|b{The_English_Works_of_Wycliff,}
|b{Hitherto_Unprinted.}
|b{Ed._by_F._D._Matthew,}
|b{second_revised_edition.}
|b{EETS_OS_74_(1880;_repr._1903.}
|b{pp.1-243.}



|p1


|rWyclif's_English_Tracts.

|rI.

|rOf_the_Leaven_of_Pharisees.



|p2


Attendite a fermento phariseorum quod est ypocrisis
                         Lucae, 12=o=.
Capitulum primum.

Crist comandi to his disciplis and to alle cristene men to
vndirstonde & flee e sowrdow of pharisees, e wiche is
ypocrisie. First pharisees been men of synguler religioun
founden of synful man, biside e ordynaunce of god at is
taut in holi writ. And in cristes tyme ere weren re
sectes of ordres founden of mannys ordinaunces, as pharisees,
saduces and esseis. of two e firste mathew speke in his
gospel. And of e ridde speke e maister of stories. The
firste two weren grete men of name and hauynge, and weren
stronge enemyes to crist & his lawe, and disceyueden e peple
by ypocrisie, & weren ful coueitous. And erfore Seint
Joon baptist & crist clepede hem ypocritis & serpentis and
addir kyndles, & jhu cursede hem ofte, ee eite tymes, as e
gospel sei. But crist louede & sauede summe gode men of
hem, as nicodeme & poul, & broute hem out of her ordris
to fredom of e gospel & distroied ese ordris, as holi writ
sei. And if oure newe religious ben in ese same synnys,
as ful of coueitise & ypocrisie, & stryuen aens e fredom of
e gospel & cristis lif & his apostlis, ei ben cursid of god;
and ei shullen be brought out of here ordris mad of synful
men & brout clenly to e gospel & fredom of cristis ordre,
for it is most perfit & most esi to wyune heuene by & most
sikir, for e most myt, most wisdom, and most charite of jhu
crist at made it and made nought ise newe ordris. And if
ei hadden be needful or profitable he wolde haue maad hem
by hym silf or by his apostelis, or teld in holi writ bi what
man & what tyme ei shulden haue come in; but nought of al
is is founden in holi writ, in wich is al nedful and profitable
ordynanuce of holi chirche; & erfore al is nouelrie of
ordris is suspect of ypocrisie & luciferis pride and blasfemye



|p3


of antecristis ypocrisie. last men doon is nouelrie for vein
glorie & for getynge more plentifousli of wordli godis bi
abite & oer sygnes of holinesse; sie ei myten lyue as
plesandeli to god & as moche profit to holi chirche, and fulli
ocupie al e mytis boe of soule & body be at clene religioun
at crist made hym self to his disciplis & prestis as bi ese
nouelries maad of ydiotis & synful wrecchis of lucifers pride;
for ei ben taken as holier men & holden hem self more
wori for ise newe ordinaunces of her owen fonnyd heuedis,
at letten hem from e better ocupacioun, |r[p.2_MS.Corp.] an for clennesse
of cristis ordre, ou ei seruen neuere so perfitly crist
in holy lyuyng and trewe techyng wioute is newe pro_fessioun
and cermonyes, e whiche crist and his apostlis
diden neuere ne tauten in al holy writ. It is a fendis pride
a synful creature to putte defautte in e ordynaunce of crist,
seiynge in word or dede at crist taute not his disciplis and
his prestes e beste ordre and religioun, but lefte e beste
ordre bihynde a ousand eer and more til sathanas was vn_bounden
to desceyue men bi lesyngis and ypocrisie, and sien
crist made and taute e beste religioun, it is a stynkynge
pride of luciferis children to leue e betre, and constreyne
men to leue e betere, and take and nede men to holde fore
e worse. Of blasphemye, for es newe religious seyn in
word or dede at crist myght not, coude not, or wolde not teche
cristen men e beste religion to wynnen heuene by; and if
is be so crist was not god, for anne he was oute of charite.
And in is same ei seyn priueily at a synful ydiot was
more wis and fullere of charite an ihu first, si bi hem is
synful ydiot af and vsed a betere religioun an euere dide
crist god almyty. Ypocrisie is a fals feynyng of holynes
whan it is not in trewe bifore god, and so ypocrisie is fully
contrarie to crist, at is trewe as e gospel teche, and it is
comunly e moste perylous synne of alle. For comunly
an ypocrite do neuere verrey penaunce, for trist at he has



|p4


in his owen holy feyned lif and for likyng of veyne glorie
and for wynnynge of worldly godis; and ypocritis ben most
cursed before al oer eues, for ei ben eues of goodis of
grace and dysceyuen oer men in godis of vertu, at ben
betere an goodis of fortune or goodis of kynde, and as a ing
is betere so e mysusyng er of is more dampnable, as lyncolne
and oer clerkis prouen; and erfore crist in e gospel
cursid so ofte ypocritis more an oere synful men.


                  Capitulum 2=m.=

   See now wheer oure religious is day ben ypocritis.
   if ei bynden hem self bi herte, word and sygnes to moste
mekenesse after crist and his apostelis, and it ben most
proude of worldly goodes, of beaute, of welschap, of strenge
of body, of connyng, of worldly and fleschly frenschipe, of
kyn, and of holynesse |r[p.3_MS] of here singuler religion, an ben ei
moost cursed and synful ypocritis.
   if ei maken hem self in site of peple more holi an oere
men and bosten ereof in owtward signes or wordes, as morn_ynge
abite, lettris of fraternite, at crien here holynesse and
synguler deuocions bifor men, and bihynde ceesen of; and do
is for worldely wynnyng and veyn glorie, and preisen more
here owen longe preieris an oer mennus, ei ben an foule
ypocritis.
    if ei bynden hem to most charite and er wi ben in
gret enuye amongis hem self, and han dispitt and indignacion of
good lyf and trewe techyng of cristis gospel at symple men
don out of here ordre, es ben perilous ypocritis and cursed
of god for defaute of charite.
   if ei ben glad of here enemys myslyuyng or techynge, to
lette erby men to teche freliche goddis lawe, ei ben cursed
   if ei bynden hem to most pacience and mercy and er



|p5


wy haten and ben woode wro with men at trewly dispisen
synne and reprouen here ypocrisie, and pursuen hem cruely
and with out mercy at frely and sadly techyn e gospel and
e comaundements of god wherby here symonye and ypocrisie
is more knowen of e peple, anne ei ben cruel ypocritis.
   if ei pursuen trwe men for techyng of e gospel, and seyn
ere wi at ei pursuen hem for errours at ei seyn openly
to e peple when ei lien & falsly sclaundren trewe men,
but e pursuyt is maad for prestes techyng men where ei
schullen do here almes to here moste nedy neibores after e
gospel; an be ei cursed ypocritis.
    if ei maken prelatis and lordis, bi here fals flateryng
and lesyngis in confessions and preuei conseils, to lette prestis
to preche goddis lawe and to lette e peple to knowe and to
kepe e comaundementis of god, lest freris ypocrisie and
wynny[n]g be stoppid and e peples almes betere spendid,
anne be ei cursed ypocritis.
    if ei come in to e chirche to holde and meyntene e
pouert of crist and his apostelis and bynden hem er to, and
er with ben most coueitouse abouten worldely goodis, summe
aboute temperal almes nedles and summe aboute worldely
lordyschype, bi ypocrisie and lesyngis and flateryngs, ei ben
an trecherous ypocritis and perilous enemys of crist and his
chirche.
   |r[p.4_MS.] if ei maken profession to most hey pouert and to be
deed to e world and worldely inges, and wi is stryuen
nyt and day who of hem may bilde gaiest wast housis and
costly places, as chirchis or castelis to herberwen lordis inne
and ladyes, and beggen of pore men er-to at han nout to
lyuen by ne here children, ei ben perilous ypocritis and
dysceyuen riche and poore.
   if ei ordeynen ydiotis to ben lymytours at best kunnyn
begge, and holde gode men and kunnyng in holy writt fro
prechynge, and disceyuen men bi pardons, lettris of fraternite
and priuat preieris for to geten worldely muk more an
soule hele, anne be ei fals ypocritis and worschipin
false maummetis.



|p6


    if ei bynden hem to traueile faste and techyng of e
gospel frely, as crist and his apostelis diden, and her-wi
ordeynen costly chambris and beddis and siluerene vessel and
gay cloes and costly mete and drink, as knyttis, barouns
or erlis, and prechyn not but onys or ries in e eer bi_fore
grete lordis and comuntees for veyn glorie or worldely
wynnyng, ei be anne ypocritis at e fulle.
   if ei traueilen faste in aristole and newe sophymes to ben
clepyd maistres, and an traueilen not in holy writt but veyn
pleies & corioustees, and excusen hem her-bi fro preiynge and
rysynge at mydnyt, ei ben ypocritis; for ei don not goddis
seruyce in hem selfe but drawen oere men er-fro.
   if ei bynden hem to grete penaunce and abstynence of
mete and drynk and er-of bosten to e peple, and here-with
seken lustys of costly metis and drynkis, and bien hem
derrere an lordis don, and dwellen in courtis with lordes
and ladies to feden here bely faat, and leuen hero deuocions
of cloistre, ei ben foul ypocritis, for ei maken here
stynkynge bely here false god as seynt poule sei.
    if ei plesen lordes and ladies in synne and counforten
hem to don extorcions to here pore tenauntes and to meyn_tene 
false causes for to haue lykyngis of here foule wombe;
ei ben wickid ypocritis and robberis of poore men and
traitours to lordes and ladyes.
    if ei bynde hem self to clene chastite boe of body and
soule and of dede and wille, and here-wi don fornycacioun
and auoutrie wi wyues and nonnes, and slen wommen at
with-stonden |r[p.5_MS.] hem in is synne; ei ben foule ypocritis.
    if ei don e cursed synne of sodom wi hem self, and
seyn to nyse wymmen at it is lesse synne to trespase with
hem an with oere weddid men, and vndir taken for e
synne of e wymmen, and norischen ryche men and wymmen
in lecherie and in auoutrie for monye and to haue here owne
lustis; ei ben cursid ypocritis and distroien cristendom.
It seme e deuyl gedre siche lumpis of onge men, fatte



|p7


and lykynge and ydyl, and byndi hem fro wyues, at men
myten haue bi goddis lawe, to maken false heiris and to
for-do e kynde of men and so make e ere cursed of god
and alle his seyntis. And us ei ben ypocritis moste damp_nable 
bi-for god.
    if ei seyn at ei ben most holy and best men of
religion, and er wi lyuen in most pride, most enuye and
wrae, in most coueitise and ydilnesse, in most glotone,
dronkennesse, or surfet and leccherie.


                   Capitulum 3=m.=

   See now where ei breken falsly alle e comaundementis
of god. if ei chesyn to be reulid more after e ordynaunce
of synful men and ydiotis an after e clene ordynaunce of
crist, and seyn at synful mennus ordynaunce is betere and
sikerere for men and more perfit an in e clene ordynaunce
of crist; ei worschipen fals goddis and ben heretikys and
blasphemes; and so ei breken e first maundement of god.
if ei dreden more and ponyschen more for brekynge of
synful mennes contradicions an for comaundementis of god
cursedly broken, and studien and louen more here priuat
reulis an e hestis of god, ei worschepen, louen and dreden
more synful men, and in caas dampnyd deuelis, an god
almyti. for as austyn sei a man maki at ing his god
e whiche he dredi most or loue most.
    if ei chargen men more to seke blynde stockys or ymagis
and to ofre to hem more an to pore bedrede men and more
an to charge goddis hestis; ei worschipen false goddis
for ou a man breke goddis hestis ei wole soone and litly
assoile him, but if he make a vow to a blynd pylgrymage or
to sende his offrynge to siche a stok; at schal not be dis_pensid 
wi but reserued to a grettere satrap. And in is ei
chargen more e brekynge of a folie a-vow of synful men an
e brekynge of goddis |r[p.6_MS.] hestis; but wheere is more ydolatrie?



|p8


    if ei sweren in veyn and many false ois to bigile onge
children to here veyn religion, sweryng at it is e beste;
who taki e name of god in more ydelnesse and more
dispitt? if ei taken e charge to ben trewe vikeris or
seruauntis of crist and er-wi taken vpon hem falsly at
inge at is reserued to god only, as to make men partyners
of here medeful dedis, and to graunte hem e blisse of
heuene and pardon to slee cristen men for to meyntene
worldely lordschip and coueteise of at prist at schulde
be most meke, most pore, most redy to dye for cristen mennus
soulis; who taki more cursidly e name of god in veyn?
    if ei vndirtaken to brynge soules out of purgatorie bi
here preiers and here to receyuen myche gold or rentis, and
er-wi lyuen in pride, enuye and oere grete synnes; who
taki more goddis name in veyn, and more cursidly dis_ceyue 
cristen men?     For crist sei to siche men in e
gospel of seynt luk: What seie ee to me lord! lord! and
don not my comaundementis; and in e gospel of matheu
sei crist at siche ypocritis worschipen him wi outen
cause; and by salomons bok sei god at his preiere is cursed
and abhomynable at turne a wey his eris at he here not
goddis lawe; and also bi e prophete ysaie and malachie and
austyn and gregory and many moo.
    if ei maken hem besi on e holy day to preche fablis
and lesyngis to e peple and not e gospel, and gon fro
place to place and fro man to man to begge of pore men for
here fals lesyngis and letten men fro here deuocioun; ei
kepen not wel here holiday.     if ei drawen e peple in e
holiday by coryouste of gaye wyndownes and colours and
peyntyngis and babwynrie fro conpunccion of here synnes
and fro mynde of heuenely inges, and fede riche men wi
pore mennus goodis, wi costly metis and wynes and wast
spicerie to glotonye, dronkenesse, lecherie, and weiward talis,
and suffren pore men hungry and risti and in gret mischef;
ei kepen euyl here holyday and letten oere men to kepen
it.     if ei studien on e holy day aboute experymentis or



|p9


wiche craft |r[p.7_MS.] or veyn songis and knackynge and harpynge,
gyternynge & daunsynge & oere veyn triflis to geten e
stynkyng loue of damyselis, and stere hem to worldely
vanyte and synnes; ei breken foule er holyday and ben
procuratours of e fend.
    if ei worshipen gretly here singuler patroun and dis_pisen 
god e trynite and ihu crist oure goode fader, when
ei putten his lawe and his ordynaunce bihynde; ei
worschipen not here fader after goodis lawe.   if ei louen
more here singulere congregacion an e comynte of cristen
men, ei worschipen not but dispisen owre modere holy
chirche.   if ei drawen parischenes fro obedience and loue
& sacramentis of here gostely fadris for here owne wynnyng,
as in confessioun and beriynge & herynge of massis for
offryng; how worschipen ei god and techen oere to worshipe
here gostli fadris?   if ei drawen children fro false and
modir and maken hem of here singulere religioun, at ei
may not susteyne here heldris lif be ei neuer so feble and
pore; how worshipen ei god and techen childre to leue e
maundement of god and to suffere fadire and modir to perische
for feyned obydience to synful mannus tradiciouns? certis
is ilke fals religious is gilty of efte and manquellyng
also, si he is cause of e old pore mannus de.
    if ei haten and sclaundren with false lesynges trewe men
to techen frely holy writt and repreuen synne, and namely
ypocrisie, and falsly pursuen hem to e de, ei slen hem,
and soon e euaungelist sei as to here dampnacion.   if ei
conforten men to slee here breren in false werris, by open
prechynge or preuei conseilynge, or vndirtakynge for false
domesmen at slen innocent men for coueityse or enmyte
whanne men euen hem myche tresoure; ei ben false
menquelleris and most gyltif of alle.
    if ei letten curatis and pore prestis to techen men goddis
lawe bi sotil ypocrisie and sleitis of anticristis lawe, for



|p10


drede lest here ypocrisie be parceyued and here wynnynge
and worldly fame leid a-doun; ei ben cursed manquelleris,
and gylti of dampnacion of alle e soulis at perischen for
e defaute of kunnynge and kepynge of goddis comaunde_mentis.

    if ei prechen principaly for worldeli muk or veyn
glorie, and so prechen here owne sotiltes to be preised of
men, and not |r[p.8_MS.] symply and pleynly e gospel of crist for his
glorie and sauyng of mennus soulis; ei don gostely lecherie
bi goddis word as poul sei.
    if ei seyn and meyntenen in scole and oere placis at
e wordis of holy writt ben false und manere of spekyng of
newe idiotis is trewe, ei don gostly auoutrie and putten
falsnesse and blasphemye vpon god; for in at ei seyn at an
heene philosofre or a newe synful caitif is wittiere and
trewere an almyti god, e at god is fals and a fole and es
heene blasphemes and newe dremeris ben trewe and witti.
    if ei feynen hem sotil of fisik and knowynge of wym_menys 
complexcion and preuyte, seiynge at siche siknesse
or de schal com to hem in absence of here housbondis but
if ei haue mannus helpe, and us defoulen on and oer;
ei breken foule is comaundement at biddi men do no
lecherie; and in is poynt men dreden at se pharisees
geten hem moo holderis vp for here putrie an for here
trewe prechyng or holy lyf.
    Whanne lordis ben fro hom in werris, in iustis and par_lementis 
and in dyuerse lordschipis, and whanne marchauntis
ben out of lond or in fer cuntrees for here marchaundise, and
whanne plowmen ben al day in e feld at here plow ore
medes; an es pharisees presen faste to here wyues vnder
colour of holynesse.
    if ei stelen mennus children, boe gentyl mennus and
pore, to make hem of here synguler ordre at is maad of
synful men and confermyd, & in cas of deuelis and not of
god; ei don cursed efte aenst e seue[n]e maundement of



|p11


god. for many men ben drawen, bi lesynges and iftis and
so by symonye, fro e betere ordre to e werse and maad
more cursed and deppere dampnyd in helle. For ou
children ben brout be lesyngis, symonye and false bihestis
in-to is feyned ordre bifore tyme of discrecion and ben not
able er-to, it ei schulle be nedid bi peyne of dampnynge
in helle, as ei seyn, and bi drede of bodely de to holde
for is feyned religion aenst here conscience and fredom
of e gospel. And he at most steli children to es priuatis
ordris is most preised of es cursed congregacion, and at is
a cursed reward. For he at steli an oxe or a cowe is a
ef and gretly |r[p.9_MS.] peyned bi mannus lawe; myche more owi
he to be ponyschid boe of god and man at steli his owne
child, at is betere an alle worldely goodis; and here-bi
ben gentil mennus heiris distroied, and so lordis and also
laboreris and sumtyme trewe prestis and curatis ben made
beggeris and lesyngmongeris to destruction of londis.   if
ei techen wyues, prentis, seruauntis and children to stele
fro here housbondis, maistris and fadir and modir and euen
it to es pharisees, as hildegar sei, ei ben perilous euys
to make discencioun among manye.   if ei feynen hem nedy
and pore whanne ei ben ryche and proude, and beggen of
e pore peple, and maken men to wene at ei schulden haue
more ank of god to eue here almes to riche possessioners
or oer ryche pharisees an to euen it to here pore neibores
as crist biddi; ei ben foule eues, for ei robben e almes
euere boe of fei, of worldely catel, and pore bedrede men
of here liflode.
    if ei putten on here pore breren at lyuen wel and
reprouen hem of here synnes at ei wolden distroie holy
religion, and here-fore disceisen hem and putten hem in
prison, and sumtyme morere hem aenst goddis lawe and
e kyngys; ei beren false wyttenesse aenst here neiebore,
and ben cursed manquelleris.     if ei beren on pore prestis
at techen e trewe of e gospel and e goodenesse of cristis
ordynaunce at ei wolde distroie holi chirche, and here-fore



|p12


pursuen hem to e de and maken prelatys lordis and comunes
to do also; ei beren false wittenesse, and ben manquelleris
and irregulere bifore god and traitouris to god and alle holi
chirche.   if ei pursuen to e de pore freris serabitis, at
kepen fraunseis reule and testament to e rite vndyrstond_ynge 
and wille of fraunceis wi outen glose of antecristis
clerkis; ei beren false wyttenesse aeyns here patron and
ben caynis breren at killyd his broer fore his goode
lyuynge.   if ei sein at cristis lawe is not ynow and e
beste to reule holy chirche, but lawis of proude coueitouse
and worldly clerkis ben nedful and betere, and stryuen
aenst goode men at techen e goodnesse and excellence of
cristis lawe and him ordynaunce and declaren e falsnesse
and ypocrisie of worldly prestis newe lawis; ei beren
false witnesse and ben traitours to god and stynkynge
blasphemes.
   |r[p.10_MS.]  if ei coueiten vnresonabiliche e housis, at ben goodis
vnmeble of here neieboris as londis or rentis, or perpetual
almes of coffris, si ei bynden hem to pouert of crist and his
apostelis, ei breken e neyne maundemeat of god.
    if ei leden a-wey mennus wyues or wenches in here
newe habitis, to do lecherie bi hem as hem liste, ei breken e
laste comaundement. if ei maken wyues and oer wymmen
hure sustris bi lettris of fraternite or oere iapes, and geten
children vpon hem to make hem freris or nunnes to holde vp
here veyn sectis bi lordischipe, ei coueiten euyle here
neighbores wyues and wenchis; namely, if ei waiten hem
in feldis alone or gardyns and sleen hem er by keruynge to
moche vsynge of lecherie. if ei becomen pedderis berynge
knyues, pursis, pynnys and girdlis and spices and sylk and
precious pellure and forrouris for wymmen, and erto smale
gentil hondis, to gete loue of hem and to haue many grete
iftis for litil good ore nout; ei coueiten euyle here neieboris
goodis.
    if ei ben made wafreris, euynge lordes, ladies and riche
men a fewe peris, appelis or nottis to haue huge iftis to



|p13


e couent, euyl ei coueiten here neeboris goodis. if ei
meyntenen men in extorscions, in robberie, in false sweryng
to sille ouer dere er marchaundis and bie to grete cheep
of pore men, and in lecherie and grete synnes, vndirtakynge
for es cursed man at domes day for part of wynnyng; ei
coueiten euyle here neieboris goodis; for ei dysceyuen here
soulis herfore to euere dampnynge in helle. and if ei 
breken is, and worse alle e comaundementis of god; ei
ben perilous ypocritis and dysceyuen foule cristen man to
meyntene goddis traitors principaly. if ei geten hem
worldly offis in lordis courtis, summe to ben stiwardis of
halle, summe to ben kechene clerkis, summe to ben lordis
anyneris, and summe to ben conseilours and reuleris of werris,
and also to bein chamberleyns to lordes and ladies, and putten
out pore gentil and of here office, and forsaken here cloistre
and oer deuocions for to haue lykynge of mete and drynk
and clo and worldly worschipe, and to sende a grett quantite
to here couent at pore bedrede men schulden haue; |r[p.11_MS.] anne
ei ben ypocritis, enemyes of pore gentil men and traitours
of pore men and of lordes and ladies.

