests, i. 63; have lawful mission, 177; may preach freely, 185; ii. 173; persecuted, 182; iii. 272, 375, 393; imprisoned, 231, 321; slandered, 293; by friars, 391.

Pope, the, his assumption of power, i. 40; compared to Antichrist, 138; harmful to the Church, 152; encroachments of, 225, 241; his authority when to be despised, 232; his appointments to benefices, 363; his boat, 375; arrogance of, ii. 229; his usurped authority, 281, 400; blasphemous claims of, 284; his gifts and indulgences, 297, 417; confirmations by, 323; his infallibility and impeccability denied, 387, 415; Antichrist, 394; pride and worldliness of, 395; the successor of Peter, 412; mode of electing, ib.; immense patronage of, 416; his oppressive government, 420; his dispensations, 422; Christ's enemy, iii. 278; the great plunderer, 318, 319; encourages war, 330; identified with Antichrist, 341; how far to be followed, 505. Pope Joan, i. 241.

Porphyry, iii. 407.

Poverty, suitable for ecclesiastics, i. 313; iii. 495; chosen by Christ, i. 318; advantages of, ii. 211; beauty of, iii. 275.

Prayer, efficacy of, ii. 153, 186; iii. 219; general better than special, 425. Prayers for the dead, ii. 213, 215; iii. 395.

Preachers, rules for, i. 282.

Preaching, the chief duty of priests, iii. 144, 464.

Prelates, compared to the Scribes, i. 7; worldliness of, 220; doom of false, ii. 409; worship false gods, iii. 37; might well be dispensed with, 433.

Pride, the sin of, its forms and remedies, iii. 121-128.

Priesthood, lawful and unlawful privileges of the, ii. 247.

Priests, dignity of their calling, iii. 143; duties of, 205; misdeeds of worldly, 304.

Property, the right to, invalidated by sin, i. 260 n.; community of, iii. 473. Proprium Sanctorum, offices of, i. 295.

Purgatory, the sleep of, i. 101; iii. 53, 116, 339; a state of punishment, i. 321; the souls in, ii. 100; iii. 286.

Quienals, iii. 398 n.

Regale of the English crown, iii. 391.

Religion, private, of the friars, i. 6. Religious orders, their members should be allowed to leave them, i. 296.

Restitution, duty of, iii, 174. Richard II, King, i. 354; iii. 508; appealed to, 503.

Richard, Archbishop of Armagh, iii. 281, 412, 416.

Riches, engender cowardice, i. 372.

Sabbath, observance of the, ii. 57, 180. Sacerdotal pretensions, iii. 297.

Sacraments, of priestly invention, i. 119.

Sacrilege, the curse against, iii. 325.

Saints, many of them now in hell, iii. 466 n.; compared, 419; worship of, 463. Salaries of priests, i. 291 n.; iii. 286.

Salt, its properties, i. 267.

Sanctuary, abuses of the right of, iii. 294, 316 n., 323.

Schism, in the papacy, i. 228; occasions war, 243; wrongly, 246; considered, ii. 192, 403; iii. 242. Scholastic doubts, i. 181, 195, 323, 333, 376. Scholastic speculations, i. 93; iii. 146. Science without religion, the doom of, ii. 408.

Scripture, four modes of understanding, i. 30; its inner sense, 52; scornful language occurring in, 113; its paramount authority, 186; translated into English, 209; always selfconsistent, 302.

Seas, properties of, iii, 67.

Sects, of monks, canons, and friars, founded in error, i. 28; their inordinate partizanship, 45.

Seed, of God, i. 104.

Sergius, the monk, iii. 245. Sermon on the Mount, importance of, i. 406. Seven Heresies against the Pater Noster, iii. 441.

Sextus, the (of canon law), i. 205 n. Simonists and Apostates, iii. 211.

Simony, universality of, iii. 226, 488; forms of, 278-287.

Sin, mortal and venial, i. 61; iii. 452; the unpardonable, ii. 32; reproof of, a duty, 76; forgiveness of, 77; against the Holy Ghost, iii. 120.

Sins, the seven deadly, iii. 119.

Slander, the guilt of, ii. 183.

Sloth, the sin of, iii. 142.

Soul, the, when joined to the body, i. 369 n.

Spheres, the, iii. 64.

State, the, should be supreme, ii. 295; even over popes, 296.

Summoning, ecclesiastical, iii. 166 n, 320. Super Cantica Sacra, iii, 1-81. Supererogatory merits, doctrine of, assailed, iii. 101.

Swearing, to what extent lawful, iii. 483.

Swords, meaning of the two, iii. 263.

Sylvester, Pope, iii. 340.

Te Deum, translation and commentary, iii. 52; origin of the, ib. n. Temptation of Christ, i. 109. The Ave Maria, iii. 111. The Church and her Members, iii. 338. The Great Sentence of Curse, iii. 267. The Pater Noster (1) iii. 93. دو (2) iii. 98. The Seven corporal works of Mercy, iii. 168. The Seven spiritual works of Mercy, iii. 177. The Ten Commandments, iii. 82.

Thomas, St., the apostle, i. 153 n. Thomas a Becket, St., i. 330.

Thunder, nature of, i. 186.