                   Capitulum 4=m.=

   See now where es religious don aenst e werkis of mercy
boe bodili and gostely. if ei wasten delicat metis and
drynkis and euen nout to pore men of here owene secte ne
oere at ben in et nede, but drawen pore mennus almes
and liflode to here owne couent at ha to moche of worldly
goodis, to make festis huge to lordis and ladies and riche
men of contres; ei feden not pore men but robben hem of
here liflode, and so ben manquelleris bifore god.
    if ei feynen hem to be men of abstynence and grete
penaunce, and er wi drynkyn dilicious ale and spisid and
heie wynes, and beggen of e comune peple to holden vp



|p14


is realte, and euen lordis and ladies es swete drynkys for
to magnyfie es sectis, and in here owene breeren boe
wi inne and oute to perische for rist and myschef; ei
euen not drenk to pore risti men but raere drawen here
sustynaunce fro hem vndir colour of holynesse, and so ben
worse an comune eues and outlawis, for ei take fro riche
men and parte oft wi pore men.
    if ei gederen to hem self many wast and precious cloes
bi feyned beggerie and sotil ypocrisie, and parti not with
pore nedy men at han nakid sidis and torne sleues and here
children steruen for cold, neier here owen breeren, be ei
in neuere so gret myschef & cheueren for cold, hou cloe
ei nakid men, whanne bi ypocrisie ei drawen fro hem is
bodily almes bi whiche es poralis schulden be cloid and
kept fro de. certis ei ben cursed disceyuens boe of pore
and riche, and ben irreguler bi-for god for myschefous de
at es nedy men suffren. if ei han grete waste houses
for to resceyuen lordis and ladies, e to soiorne among hem
daies and eris, and oere riche men nyt and day, and helpen
not pore nedi men weth hereherwe in o grete placis as
kyngis paleis, but raere drawe pore mennus goodis fro hem
to es waste placis, hou receyue ei pore men to herberwe?
namely, whanne ei disceyuen riche men in makyng restitu_cioun 
of extorcions and euyl geten goodis, and suren hem
of al perel if ei maken siche costly houses and wast paleises
to men |r[p.12_MS.] at haue forsaken alle worldly ioie and pride and
taken cristis mekenesse and gret pouert bi wilful profession.
it seme at ei ben preuy enemys of pore men and dis_ceyueris 
of riche men and sclaunderis of crist puttyng on hym
siche worldly pompe and ypocrisie.
   And if ei seyn at grete chirchis ben worschipful to god
and lykynge for e peple to serue god inne, axe hem what
charite it is to latin parische chirchis fallen doun for defaute,
where e peple schulde heere goodis worde, goddis seruyce,
and resceyue here sacramentis, and to maken newe chirchis
as castelis wi outen nede; and wheer crist preied most in



|p15


e nyt in hillis, as e gospel sei, and taute mychel e
peple in desert and in e wilde felde, and seide at e heie
temple schulde be distroied for e synne of prestis at weren
er-inne. And seyn at lucifer and adam serueden not god
in heuene ne paradis as ei schulden, but iob seruede wel
god in e donge hille and adam also in e valey of wepynge,
and so dide crist in e hillis, and e prophete danyel in e
deen of lyonys. and ou men suffreden resonable cost of
chirchis whi schulde ei suffre so grete cost of kechenes and
ate housis and wast chambris for lordis and ladies and riche
men, and a frere to haue in chambre for an erl or duk or a
kyng whaune he is bounden to e pouert of crist, si is cost
is geten bi beggen of pore men and disceit of riche mennus
almes. if ei visiten not pore men in prison for charite of
god and sauynge of soulis, bute riche men in here prosperite
to han part of here worldly goodis, hou don ei werkis of
mercy? for sumtyme for enuye and hate ful trewe men ben
sett in prison, and anne it were most nede to conforte hem
in bodi and soule aenst defaute of mete and drink and clo
and grucchynge aenst god or dispeir; but it is worse if
ei be ypocrisie and false beggynge reuen fro pore prisoneris
e almes at ei schulden ellis haue.
    if ei visyten not pore men in here sikenesse but riche
men wi preue massis and placeboes and dirige, ou pore
men ben neuere so deuout and han neuere so myche nede to
ben amendid of here lif, hou seken ei e helpe of soule?
but only or principaly worldly muk or auauntage. where
helpen ei sike men of bodely almes, ou |r[p.13_MS.] ei hem self han
neuere so muche wast of mete and drynk, but raere in siche
tyme ei gedren fro sike men all at ei may.
    if ei ben faste aboute to haue riche men biried in here
housis for wynnynge and offrynge and worldly meyntenaunce
and forsaken pore men to be biried ere, ei ben false
ypocritis, traueilynge in coueitise and pride and efte, for
ei drawen riche men fro her gostly fadris and here owne



|p16


parischenys, and so departen in tyme of de curatis and here
gostly children.
    if ei pursuen pore prestis to prison and bodily de, as
hangynge, drawynge or brennynge, for ei techen trewely
and frely e gospel of ihu crist and techen men wiche ben
false prophetis and ypocritis, si holy writt speki of siche
and biddi cristen men knowe hem bi here opyn weris
and flee fro hem; anne ben ei perilous ypocritis and
heretikis aenst goddis worschipe and sauynge of cristene
soulis.
    if ei pursuen trewe lige men of e kyng to endityng
falsly and wyttyngly for ei reprouen here open synnes, hou
visiten ei men in prison? si ei drawe trewe men to prison
to loos of catel and de wi outen resonable cause.
    if ei drawen pore husbondemen to dom for e bi-heten
em almes sumtyme and now ben taut to euen here almes
to pore neieboris aftir e gospel, or at may not now paie
so gret almes for pouerte and myschif at ei ben inne, hou
don ei e werkis of mercy? si ei don opynly aenst
charite.

                    Capitulum 5=m.=

   See now where ei failen in werkis of gostly mercy.
first if ei techen opynly fablys, cronyklis and lesyngis and
leuen cristis gospel and e maundementis of god, and it don
ei is principaly for worldly wynnynge, frendschipe or veyn
name ei don aenst e chifwerk of gostly mercy; nameliche
if ei techen at here singuler preiere is betere an e pater
noster at crist made him self, and at preiynge bi lippis
is plesaunt to god ou mennus lif at preien be cursed of
god for brekynge of his hestis and defaute of charite.
    if ei counseilen men to be bysi a-boute worldliche
richessis more an a-boute here soule hele and e blisse of
heuene, and conseilen men most to taken vengaunce bi open
werre of here breren an to suffren paciently wrongys and



|p17


haue mercy on oer neieboris; ei don foule |r[p.14_MS.] aenst e
secunde werk of gostly mercy, to dampnacion of many men
bo of body and soule. if ei conseilen men to leue e
fredom of cristis ordre and take here singuler ordre maad
of synful men, seiynge at it is e beste for hem vp peril
of here soule; ei don aenst e charite for loue of here owne
worschipe or wynnynge and blasphemen aenst god, makynge
hem self as witti as e holy gost. si it is reseruyd only to
e holy gost to euen ful conseil of ingis at [ben] not
expresly comaundyd ne defendid in holy writt, and ei taken
is inge vpon hem whanne ei ensuren to men at it is best
for hem to be men of priuat religion. And also ei conseilen
sumtyme euene aenst e sterynge of e holy gost, and maken
men dispeire dampnyd for schrewidnesse of is ordre and of
men er-inne, for er-by ei lasten more and ben more hardid
in synne and ypocrisie.
    if ei chastisen not here breeren for grete synnes, so at
ei be preue, but ouerscharply ponyschen hem for smale
synnes at ben open and make hem seme vnholy to e world;
ei failen foule in werkis of charite and ben false ypocritis.
and if ei chastisen not here breren for opyn sweryng
veynly and pride and inpacience and fals coueitynge of er
neieboris goodis, but for litil trespasynge aenst here owne
statutis or customys; ei failen in dwe chastisynge of synne,
for ei chargen not dispit or trespas don aenst god, but aenst
here owen worldly worshipe and name of holynesse.
    if ei conforten not pore men in here myschif boe of
soule and body but suffren hem perische for dispeir or defaute
of bodily goddis, but raere visiten hem in here prosperite
for worldly muk; ei failen fully in werkis of charite and
mercy to here breeren.    if ei gon gladly and faste to lordis
housis and ladies at ben gloriously araied, and deynen not
to come in pore mennus houses for stynk and oere file;
hou suen ei charite? si crist sparid not to visyte pore men
in a foul stynkynge stable and cold, and in e colde greue
and in helle, and in many foule weies in is world, boe in



|p18


gret hunger and rist and gret werynesse and cold and
muche sclaundrynge and cursynge and oere peynes ynowe.
 if ei wolen not foreue litel trespace don aenst hem self or
feyned seyntis of here singuler secte but moste cruelly
|r[p.15_MS.] pursuen men erfore; ei forsaken pacience and mekenesse
and ensaumple of cristis lif. and men dreden at enuye,
rancour and euyl alle dwelli lengest amonges hem of alle
oere men, be ei lordis, be ei prelatis, ou ei ben men
of armys; but where is falsere holynesse, and so foulere
ypocrisie? for ou a man speke aenst a lord, clerk or prelat
he schal sonere be reconselid be weie of mekenesse an to
newe feyned religions; for ei wolen pursue to de or open
schame, and it vndir colour of holynesse.
    if ei soone lesen pacience and bringgyn men out of
pacience at speken aenst here ypocrisie and euyl dedis;
hou don ei werkis of mercy, si ei schulde be here meke_nesse 
and pacience bryngyn oere in-to reste and pees of
body and soule. if ei profren gentil men and oere to
fite wi hem whanne ei reprouen hem of here opyn wyckyd
dedis, hou ben ei ensaumple of crist and his apostelis to
saue oere men in reste and charite? it seme ei ben fendis
children to stryue aenst e treue, and meyntene syn and
brynge oer men to helle bi procurynge of fit and lesynge
of pacience and charite.
    if ei cursen and warien and pursuen here enemyes and
axen vengaunce of god aenst hem; hou suen ei charite of
crist at biddi men to loue here enemyes, and don good to
men at haten vs, and to preie for hem at falsly chalengen
vs and falsly and wickidly pursuen vs? if ei don us and
welle werse aenst e hestis of god and werkis of mercy boe
bodily and gostly, ei ben foule ypocritis and not wori but
to be putt out fro cristen men and defoulid, and not wori
to be putt in e ere, at is to haue e leste office in e
chirche.



|p19


                     Capitulum 6=m.=


   See now wheer ei faile in fei, hope and charite. if
at o part holdi wi o pope and e toer wi o noere
pope, and eche partie seie and techi as bileue at is pope
is verray and noon oere, and alle at bileuen not so ben
cursed heretikis out of bileue; ei ben alle out of bileue and
bryngen alle oer out of bileue; and it ei comunen to_gidre 
boe partis as cristen men, and so ei seyn o ing and
don e contrarie as ful false men. if ei techen opynly
and meyntene at e bileue at crist and his apostelis
tauten is not e best and ynow to brynge men to heuene,
but lawis maade of worldly prestis ben nedful and betere
to reule holy chirche bi; ei erren foule |r[p.16_MS.] in e fei and
blasphemen crist god and man. if ei seyn, written and
techen openly at e sacrament of e auter at men seen
bitwen e prestis hondis is accidentis wi-outen suget and
neier bred ne cristis body; si holy writt sei at it is
breede and cristis precious body, ei ben cursed heretikis.
   if ei putten on crist at he beggid as ei don fro toun to
toun and fro hous to hous wi open cryeng; ei erren foule
in e fei and putten errour vpon crist. if ei disceyuen
men in fei bi fals pardons, bi mannus preiere, bi letteris of
fraternyte and bi here feyned roten abite; ei ben false
prophetis hauynge e lickenesse of holy religion and dis_troien 
cristis religion, as poul sei. and so of signes of
anticrist, of fiftene tokenes bifore domes day, and of veyn
nouelries wi-outen noumbre as to men.
    if ei hopen to plese god more bi kepynge of here owne
tradicions and singuler obedience and profession to synful
wrecchis, and maken oere more sikyrly to hopen us, anne
for kepynge of cristis gospel and trewe obedience, eche man
to oer in e drede, of crist as crist and his apostelis diden,
ei failen foule in good hope.



|p20


    if ei louen more fonnyd ordynaunce of men an ordy_naunce 
of ihu crist, if ei seken more here owne worschipe
an worschipe of god, if ei setten here hertis more aboute
worldly muk an aboute verteuous lif and e blisse of heuene
and sauynge of cristen soulis; ei faulen foule aenst charite
and alle oere vertues. is men myten schewe bi seuene
iftis of e holy gost, bi myspendynge of fyue wittis, bi sixe
consentis of synne, and colourynge and meyntenynge of alle
synnes preue and apert, and namely bi false procurynge of
matrymonye bi soteltees and queyntese and false bihetynges,
and fals dyuors makynge, hou es newe feyned religious ben
anticristis, sent preuyly of e fend to disceyue men in gostly
goodis and worldly, and norischen hem esily in synne, and
dryen hem to helle to euerlastynge de. and erfore
comandi crist at we be war and flee fro e ypocrisie of
pharisees.

                   Capitulum 7=m.=

   And [Christ] sei at er is no ing keuerid at ne it
schal be schewid, and ere is no ing hid so priue at it ne
schal be wist and knowen. for o ingis at e han seyd
in derknessis schullen be seid in lit, and at ing at e han
spoken in oure couchis or smale beddis schal be prechid in
e roof of housis. Here crist meni at men schulden be
war and oppynly telle e |r[p.17_MS.] trewe aenst is ypocrisie; for
ou it be now hid it schal be schewid at e laste at e day
of dom.  And also cowardise of cristis disciplis, if ei spare
for bodyli peyne and de to telle openly e treue of
goddis lawe. And erfore telli crist after to his disciplis
at ei shulden drede god and no ing ellis souereynly.
Soli sei crist: I sei to ow, my frendis, at e ben not
agast of hem at sleen e body and haue no ing more, to
do after es inges; but I schal schewe ou whom e owen
to drede. drede e hym souereynly, at after at he ha sclayn



|p21


e bodi, ha power to sende boe bodi and soule to helle with
open ende. so, I say to ow; drede e him. here crist wol
at man drede no ing principaly but god and his offence.
for if men dreden bodili peynes and de, and erfore ceessen
to telle openly e treue, ei ben wi is vnable to rescyue
e blisse of heuene; and if ei seyn openly and sadly e
treue of god, no ing may harmen hem so at ei
kepen pacience and charite.    And herefore sei crist aftir_ward 
to conforte his disciplis bi reson: ne be not fyue
sparwis sold for an halpeny, and on of hem is not foretyn
bifore god; but also alle e heris of oure heuyd ben noum_brid, 
erfore nyle ee drede; e ben of more pris an many
sparwis. as if crist menede and made is reson: si god
almyty taki so gret kepyng of smale briddis at on of hem,
e e leste, is not foreten, how myche more schal god kepe
ow; si he is almyty, alwytti, and al ful of good wille, &
ere may no ing come with outen his wittyng and his
ordynaunce, and it is al for e beste.    And no ing may
aenstonde, so at men takyt paciently and anke hem
erfore; and whanne e heris of oure heuyd ben countid at
ei may not be lost, where we may be lost oere in bodi or
soule, sie eche of vs is betre an e heris of oure hed. as
if crist seide at no ing of vs, nere of bodi ne of soule, may
perische no suffre peyne to oure harim, so at we kepen
pacience and charite. at e laste word crist make vs siker to
dye for his lawe bi reward of e blisse of heuene, whanne
he sei us, at eche who euere knowlechi me bi-for men,
and mannus sone schal knowleche hym bi-fore e angelis of
god. here crist clepi hym self mannus sone, for he is e
sone of e vergyne marie, and so a persone of mankynde, at
is clepyd a man bi speche of holy writt. and knowlechynge
is seid here fore verrei knowlegchynge of crist, boe in herte
bi saad fei at he is verrey god and verrey man with outen
synne, & alle degrees, in out and speche and dede and alle
circumstauncis er of, and witnessynge in word e treue of



|p22


e gospel, hou crist lyuede most mekely and most porely and
most vertuously bi-forn alle oere man as e gospel teche;
and knowlechynge in lif, lyuynge after e lawe of god and
in |r[p.18_MS.] wille to die er-fore if it be nede; is verrei knowlechynge
schal make men to ben approued of crist at e day of dome,
biforn alle e compayne of angelis and seyntis and good
creaturis and euyle, hou ei were verrei wittenesse of crist
in ere bifore man, and in fulwille to suffre sclandris
pursuynge and bodili de for e loue of ihu crist and his
lawe.

                       Capitulum 8=m.=

   Here may men touche e cowardise and fal[s]nesse of prestis,
lordis, merchauntis and alle oere men at failen in charite
anemtis god and his lawe. where ben o prestis at maken
hem so bisy aboute grete benefices, wordly worschipis and
stynkynge muk or drit of worldeli richesse, at ei wolen
travaile gladly nyt and day in lordis courtis, in worldely
offis, for litel cost takynge of e lord in hope of beneficis;
and so bisily at vnneis may ei at reste seie metenes or
masse with deuocioun. oere prestis rennen out of oure lond
ouer grete sees and oru londes of enemys in peril of here
lif, in gret cold, hungur, rist, stormes and tempestis, at it
is wondir hou ei may lyue; but hou bisi maken ei hem
self and oere to lerne, kepe and teche goddis lawe? certis
but if ei more bisily lerne bi grete traueile and studie holy
writt, and kepen it trewly in here lyuynge, and openly to
eue god ensaumple to alle men, and prechen it sadly and
trewly with als myche traueile and more, and it it be nede
ben wilful to die erfore, ei may drede ful sore at ei ben
out of charite and out of fei, but if it be ded fei as
fendis han; for ei traueilen more for worldly worshipe and
stynkynge drit an for loue of god and hele of mannus soule.
And it, at is werse, ei beren gold out of englond, and



|p23


sumtyme it comi to oure enemys and er-bi ei ben
strengyed aenst vs, and bi takynge of prisoneris of oure
nacion, and sumtyme oure enemys killen many of oure lond
orou siche traueile for benefices to gret reprof of oure
rewme. And if e gold come to rome, er-bi ben benefices
of e chirches bout and sold.    For who so may most gold
brynge sunnest schal be sped to grete benefices, ou he be
vnable boe of kunnynge and lif, and able men of kunnynge
and lif ben putt bihynde; summe for er willen not chaffare
by symonye, and summe bi bisinesse of studie and techynge
of holy writt, for ei wollen neier dwelle in lordis courtis
ne renne to rome wi e kyngis gold. and if goddis lawe and
mannus and reson ben wel sout is chaffarynge wi suche
benefyces and gold is symonye on boe partis; and so heresie,
as es lawereris written openly in here owene lawe. And
us es rome renneris beren e |r[p.19_MS.] kyngys gold out of oure lond
& bryngen aen deed leed and heresie and symonye and
goddis curse. And comunly whanne es heretikis comen bi
symonye to gret benefices ei ben not bisi to lerne e gospel
& teche it cristen men, but eue hem to huntynge and
hauk[y]nge and veyn pleies, and hanten tauernys of wyn and
ale, aboute strumpetis and grete festes, riche cloing and
gay squyeris and oere getteris, at al-most noon schal be
so nyse and worldly proude as es stynkynge heretikis. and
if ony poore prestis wole come to here chirchis and treuly
dispise synne and frely teche goddis lawe, e gospel of ihu
crist, and comaundementis of god, es coueitous symonyentis
welen be e firste to lette him with is grete colour at suche
prechoris ben heretikis; and is ei seyn for ei ben ful of
heresie and wolden at no man spoke aenst here cursed lif.
us ei techen not hem self but ensaumple of pride, lecherie
and oere synnes, and letten oere trewe prestis to techen
goddis lawe. And is is on of e most vengaunce at god
taki on synful men, to suffre suche ypocritis to reule e
peple & drawe hem to helle bi wi-drawynge of goddis word



|p24


and euynge of opyn, ensaumple of synne. for haue ei here
myre and iolite, nowarde to hem hou faste e woluys of
helle wirien cristen soulis & beren hem to helle; for ei han
maad priuyly couenaunt with e deuyl at hou many beneficis
at ei may gete bi lesynges & symonye e deuyl schal
strangle e soulis at his wille ne for hem, so at ei han here
lustis of grete statis and worschipe of e world and plente
of richessis and glotonye and lecherie and meynteneris er_inne.
& is is luciferis pride, stynkynge ypocrisie and anti_cristis 
blasphemye, to crie and meyntene at suche ben able
curatis and grete men of holy chirche.

                        Capitulum 9=m.=

Also lordis fallen foule in ypocrisie and in defaute of
charite, for ei ben redi to holde vp here worldly name,
lordshipe and meyntene here courtis wi gret cost, sendynge
of men boe of lawe and of armes, & prikynge bi here
owen persones for to plede, for to fitte and for to lyue &
dye er-fore, and to be vengid on men at don aenst here
wille, worschipe, or profit; but for to meyntene goddis lawe
and stond for his worshipe, at ei ben holden to vp peyne
of lesynge of here lordischipe & anemtis god, and lesynge
of bodi and soule and helle wi-outen hende, who is at
lord at wolle treuli speke, coste, traueile, and suffre mekely
dispit, pursuynge and de in tyme of nede. es lordis owen
to quake aenst domes day and tyme of here de, at more
bisili traueilen to meyntenen here litil worldely lordeshipe,
and to seke here owen worschipe & drit of is world anne
ei trauelle |r[p.20_MS.] to meyntene e most ritful lawe & ordenaunce
of ihu crist in his chirche: & to procure, norische &
meyntene cristen soulis in god gouernaile and holy lif.
certis if ei don us and coueiten er-bi to be holden goode
cristen lordis, here pride, ypocrisie and false coueitise wole
brynge hem to euere-lastynge peyne in helle.  Also
marchauntis and riche men of is wikked world fallen in



|p25


moche ypocrise, for ei traueilen nyt & day, bi watir &
lond in cold, & in hete, bi false sotiltis and cautelis &
grete sweri[in]ges nedles & false, for to gete muche drit or
muk of is world, to gete riche wynes, & purchase londis
& rentis, & dewelle in pore mennus dette after at ei han
desceyued him in bodynge of here catel; & it ben so bisi
in out & speche in goyng and rydyng abouten is muk
at vnnee may ei onys enke on god & han mynde of
here false robbene at ei vsen bi false wettes & mesures
to amende hem. if alle here bisinesse & loue goo us
wrongly to e world & nout or to litel to heuene and
heuenely ingis, ei failen foule of holy lif; & it holden
hem self holy & coueiten to ben holden holy of oer
men, & ben wode if men speken treuly aenst here cursed
synnes; but certes is is ypocrisie.

                    Capitulum 10=m.=

   Generaly ypocrisie regne among alle statis of cristen
men; for whanne men ben cristened ei forsaken e deuyl,
al his pride & al his werkis, at ben werkis of synne;
and it ei turnen to synne as an hound to his spuyng
and here-wi holden hem goode cristen men. but summe
don verrey penaunce for es synnes, & summe dwelis euere
stille er-inne & rennen to helle, as crist sei in e gospel
& in e bok of iob; & many men don bodily penaunce,
ne fastynge and goynge barfote, but ei fasten not fro pride
ne enuye no coueitise, but preien for wrongful vengaunce
of oere enemyes aenst charite, and is is foule ypocrisie
to make men holden hem holy whanne ei stynken bifore
god for old endured synne. For god sei be ysaye at a
man to turmente his hed and peyne his bodi only is not
at fast e whiche god chees, but is is e fast at god
ches; a men in-to breke e bondis of synne & do werkis
of mercy to poore men & nedi.    But vpon e text of
is gospel bi ordre of seynt matheu Ion with e gildene



|p26


mou sei at a prest is in dette to teche openly and treuly
e reue of goddis lawe, and ellis he is traitour to e treue
of holy writt. So a lewyd man is boundyn to mayntene
e treue of holy writt, and ellis he is traitour to god
& to his lawe and his peple. & here-fore riche men owen
to drede of treson and traitre aenst god & his lawe
whanne ei meyntene not e treue of e gospel, but ben
aboute to stoppe it & techeris er-of bi sotil cautelis & false
lesynges for fleschli loue or coueitise. for as iudas dide ei
sillen e treue, and so crist at is treue, |r[p.21_MS.] for money or
fleschly loue. And si ei sillen treue at is a spiritual
good for money or worldely yng ei ben cursed symo_nyentis 
& so heretikis. moche owen ei to quake, si crist
sei in e gospel at who euere dispisi cristis disciplis, in
at he dispisi crist; and at e day of dom ere schal be
lesse peyne to sodom & gomor, at weren distroied for synne,
an to o men at wolen not resceyue cristis disciplis and
his gospel, ne lyue after e techyng of cristis gospel.
principaly si suche men slen crist as moche as in hem is,
and dryuen e holy gost out of his temple & e holy
trynite; & it ei taken e office to meyntene goddis lawe
and techeris er-of, & vpon is seruyces ei han es heie
statis & lordischipis. but certis it is foul ypocrisie us
to suffre synne regne, si lordis and men of grete statis,
as maires, ben so muche biholden to destroie it, & mowne
welle don it in dede, & to lette trewe prechoris of e
gospel, & meyntene prechours of lesyngis, fablis & cronyclys
for monye & worldely frendschipe.

                        Capitulum 11.

   But it ypocrisie of phariseis is most cursed & perilous of
alle oere; for whanne ei han disceyued cristendom is
hundrid eer & more bi ypocrisie & false prechynge of fablis
& errouris & heresies, magnifyenge synful mennus ordenaunce



|p27


abouen goddis lawe & ordenaunce, & drawen pore mennus
almes & liflode to proude beggeris to make grete wast houses,
and desceyue men bi fals assoilyng, bi fals pardon, bi veyne
preiers & synguler or specyal, & letteris of fraternite,
puttynge open beggynge & clamours on ihu crist, anne ei
crien fast at poore prestis treuli & frely prechynge e gospel
as crist biddi, techynge men to do verray penaunce for here
synnes & not trusten ouermoche to false pardon & cursed
preieris of ypocritis, & to do here almes to pore feble men
crokid & blynde, as crist sei him self; at ei ben cause of
alle e perturbacion of e rewme; but ei lyen falsly &
openly to eche trewe man. for si synne is cause of pertur_bacion, 
& es prestis vpon here kunnynge at god eue hem
of holy writt & er-wi bisien hem nyt & day to distroye
synne, ei ben aboute to make pees betwixe god & man.
& ei at meyntenen synne bi false confessionys & veyn
special preieris & pardons ben most cause of discencion &
werris. but here ei suen e fadir of lesyngis at stirede
e heie prestis & pharisees in cristis tyme to pute on
hym & his disciplis at ei disturbleden e lond of iude &
wolden distroie it, for crist and his disciplis reproueden
e coueitise, ypocrisie & falsenesse of e heie prestis &
false pharisees. so e deuyl steri now false newe pharisees
of synguler religion wi-oute cristis ordynaunce, at ben
more sotil in malice & lesyngis and ypocrisie an e
firste, to stoppe pore prestis fro prechynge of |r[p.22_MS.] e gospel &
reprouynge of synne, for bi is offis of crist don treuly
here synnes of lesyngis and ypocrisie schulde be mowen and
distroied and goddis lawe knowen and kept and synne chasid
out of lond. but false ypocritis stryuen aenst is profet of
cristen men, & clepen techynge of e gospel & goddis hestis
newe techynge, & techynge of verrey penaunce doynge & of
ritful euynge & of almes and open prechynge aenst synne
errour aenst charite. God kepe cristen men fro ypocrisie &
false lesyngis of pharisees and here meynteneris. Amen.



|p28


|rII.

|rHOW_MEN_OUGHT_TO_OBEY_PRELATES.

|r[Comment_of_the_editor,_who_suggests_that_the_following_tract
|ris_not_by_Wycliffe.]


|p29


   Hou men owen obesche to prelatis drede curs &
                     kepe lawe.

                  Capitulum primum.

Prelatis sclaundren pore prestis & oere cristen men at
ei wolen not obesche to here souereynes ne dreden curs,
ne drede ne kepe e lawe, but dispise alle ing at is aenst
here likynge. And herfore ei ben werse an iewis or
paynymes, and alle lordis & prelatis & myti men schulden
distroie hem, for ellis ei wolen distroie holy chirche &
make eche man to lyue as hym liki; and no ing may
more distroie cristendom.
    But here poore prestis & trewe men mekely wolen and
wilfully obesche to god & holy chirche, & to eche man in
ere in as myche as he techi treuly goddis comaundementis
& profitable treue for here soulis, and no more owi ony
man to obeche to crist god & man, ne to ony apostle. And
if ony worldly prelat axe more obedience he his anticrist
& luciferis maister, for ihu crist is god of ritwisnesse &
treue & of pees & charite, and may not do aenst ritwisnesse
ne treue ne hele of mennus soulis ne charite, si he may
not lye ne denye him self. hou anne schulde or mytte
ony synful prelat charge men and constreyne to do aenst
rytwisnesse & hele of soulis and good conscience; for
crist sei in e gospel of seynt ion at e sone may not do
but at ing he ha seyn his fadir don; & erfore crist
comaundid to alle men at ei schulde not bileue to him
but if he dide e werkis of e fadir of heuene. where
cristen men shullen be constreyned be anticristis clerkis to
don after here comaundement whanne ei don not werkis
of god but werkis of e fend? & us crist speki to e iewis
& axe hem whi ei bileuen not to hym if he seie trewe;
as who sei, if he seide nout treue ei schulde nout,



|p30


bileue to hym. and er-for crist sei to e iewis who of
ou schal repreue me of synne, & he wold at eche man
hadde do so if he mytt treuly. erfore in tyme of his passion
crist seide to e bischopis seruaunt whanne ho mote him
in e face: |r[p.7_MS.] if I haue spoken euyl, bere ou witnesse of
euyl. & si e prelatis ben vikeris of crist, ei owen to suen
to hym in is obedience & axe no more of ony man.    But
here is e sore in is obedience; prelatis axen at prestis
& oere sugetis schulden come for here souereyns whider
euere hem likid, at e fereste place of here diecise, ou
prelatis kunnyn not holy writt ne kepen it, but don opynly
er aenst many weies; & eis is wrong for many skillis.
first, si crist god & man soute mennus soule lost oru
synne bi ritti eer and more wi grete traiuele, werynesse
& many peynes, bi many ousand myles vpon his feet, in gret
cold and stormes & tempestis, prelatis schulden not couche
in castellis & suffre e fende to deuoure cristene soulis, &
anne make a pore man to renne two or re ousand myles
& eue hem ere ensaumple of pride & oere tyunes. si
ei han so myche esour & grete hors, & ben heie vikeris
of crist to seue his lif in mekenesse and pouerte and harde
traueile to saue mennes soulis, and si ei ben holden to spende
here catel and lese here bodily lif for sauynge of cristen soulis
as did crist & his apostelis, myche more owe ei to spende
a litil traueile and money to seke & visyte synful men &
esen hem in body & soule. And not maken hem nedlis
to spende here litel catel and be inpacient & grucchynge
aenst god & man & out of charite. for we reden not in
al e lawe of grace at crist or ony of his disciplis vsede
is symonynge or axid is obedience of ony synful men riche
or pore. lord whi schulde a synful ydiot axe more obedience
an diden crist & his apostelis? & we rede not in e lawe
of grace at crist apperid comunly bifore e heie prestis
and pharisees fore here symonynge ne his apostelis and
sendynge of e holy goste, but if ei weren constreyned



|p31


bi violence or ellis if ei weren in place where criste taute
in e temple.    Also crist techi in the gospel at a man
owi to leue e lesse good & do e more; si he comaundid
a man to leue e benynge of his fadir and go preche e
gospel. anne a prest whulde not leue prechynge of the
gospel & reune to vncerteyn placis for biddynge of worldly
prelatis, enemyes to god & her seruauntis, si prechynge
of e gospel is betere an sodely reunynge so to ferre placis,
for peril of enemyes, for wastynge of pore mennus goodis,
and for drede of rebelte aenst god. for seynt ierom sei
in e popis lawe at he at leue e more good or putte
it behynde e lesse good synne not menely but greuously.
si siche |r[p.24_MS.] somonynge of prelatis is not groundid in cristis lif
ne his apostelis ne reson, but in anticristis power bi dowynge
of clerkis wi seculer lordishipe aenst holy writt. And
us instede of cristis mekenesse & pouert and charite and
trewe techynge of e gospel is brout in worldly pride of
prestis and coueitise & enuye and discencion in cristis peple,
and bodily turmentynge bi prestis, as ou ei weren worldly
lordis of e kyngis lege men boe of bodi & of catel, &
chargynge of soulis with grete chargis aenst e fredom of
goddis lawe and the hele of soulis her-bi brout in; for
es worldly prelatis chargen men to speke not aenst here
pride and coueitise ne brynge hem to e ordynaunce of crist,
but raller to lyue hem self in pride and falsnesse of is
world an to turne to e mekenesse and trewe lif and to enke
on here de day, for bi is goode lif of seculeris e lif of
worldly prelatis schulde be nowen for ypocrisie and cursed_nesse.
And us bi is feyned power of somonynge and
cursynge worldly prelatis ben maad cruel turmentours of
cristis seruauntis, and schewen hem self & make, but
falsly, lordis of mennus bodies & catel & soulis also, to
stoppe & lette good lif of cristene men, at e holy trynyte
may not do for his ritwisnesse & charite; but where ben
falsere antecristis, perilousere heretikis, & cursedher blasphe_meres.
    Also no man owi to putte by-hynde goddis



|p32


biddynge and e byddynge of a synful man bifore; & god
biddi eche man vp peyne of dampnacion at ha wif &
children & meyne to gouerne hem wel in goddis lawe.
anne no weddid man owi to leue his wife & children &
meyne vngouerned, & goo many hundred myles in drede
of eues & enemyes, wast his goddis & suffre his folk
to perische in soule or in body. And myche more no curat
owi to leue his schepe vnkept among e wolues of helle,
& nede with grete coost to ferre placis for pride, enuye or
coueitise of worldly clerkis. & is reson maki sikernesse
for prestis to dewelle with goddis peple & profite to hem,
& for children to take cure of here heldris, & not ride ne
renne aboute & leue is heete of god vndon for somonynge
of worldly prelatis. Also crist sei in e gospel at if
e blynde lede e blynde ei fallen boe into e lake. anne
si worldly prelatis ben blynde in goddis lawe, boe in
kunnynge er-of & lif er-after, no man schulde be led
bi hem in kepynge of his soule, for drede lest ei falle bo
in-to helle. For sie ei ledyn hemself to helle-ward for
ignoraunce of holy writt or coueitise of worldeli worschipe,
heie stetes & worldly muk, ei wolen lede oere men e
same weie. & is ei ben crisied of god, for at at is good
& goddis lawe ei dampnen for euyl & erroure? |r[p.25_MA.] at at is
errour & euyl aenst goddis lawe ei chesen & techen for
good and profytable; & us ei dampnen hemself & alle
at ben led bi hem. Also bi reson & mannus lawe if
a man be somonyd to-gidre to e heiere iuge & a luse
he schal be excused fro e lasse bi e vertue of e heiere
iuge; but eche man is somony at of god to worschipe
hym in & alle his witt & alle his mayt, bifor at a worldly
prelat symone hym to reine aboute, in whiche reinynge
his witt & his mayt schullen be perid; anne bi vertue of
is cheef domesman he owi to be excused fro is somonynge
of worldly prelat. but be e suget ware of feynynge here,
at he waste not ne mysvsse e iftis of god vnder colour



|p33


of is fredom; for god wole haue rekeunynge of eche
dede, of eche word, & of eche out, & of eche ifte, &
eche tyme, & moment. And be e worldly prelat ward of
blasphemye here, at he compelle not for his pride is
suget to putte bihynde e betre worechipynge of god and
vnder colour of obedience make hym to myspende e tyme &
goddis iftis.    Also men of lawe & resoun seyn it is worst
of alle to take dom vndir a suspect domesman; but ei
worldly prelatis ben suspect domesmen anemtis goddis
seruauntis, for ei been enemys to e persone of cristis
seruauntis & also to e cause of god. for comunly ei
comen fro hele statis bi symonye & so ben heretikis, as
popis lawe sei, & conteynen in pride, coueitise, estorciouns,
& meyntenynge of here synne & oere mennys for aunuel
rente, & haten & pureuen boe cristis lawe & his nefuauntis
at speken aenst here synne, to amende hem er of & alle
at ben vnkunnynge in goddis lawe; how schulde a treue
man be demyd bi suspect iuges. & siche vnkunnynge &
euyl leuynge prelatis ben most hardy to dampne trewe
& treuthis of holi writ & persue trewe men to prison & de
at meyntenen holy writt & trewe aenst here coueitise,
prid& symonye & lusas. & newe religious assessours
of es vnkunnynge worldely prelatis ben more suspect an
ony oer; for ei grounden hem in is, at holy writt
fals but here open doctours and gloses ben trewe. And
so ei putten falsnesse & defauts of witt in god, & seyn
at a synful ydiot & in cas a deuyl of helle is trewere,
wittiere & most ful of charite & mayt to teche men treue
anne is e trinyte & ihu crist god & man. & ei haten
more cristis seruauntis at stonden for e trewe of holy
writt & ihu cristis leuynge & reprouen here ypocrisie &
schewen here falsnesse to e peple; and ey ben more sotil
in malice, & dysceyuen more lordis & ladies & e comunes
in fei & charite, & asken hem to triste at it is almes



|p34


to distroye trewe men at stonden & |r[p.26_MA.] for goddis lawe & trewe
lyuynge. & us e dampnable ignoraunce of goddis lawe
& cursed lif of es worldly prelatis & stronge meyntenynge
of here owen synne & oere mennus ben cause whi pore
prestis & cristen men han hem suspect of heresie & enemyte
boe of goddis cause & his seruauntis; & er-fore e flen
fro hem as anticrist and heretykes, as ioon e euaungelist
techi in his epistilis. & but lete prelatis studis bisili & treuly
holy writt & lynen opyn wel er-aftir, and distroie opyn
synne of oere men be here witt and myt, & pore prestis
& cristene men wi-outen ony somonynge wolen wi gret
traueile and cost and wille, as bi londe & bi water, mekely
come to hem & don hem obedience & reuerence, as ei
wolden to petir & poul & cristie apostlis. deme e world
wheer is dyuysion belong on worldly prelatis vnkunnynge
and cursed of lif, or on pore prestis and trewe men at fayn
desiren nyt & day to knowe goddis wille & worschipe
& do it bifore alle oere ingis.

                     Capitulum 2=m.=

   As to cursynge, cristen men seyn trewely at ei dreden
it so moche at ei wollen not wilfully & wityngly
deserue goddis curese, neier for good in ere ne in heuene;
ne mannus curse in as eche as it acordi wi e ritful
curs of god; but ei wolis wi grete ioie of soule raere
suffre mannus wrongful curs an wityngly & wilfully
breke ony comaundement of god for to wynne er-bi alle
worschipis of is world, and to kepe here body in alle
likyngis neuere so longe; & raere to suffre sclaundryng
& bacbityng and prisonyng and esilid, hisgyng, drawyng,
quarterynge and breunynge wi hele and grace of god
an to forsake e treue of holy writt & lif of crist, for
ellis ei weren not in charite no in weie of saluacion. but
anticristis clerkis magnyfien so myche mannus, e curs at
ei taken noon hede to e dredeful curs of god; as if



|p35


men were more maytti & ritful an is almytti god in
trynyte. for ou men breken opynly alle e comaunde_mentis 
of god & lyuen in pride, coueityse, enuye, glotonye
and oer synnes, but if it be lecherie, ere renne no
mannus curs; no for lecherie if men wolen paie rente bi
eere & dwelle stil er-inne als longe as hym liste; so al e
drede is turned to mannus curs and no ing to goddis curs.
    But if a men trespas litel or nout aenst a prelat
or aenst e wynnynge of clerkis, he schal be cursed &
pursued at al e ende of his kyn may haue sorowe erfore;
ese, ou a treue of holy writt & reson be seid |r[p.27_MA.] bi charite
aenst e pride, coueitise & open wrong at prelatis don
to here neiboris, soe in here gostly offis & also worldly
wrongis; and here-bi ei ponyschen more for here owen
dispit or wrong an for dispit of god almytty.    But here
men musen, whi prelifte ben so redy to curese in here owne
cause, si petir techi cristen men to blisse & not no wene
ne curese; & god biddi vs loue oure enemyes & non good
to hem at hemten vs, and to preie for men at falsly
pursuen vs. si he at cu[r]se anowe, man for his owene
vengaunce or worldly catel more anne for to vesie synne
don aenst god & for e hele of e cuand maunus soule
cural him-self, for he doi aenst charite, as gregori techi
in e popis lawe. certes men dreden at es prelatis ben
ful of goddis curese for here symonye in & here entre, &
sillynge of sacramentis & gostly ofele, as ordres euynge for
money, & halsovynge of chirchis & autens, & for estorcions
of pore men, & meyntenynge of synful men in here A&une
for money, at ei han no part of goddis blissyng and
erfore cursed fruyt spryngi out of a cursed tise.
    Lord, whi schulde curatis pronounsen here breeren a
cursed for nakid lettes of syche coueitous prelatis, enemyes
of crist & his seruauntis, when ei knowe no cause bi-for
god where-for ei be cursed of hym but han euydence bi
spekynge & open lif of here neiboris at ei ben in good



|p36


lif & in charite. Si crist sei in e gospel at he at
sei to his broer: ou fool wi-out sufficiente cause, &
he at sei to his broer at ha e holi gost wi good
lif & charite at he is voide & wi-oute kunnynge, schal
be gilti of helle, wheer is be charite to curse a man for
sexe pans whan he may vnneis lyue be al his traueile,
& for he traueli not at here som[on]ynge men handyd myle
or moo or lesse & lene not his wif & children vngouerned.
for if a preste pronounse siche a man a cursed at is blissed
of god he lie vpon his broer & beri fals witenesse aenst
goddis dom. for ou he apere not at here somonynge to
euen hem mony at here wille, he may ben excused aenst
god & man for many bylle, befor is land lettre of
coueitouse prelatis is no sykirnesse anemtis god to pro_nounse 
a cristen man for cursed, & noon obedience schulde
constreyne a prest to wittenesse a falshede aenst his broer
and aenst his conscience but if it be anticristis obedience,
for certis god wole not constreyne a man to is false
obedyence. Lord, where anticrist & his clerkis schullen.
    if prelatis knowen at ei man were cursed of god for
brekyng of his prestis ei mayten pronounse is to e peple
to make oere men to flee his companye as an heeue
maunys. but comunly ei knowe not is so wel as oere
pore men, |r[p.28_MA.] & for ei taken no reward to e prestis of god,
but al to here owen lawes & customes. e apostelis hadde,
is power when a ful man was rebel aenst goddis lawe
to eue e fend power of his body to traueilen it, so at
e soule were saf but owre prelatis han not is power,
erfore ei feynen at e; sleen e soule bi e cursyng
wanne e bodi is neuere e werse, & none ei echen lordis
to enprisone e bodi afor fourti daies a cursyng, ou e
man be cursed for holdyng goddis prestis; & maken lordis
to ben turmentouris of cristene men, whanne e fendis
doren not touche hem for drede of god. is cursynge schulde
be suspendid for peril on alle sidis, and trewe techynge of



|p37


cristis gospel & holy ensaumplis of prelatis lif & manasynge
of purgatorie & helle and confortynge of e blisse of heuene
schulde be schewed & regne among cristene peple; and es
foure schulden maken men to flee synne & lyne wel & ende
in perfit charite, & is were best for alle parties.