Tithes, sufficient for the clergy, i. 147, 199, 282; may be withheld in certain cases, iii. 176, 468; evils caused by appropriating them to convents, 215; cursing for, 309313; not due under the gospel, 312.

Trentals, iii. 299, 374.

Trinity, doctrine of the, i. 158-162, 359; representations of the, iii. 491.

Urban VI, pope, ii. 192, 319; iii. 506; the son of Antichrist, 455; letter to, 504. Use of Sarum, or Salisbury, iii. 482.

Usury, the sin of, ii. 252; iii. 154.

Vae Octuplex, ii. 379.

Vengeance, when lawful, iii. 136.

Virtues, inculcated in the gospel, i. 261. Vita Sacerdotum, iii. 233. Voluntary principle, the, advocated, iii. 360.

Vows, dispensation from, i. 81.

War, opposed to Christianity, i. 148; its lawfulness discussed, iii. 137.

Water, properties of, iii. 67.

Wills, making of, ii. 212.

Works, salvation by, i. 350.

World, the, different meanings of the term, ii. 160.

Wyclif, John, disabled from travelling to the pope, iii. 506.

Colophon

Edition. Select English Works of John Wyclif, edited from original
manuscripts by Thomas Arnold, M.A. (Oxford: Clarendon Press, 1869–71),
Volume III: Miscellaneous Works. First published 1871. Public domain in
the United States (pre-1929 publication).

Witness. A page-image OCR text (one .txt file per scanned page,
HathiTrust-style) preserved in the library's records, sha256
1a99fc603c1c7fba2f7ad29dce1fbc44161dc5421480c9a15d8c61fe9d42ebd2
(588 page files). The
witness's own half-title and title page (reproduced within the body of this
library’s records) confirm it is Volume III. This is the only witness used to build this page.

Mechanical cleanup. Running heads ("Wyclif's Works.", "Exegetical and
Didactic.", "Controversial Tracts.", "Letters and Documents.", "Appendix.",
"Glossary.", "Index."), bare page numbers, and the printer's gathering
signatures ("Works. Vol. III." followed by a signature letter such as B,
D, k k, Nn) were stripped mechanically. The book's own Contents page, and
two front-matter tables — the "List of MSS. of the Miscellaneous Works"
and the "List of English Works Ascribed to Wyclif" — are omitted: both
are set as multi-column tables in the original, and the OCR reading order
scrambles their columns beyond honest reconstruction. Arnold's own running
prose Introduction, by contrast, is reproduced here in full — it was
cleanly recovered. Prose paragraphs were unwrapped from the printed
edition's line breaks; paragraph boundaries follow the witness's own blank
lines. Arnold's marginal summary notes (short modern-English glosses
printed beside the Middle English text) are preserved, but end up
interleaved with the main text in the order the page-scanner read them
(top of page before the main column, in most cases) rather than
re-set as a separate margin — no wording was moved or invented to fix
this, only the plain reading order of the scan.

þ and ȝ restoration. The witness's OCR preserves thorn (þ) correctly
throughout — no correction was needed there. Yogh (ȝ), however, is
systematically mangled two different ways in this witness: most commonly
as the letter z (e.g. "azenst" for aȝenst, "nouzt" for nouȝt, "rizt"
for riȝt, "myzte" for myȝte), and, in a large secondary set of words,
as the digit 3 (e.g. "3if" for ȝif, "my3t" for myȝt, "3oure" for
ȝoure). Both substitutions were restored by pattern: every z-word and
every letter-fused-with-3 token was checked in context and, unless it
matched a documented exception, converted (z→ȝ, 3→ȝ). Exceptions kept
their z or 3 as printed: genuine Latin/Biblical proper names and words
(Ezechiel, Zaccheus, Lazarus, Elizabeth, Barbazan, Belzabub, Sarazen(s),
Zizaniorum, evangelizantium, and similar), Arnold's own modern-English
prose vocabulary that happens to contain z (authorize, canonization,
recognize, organization, partizan, zealous, frozen, magazine, size,
seize, lazy, and similar), attested Anglo-French scribal plural spellings
in -tz/-ntz/-ez (advocatz, servantz, seintz, prelatz, meynez), and a
French verse quotation ("Entrez au ciel: venez..."). Two isolated words
("jozelour", "wiltouz") did not fit any established pattern confidently
enough to restore and were left as printed rather than guessed. All
exception classes and a sample of restored forms are recorded in this
library's records. No reading was invented: every
restoration is a like-for-like character substitution within an
attested Middle English word, never a guess at missing text.

Omissions and honest limits. Beyond the two front-matter tables noted
above, this page omits nothing from Arnold's own text of the thirty-three
treatises, his Introduction, his Appendix on Knyghton's Chronicle, his
Glossary, or his Index. The Glossary and Index are reflowed from
one-entry-per-line lists using a mechanical headword-pattern heuristic;
a small number of entries (well under five percent) may be imperfectly
split or merged where the pattern misfired — the information is present
in every case, only the entry boundary is occasionally off. The Index
cross-references all three volumes of Arnold's edition using i., ii., and
iii. page numbers; only Volume III is on this page, so i. and ii.
references point outside it. No text was fabricated, abridged, or
modernized anywhere on this page: Middle English spelling, þ, and
(restored) ȝ stand exactly as the edition prints them.

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