                    Capitulum 3=m.=

   As to lawe, trewe men seyn at ei willen mekely &
wilfully drede & kepe goddis lawe vp here kunnynge &
mayt, & eche lawe of mannus makynge in as myche as ei
witen at it acordi wi goddis lawe & reson & good con_clence 
& to e litful execucion er-of; & god lif self may
bynde man no more to his owen lawe for his endeles ritwis_nesse 
& charite at he ha to mannes soule. lord, where
synful men at ben anticristis, & in catis deuelis in flesch &
blood, andy bynde men more to here wickid lawis & wrong
execucions of hem anne god wille bynde hem to his most
ritful lawe & profitable. cristen men knowen wel of fei
at neier petir ne poul ne ony creature may do out lawe.
fully aenst e ewe of holi writt ne aenst e edificacion of
holy chirche, at is good techynge & gouernynge & amend_ynge 
of cristene soulis. what power han an worldly
prelatis to aske so many wickid lawes? si god curse
hem at maken wichid lawes, & comaundi at no man schal
adde to his wordis ne drawe fro hem vp peyne of grete
cursynge of god & dampnynge in helle. at is to seie at no
man adde false sentence ne false glosse to holy writt, for
an, as ierom sai, he is an heretik; and at no man drawe
ony tresie fro goddis wordis, for ei enclosen alle nedeful
treue & profitable for mannys soule. & to is entente si
poul in his pistel at if ony man, as apostil or angel of
heuene, preche oer ing an is taufirste of crist & his apostelis
he is cursid. And seint Jon seie, in e ende of e
apocalips, at if ony man adde us to goddis wordis, god
schal brynge don hym alle e vengaunces wryten in e



|p38


apocalips, if ony man widrawe us fro goddis wordis,
|r[p.29_MS.] god schal don hym out of e bok of lif.    Lord, si goddis
lawe is so myche & so hard to vndirstonde, as austyn &
oere seyntis techen, at oo eche man hadde neuere so gret
witt & maytte lyue hool & sond in bodi & wittis til e day
of dome, he echtdrede euere haue ynowe to lerne and ocupis
him erinne at e fulle, whi schulle wordly curatis &
prelatis make so many sokis of here newe lawis for to
meyntene here pride & coueitise & worldely array? si men
be nowe of lesse wittis & schortere tyme & feblere of com_plexion.
certis e chargen en ouer myght & maken hem
bysy to leue wrongful tradiciouns of synful folis makynge
& to leue holy writt vnstudied, vnknoud & vnkept; & is is
a sotil cautel of e fend to for do goddis lawe & knowynge
& loue of oure goode god. And erfore crist pleyne of is
peple; bi e prophete ysaie, & in o gospel also, at is peple
worschipi him in lippis but here herte is fer fro god, & ei
worschipen hym with-outen cause, for ei techen e loris of
men & here maundementis, & it seyntis in e popis lawe
reprouen euyle lawis vngroandid in holy writt & reson, & hem
at makeu hem also, & seyn at we owen to take hede what
crist sei, & to no man ellis but in alse myche as he acordi
wi crist, & he his false at sei or teche ony ing at is
not euydently groandid in goddis lawe. & erfore seynt
petyr comaundi if ony speke, loke he speke as goddis wordis.
as es worldly prelatis drawen cristen men fro holy writt
at is e beste lawe & constreyne men to here owene lawis ful
of errour, maad to coloure here cursed pride & coueitise; for
ei ponysche men sorere for breken of here owen lawis an
for brekynge of goddis lawe, & louen & chirisches men of
here lawe and dispises & putten abac men of goddis lawe.
Late wordly prelatis ceesse to schlaundre pore men, seynge
at ei wolen not obesche to here souereyns & dreden not
curs but dispise lawe. for in alle es re er ben clere bifore
god & man if rit & reson & charite be wel sout.



|p39


|rIII.

|rThe_Rule_and_testament_of_St._Francis.


|r{introduction}



|p40


          is his e reule of seynt fraunseis.
                     Capitulum primum.

   e reule and e lyuynge of frere menours is is: to kepe
e holy gospel of oure lord ihu crist, lyuynge in obedience,
wi-outen propre, & in chastitie. Frere fraunseis biheti
obedience and reuence to e lord e pope honorie, & to his
successouris, e whiche entren bi general & holy eleccion, &
to e chirche of rome, & be oere freris holden to obesche
to frere fraunseis & to his successouris.

     Of hem at wolen take is lif, hou ei schullen be
                          resceyued.
                       Capitulum 2=m.=

   if ony wille take is lif, & comen to oure breeren, sende
hem to e mynystris prouyncials, to whom only, & not to
oere; be grauntid |r[p.30_MS.]  leue to resceyue freris. erfore late e
mynystris diligently examyne hem of e comun fei and
e sacramentis of holy chirche, at if ei beleuen alle es
ingis, and wilen fefully knowleche hem, & stedefastly kepe
hem to e ende of e world, & if ei han noon wyues, or
if ei han wyues & here wyues ben entrid in-to religion, or
ellis at here wyues han ouen here housbondis lyue bi
auctorite of e bischop of e diocise & now maad a vow of
chastite or contynce, and here wyues ben of sich age at
noon euyl suspecion may be reysed of hem, late e prouyn_cials 
seie to hem wordes of e holi gospel at ei goo &
sille alle here goodis & eue hem to pore men, & if ei may
not do is here goode wille is ynow to hem; & be e freris
& here mynystris war at ei be not bisi of here temporal
goodis, at ei don freli of here ingis what euere e lord
inspiri to hem.    Neeles if conseil be nedful her-to, haue
e mynystris leue to sende hem to summe men at dreden god,
bi whos conseil here goodis schullen be ouen to pore men.
aftirward graunte e mynystris to hem clois of probacion,
at is to seie tweie cotis or kirtlis wi-outen hood and
a girdil & a brech & a chaperon to e girlel, but if oer
ing after god be seyn to ye mynystris.    But whanne e
eer of probacion is endid be ei resceyued to obedience,
bihetynge to kepe is lif & reule; & in no manere schal it



|p41


be leffel to hem to goo out of is ordre vp e comaundement
of e lord e pope, for aftir e holy gospel no man sendynge
his hond to e plow and lokenge a-en is able to e
kyngdom of god. & haue ei at han bihit obedience cotis
or kirtlis wi an hood and an oer wiouten hood; ei
at wilen haue schon & be nedid er-to may bere hem.
 And be alle freris cloid wi foule clois, & ei may pese
hem aen or cloute hem of sacchis & oere pecis wi e
blissyng of god. And I moneste & stire es freris at ei
dispise not and deme not o men whom ei seen cloid wi
softe clois & colourid, & vse delicat metis & drynkis, but
more eche of hem deme & dispise him self.


   Of goddis seruyce & fastyngys, & hou freris schullen
                   go bi e world.
                     Capitulum 3=m.=

   Do clerkis deuyn officis after e ordre of o holy chirche
of rome, out taken e sautir, of wheche ei may haue
breuyaries, at is smale saiuteris or abreggid; but late lewid
freris seie four & twenti pater nostris for matynes, for laudis
fyue, for prime, tierce, vndren & noon, for eche of hem seuene
pater nostris, & for euensong twelue, & for compleyn seuene.
 And preie ei for dede men. and faste ei |r[p.31_MS.] fro e feste of
alle hawen til e natyuyte of crist, & o holy lenten at
bygynne fro e twele day of cristemasse to e fulle fourti
daies, e whiche lenten oure lord halwid wi is holy fast,
be ei blissed of e lord at fasten wilfully is lenten; &
be ei not constreyned at wilen not, but faste ei anoer
lenten til e resurreccioun of e lord. but in oere tymes
ben ei not holden to faste but on e friday; but in tyme of
opyn nede ben e freris not bounden to bodily fast. but
I conseile, amoneste, and stire my freris in oure lord ihu
crist at whanne ei gon bi e world at ei chide not and
stryue not bi wordis, & at ei iuge not oere men, but
at ei ben mylde, peisble and manerly, homly & meke,
spekynge of al ingis as it is semely. & at ei schullen
not ride but if ei ben nedid for opyn nede or siknesse.  In_to 
what euere hous ei shullen entre seie ei first, pees be
to is hous, & aftir e holy gospel be it lefful to hem to ete
of alle metis at ben sett to hem, as I haue seid.



|p42


             at Freris resceyuen no money.
                     Capitulum 4=m.=

   I comaunde stedefastly to alle freris at in no manere ei
resceyue no money or pens; neier bi hem self ne mene 
persone putt bitwixe. neeles for e nede of sike men & to
cloe oere freris bi gostly frendis only, e mynystrys &
ustodis schullen bere bisy cure, vpe placis & tymes & colde
regiouns or contres; as ei schulle see at it is spedy to
here nedy. at is ing be euermore saaf, at as it is seid
ei resceyue no pens ne money.

             Of e manere of trauayle of freris.
                     Capitulum 5=m.=

   Oure freris to whom god ha ouen grace to traueile, labore
ei treuly & deuoutly so at ydelnesse enemy of soule be
excludid or putt awey. And ei quenche not e spirit of
holy deuocion and preire to whiche oer spiritual ingis
schullen serue. But of e hire of labour receyue ei neces_saries 
for hem self & here breen wi-outen pens or mony,
and at mekely, as it is semynge to seruauntis of god
foloweris of e moste holy pouert.

    at freris apropren no ing to hem self, & hou ei
           schullen axe almes, of sike freris.

   Freris schulle no ing apropre to hem self neier hous ne
place ne ony oer ing, but as pilgrimes & gestis or come_lyngyns 
in is world, in pout & mekenesse seruynge to e
lord, goo ei tristiliche for almes, and hem nedi not to be
a-schamyd, for oure lord made hymsilf pore in is werld for
vs. is is e heynesse of e moste hey pouert, at maki
ou my breen heiris & kyngis of e kyngdom of heuenys;
is ha maad ou |r[p.32_MS.]  pore in ingis & enhaunsed ou in vertues.
be is oure porcion, or deel, at bryngi perfitely to e
lond of lyuynge men. to e whiche pouert e most loued
breeren, hooliche cleuynge for e reuerence of oure lord
ihu crist, wile e nooing haue lastinge e world vnder
heuene. And where euere freris ben & fynden hem to-gidre
schewe ei hem homly bitwixe hem self, & sikyrly schewe
eche to oer his nede. for if a modir norsche & loue here
fleschly child, wi hou mychel more diligence schal on loue



|p43


& norische his gostly broer, & if ony of hem falle in-to sike_nesse 
oere freris schullen serue hym as ei wolden be seruyd.

      Of penaunce to be putt to freris for synnes.
                       Capitulum 7=m.=

   if ony of freris bi tisynge of e enemye happen to synne
deedly e synnes of whiche it is ordeyned among freris at
ei rennen to here mynystris prouyncial, e same freris ben
holden to renne to hem also sone as ei may wi-outen
dwellyng. & o mynystris if ei ben prestis schullen wi
mercy enyonye hen penaunce, & if ei ben noone prestis
make ei to be enyoyned to hem bi oer freris of e ordre,
as it seme to spede most aftir god. & ei schullen be war
at ei be not wraid and disturblid for e synne of ony, for
wrae & disturblynge letten charite in hem & oere.

       Of e chesyng of e general mynystere & of e
            prouyncial chapitre of e ordre.
                      Capitulum 8=m.=

   Be alle freris holden to haue euermore on of e freris of
is religion a general mynystre & seruaunt of al e breerhed,
& be ei holden to obliche stedefastly to him. & whanne
he die e chesynge of his successour be maad of mynistris
prouincial & custodis in e chapitre of witsontide, in whiche
chapitre be e mynystris prouyncial holden euermore to
come to-gidre, where euer it ha ben ordeyned of e general
mynystre; & onys in re eer, or at anoere terme lasse or
more as it is ordeyned of e forseid mynystre. & if it seme
ony tyme to e generalte of mynystris prouyncial & custodis
at e forseide mynyster is not sufficient to e seruyce
& comune profite of freris, bo e forseide freris holden,
to whom e chesynge is ouen, to chese hem anoer in e
name of god to here kepere. Aftir e chapitre of witsonday
e mynystris & custodis may eche bi hem self, if ei wilen
& it seme to hem spedeful, in e same eer in here custodries
onys clepe to-gidre here breeren to chapitre.

                Of prechours to e puple.
                     Capitulum 9=m.=

   Preche not freris in e bischopriche of ony bischop whanne
e bischop aen sei hym, & noon of freris be hardy in ony
manere to preche to e peple but if he be examyned &
aprouyd of e mynystre of is fraternyte, & at e office



|p44


of prechynge be graunted to hym of e |r[p.33_MS.]  mynystre.    Also I
moonest & stire e same freris at in prechynge at ei
maken here spechis be examyned as chast & to profit & to
edificacion of e peple. Schewynge to hem vices & vertues,
peyne & glorie, wi schortnesse of sermon. for e lord ha
maad abreggid word vpon e ere.

              Of e monestynge & of correccioun.
                       Capitulum 10=m.=

   Freris at ben mynystris & seruantis of oere freris schullen
visite and moneste here breeren mekely & charitably, &
ei schullen correcte, not commandynge to hem ony ing
at be aenst here soule and oure reule. And freris at
ben soget owen to enke at for god ei han forsaken here
owen willes: werfore comaunde stedfastly to hem at
ei obeche to here mynystris in alle ingis at ei han
behit to oure lord to kepe, & noon contrarie ingis to here
soule & to oure reule. & where euere ben ony freris at wisten
or knewen at ei may not kepe gostly e reule e may &
owen to renne to here mynystris, & e mynystris owe to
resceyue hem benygnely & bi charite, and haue ei so muche
famularite, or homlynesse, aboute hem at ei may seie to
hem & do as lordis to here seruauntis. for whi so it schal be,
at mynystris be seruauntis of alle freris. amoneste & stire
oure lord ihu crist at freris ben war & flee fro alle pride,
fro veyn glorie, enuye and coueitise, & cure & bisynesse of
is world, fro detraccion & grucchynge. & recke not at
ei ben vnkunnynge to lerne letteris, but vndirstonde ei
at aboue alle thingis ei owen to desire to haue e spirit of
e lord & his holy werchynge, and euere preie to god wi
clene herte, & haue mekenesse & pacience in pursuyt & in
infirmyte, and to loue hem at pursuen vs & reprouen &
dispisen vs. for oure lord sei: loue e oure enemyes, &
preien for hem at pursuen ou, and for men at falsly
chalengen ow. blissed be ei at suffren persecucion for
ritwisnesse, for here is e kyngdom of heuenys; & who euere
lasti in-to e ende he schal be saaf.

      at freris entre not in-to abbeies of nunnes.
                    Capitulum 11=m.=

   I comaunde stably to freris at ei haue not suspect com_panyes 
or conseilis of wymmen, & at ei entren not e abbeies
of nunnes, out take o to whom fro e see of apostaile is



|p45


licence grauntid; and be ei not maad godfadris of men,
last bi is occasion among freris & of freris be gendrid
sclaundre.

    Of e manere of goynge among sarasyns & oere men
                     out of bileue.
                     Capitulum 12=m.=

   Who euere of freris bi inspiracioun of god wilen goon
among sarasyns & oere vnbelefful, axe ei leue erof of
here mynystris prouyncyal, and euere es mynystris to noon
leue to go but to hem whom ei seen ablee to be sent to
is ing. enyoyne to mynystris bi obedience at ei axe
of e lord e pope on of e cardynales of e |r[p.34_MS.]  chirche of
rome, at be gouernour, meyntenour, and correctour of is
fraternyte, at we be euere suget to e feet of e same
holy chirche, and stable in general fei of cristene men, &
at we kepe pouert & mekenesse & e holy gospel of oure
lord ihu crist, e whiche we han stedefastly bi-hit or
awowid bi profession.
   Here endi e reule of seynt fraunseis, & here bigynne e
testament of seynt fraunceis.

                      Capitulum 13=m.=

   In e name of e fadir & sone & e holy gost. Amen.
Houre lord ha ouen to me fraunseis to bigynne to do
penaunce; & whanne was in ouere myche synnes it semyd
to me bittrere to see leprous men, and e same lord broute
me among hem and I dede mercy wi hem. & wanne I
departed fro hem at ing at was semynge bitter to me was
turned to me in-to swetnesse of soule & bodi. & aftirward
stood a litol and wente out of e world, & oure lord af
me sich fei in chirchis at I schulde preie us sympli &
seie: we worschipen e, lord ihu crist, at alle e chirchis
e wiche ben in al e world, and we blissen to e for by
yn holy crois u hast aen bout e world.
    Aftirward o lord af to me & eue so myche fei at
I wille renne to e prestis at lyuen aftir e forme of e
chirche of rome for e ordeynynge of hem, al-ou ei
diden to me persecucion. & ou hadde as myche wisdom
as hadde salamon & founde litel pore prestis of is
world at dwellen in parichis I wille not preche aenst
here wille. and I wille honoure alle prestis as my lordis,
& I wile not biholde in hem ony synne, fore in hem I



|p46


take bi discrecion goddis sone & ei ben my lordis. &
here-fore do at see noo bodiliy ing in this world
of hym, e heiest goddis sone, but his holieste preuytes
blood at ei resceyuen & ei only mynystren to oere.
& wile abouen alle ingis honoure es holieste preuytes
or mysteries, & putte es holieste names in most precious
places, & where euere I fynde his wordis writen in
vnlefful placis wile gedre & preie at ei ben gedrid
& kepte in an honeste place. & we schal worschipen in
herte & word alle clerkis of dyuynyte at mynystren to vs
most holy wordis as hem at mynystren to vs e holy gost
& lif. And after at e lord hadde ouen to me of freris
no man schewid to me what I schulde do, but he at is
hiest schewid to me at I schulde lyue after e forme of
e gospel: & in fewe wordis & sympliche maade to
write it, & e lord pope confermyd it to me. And summe
comen to taken is lif, And ei auen to pore men alle
inges at ei mytten. And ei weren |r[p.35_MS.]  apeied wi o cote
or kirtil with-ynne fore & with-oute for & wolde not
haue more clerkis schulden seie here officis aftir clerkis,
but lewed freris schulde seie e pater noster. and we
dwelten to-gidre in chirchis, & weren idiotis, & vnderloute
to ale men. & traueiled wi myn hondis & wile traueile,
& wile at alle oere freris traueile in labour e whiche
pertyne to honeste, & ei at kinnen not, lerne ei; not
for coueitise to take hire, but for ensample to putte awey
idelnesse; & whanne men euen vs nout renne we to e
borde of e lord, axynge almes fro dore to dore.
    God schewid to me is salutacion at schulde seie, e
lord euere pees to e, erfor be freris war at ei resceyue
not in no manere, neier chirchis, ne placis to dwellen onne,
ne ony oer ingis at ben bilded for hem, but as it seme
holy pouert, e whiche we han bi-fore seid in e reule, euer_more 
dwellynge ere as gestis & comelyngis & pilgrymys.
I comaunde sadly to alle freris be obedience at where so
euere ei ben be ei not chargid to axe ony lettre in e
court of rome, neier be hem self ne by mene persone put
bitwyxe, wi e blissynge of god. And I wile at freris
obeche to e general mynystre of is fraternyte whom it
plesed to me to euere erto, and I wile at I be so taken
in his hondis at may not goo or do aenst his obedience
& his wille, for he is my lord. & ou I be simpul & sik
neeles I wile euere haue a clerk at schal do me dyuyne
office after e reule. And o at ben founden at don not
e office after e reule & wilen varie on oer manere & be not



|p47


of ryt cristen fei, be alle freris holden bi obedience where
euere ei ben et, where euere ei schulle fynde ony of oo,
ei schullen presenten hym to e nexte custode of at place
where euere ei fynden sychon. and be at custode holde
sadly bi obedience to kepe hym strongly as a man in bondis
day & nyt, so at he may not be delyuerid of his hond til he
represente hym in his owen persone in e hondis of his
mynystre, and be e mynystre holden sadly bi obedience to
holde hym bi freris at kepe men nyt & day as in bondis
til at he represente hym to e cardynal hostiense, at is
lord, gouernour, menintenour & corectour of alle e fraternyte.
   And seie not, freris, at is is anoer reule: for it is a
remembraunce, amonestynge, a reprouynge, and my testament
e whiche I frere fraunseis, litel, make to my blissed breeren,
at for is we kepe bettere e reule e whiche we han bihit
to e lord. & e general mynystre & alle oere mynystris
& custodes ben holden bi obedience to |r[p.36_MS.]  adde no ing to es
wordis ne drawe er fro & rede ei es wordis.
   And I comaunde bi obedience to alle my breeren, boe
clerkis & lewid, at ei putte not glosis vnto e reulee, ne
seynge wi es wordis: "so ei wilen be vndirstonden,"
but as e lord af to me sympliche and pureliche to seie & to
write e reule; and vndirstonde e es wordis so symplely
and clenly with-oute glose & kepe ee hem in to e ende
wi holy werchynge. and who euere kepi is be he fulfillid
in heuene with e bliseynge of e heiest fadir, and be he
fulfillid in ere with e bliseynge of his louyd sone, wi
e holiest gost confortour, & wi alle vertues of heuenes and
wi alle seyntis; and frere fraunseis, oure litel and oure
seruant, conferme to ou how euere myche may wi-in &
wi-outen is moste holy blissyng. Amen.

       Here endi e testament of seynt fraunseis.


                        [Comment.]

   But here e menours seyn at e pope dischargi hem of
is testament & sei at ei ben not holden er-to, for a man
ha not lordschipe ne iurisdiccion vpon his pere, & si e pope
was more an fraunseis he mytte not bynde e pope at He
ne myte dispense & reproue what he wolde.  But to is
trewe men seyn us, et freris ben bounden to is testament
for many skillis: first fraunseis sei at god schewid hym



|p48


is lyuyng and not man; anne oer is testament is of
goddis wille or fraunseis is fals at sei so. if it be goddis
wille e pope may not do aenst it, if fraunseis be false in
is seiynge his doynge cam of e fend of helle at is fadir
of lesyngis.  Also fraunseis sei at is testament is noon
oer reule but e firste, and anne as ei taken e firste reule
so moste ei take e testament, sien ei ben al oon.    Also
it semi at fraunseis in his laste daies schulde beste knowe
e treue & most be in charite to his breeren, & an he
made is testament; & herefore it seme at he was a liere
& out of charite but if is testament were acordynge wi
goddis dom; but what pope or deuyl schulde anne distroie
it?  Also men seyn at he is cursed at letti e ritful
wille of a dede man. But is testament is ritful wille of
dede fraunseis; anne it semi at at pope at letti it & e
freris also ben acursed of god, of fraunseis, and of alle hawen.
    As to e substance I the reule ei forsaken obedience of
god and obeschen to a synful idiot biddynge e contrarie of
goddis wille, e whiche synful ydiot is in cas a dampnyd
deuyl, & so for plesynge of e world or lustis of here flech
ei leuen e comaundementis of god & don vnritful
comaundement of e fend, & magnyfien more obedience to
synful men, & in caas to fendis. an obedience |r[p.37_MS.]  to crist at
is eueremore medeful; & so ei seyen at a good ing doon
after e comaundement of god is not of so gret merit as a
ing don after e comaundement of a synful ydiot, & in cas
a dep deuyl in helle. but is newe profession was not vsed
of crist & his apostelis but in e time at sathanas was
vnbounden, as e apcalips telli; and so it semi at es
newe ordris distroien obedience of cristis lawe (bi whiche
eche man is holden obeche to oer in e drede of crist, at is
in as myche as ony techi a noer to don e wille of god) &
magnyfie obedience to synful men, ee aenst e preceptis
of god. and so as myche as is in hem ei maken a synful
idiot & in cas a dampnyd deuyl in helle more than almyti



|p49


god in trinyte, for ei don more aftir his false comaundement
an aftir comaundement of almyghty god.
    To e secunde part of e reule wi-outen proprete of
worldly goodis; si propre ing stondi most in wille &
ei traueilen more for propre wo^rschipe or wynnynge an
for comune profit of cristen men, it seme ei don alle aenst
is reule; for ei han grete housis proprid to hem self, many
costly bokis, & myche hid tresour biried in here houses fro
e comunte of cristen me lyuynge in e world bi gret
labor, as god enyoyned adam; & is tresour is kept proprely
to idel men or fendis, sien it is geten by false lesyngis,
false beggynge, & fals meyntenynge of foule synnes.    Also
o strong beggere or flaterere ha a chaumber for a lord, erl
or duk wi many preciouse iuellis, & anoer frere ha
nakid sidis & many other myscheues ou he be wor siche
a ousand bifore god.     As to chastite deme men of here
bodily chastite, but of gostly chastite it seme at ei ben
alle avoutreris, for ei halde e religioun at is maad of synful
men bettre an religion maad of crist hym self, & ei chargen
more tradicions or customes maad of here owen errouris an
e iust lawis & heste maad of almytty god, & us is gostely
matrimonye bitwixe crist & cristen mennus soulis broken,
si it stondi in ritfulnesse & mercy & fei.
    But see now hou freris don openly aenst is reule &
testament. also in takynge money many weies; for ei
leden wi hem a scarioth stolen fro is eldris by efte to robbe
pore men bi beggynge dampnyd of goddis lawe. & seen
more ypocrisie of hem: ei wolen telle gold and money
& touche it wi a sticke or wi gloues & a grete cuppe
of gold or pece of siluer wor many markis to drynke noble
wyn of, but ei wilen not touche an halpeny or fering
wi e coyn & armes of e cros & of the kyng, & is seme
for dispit of e cros or of e kyng, for a weeg of siluer or
a |r[p.38_MS.]  cuppe of gold ei wolen handil faste, and e money at
ei robben of pore men bi fals beggyngo ei wolen leyn it



|p50


vndir here beddis hed at nyt. & so of cloing ei don
aenst is reule in many maneres; for men seen at e
kyng or e emperour mytte wi worschipe were a garnement
of a frere for goodnesse of e clo, & namely of suche freris
as schulden most kepe pouert of crist & his apostelis, as
ben clepid maistris of diuynyte, but verreily maistris of
errour boe in techynge & in ensaumple, & summe oone ha
wast clois & costi, and a noer symple frere at nys not
so gret flaterere nakid or to rent.    As to propre ingis freris
seyn at e pope is lord worldly of housis, bokis, iewelis
and al at ei han, but her seme myche venym: first e
suyl children putten in-to here fadir e pope e venym of
worldly lordschipe si ei may not haue it for distroynge
of here perfeccioun, & yit ei seyn at e pope mot be most
holy & perfyt & nexte sue crist in alle manere vertues, &
us ei putten a vsyn orn in his feet. As to here kyng
ei ben vnkynde & vntrewe, for wi-outen his leeve or is
conseil ei alien in-to straunge rewmes, & in caas to oure
enemyes, al at ei may gete bi robberie of pore men &
flaterynge & oere false menes in e lond at ei dwelli
inne; & so, if e pope ben enemye to oure lond & sende
enemyes to oure lond, he ha many stronge houses as
caastelis; & if ei ben his ritfully oure kyng may not
warne ne lette his hoste to reste in o places, & anne is oure
lond in gret peril.    As anemtis prechynge, men knowen wel
at freris wile flatere & spare to reproue scharply synnes
of grete men for drede of los of worldly goodis or frendischipe
or fauour; & so for loue of here stynkynge bely ei laten e
fend strangle many soulis, and it dispisen and letten oere
men to preche the treue of goddis lawe, laste here synne
were knowen & here pride & worldly wynnynge leid a doun.
 And it ei tellen not schortly ne plenerly e gospel, & vices
& vertues, & peynes and ioie, but maken longe talis of fablis,
or cronyclis, or comenden here owen nouelries.    As anemtis



|p51


traueile of freris it is knowen hou ei gou ydel fro contre
to contre, & fro toun to toun, & fro hous to hous, beggynge
nedles of pore men, techynge oere to ben idel, & stelen
mennus children to is ydelnesse, where ei ben taut to lyue
in swet of here body bi comaundement of god and bi here
owen reule & by ensaumple of petir and poule; whanne
petir fischid aftir cristis resurreccion, & poul traueilid |r[p.39_MS.] wi
his hondis after cristis ascencion; and seynt austyn techi
munkis to labore wi here hondis, & so I do seynt benet &
seynt bernard.    Also bisiden rome frere menours bi false
name pursuen trewe pore frerin to de, for as myche as ei
woldin kepe fraunseis reule to e lettere in pouert & meke_nesse 
& in grete penaunce, and er-fore, ou ei haue name
of franseis freris, ei ben enemys of crist & fraunseis & cruel
man-sleeris.  Also, if fraunseis take only e gospel and no
ing addi of his owne er-to, it schulde not be clepid
fraunseis reule but reule of crist or of e gospel; & if he
putte to e gospel of his owne fyndinge, whi schulde he make
er-of a newe ordre, si e offre at crist made him self is
most perfit & most lit & most siker to geten heuene by, &
what goode dede ony man may do he is holden to don it
bi is most comaundement of god: "ou I schalt loue i lord
i god of ale in herte, of al i lif, of al i outis, & of al
i stenges or mytis." what nede is it anne to maine anoer
religion, si at at crist mayde is I-now at e fulle; & so
si noone apostle of crist ne angel of heuene ha ony power
but if it be to edificacion I profit of holy chirche, e pope
ha no power to dispense aenst fraunseis testament & his
reule, si ei ben al on, but if it be to profit of holy chirche
at men kepen neier his reule ne his testament. Of is reule
& errour myte men speke ful muche. But god for his mercy
brynge clerkis to cristis clene religion, si it is e beste on
alle weies & most profitable to alle parties. Amen.



|p52


|rIV.


|rOf_Prelates.



|p|r53-54_{summary}



|p55


               Here it telle of prelatis.
                   Capitulum Primum.

|r[p.65_MS.] at prelatis leuen prechynge of e gospel & ben gostly
manquelleris of mennys soulis, And sathanas transfigurid
in-to an aungel of lit, & ben gostly sodomytis worse an
bodily sodomytis of sodom and gomor. first, crist sei in
e gospel of seyn ion at he was boren & cam in-to e
world for is ende, to bere witnesse to treue; also crist
cam in-to is world to seke and to saue mankynde, e
whiche was perischid. & certis crist sauyd mannus soule
bi trewe lyuynge in his owen persone, & trewe & opyn &
fre prechynge of e gospel, & wilful passion & de for
prechynge & meyntenynge of e gospel; & to is same ende
& werk crist ordeyned alle his apostelis & disciplis, boe
bi-forn his de & after his resurreccion, to preche us e
gospel to alle men. anne, si prelatis & prestis ordeyned
of good comen in e stede of postlis & disciples, ei ben
alle bounden bi ihu crist god and man to preche us e gospel.
 Also crist biddi pries to petir at if peter loue crist at
he fede his scheep; at ben cristen soulis; & first fede bi
ensaumple of good lif, e secunde tyme bi trewe techynge
of e gospel, and e ridde tyme bi wilful suffrynge of
dei, to make men stable in e gospel & in hope of blisse:
& here-to crist comaunded his disciples to preche opynly e
treue at ei herden priuely, & drede not men at turmenten
& slen e bodi, but drede hym at may putte body & soule
in-to helle wi-outen ende.  Of es two gospellis it
is cleer at prelatis at prechen not us e gospel louen
not crist, but don fully aenst his heste, whanne ei leuen
for drede of men to teche e gospel; & us e hee prestis
ely was dede for he taute not his children goddis lawe
and reproued not at e fulle here synnes, & e arke or
couere of god was conquerid in-to euemyes hondis, & goddis



|p56


peple ouercomen, and many ousandis slayn in bataile as
e first bok of kingis telli.  And herefore e holy prophete
ysaie crie at woo is to hym, for at he was stille and
dwelte among synful peple, & telle hem not here synnes,
si is is offis of a prophete. also god se to prelatis bi
eechiel, at if a synful man die in his synne & e prelate
telle him not his peyne for synne, god schal seke e synful
mannus bloode, at is his synne, of e prelatis hondis.  And
here-for sei poul at woo is to hym, at is euerlastynge
dampnacion, but if he preche e gospel; & si cristen men
may not lyue gostly but bi goddis word, |r[p.66_MS.]  prelatis at wi_drawen 
us goddis word fro here sugetis ben cause of de
of here soulis, at is a ousand folde worse an is de of
body, & so ei be worse man-sleeris an ei at only sleen
e body.  And si petir was sathanas for he wolde haue
lettid cristis de & saluacion of mannus soule, him wnwyt_tyngge; 
moche more es prelatis ben sathanas, at us
myche contrarien cristis wille & sauynge of mennus soulis
oru prechynge of e gospel, & ei ben turned in-to an
aungel of lit, for ei feynen hem in e stede of apostlis &
worche wi e fend to suffre mennus soulis go to helle; &
si goddis word, bi whiche men schulden gostly be gendrid
goddis sones, is betere an bodely seed of man bi whiche
e body of man schulde be gendred, & es prelatis mysusen
is betere seed, anne ei don more synne an diden e
sodomytis at wasted manus seed; for euere e betre at
a ing is e worse & e more abhominable is e mysusynge
er-of. & e grete doctour lyncolne robert grosted groundi
is pleynly at siche prelatis at leuen to preche us cristis
gospel ben more abhominable and enemys of god & his
peple an weren e cursed men of sodom & gomor. & si
god se bi e prophete at euyl prestis ben cause of fallynge
of e peple, alle manere men ben bounde to amende is
defaute; for ellis ei stonden not in goddis hestis ne charite.
& here-fore gregory sei at no man harme more cristis



|p57


chirche an he at ha e name of ordre & holynesse and
er-wi lyueth euele, for comunly no man reproue hym,
& men taken gretly ensaumple of his synne; & erfore
crist purgid e temple with his owen hondis, as e gospel
telli, in tokene at if prestis weren good e peple schulde
sone be amendid. & for is skille trewe men seyn at prelatis
ben more bounden to preche trewely e gospel an es sugetis
ben holden to paie here dymes, for god chargi at more,
and at is more profitable to boe parties & more esy. And
erfore prelatis ben more cursed to cesse of is prechynge
anne e sugetis if ei cessen to paye ties; e, whanne here
prelatis don wel here ofas.  Also prelatis ben more bounden
to is prechynge, for at is comaundement of crist bifore
his de & eke aftir, an to seie matynes, masse, euen song,
or placebo, for at is mannus ordynaunce; anne si prelatis
ben not wori to haue dymes & offrynges if ei don not
matynes, masse & oer mannes ordeynyngis, moche more
if ei don not is hee ordynaunce of god; & here-fore sei
crist. if e salt be fonnyd it is not worthi ouer is, but if
it be to be cast out & be defoulid of men; at is if prelatis
failen of good lif & techynge, ei moten be us seruyd of
men, for if men vnder hem knowe is defaute & may
amenden it & dou not, ei consenten & meyntenen hem in
is grete synne.

                     Capitulum 2=m.=

|r[p.67_MS.] Also prelatis letten men to do goddis wille & comaunde_ment
& so ei neden hem to be dampnyd, I letten many to
here goddis lawe; for prelatis letten & forbeden prestis to
preche e gospel in here iurdiccion or bischope-riche, but
if ei han leue & letteris of hem; & it god comaunde &
chargi alle his prestis to preche freely the gospel. for alle
cristis apostlis & disciplis weren chargid to preche e gospel,
& alle prestis ordeyned of god comen oer in staat of apostlis
or disciplis of crist, as bede & e popis lawe sei; anne



|p58


alle prestis ben chargid to preche e gospel. Also god sei
be e prophete, at lippis of a prest kepen kunnynge of
goddis lawe, & men seken the lawe of his mou, for he is
an aungel of e lord of compaynes. an aungel is a messager,
anne si e prest generaly is a messe ger of god he mot
schewe his message, at is e gospel, in whiche is perfitly
teld goddis wille; and gregory vpon e gospel proue wel
at eche prest mot preche, haue he litel kunnynge or moche.
 Also gregory sei in e popis lawe, at who euere come
to prestod taki e office of a bedele or criere to goo bi-fore
e dredful doom of god; and as in e olde lawe e prest
schulde die if he ne entrid in-to a sanctuarie wi-outen
noyse, so in e lawe of grace if a prest be doumb of e
prechynge he stere goddis wrate vpon hym. & si men
ben gretly cursid at don aenst e popis lawe, as men seyn,
& is is a grete popis lawe, groundid on goddis lawe & reson
& charite, moche more ben ei cursed at don aenst is lawe.
 Also ierom sei at prestis owen to preche bifore bischopis,
& ei owen to be glad erof for at is here worschipe.  Also
austyn in a sermon sei at eche man is holden to teche e
good at he can; e, ou he kunne litel.  Also it is a gret
werk of mercy to teche men e ritte weie to heuene, &
eche man is holden bi comaundement of god to do werkis
of mercy; an is eche prest holden to teche e gospel, at
is e rit weie to heuene.  Also in e holde lawe a man is
holde to brynge e beste of his enemye in-to e rytte weie;
moche more is a man holden to brynge his broeres soulis
out of synne in-to good weie to heuene ward. And bi is
reson alle cristis enemyes weren stoppid to speke aenst him
whanne he helid a sik man vpon e sabaat day, as e gospel
telli.  Also at riche man is out of charite at helpi not
his broer in bodely nede, if he may wel, as ioon e
euaungelist sei; myche more is a man nedid bi charite to
releue his broeres soule out of myschif of synne, if he
haue kunnynge of goddis lawe.  Also men demen |r[p.68_MS.]  it a grete



|p59


charite to saue a mannus bodi fro de or dryncchyng; it
is moche more charite to saue mennus soulis fro de of synne
& of helle bi trewe prechynge of goddis lawe.  A lord, what
deuelis blyndnesse and cursednesse is is, whanne e prelat
or curat is chargid of god, vp peyne of his owen dampnacion,
to teche e gospel & comaundementis of god to alle his
sugetis, & here-wi can not teche us, or may not for worldly
bisynesse, or wole not for idelnesse or negligence, an to
lette oere to preche frely e gospel of crist & saue mennus
soulis; but anne ei senden oere, at tellen lesyngis,
fablis, & cronyclis, & robben e peple bi fals beggyngis,
& dore not telle hem heie grete synnes & auoutrie lest ei
lesen wynnynge or frendischipe.  Certis he were a cruel
fadir at mytte not eue his owene childre bred ou ei
perischeden for hunger, & it wolde not suffre anoer man
to hele es children bi weie of mercy; but moche more
cruel ben es prelatis & curatis, at kunnen not or may not
or wolen not eue here gostly children gostly bred of e
gospel, ou here soulis bin in neuere so gret myschef, &
it forbeden & cursen oere men if ei wolen for mercy
euere here breer techyng of goddis lawe, boe treuly & frely,
with-outen beggynge as crist biddi.  It seme at syche
prelatis & newe religious ben a-ferd of cristis gospel, for it
approue not but distroie worldly lordschipe of prelatis &
feyned holynesse of newe religious; si cristin religion at he
made for prestis is e beste, most perfyt, most esy, & most
siker. And oure ihu wolde haue no worse religion in prestis
an at at he made himself.  Also it seme at sich iurdic_ion 
of prelatis at us letten cristis gospel, dryuen awey god
fro mannus soule, & vertuous lif & charite, & brynge e fend
in, and cherischi hym & synnes & debatis & werris. neeles
men supposen at newe religious han leue of worldly prelatis
to preche here fablis and lesyngis & to robbe e pore peple
bi beggyng, vpon this condiccion, at ei preche not spedily
aenst symonye, extorsions & oere orible synnes of false



|p60


prelatis, & at ei euere es worldly prelatis gold in gret
quantite, at ei robben of pore men.  And us es worldly
prelatis dampnen hem self es newe religious, hem self, &
also oere prestis at wolden preche e gospel trewely & frely
as moche as in hem is, and e peple also; si ei suffren not
e peple to here goddis word frely, but lesyngis, fablis, and
erto to be robbid, & us es prelatis ben procuratours of
e fend, enemyes of crist, & traitours to his peple.

                       Capitulum 3=m.=

   Also comunly prelatis ben false prophetis & heretikis, for
ei indede |r[p.69_MS.]  seyn heresie & techen aenst ihu crist & his
apostlis; for aenst cristis wilful pouert ei techen in dede
worldly coueitise & moche wast in worldly goodis, & aenst
cristis mekenesse ei techen in-dede pompe & pride of e
world & of here statis, and aen cristis bysynesse in prechynge
& preieyng & traueile bi contrees ei techen in-dede vanyte &
idelnesse, & ben euen to glotonye & worldly bisynesse, &
haunten courtis of lordis & worldly plees, & ben doumb fro
e gospel & tellen here owen lawis to magnyfie here power
& pride & coueitise, & couchen in castelis as lordis; & wi
all is ei seyn at cristis & his apostlis lif & here proude
lif acorden, & seyn at ei lyuen as crist & his apostlis diden.
    A lord! si prelatis comen in stede of apostlis, hou may
ei for schame lyue so contrariously aenst here pore lif,
in wast seruauntis, in grete fatte hors & nedles, in shynyng
vessel, in gret aray of clois; e, more an many grete lordis.
certis in ensaumple of here lif ei techen errour aenst crist
& his apostlis, si ei seyn at ei suen crist and apostlis in
manere of lyuynge. O lord! what tokene of mekenesse &
forsakynge of worldly richesses is is; a prelat as an abott
or a priour, at is ded to e world & pride & vanyte er-of,
to ride wi foure score hors, wi harneis of siluer & gold,
& many raggid & fittrid squyeris & oere men swerynge
herte & bonys & nailis & oere membris of crist, & to spende



|p61


wi erlis & barons & here pore tenauntis boe ousand markis
& poundes to meyntene a false plee of e world, & forbarre
men of here rit. & it es ypocritis seyn at is is worschipe
of holy chirche, but certis ei lien, but if ei clepen be
contrarie name e deuelis chirche to be holy chirche, as ei
clepen hem self men of religion & at ei forsaken e world;
but certis ei distroien holy religion & magnyfien veyn
religion, of whiche seynt Iames speki, & forsaken traueile
& peyne & dissese of e world, & han lordschipis, rentis,
gaie houses & costy, & welfare of mete & drynk, ere ei
mytten vnnee before haue bene-bred & watir or feble ale.
e, wi moche care & traueile now vnnee ony mete or wyn
may serue & plese hem, but likerousnesse & lustis of here
bely han now alle e bisinessis, and deuocion & holynesse &
penaunce litel or rit nout. of is veyn pride of religious
it seme wel ei ben not bok of cristis pouert & holynesse,
as ei seye in here wordis, but bok of pride, coueitise, vanyte
& oere synnes, to disceit of goddis peple & distroiynge of
his lawe.  harde crie seynt bernard aenst pompous prelatis
& axe hem us: ee prelatis, what do gold in oure bridelis
& oere araies, where it kepe hem fro cold; we perischen
for hunger |r[p.70_MS.]  and cold, seyn pore men, oure goodis ei ben at
e wasten from vs, ei ben drawen cruelly aenst mercy, &
us ee don tweie euele ingis, on for oure pride & wast
of pore mennus goodis e gon to helle, And we pore men
perischen in is world for oure vanyte & pride. & si e lif
of prelatis is bok & ensaumple of sugetis, as grosted sei
wi many moo, & ei lyuen so opynly in pride, coueitise &
idelnesse, passynge alle oere, ei ben open heretikis &
stronge, at han no schame of here heresie, for heresie in
fals lif meyntened is werse an heresie only in herte or
wordis, and for sclaundere at ei euen to oere men bi
here cursed lif god him self curse hem in e gospel & sei
us: who to at man bi whom come a sclaundre, at is
ensaumple to do synne, it spedi to him at a mylneston of



|p62


assis be hangid in his necke, & at he be dreynt in-to
depnesse of e see. at is, sei gregory, it spedi to euyl
prelatis at euen ensaumpele of synne to here sugetis at ei
weren in lowere staat of worldly labour & erwi wer
dampnyd to depe helle; for an ei schulden haue lesse
peyne an to lyue euele in e hee staat & teche oere men
do synne, for ei ben wor as many dees as ei euen euyle
ensaumples of synne to here sugetis. but lord, who is nows
so coueitous abouten worldly lordschipis & temporal goodis
as oure prelatis, for comunly alle here visitacion, alle here
sacramentis and ordris euynge & halwynge of placis & vesty_mentis 
& blissyng is don for coueitise & worldly pride &
dignyte; alle here preue spekyng & prechyng & techyng
in scolis is for coueitise & magnyfyynge of here worldly
staat: who is more idel in goddis seruyce, more in glotonye
& wastyngs of pore mennus goodis in schynynge vesselis
& oere costis? & if ei preien, at is wiouten deuocion
to plese e peple, & comunly for offrynge, & cotidian distri_bucion,
& stynkyng lif of lecherie, robberie, pride, coueitise,
glotonye; at ei raere stiren god to wrae & vengaunce
an to mercy & pite, as goddis lawe, austyn & gregory &
oere seyntis witnessen. but, lord, si heresie stondi most
in cursed lif, were ben more heretikes, si ei ben most
synful in opyn & preuy cursed lyuynge; but where schal
ony be deppere dampnyd in helle?

                       Capitulum 4=m.=

Prelatis also robben e pore lige men of e king bi fals
extorisions taken bi colour of holy correccion, & euen men
leue to dwellen in synne fro er to er, fro seuene er to
seuene er, & comunly al here lif, if ei paien bi ere twenti
shillyngis or more or lesse, and us bi sutilte of sathanas
ei han |r[p.71_MS.]  founde newe peynes orible & schameful to make men
paye a gret raunson, to euere gold & bae hem in lustis of
synne a swyn in feen. And men seyn at summe bischopis



|p63


geti in o yer two ousand mark or poundis; & if he laste
twenty eer bischop wi is robberie, It wole come to sixti
ousand mark at he robbi of e kingis lige men.  And us
es wickede prelatis sillen cristene mennus soulis to sathanas
for money, for whiche soulis crist schedde his precions herte
blod vpon e cros. And herefore ei ben worse an iudas
for many skillis, for ei sillen crist in a manere as iudas dide
wi more dispit & more stynkynge coueitise, & it ei hiren
lordis to meyntene hem in is cursednesse, & euere pore
mennus goodis to hem for is ende, & hiren also iurrouris &
oere gentil men of contre to forswere hem wyttyngly on
e bok & not to putten hem vp for extorsioneris & eues;
& whanne ei schulden be principal dukis in crist oost to
fitte & teche oere men bi here ensaumple to fytte aenst
synnes, as false traitouris ei turnen e bak & techene
cristene men to offre hem redy to e deuelys sacrifice. a
pore man ei constreynem to synne bi manas, chydyng &
losse of catel & sclaundrynge, but if he wolen consente to
hem & fauoure hem in here wrong lif; & if he wol do so,
anne he is an holy sone, & ha iftis & worldly frendischipe
& fauour & anticristis false blissyng & god die trewe curs.
And ei flatren lordis whanne ei meyntenen es anticristis
prelatis to robbe here tenauntis, & seyn ei worschipen anne
god & holy chirche, & euen lordis grete iftis of gold &
iuelis & pardons, & licence to synge in oratories & oere
veyn ingis, and if lordis wolen distroie es synnes of
robberie & sathanas marehaundise, anne anticristis prelatis
wolen sclaundren hem, curse hem, & entirdite hem & here
londis. And us alle men ben conquerid to e fend almost,
& us es cursed pilatis not prelatis ben verray anticristis,
procuratours of sathanas, & traitours of ihu crist & his
peple.



|p64


                    Capitulum 5=m.=

   Also prelatis comunly ben symonyentis in here entre, in
processe of here benefis, & in e ende of here lif, & anne
in alle es tymes ei ben heretikis, so at alle oere synnes
ben holden for nout in comparison of is symonye, as e
beste part of e popis lawe sei. for, as gregory & e
popis lawe sei, in re maneres is symonye don. First
whanne a man come to a benefis of e chirche bi ifte of
money or worldly goodis bi hym self or bi oere menes.
 e secunde tyme whanno a man come er-to bi preiere
of lordis or ladies or oere men more than for kunnynge
|r[p.72_MS.] of goddis lawe & holy lif.  e ride tyme whanne a man
come erto bi worldly seruyce of lordis & ladies, of prelatis,
or oere mytty men more anne for good lif and kunnynge;
but who come hellis to prelacie? & in processe ei mys_penden 
pore mennus goodis, in wast metis & festis of ryche
men & pride of is world, & don not here office comunly
neere in good lif ne trewe prechynge, & resignen not here
benefis goten us by symonye; & at ei moten algatis do
if ei schullen be saaf vp e popis lawe, & neuere in wille
to hauen it aen but if it be bi rit title, & algatis confirma_cion 
of god bi titel of grace is nedeful to hem. And at
come not but bi verray repentaunce of synne don bifore,
& bi trowe lif & techynge & meyntenynge of goddis lawe
vpon here kunnynge & myt. & in here endynge ei han
not comunly ful contricion for here synnes, as for myspen_dynge 
of pore mennus goodis, for false extorsions, for sillyng
of sacramentis, for norischynge & meyntenynge of oere men
in synne, as pride, coueitise, & glotonye & alle oere: for
if ei hadden anne contricion ei schulden restore es
wickid extorsions vp here myt, & warne oere men of e
synnes in whiche ei hadden norischeden hem; but is
come seldom or neuere, & fore it seme at ei dien
heretikis but if god hele more in the laste poynt of
partynge of e soule & body, & ellis ei dien dampnyd



|p65


fendis of helle.  But lordis & ladies here mosten ben wel
war, for if ei euen benefis to clerkis fore here wordly
seruyces, princypali as for kechene clerkis & countyngge or
daunsynge, for palfreis or keuercheris, gold or oer worldly
seruyce, it is foul symonye & cursed on boe parties, as
goddis lawe and e chirche & holy seyntis techen.  And
also if ei euen a benefis for men ben of here kyn, or for
fleschly loue, or worldly frendischipe, or ellis for e clerk
is manly to e lord in gay cloinge, in grete festis, gret
archerie, or ony oere veyn iapis more an for e worschipe
of god & profit of mannes soule, it is stynkynge symonye
bifore god, as lawes and seyntis techen.  And here ben re
poyntis of treson to god & his peple; e first is at lordes
& ladies ben tratours at holden curatis in worldly offices
fro e soulis at ei han cure of; for god eue hym lordi_schipis 
& presentyngge of chirchis to meyntene goddis lawe
& help trewe prestis to teche his peple e gospel & maunde_mentis 
of god, & if ei holden wi goddis tresour curatis
in here worldly seruyce or chapellis, & letten hem to kepe
cristene soulis, e whiche crist bout wi his precious blod,
ei ben foul traitours to |r[p.73_MS.]  ihu crist & to e peple at ei
disceyuen us; but it more treson is in clerkis at coueiten
& taken is worldli office wi cure of cristene soulis and
may not do hem togedre, for ei schulden teche e lordis
e treue of goddis lawe & also e peril in is poynt, & don
nout, for ope of grettere benefices or for flaterynge of here
lordschipe; but the moost tratourie of alle stondi in fals
confessouris, at schulden telle e treue of goddis lawe &
don not for lesynge of worldly lordischipe, frendeschipe,
fauour or worldly wynnyng, boe of e lord & his meyns
& of e false eurat erto; & us e lord or the lady hire
costly a fals iudas to his confessour, at suffri him & ledi
him e heie weie to helle.  Also prelatis ben ful of symonye
whanne ei mynystren here sacramentis or ony gostly office
for money or ank or preiynge of men of e world or for



|p66


ony worldly seruyce. For crist bidde hem eue al is frely
as ei taken it freely of god, & e prophete sei he is blissed
at kepi his hondis clene fro alle manere ifte, & he is cursed
at do e werk of god wi necgligence or fraude.  And it
is a foul fraude to [do] is gostly office for worldly reward
or for anke or preisynge of synful men, whanne ei schulden
do it for goddis worschipe frely & hele of mannus soule.
 But it symonye of e court of rome do most harm, for
it is most comune & vnder most colour of holynesse, & robbi
most oure lond of men & tresour; for alle nacions of this
cristendom rennen ider as to welle of trewe and gostly
hele, & ei ben most disceyued, for ei wenen at ere is
no symonye for holynesse of e court of rome. & many
kunnynge men & able ben dede bi e weie, what wi traueile
& cold & oere myschefis & enemyes, & ofte raunsonyd, &
beren out of e lond moche gold to raunson, to spende bi e
weiee; e to sponde at rome many eris & daies, to paie
for selis or bullis, to plede for benefices, offryngyus, dymes,
& many mo causes, to paie e pope e first froytys, & cardy_nals 
& bribouris to spede here nedis, & for pardons, quyenals,
priuylegies, for assoilyn gis of wowes, & many feyned iapis,
at men supposen alle es passen re fiftenes; & alle go
out of owre lond comunly into enemys hondis, & for al is
come a litel ded lede, & mayntenynge of false plee, & strif,
& goddis curs, & symonye, & heresie. for if it be symonye a
clerk to serue a lord for a benefice & e lord to resceyue er_fore 
gold or gold wor, bi e same skil it is symonye to serue
e pope in sich a straunge traueile and contre, & euere hym
gold for his lede, & e frystefruytes for ifte of a chirche;
& it whanne a lord ha e gold for his presentynge e gold
dwelli stille in |r[p.74_MS.] oure lond, but whanne e pope ha e furste
fruytes e gold go out & come neuere aen. And so for
pardons, if ei ben out wori ei mosten be free, & to take
r money for hem is to selle goddis grace and so symonye, &
an boe parties ben cursed of god & man; & so anticrist
ha forbarrid e fredom of goddis lawe in schriftis, masse,



|p67


syngynge, & oere deuocions & taki gold of men to brynge
hom sum del to is fredom, & so robben hem bi ypocrisye
as if it wore not leful to do profit to mennus soulis wiout
dispensynge of anticrist. but now to schewe e malice &
cursednesse of symonye; first, almytti god dampne it in
e olde lawe, crist in e gospel, & is apostlis after e sendynge
of e holy gost; first, whanne e wickid kyng ieroboam
made false maunmetis & stockis and worschipide hem for
almytty god, bicause at he selde e presthode of es
false goddis for worldly iftis god almytty distroied hym
& alle his seed. also, for giesy toke money & clois of
naaman whanne helise e prophete his maistir hadde helid
hym, e leper of naaman cleuyd to hym & his generacion
cuere aftir, in tokene at gostly lepre, at is heresie, schulde
dwelle wi alle syche as taken money or money wor for
gostly offices; e, wiouten couenant makynge. also god
sei bi e prophete malachie to e iewis at his wille is not
to hem: "For er nys noon at shitti frely e doris of e
temple." anne god chargi more e betre offis as makynge
of sacramentis & eeuynge of ordris, at men plese hym
not but if ei don hem frely.  Also crist in e gospel drof
out of e temple hem at selden & bouten inne, ee,
wi his owen hondis, at we reden not of many oere synful
men at he tok so moche vengaunce in his firste comynge,
in tokene at he scharpliest schal ponysche hem at don
symonye. Also petir seyde to symon magus; bi money be
wi e into loos of dampnacion, for ou gessedest to haue
goddis iftee orou money.  Also symonye is contrarie to al
e hole trinyte & to eche persone erof; first to e fadir,
for whanne god wole not and may not brynge vnable men
into benefices of e chirche for his ritwysnesse & vnablete
of hem self, ei presumen to comen in bi symonye; as if
e peny & falsnesse of e fend were more an e myt of
e fadir of heuene. also ihu crist is dore bi whiche men
schulde entre into offices & benefices of e chirche, &



|p68


symonyentis wolen come in bi anoer weie of falsnesse,
as if ei wolden putte awey ihu crist, & be more maistris
& more witty an he. Also symonyentis as |r[p.75_MS.] myche as in
hem is sellen e holy gost, & mak in him ral or bounden
to synful men & fendis, whanne ei sillen & biggen us his
iftis; & erfore ei ben worse heretikis an e cursed heretik
arrian & his secte at made e holy gost lesse in myt an
e fadir & e sone, & seruant to hem boe as e lawe sei.
For as e synne of sodom was moost aenst kynde & so
most synne in o olde lawe, so is symonye as doctours seyn
most aenst grace & most synne in e lawe of grace. And
erfore in e popis lawe decrees & decretals symony is
generaly clepid heresie, & orible peynes ordeyned aenst
men at don symonye on ony manere bi hem self or oere
mene persones, bi here wille & consent, & in sum cas hem
vnwyttynge.  Also generaly prelatis regnen in symonye,
as bischopis, munkis, chanons, & freris, & lesse curatis; for
bischopis, munkis & chanons sillen e perfeccion of cristis
pouert & his apostlis, & also trewe prechynge for a litil
stynkyng muk or drit, & worldli lordschipe, & wombe ioie
and idelnesse, & freris forsaken e perfit pouert of crist and
his apostlis for pride of e worldly staatis & flaterynge
er-to and ypocrisie & beggynge to geten esely & plen_teuously 
catel of lordis & ladies & comunes, & to geten
onge childre to here feyned ordre by symonye, as aplis,
purses & oere iapes & false bihestis, & bi false stelynge
aenst here frendis wille, and aenst goddis comaundement.
And lesse curatis forsaken holy lif & trewe prechynge of
crist & his apostlis for bisynesse & worschipe of e world
& for glotonye & drunkenesse & lecherie; & ofte bi open
symonye comen to here benefices, & dwellen stille in hem
whanne ei ben vnable to techo goddis lawe in word &
dede; & us symonye regne in alle staatis of e chirche,
boe in statis groundid of crist & in oere groundid of foolis
as if ei weren statis of holy chirche, but ei ben statis
of e wicked chirche broute in by lesyngis & ypocrisie.



|p69


And si e kyng & lordis ben chargid of god to distroie
is synne & oere, & mowen don it & don it not, ei ben
consenteris & fautouris er-of.

                       Capitulum 6=m.=

   Also prelatis halden e halwynge of dede stonys or dede
ere & oere ornamentis of e chirche, as vestymentis, clois,
chalis, & oile, & crem, more wori an e halwynge and
blissynge of e sacramentis of e auter, at is verray cristis
flech & his blood; & so it seme at ei holden dede stonys
& dede ere & roten clois more wori an cristis owen
precious body & his blood.  For ei holden to hem self
halwynge of auter stonys, chirchis & chirche erdis & oere
clois of e chirche as more wori |r[p.76_MS.] & precious, & suffren
pore prestis, be ei neuere so vnkunnynge and vicious
anemtis god so at ei speke not aenst e synne of prelatis,
to make e sacrament of e auter eche day, as if at were
lesse wori & lesse precious.  Also ei wolen suffre an auter
vnhalwedid, or a chirche or a chirche erde suspendid & no
masse seyd erinne, e fourtene nyt, e a mone, e longe
ynow, if fourty pens ben bihynden of ten mark or ten
pound; & alle is ei taken bi extorsions, bi efte & symonye,
& hauen no mercy, be e peple neuere so poer, neuere so nedy,
& neuere so deuout to here goddis word or seruyce; but
where ben worse tirauntis & heretikis? & us in alle here
dedis of gostly offices ei cursen hem self & e peple also,
for ei don not at at longi to here office for stynkynge
symonye, & maken e peple to consente & meynteyne here
synne of symonye & heresie, for ei don many sotil menys,
as graunten pardon & here feyned blissyng to halwyng of
chirchis, to make e peple wilful to bere hem vp in here
synne.  And if ony man for drede of god & his conscience
aenstonde is extorsion and robberie & symonye he schal
be rebukid, dispised, sumned, cursed, lese his catel & in cas



|p70


his bodi to prison or to de, & sumtyme be in hate, in strif
& enuye, & ful of his wrecchid lif. & if he consente wilfully
to is foule symonye anne he is dede in synne, as poul
sei, & if he aenstonde it, what bi cautelis of anticrist &
malice of e fend, he schal be tourmentid bi wrae &
vnpacience & traueile & peyne of his bodi & loos of his
catel, at vnneis schal he be sauyd but nedid to be
dampnyd; & us it seme at ei at schulden be most
principal helperis to cristene mennus soulis ei ben most
principal procuratours of e fend to encombre hem in synne.
and it it seme at oure goode god kepi es veyn offices
& feyned sacramentis fro his pore prestis at ei gon not
e brode weie to helle for mysusynge of hem.

                       Capitulum 7=m.=

   Prelatis also setten more pris bi a litel styngynge drit
of worldly goodis an ei don bi e moste holy gospel of
ihu crist; for e grete bysynesse at ei han abouten worldly
goodis & e litel traueile & studyyng abouten cristis gospel
prouen wel at ei louen more is worldly muk an e
gospel of ihu crist; for e dede doynge is proff of loue,
as gregory sei, & herefore ei preisen & techyn mannus
lawis & here owen tradiciouns to gete e peny by, but ei
leuen & dispisen e gospel & letten it to be prechid, for e
gospel techi e holy lif of crist & is apostlis & dampne
e cursed lif of es worldly prelatis, & ei commaunden
at no man schal |r[p.77_MS.] preche e gospel but at here wille &
lymytacion, & forbeden men to here e gospel vp peyne of
e grete curs. but sathanas in his owne persone durste
neuere do to myche dispit to crist & his gospel, for he aleid
holy writt to crist & wolde haue proued his entente er-bi.
& si it is cristis conseil & comaundement to prestis generaly
to preche e gospel, and is ei moten not do wi-outen
ieue of es prelatis, at in cas ben fendis of helle, anne



|p71


prestis may not do cristis conseilis & hestis wi-outen leue
of fendis. A, lord ihu! for es synful foolis, & in cas
fendis of helle, ben more mytti & witti an ou, at trewe
men may not do e wille wi-outen auctorite of siche fendis.
 A, lord god almytty, al witti & alle ful of charite, hou
longe wilt ou suffre es anticristis to dispise e in yn
holy gospel & lette e hele of cristene mennus soulis?
Endeles ritful lord, is ou suffredest for synne generaly
regnynge among e peple, but endeles mercyful & goode
lord, hele bi pore wrecchide prestis & seruauntis to fore
bi peple to haue loue, drede & reuerence to bi gospel, &
lette not to do bi worschipe & wille for fals ferynge of
anticristis & fendis of helle.  Almytti lord god and merciful
& endeles witty, si ou suffredest petir & alle apostlis to
haue so grete drede & cowardise in tyme of i passion at
ei flowen alle awey for drede of de And for a litel pore
wommannus vois, and aftirward by confort of e holy gost
madist hem so stronge at ei weren afferd of no man, no
peyne ne de; hele nowe bi eftis of e same holy gost bi
pore seruauntis at al er lif han ben cowardis, & make
hem stronge & bolde in e cause to meyntene bi gospel
aenst anticristis & tirauntis of is world. & graunte grace
to oure lordis alle to meyntene i gospel & in ordynaunce,
& specialy to seke bi worschipe & myttily distroie synne;
for to is office ou hast ordeyned lordis.  Almytti lord,
it seme nowe to foolis of this world at bi cause is ouere_comen 
and anticrist ha e victorie, & pore men, lord,
doren not abide bi seruyce; but now lord, for glorie of in
owe name, & fer sauynge of cristene soulis whom ou
bouttest wi in precious herte blood, & for distroynge of
boost & pride of anticrist & bis at now ben so heie &
mytty, graunte bi seruauntes grace to laste trewe in e
gospel & preche it trewely in word & dede; & i lordis
to meyntene it styfly aenst anticristis clerkis; & i
comunes, lorde, to kepe in hestis & knowe anticristis



|p72


disceit, & clenly take bi gospel in reuerence & lette not
for false drede of auticrist & oere fendis. so be it, lord.

                       Capitulum 8=m.=

   Also prelatis setten more pris bi e roten peny anne
ei don bi e precious blood of ihu crist, for e ende of
schedynge of |r[p.78_MS.]  cristis bloode was to saue mannus soulis &
it was pris for hem; anne as ei louen more e roten peny
anne e sauynge of cristene soulis, so ei louen more e
roten peney an e blood of ihu crist, & in tokene er-of ei
ben besy boe nyt & day to gete e eny wi falsnesse,
cautelis & tirauntrie, but of mennus soulis is left care; if
e peny fayle ei ben woode for wrae & sorowe, if mennus
soulis gon to helle bi brekynge of goddis comaundementis
no warde, so at e peny come faste to fille here hondis &
coffris. & herefore men seyn ei maken marchaundise wi
money & mennys soulis to sathanas, for ei euen men
licence to dwelle in synne for annuel rente as longe as hem
liki, & us sathanas geti soulis to helle for e roten peny;
for men seyn at cayphas bischopis ben sory whanne men
forsaken here olde synnes and paien nomore here annuel
rente.  And seyn at ei may not holde good hous bi siche
men, as ou ei wolde sende ousande soulis to satanas
or to haue moche roten money & a proude name in e
world of gret housholdyng.

                      Capitulum 9=m.=

   Also prelatis killen men gostly, euynge euyl ensaumple &
disceyuynge pore men of here almes, & wi-drawynge goddis
word bi whiche ei schulden lyue gostly, for ensaumple of
pride, coueitise, wrae, vnmercy, vanyte, glotonye & lecherie
ei euen to alle men aboute; & manye of es synnes ben
so open at it nedi no more to declare hem, but of lecherie
men seyn at many prelatis ben ful er-of & of e moste
cursed spices er-of, at it is schame to written it but more
to done it in dede; & lowere curatis taken ensaumple at hem



|p73


& seyn, whi may not we haue lemmannus si e bischop ha
so manye? & sugetis taken ensaumple at here curatis, boe
weddid men & sengle. & us prelatis bi is cursed ensaumple
sleen in als mychel as in hem is alle manere men, for ei
dorn not for schame of her owen synne sadly amende oere
synful, ne wistonde wronges of souereyns at ei don to
pof.o men.  And herewi prelatis disceynen pore men of
here almes, for bi fals pardon ei maken men to eue here
nedi liflode to here cathedral chirches at han no nede, &
make e pore men to hope of more ank of goddis mercy to
don here almes to riche houses & riche men more an to don
it to here pore neieboeris at ben bedrede, febil, & crokid
& blynd, & erwi han nout of here owen. And certis is
is worse efte an to robbe hem as an owtlawe do. For he
taki comunly gold or siluer, but er prelates taken |r[p.79_MS.]  boe of
pore men & disceyuen hem in fei, hope & charite, & also
e suffren oere false pardoneris disceyuen e peple for a
litel money, & lesse curatis haunten is false craft.  Also
es prelates bi extorsions and maistrie taken e litel good
at ei schulden lyue bi at ei geten bi gret swoot of here
body, & us, as god sei of tyrauntis, ei taken here skyn
fro e bak, & eten & drynkyn mennus blood, whanne ei be
raueine & ypocrisie disceyuen hem tof here goodis bi whiche
here bodely lif schulde be susteyned, & whiche goodis ei
gaten bi hard traueile & wastyng of flech & blood; & us
ei ben manquelleris & irreguler bifore god & his aungelis.
 Also ei prechen not cristis gospel in word & dede bi whiche
cristene men schuld lyue holy lif in charite, but blaberen
fore anticristis bullis to maken cristene men to werre eche
wi oere in hope to wynne heuene bi siche werris, & it
ei letten trewe men to teche treuli & frely cristis gospel
& his comaundementis, but ei senden newe ypocritis to
preche fablis & lesyngis & to flateren ben in synne, & to
robbe e pore peple bi fals beggynge dampnyd of goddis
lawe, & it ei maken e peple to erre in bileue & to trowe



|p74


at crist beggyd us als ei don: but certis is his an open
heresie aenst cristis gospel & his lif, & as e olde lawe &
e newe schewyn pleynly; & us es prelatis killen mennus
soulis bi sclaundre of here owen euyl lif, bi disceit of almes,
& suffrynge of false techeris & false robberis of e peple.

                        Capitulum 10=m.=

Ouere is prelatis chargen more here owen cursyng. at is
many tymys fals, an e moste ritful curse of god almytty.
And herebi ei menen & schewen in dede but falsly at
ei ben more an almytty god in trinyte.  For if a man
be acursed of prelatis, e wrongly, anoon alle men ben taut
bi hem to flee him as a iew or a sarsyn, & if he dwelle
fourty daies in here curs he schal be taken to prison. but
o at ben cursed of god for bregynge of his hestis, as
proude men, enuyous, coueitous, glotons & lechereuse, ben
not ponyschid us, but holden vertuous & wori & manly
men; & so goddis curs is seit at nout but wrongful mannus
curs is chargid aboue e cloudis. And it ou a man be
cursed of god & of a prelat also trewly, if he wole eue
gold or money at a false mannus wille he schal be assoilid
as anemtis men, ou he dwelle in his synne & anne in
goddis curs.  But see now e mysusynge of mannus curs;
if a trewe man displese a worldly prelat for techynge &
meyntenynge of goddis lawe, he schal be sclaundrid for a
cursed man & forboden to teche cristis gospel, & e peple
chargid vp |r[p.80_MS.]  peyne of e grete curs to flee & not here s[i]ch
a man for to saue here owen soulis; & is schal be don
vnder colour of holynesse; for ei wolen seie at siche a
man techi heresie & brynge many false witnesses & notaries
in his absence, & in presence speke no word, & ei feynen
is false lawe, if re or four false witnesses hirid bi money
seye sich a ing aenst a trewe man, an he schal not be
herd, ou he wolde proue e contrarie bi two hundrid or
re; & es false men seye in here doynge at crist was
lafully don to e de, & susanne also, for bi sich witnessis



|p75


ei weren dampnyd, but cristene men bileue techi e
contrarie. & bi is false lawe ei may proue heretikis whom
euere ei wolen; e, crist & alle his apostlis & alle his
martirs & trewe men in is world, & proue eche kyng in
cristendom forsworn & no kyng; but certis god techi in
his lawe at o trewe man, as danyel dede, schal conuycte
two false prestis; & e prophete hely conuycte eite hundrid
& mo of false prestis & prophetis of baal. & es prelatis
wolen distroie al goddis lawe at techi hou false witnesse
schullen be ponyschid, for ei wolen not haue hem conuycted
of here falsnesse bi mo trewe men; & it whanne a man is
falsly cursed of a prefat, e ou e prelat be a deuyl of helle,
he schal not be assoilid til at he swere to stonde to here
dom ou it be aenst goddis lawe & his conseience. & us
ei ben fully contrarie to goddis dom & rytwisnesse, for
if a man haue terespassid neuere so aenst god he wole
assoile him for verray contricion wi-outen siche sweryng
or chargyng of vnresonable ingis, but ei falsly enhaunsen
hem aboue god almytti.  us it stondi of mannus curs;
apostlis of crist hadden power to take mennys body.cs to
sathanas to traueilen hem whanne ei weren rebelle aenst
goddis hestis til ei weren meke aen for peyne & for woo,
& so to saue e soule; but nowe anticristis clerkis cursen
e soule into helle as ei feynen, but e body is neuere
e more traueilid. & certis es ben cruel fadris at us
violently cursen here children into helle, not for rebelte
aenst god ne his lawe, but for cristene men wistonden
e prelatis coueitise or his pride, or for ei techen & meyn
tenen e gospel of ihu crist.  Also whanne ei cursen for
here coueitise & here owen vengaunce ei cursen hem self,
as e lawe sei, for ei bent out of charite aenst god &
man.  Also whanne ei cursen a man at meyntene goddis
lawe paciently & stably god blisse aenst here cursyng,
but ei blynden so e peple at goddis blissyng is sett at
nout, but here false curs is drede more an god almytty.
Also whanne ei blissen a man at meyntene hem in here



|p76


cursed |r[p.81_MS.]  lif god him self curse at man, as god sei bi e
prophete, but ei blyndyn so e peple at here false blissyng
is magnyfied & goddis ritful curs is not dred, & us ei
putten goddis dom & blissynge & cursynge bihynde & setten
hem at nout, & magnyfien here owen false dom and blissynge
& cursynge aboue god almytty: but in oere placis is more
of is matere.

                    Capitolum 11=m.=

   Also prelatis disceyuen lordis & alle cristene men bi veyn
preieris of mou, & veyn knackyng of newe song & costy,
for bi title of preire ei han many worldly lordschipis &
many parische chirchis approprid to hem, & don neier office
of prelatis is cristis disciplis diden, neier office of lordis as
ei owen to do bi goddis lawe, neier e office of parsones ne
vekeris to here parischenes; but lyuen in pompe & pride,
coueitise, & in wrae, sloue & in ydelnesse, & stenkynge
lecherie, glotonye & drounkenesse, & gret ypocrisie, and so
techen e fendis armys of synne & distroien e clennesse of
cristis lif as moche as ei may. preiere stondi principaly
in good lif, & of is preiere speki crist whanne he sei in
e gospel at we mosten euere preie; for austyn & oere
seyntis seyn as longe as a man dwelli in charite so longe he
preie wel.  Also preiere stondi in holy desir to do goddis
wille, & of is speki goddis lawe & seyntis ful myche.
 Also preiere stondi in word, as comunly men speken, & is
is nout wor but if it be don wi deuocion & clennesse &
holynesse of lif.  For holy writt sei at his preynge is
abhomynable at turne awey & heri nout e lawe; at
is to seie, at fulfilli not goddis lawe in his lif. And of
siche vikede men sei god bi his prophete: whanne e schulle
multiplie oure preieris y schal not here ou.  And god sei
bi e prophete to suche men: y schal werrie or curse to oure
blissynges, & god sei bi salamon at e sacrafices of wicked
men ben abhomynable, & austyn sei in many placis at if
ou lyuest in glotonye & dronkenesse, what euere i tonge



|p77


sowne, i lif blaspheme god; & gregory sei whanne he
at displese is sent for to preie, wi-outen doute e herte
of him at is wro is stirid to werse wrae. A lord, si
prelatis ben so fer fro goddis lawe at ei wolen not preche
hemself ne suffre oere men to preche e gospel trewely &
frely, hou abhominable is here preire bifore god almytty.
lord, si prelatis witte not where here preiere be acceptable
or dampnable, whi magnyfien ei it so moche & sillen it so
dere? for a lewid mannus preiere at schal be sauyd is wi
outen mesure betre an at prelat at schal be dampnyd, &
si no prelat whot where he schal be dampnyd, whi silli |r[p.82_MS.] 
he his cursed preiere to e lewid man so dere?  And er-fore
god kepi to his owne knowynge e worynesse of mannes
preiere, for men schulden not vse marchaundise of symonye
erby; for god techi is be seynt poul if a man resceyue
vnworily e sacrament of e auter at man resceyue his
dampnacion. And si prelatis hondis ben ful of blood, boe
of quellyng of men wi here owen hondis sumtyme, & bi
wille & fals conseilynge to wronge werris, & ful of synne, as
symonye, extorsions & robberie, & of meyntenyng in synne
for er to er for money, hou schal god here hem? si he sei
nay hym-mself bi e prophete: foule ben oure lordis blent to
meyntenen open traitours of god, bi gret cost of rentis &
lordischipis & ifte of grete benefices, for here stynkynge &
abhomynable blastis & lowd criynge; for bi er grete criyng
of song, as deschaunt, countre note & orgene, ei ben lettid
fro studynge & prechynge of e gospel; & here owene
fyndynge vp, at crist & apostlis spoken not of, as is is
newe song, ei clepen it goddis seruyce, & magnyfien it at
e fulle, but good lif & techinge of e gospel ei setten at
nout. And it crist comaund i at most of alle ingis in
is world; & us ei enken it ynow to kepe here owene
fyndyngis and to traueilen aboute hem, ou ei leuen e
ordynaunce of god & studynge of his lawe, & ns it is
verrefyed, but on an euyl mane, at seynt poul sei:
whanne e presthod is translatid, it is nede at e lawe be



|p78


translatid; for whanne presthod stod in holy prestis of lif
& studiouse & kunnynge, anne was holy writt ynow to hem
& studied & kept in dede wi gret reuerence; but nowe,
whanne presthold stonde in peny clerkis & stewardis of
lordis houses & ladies & ydiotis & symonyentis & proude
wrecchis ful of all manere synne, it is nede to haue newe
lawes maad of synful foolis to colouren is synne by and to
gedre gredely ties whanne ei don not here office; for
goddis lawe helpe hem not her-to but dampne here pride,
symonye, coueytise & oere synnes.  And it anticristis
clerkis feynen at ou synful prelatis & cursed ben not herd
in here preiere for here owen holynesse, it preiere of siche
is herd in vertu of holy chirche; but is dremyng nys not
groundid in ony place of holy writt, tor god sei generaly
at is preiere is abhominable at turne awey & heri not
goddis lawe; & comunly suche cursed prelatis ben no part
of holy chirche, in cas at ei sullen be dampnyd; also
syche cursed prestis dispisen god in his face, hou schulde god
here hem anne, si in cas ei ben fendis |r[p.83_MS.]  of helle?  Also
god heri not siche cursed men for hem self, hou schulde he
anne here hem for oere men, whanne charite schuld bigyne
at hemself.  Also in e olde lawe god tok gret vengaunce of
hem at offreden oer fier an god ordeyned in his sacrafice,
& is fire was token of charite, at who euere dede ony
sacrifice to god wi-outen charite schulde not ben acceptid,
but vengaunce schulde come on him oer gostly or bodily;
but e fend blyndi men bi syche false colour to tristen in
ypocritis preieris, & sumtyme in preieris of fendis, & not to
amende hem of here synne but raere to meyntene hem er_inne; 
& us is oure peple disceyued bi veyn preieris of synful
ypocritis, & holy writt not knowen ne kept, but vanyte,
pride & oere synnes ben meyntened, & holi lif of prestis &
oere men is dispised.



|p79


                      Capitulum 12=m.=

   Prelatis also feren cristene men bi here false censures, as
suspendynge, cursynge and enterditynge, at ei kepe not
goddis lawe & his ordinaunce; for whanne prestis wolden
gladly lyue wel aftir e gospel, & preche goddis lawe &
dispise & distroie synne, anne worldly prelates, for drede
of here owen symonye & extorsions of pore men, comaunden
prestis to preche not wi-outen here leue, & anne prestis
schullen neuere gate leue or ellis swere at ei schal not
preche aenst e grete synnes of prelatis. And if prestis
prechen trewely & frely e gospel of crist & reprouen
generaly synne, es emperours clerkis at stryuen aenst
cristis lyuynge wolen somone hem fro contre to contre; &
if ei dwellin wi cristene peple & techen hem goddis
lawe & don not aftir here wrong heest,  ei wolen suspenden
pore prestis fro masse & prechynge & alle goddis seruyce, &
curse hem & prisone hem bi e kingis power; & so trewe
prestis schullen be cursed & prisoned for ei don frely werkis
of mercy & charite & comaundement of god, & leuen e
contrarie commaundement of a synful fool & in cas of a
maistir deuyl of helle.  And if lordis wolen helpe pore
prestis in rit of goddis lawe, & brynge proude worldly
clerkis to mekenesse & pouert, as god comaundi hem in
his lawe, ei schullen be suspendid from alle goddis seruyce
and here londis entirditid & ei cursed & taken to prison
if ei stonden sadde in goddis cause, & es feyned eues
seruen of is, to forbede men to do goddis seruyce & his
commaundement & profit of here soulis for feyned drede of
anticrist & so maken men more to dreden anticrist & his
peynes, & in caas synful foolis & deuelys of helle, an
|r[p.84_MS.]  almytty god in trinyte & his offense, & to lese e blisse
of heuene; & us anticristis prelatis don more harm to
cristene men & maken hem more to breke goddis hestis an
e deuelis in helle, at neuere weren men. but aenst es
feyned censures men schulden ben armed wi fe of e



|p80


gospel, at e more at ei forbeden men do goddis wille,
e more strong schulden ei be to do it; & drede not here
curs, for anne god blisse hem; & aenst bodely peyne
be armed wi pacience & charite & hope of heuenely blisse;
& an anticristis power schulde soone be brout doun &
holy writt knowen & kept & meyntened; but goddis lawe
is is, at prelatis preche to synful men e foulnesse of
here gretee synnys and horible peynes of helle, & hou
soone ei may geten mercy of god in e blisse of heuene
for verrey contricion. And if ei wolen not leue here
opyn synnes for al is, anne lordis schulden ponysche here
bodies in prison or by loos of catel, for is is lordis office
as petir & poul techen. Sumtyme men weren forboden of
trewe prestis to vse & do sacramentis in open cursed lif,
& at is trewe suspendynge. but nowe goode men ben
suspendid fro doyng of goddis hestis til at ei paien a
gret tribuyt to anticrist or his officeris. but o a man
be neuere so openly cursed of god he schal be suffred if
he wil paie a rente to anticrist or hise, ou he neuere so
foule dispise god & dampne his owne soule & dysceyue e
peple. & us alle es feyned censures ben anticristis panter
& armes, to lette trewe men fro e seruyce of god almytty
and to make men to forsake god in his lawe for drede of
anticrist and fendis of helle.

                    Capitulum 13=m.=

   Also prelatis disceyuen foule cristene men by feyned in_dulgences 
or pardons & robben hem cursedly of here money;
for ei techen men at for staciones of rome & for euynge of
almes aftir synful mennes wille ei schullen haue ousandis
of eris of pardon, & also pardon wi-outen noumbre to
mannys vndirstondynge. & is pardon is foreuenesse or
remyssion of peynes whanne men ben verrely contrit of alle
here synnes bi vertue of cristis passion & martirdom, &
holy meritis of seyntis at ei diden more an was nedful



|p81


for here owene blisse. but is crist taute neuere in al e
gospel & neuere vsed it, neier petir ne poul or ony oer
apostle of crist; & it ei mytten, couden, & weren in
most charite to teche & vse is pardon if er had ben any
siche, for in crist was alle manere of good lore & good lif
& charite, & most aftir in his apostlis; & si crist fond &
tautte |r[p.85_MS.]  al at is nedful & profitable & he taute not is
pardon, ann is pardon nys neier nedful ne profitable.
 Also alle men at ben in charite ben partyneris of cristis
passion, & of alle goode dedis fro e bigynnynge of e
world til e last ende er-of, bi e most rytful delyng of
ihu crist as moche as it is rytful, & more schal no man
haue for no grant of ony creature of god; an for is popis
graunt or hischopis neuere e more of pardon. anne men
ben grete foolis at bien es bulles of pardon so dere, &
maken hem more bisy to geten hem an to kepe e hestis of
god & to eue here almes to e most pore & nedi neieboris;
for it seme at ei ben out of fei, hope & charite; for
ei tristen to haue more ank to do here almes aftir synful
mennus wille & techynge, e to ryche houses or ryche men
at han no nede, an for to do here almes aftir cristis
techynge & to most nedy men.  Also if e day of doom
come bi-fore es ousand eer of pardon come out, anne
es pardons ben false, for aftir e dom schal be no purga_torie; 
but no man wot hou soone e doom schal come;
neeles e pope & his officeris in es indulgences presumen
to ben euene wi god in knowynge certeynly e comyng
of e dom & in departyng of meritis to whom at hem
liki. But boe es ben enproprid to god, & an it is
blasphemye for ony creature to take is to hym as do e
pope wi his meyne.  Also it seme at e pope & his ben
out of charite if ere dwelle ony soule in purgatorie, for
he may wi ful herte wi-outen ony oer cost delyuere
hem out of purgatorie, & ei ben able to resceyue suche
helpe si ei ben in grace; an if he delyuere hem not out



|p82


of purgatorie him lacki charite, & if he haue not power to
delyuere alle an is he out of charite & disceyuere of mannus
soule, si he techi at his gostly tresour es endles meche,
& is neuere e lesse ou he partid it generaly among alle.
 Also it passe mannus knowynge what is goddis dom to
suche soulis, anne it seme a gret pride for a synful man to
make hym certeyn & maistire of goddis dom at he knowi not.
 Also es pardons gon not for charite but for worldly drit as
it seme, for if pardon schulde be grauntid it schulde be
graunted for to make pees & charite, & not for to make
discencion & werris, & o cristene man to slen his broer; &
for to stire men to kepe goddis hestis, not to do aftir singuler
wille or worldly profyt of synful men at seken here owene
worschipe or worldly wynnynge more an sauyng of cristene
soulis; & for to seie e pater noster at crist made hym self,
& not for singuler preieres made of vs self |r[p.86_MS.]  for loue of an
erely kyng; but in al is is e contrarie don as men seyn
in dede, wherfore it is al out of charite & an it is nout
wor.  Also if is pardon be an heuenely iefte & gostly it
schulde be euen frely as crist techi in e gospel, & not
for money ne worldly goodis ne fleshly fauour; but if a
riche man wol bie dere e bulle, he schal haue a bulle of
pardon wi ousand eris ou he be cursed of god for his
synful lif, & a pore bederede man at ha no money & may
not traueile to rome of to suche anoer place, he schal haue
no pardon of e pope, ou he be holy & ful of charite: an
si is pardon schulde be frely ouen, if er ony suche be, it
is efte [&] roberie to take us myche gold er-fore; but here
ypocritis seyn at ei taken no ing for pardon but for e
bulle at is selid: certis a litel deed leed costi many ousand
pond bi ere to oure pore lond, sikire ei disceyuen e peple
& iapen hem, for ei sillen a faat goos for litel or nout, but
e garlek costi many shillyngis.  Also is feynd pardon
disceyue many men, for riche men tristen to flee to heuene
er-bi wi-outen peyne & er-fore dreden synne e lesse, &
of verrey contricion & leuynge of synne & of doynge almes to



|p83


most nedy men is lytil spoken of, for if it were soly teld
is pardon schulde be sette at nout. gret falsnesse is is to
magnyfie e popis power so mychil in purgatorie at no man
here can teche bi holy writt ne reson, si we seen in is
world at a litel harlot dispise e pope & stroie his
lordischipe, & it he do al his myt, alle his witt, & alle his
wille, to be vengid vpon siche a pore harlot. ane it seme
for many skillis at is feyned pardon is a sotil marchaundise
of anticristis clerkis, to magnyfie her feyned power & to
geten worldly goodis, & to make men drede not synne, be
sikirly to walwe er-inne as hogges; & merueile it is at
synful foolis doren graunte ony ing of meritis of seyntis;
for al at euere ony seynt dide may not brynge o soule to
heuene wi-outen grace & myt of cristis passion, & alle
meritis, at ben medeful dedes, of alle seyntis but only
cristis ben not euene wor to e ioie of heuene, as poul
sei; & si god graunti to eche man part of alle medeful
dedis als mochel as it is wori, no man schal haue more part
of es dedis for alle es balles, & neuere e lasse ou no
man graunte siche part ne siche bullis; & es feyned
pardons maken men to tristen more in grauntynge of a synful
man, & in cas of a deuyl of helle, an in e ritfuleste
graunt of houre lord ihu crist. almytty god for his endeles
mercy distroie is pride, coueitise, ypocrisie & heresie |r[p.87_MS.]  of
is feyned pardon, & make men bisi to kepe his hestis & sette
fully here triste in ihu crist. Amen.

                       Capitulum 14=m.=

   Prelatis also maken e weie to heuene hardere an crist
made it, & so letten men to go to heuene & er-fore ben
cursed of god. For ei entren not hem self into e kyngdom
of heuene & letten hem at wolden, as crist sei in e
gospel, for ei make many newe lawes of hem self, &
chargen men to studie hem & kepe hem more an e gospel;
& si e gospel & holy writt is occupacion ynow for men



|p84


in is lif, e more at men be occupisd abouten mannys
lawis at expounen not e gospel, e more ei ben drawen
fro e gospel & e lesse knowen at & e worse kepen it.
 Also prelatis maken many newe poyntis of bileue, & seyn
at it is not ynow to bileue in ihu crist & to be cristened,
as crist sei in e gospel of mark, But if a man bileue at
e hischop of rome be heuyd of holy chirche. And certis
e apostlis of ihu crist constreynenden neuere ony man to
bileue is of hem self, & it ei weren certeyn of here
sauynge in heuene; hou schulde an ony synful wrecche,
at wot neuere where he schal be dampnyd or sauyd, con_streyne 
men to bileue at he is heuyd of holy chirche? certis
ei constreynen men sumtyme to bileue at a deuyl of helle
is heuyd of holy chirche, whanne e hischop of rome schal
e dampnyd for his cursed endynge in synne.

                      Capitulum 15=m.=

   Also prelatis magnyfien hem self abouen ihu crist god and
man. For ihu crist comaundid & taute opynly at men
schulden not euere credence to hym but if he dede e werkis
of e fadir of heuene. but oure prelatis chalengen at we
euere credence to hem where ei don wel or euyl. Also
crist sei to e iewis of him self at ei schullen deme a
ritful doom & not after e face. And in his passion tyme
crist bade a synful harlot & cursed to bere wittenesse of
euyle in cas if crist had seid eny euyle. but oure prelatis at
don euyle boe in dede, speche & out, crien kenely at
sugetis schullen not deme hem, ou ei don opynly aenst
charite. also poul biddi at his sugetis demen at ing at
he sei aft at he was rauyschid into e ridde heuene;
but oure prelatis wolen not at we deme here seiynge, ou
it be contrarie to goddis lawe opynly, & certis is is e
euyl cast of helle to distroie e treue of holy writt & e
lif of ihu crist & his apostlis, and to coloure pride & coueitise



|p85


& symonye & extorsions as moche as euere ei wolen, for be
here cast men schullen not reproue hem er-of, what synne
euere ei don.

                       Capitulum 16=m.=

   Prelatis also constreynen men to |r[p.88_MS.] cesse & do not e wille
& hestis of god, but if ei han leue of goddis enemys, & in
cas of deuelis of helle. For if prestis wolen seie here masse
& techen e gospel in a bischopis diocise, a noon he schal
be forboden but if he haue leue of at bischop, & he schal
paie comunly for at leue myche money or ellis swere at he
schal not speke aenst grete synnes of at bischop & oere
prestis & here falsnesse. And it it is a grete werk of
charite & mercy to teche men e ritte weie to heuene, & es
men schullen nout doo wi-outen leue of e bischop, ou
he be neuere so proud, neuere so coueitous & cursed for
symonye & extorsions, & many tymes sich a bischop schal be
dampnyd, & anne, as crist sei, he is a deuyl. an it is
verefied at a cristene man schal not do e wille of god with
outen feue of goddis enemye, & of a fend of helle; as if e
leue & e comaundement of god were not ynow to don his
wille, but if a man haue leue of siche a cursed creature.
And if siche a cursed creature seie nay, goddis wille schal
ben vndon & his lawe & wille vnknowen and not kept. And
is is don for drede of loos of here worldly pride & coueitise,
& of worldly lordischipis at ei han aenst cristis lawe &
his techynge & his owen lif and his apostlis; but is
forbedyng is colourid by holynesse, for, as prelatis feynen,
pore prestis wolden teche heresie for ei knowen not goddis
lawe; but certis es prelatis demen heresie alle at is aenst
here lyking & lustis of here flech; & ei ben ful vnable to
teche e treue of goddis lawe, for ei studin not er aboute
& lyuen contrariously er-to, wherefore e holy gost techi
hem not al soe, but e spirit of lesyngis steri hem to lette
knowy[in]ge of goddis lawe & sauynge of soulis vnder colour



|p86


of holynesse, for ei demen bi-fore at men wolen teche
heresie; as if ei weren euene wi god knowynge mennys
hertis. And if pore men seyn e soe at no man may aen
seie, an prelatis seyn at it is seyd for euyl entent & so
hyndren e treue & taken vp hem e dom at is reseruyd
to god him self, & erfore ei ben blasphemes.

                      Capitulum 17=m.=

   Also prelatis distroien most e obedience & mekenesse of
goddis lawe, for ei seie at ei owen not to be suget to
seculer lordis to paien hem taxis in helpe of e comunes,
& owen not to be amendid bi here sugetis of here opyn
synnes, but only of e pope at is here souereyn; & he
of no man in here for he is greteste of alle. for oure
lord ihu crist was suget to e heene emperour & paide
him tribute for hym & his chirche, & it he hadde no
seculer lordischipe ne plente of dymes, moche more schulden
|r[p.89_MS.] es riche prestis, at han seculer lordischipe aenst goddis
lawe & grete Iuelis & plente of worldly goodis, helpe e
kyng & e lond to meyntene pore men in reste & charite.
& si crist was most meke & most obediente to al men,
And es prelatis ben vikeris of crist to euere ensaumple of
mekenesse, ei owen to be most meke & obedient to alle
here sugetis; for bi goddis lawe eche man owe to be suget
& obedient eche to oere in e drede of crist. Also in dede
ei schewen most rebelte aenst god & cristene men, lyuynge
in pride, coueitise, idelnesse, extorsions, lecherie, glotyne
& wastynge of pore mennus gooddis, & us ei ben lik to
lucifer & ben anticristis, holdynge hem self more wori
an euere was ihu crist god & man. And it seme at ei
techen here sugetis heresie bi here false open lif, for here
lif schulde be bokis of oere sugetis vnder hem, & as bokes
ben false at techen heresie, so ben es prelatis heretikis at
techen & meyntenen synne bi here cursed ensaumple euynge.



|p87


                      Capitulum 18=m.=

   Prelatis also ben worse an iewis at naileden crist on
e cros, for ei pursuen crist in his membris for ei seyn
e treue aenst here cursed lif, & sclaundren hem wi
lesingis, & cursen hem & prisonen hem & slen hem, algatis
in wille. And, as crist sei, it is all on to dispise & pursue
on at sei e treue of crist & to pursue crist god & man.
And is newe pursuynge of prelatis is don bi more sutil
ypocrisie & after more benefice resceyued of cristis passion,
& whanne it were most nede to haue helpe in goddis cause
aenst anticristis clerkis at destroyen e treue of cristis
lif & his apostlis in word & dede; & it prelatis resceyuen
& axen gredely at ilke money for whiche iust blood is
spilt, at e iewis wolden not do; & ouer is prelatis sillen
cristene soulis to sathanas for money. & so in manere defoulen
cristis blood & setten it at nout; & bisien hem nyt & day
hou ei may bi anticristis iurdiccion & foyned censures
stoppe prestis, at ei prechen not e gospel to delyuere
soulis out of e deuelis bondis.

                       Capitulum 19=m.=

   Prelatis also maken hem self most vnable to kepe e gospel
of crist bi here grete bysynesse abouten roten goodis, & bi
pompe & bost of is world, for ei ben most bisi of alle men
in e world to geten worldly goodis bi purchase, & to holden
hem bi false plee, & diedeyne to see a pore mannus rit &
worche after good consience, but if ony man kaste to helpe
pore men in here rit aenst grete prelatis he schal haue here
enemyte, & be sclaundrid to e kyng & grete lordis, &
pursued bi false cautelis til he be vndon, if ei may bi ony
lesyng. so at whanne ei schulden ben most wilful pore &
preche e gospel |r[p.90_MS.]  of cristis pouert & his apostlis, ei may not
for schame, for sclaundryng of hem self, and lest ei maken
here owen ypocrisie knowen to e peple; & herefore ei



|p88


hiden cristis pouert fro e peple, & lien vpon hym cursedly
to coloure here worldly lif; for here out, speche, cost &
traueile is more aboute worldly goodis an goddis lawe in
studynge & techynge & holy lif of hem self & e peple.
And in worldly aray & wast mercyne & grete corseris & clois
of gold & worldly armure ei passen erlis, & atteyen to
kyngis aray in bataile to slee cristene men wi here owen
cruel & cursed hondis; but hou may ei preche e gospel of
pacience, meknesse, pees and charite in is cursed vengaunce
takynge? certis ei ben sathanas knyttys, turned into
angelis of lit bi name of prestod and religion, to disceyue
cristene peple in fei. hope & charite. but woo to suche
anticristis prelatis, us blasphemynge crist & sclaundrynge
cristene men.

                       Capitulum 20=m.=

   Also prelatis techen & hiren lordis & comunes & clerkis to
blaspheme god & dispise his lawe & ordynaunce; for ei
techen lordis & alle oere men to meyntene hem in worldly
lordschipis, pompe & pride, coueitise, extorsions, piliynge &
robbynge of e peple vnder colour of holy correccion. &
notwistondynge at goddis lawe & ensaumple of cristis pore
life dampnen seculer lordschipis in clerkis & coueitise &
worldly lif, it ei graunten pardon wi-outen mesure &
ouen grete benefices & huge tresour of gold & worldly
fauour & sathanas blissyng to lordis, clerkis & comineris, for
to meyntene anticristis worldly clerkis in es synnes aenst
god & his halwen, & for to pursue & sclaundre & enprisone
& slee & brenne pore prestis at techen holy writt & cristis
gospel of pouert & mekenesse aenst here worldly lif. & to
is ende es wickid ydolatrours, worschiperis of false goddis,
graunten to es manquelleris out of bileue & charite pardons,
part of massis & oere preieris, e to flee to heuene bi-fore e
bodi be cold, & us blynde anticristis prelatis leden blynde
lordis, clerkis & comunes to helle for coueitise & brekynge of
goddis comaundementis.



|p89


                      Capitulum 21=m.=

   Prelatis also setten more pris bi here owen tradicions,
maade for to meyntene here pride & worldly wynnynge, an
bi e gospel of ihu crist; for ei studien faste & techen here
owene constitucions, & ponyschen men sore if ei don out
aenst hem or kunnen hem not, but ei studien litel or nout
cristis gospel & lesse techen it, & recken lest ou men
kunnen not e gospel ne kepen it not; but faste ei techen
e nede & e auauntage & trewe of here owen lawis, &
seyn at |r[p.91_MS.]  holy writt is hard, not so nedful as here owen
lawes, but it is false to e lette, & men wity neuere what
it mene. & us ei seyn in dede at newe lawes, maade in
tyme at sathanas is vnbounden of worldly prelatis ful of
coueitise symonye & heresie, ben betere & trewere an lawe
of e gospel, maad & taut of ihu crist god & man; & on is
ypocrite manere ei seyn preuely at fonnyd worldly here
tikes ben wiser & trewere an e holy gost. an crist &
his apostlis; ee at es worldly clerkis ben wise & trewe
& in grete charite, & god e trinyte & ihu crist & his
apostlis ben foolis, false & out of charite; si es worldly
moldwarpis ful of symonye & heresie maken so open lawis
so profitable & so trewe, & god wi his helperis make
derke lawis vnprofitable and vntrewe.

                        Capitulum 22=m.=

   Also prelatis techen at er nys no ing leful in holy
chirche in ere wi-outen leue & confermynge of anticrist,
& maken all e chirche suget to hym; for ei seyn openly
at er is no ing leffel among cristene men wi-outen leue
of e bischop of rome, ou he be anticrist ful of symonye
& heresie; for comunly of alle prestis he is most contrarie
to crist boe in lif & techynge, & he meyntene most synne
bi preuylegies, exempcions & longe plees, & he is most



|p90


proud aenst cristis mekenesse, most coueitons of worldly
goodis & lordschipis aenst e pouert of crist & his apostlis,
& most idel in gostly werkis & occupied in worldly causes
aenst crist besy traueyle & his apostlis in prechynge of e
gospel, & most principale sillere of benefices & veyn in
dulgencis & sacramentis where crist comaundi men to euere
frely alle gostli ingis as ei han frely resceyucd hem of
god. & it es worldly prelatis feynen at it is not lefful
to a prest to teche cristis gospel frely wi-outen licence
of hym or his prelatis vnder hym, ou god comaunde
prestis, bi open techyn ge & his lawe and opyn ensaumple
of cristis lif, to teche is; & so ei menen at if is proude
prest & contrarie to crist & his lawe sende not a cristene
man bi witnesse of his bullis or letteris of his lowere
prelatis he may not fulfil e hestis of god ne werkis of
mercy; & so if is principal enemy of crist & his coueitous
clerkis wolen lette a cristene man to kepe goddis hestis &
poyntis of charite, he mot leue goddis comaundement vndon
& obiche to hem at here wille, & us ei menen is ende
at cristene men may not come to heuene bi kepynge &
holdyn ge of trewe fei & charite but if anticrist & his
worldly clerkis, ful of coueitise, symonye & heresie, ben
meyntened in here olde pride & cursednesse aenst treue
of god almytty; for ellis, as ei feynen, er may be no
bischop no prest |r[p.92_MS.]  ne cristendom ne sacramentis; but certis
is is foule heresie & blasphemye, for herby cristene men
ben suget to anticrist & his symenye & feyned censuris &
o sathanas more an to ihu crist & his lawe.

                     Capitulum 23=m.=

   Prelatis also ben enemys of pees, conseilouris & meyn_tenouris 
of werris, & irreguler anemtis god, & here preieris
ben cursed; for ei dreden if lordis weren in reste & pees
at ei schulden perceyue e cursednesse of here symonye,



|p91


ypocrisie, coueitise, & robberie of here pore tenauntis, &
suffre not prelatis be worldly lordis & tirauntis, as ei ben
now, & er-fore ei casten to occupie lordis in werris, and
conseilen er-to vnder colour of wisdom & charite at ei
may regne in here lustis & coueitise as hem lyke. for
if ei weren trewe procuratouris of pees, ei schulden
gladly & ioiefully coste alle here worldly lordschipie & here
flesch & blood & bodily lif to make pees & charite amongis
cristene men, & techen lordis and comunes in open sermons
and confessions & priue conseillynge e peryl of werris,
& namely of wrongful werris, & hou harde it is to fitten
in charite, & tellen openly & priuely o goodnesse &
profit of pees & reste, & hou men schulden not haue
verray pees but bi holy lif & meyntenynge of treue &
ritwisnesse & distroiynge of wrong & synnes. but now
es worldly prelates ben cheef conseilours to werris for
pride & coueitise, & ben present in here owene persones in
costy array as kyngis, & meyntene many men of armes
to slee cristene men in body, & ei hem self killen many
ousand in soule & bodi be cursed ensaumple of euyl lif &
meyntenynge in synne for money, & bi cursed conseil priue
& apert; & er-fore ei ben cursed of god & irreguler, &
whanne ei preien to god & holden vp here hondis fal of
cristene blood, god sei bi e prophete ysaie at he wole
not here hem ne resceyue here sacrifices, & bi e prophete
malachie god curse to here blissyngis, & in many places
of holy writt. for ei don not here sacrifices bi mekenesse
of herte & mornynge & compunccion for here synnes & e
peplis, but wi knackynge of newe song, as orgen or deschant
& motetis of holouris, & wi worldly pride of costy vesty_mentis 
& oere ornementis bout wi pore mennus goodis,
& suffren hem perische for meschef & laten pore men haue
nakid sidis & dede wallis haue grete plente of wast gold.



|p92


                     Capitulum 24=m.=

   Also prelatis distroien e ordre & lif of crist & his apostlis
bi here worldly lif & array & bost & pride, & bryngen e
peple in-to heresie of cristis pore lif; for ei leuen not as
pore prestis aftir crist & his apostlis, but as lordis, ee kyngis
or emperours, in shynynge vessel & delicat motis & wynes,
|r[p.93_MS.]  in fatte hors & precious pellure & ryche clois & proude &
lecchereus squyeris & meyne, & es vanytes wasten pore
mennus goodis & suffren hem goo dailes whanne ei han
nedis to pursue. & wi alle is ei seyn at ei lyuen in
e staat of cristis apostlis & ben here vikeris & successouris,
& maken e comune peple bileue at crist & his apostlis
lyueden us; & si e lif of prelatis is book & in ensaumple
to oere sugetis, as lyncolne sei, es prelatis ben heretikes
& maistris of heresie, at ei techen to e comunes bi here
owen wickid lif at is a bok to here sugetis, & us for cristis
pore lif & meke & traueilous is taut a lordly lif, proud &
veyn occupacion of worldlynesse & vanyte of is world.

                     Capitulum 25=m.=

   Prelatis ouere is robben oure lond of mochil tresour, &
senden it to aliens & enemys of oure rewme & bryngen aen
goddis curs & heresie; for ei don not here spiritual offis
aftir goddis lawe, & it gredely gedren dymes & offryngis &
procurasies, & senden moche gold coine for e firste fruytis,
& to purchase & apropre to hem moo benefices, preuylegies
& andulgences; & is is efte & symonye if goddis lawe &
mannus & reson be sout, & e sillere of benefices & spiritual
ingis & e euere of gold for hem ben cursed of god & man
& ben foule heretikis. & sumtyme e court of rome his
worldly aduersarie to oure lond, & namely in fauour of oure
enemys; but more harme is of gostly ennemyte, whanne
ei enuenymen oure peple wi cursed symonye and meyn_tenynge 
& consent of syune bi blynde obedience. for if



|p93


ony worldly prelat wole do ony wrong aenst rit & reson, he
schal geten a priueilege or exempcion or sentence of curs
for his gold sent & spendid at rome, & moche gold go out
of oure lond bi longe pledynge at rome, & rit born a doun,
& synne contyned & meyntened, at vnneis dar ony man
speke eraenst; and us is oure lond robbid of gold, & curs
& heresie brout in, and synne longe meyntened, & ritwis_nesse 
stoppid.

                      Capitulum 26=m.=

   Also prelatis seyn at holy writt is not sufficient to reule
holy chirche, & techeris er-of ben not profitable to e peple,
but here owen statutis maade of synful foolis ben most nedful
& techeris er-of, And meynteneurs of chydynge & strif ben
most nedful & procitable to e peple. for if holy writt were
ynow for gouernynge of e chirche, it were veyn & vnreson
able to occupie men wi moo lawis, si men ben now of
feblere complexion & lasse wytti & of schortere lif an men
weren in olde tyme. & it is luciferis pride |r[p.94_MS.]  & more to seie
at techeris of mannys tradicions maade of synful foolis ben
more profitable & nedeful to cristene peple an techeris of
e gospel & goddis comaundementis; but er is o cursed
cause of alle is seiynge; ei loue more here owen worldly
wynnynge & pride & lustis an wynnynge of soulis to blisse
by mekenesse & holy lif. And here owen lawes and techeris
er-of meyntenen & procuren is coueitise & lustis, & holy
writt & trewe precheurs er-of dampnen al is, & techen
wilful pouert & mekenesse & gret traueile & penaunce of
clerkis; & erfore ei comenden here owen lawes & here
techeris, & putten goddis lawe & treue prechouris er-of bi
hynde. & heere ei putten on crist boe defaute of witt
& charite; for si crist maade not the beste lawe for holy
chirche, as ei feynen, & telde not whanne & of whom it
schulde be maad, him lackid witt & charite, but certis is his
foule heresie putt on crist priuely for to meyntene here
owen coueitise & pride.



|p94


                    Capitulum 27=m.=

   Prelatis constreynen men of symple vnderstondyng to renne
in-to errouris & to blaspheme god; for ei constreynen suche
symple men to assente to here dampnacion of treues of
goddis lawe, bi multitude of worldly clerkis blynde orou
coueitise & pride, & bi manas & drede of prisonynge and
brennynge, & suffren not men to resten in holy writt & in
ingis at ei may understonde, but constreyne hem to
assente to nowelries of newe doctours, at leuen holy writt
& reson & feynen dremes & myraclis to plese coueitous
clerkis & to greet veyn glorie for here witt, & us ei bileuen
blyndly in many poyntis aenst goddis doom. And it es
prelatis desceyuen lordis & maken hem pursue & prisone
trewe men at wolen not assente to errours ou holy writt
and reson. And us es prelatis ben anticristis turmentours
of sathanas for to pursue & sle trewe prestis in goddis
lawe, & maken lordis turmentours of e fend to ponysche
cristene men, for ei holden e boundes of holy writt &
meyntenen e trewe of cristis lif aenst worldly prelatis ful
of coueitise & heresie.

                     Capitulum 28=m.=

   Also prelatis closen or stoppen e weie to e blisse of
heuene & open e brode weie to helle; for ei stoppen &
letten men fro kunnynge & kepynge & techynge of holy
writt, at is entre & rit weie to e blisse of heuene, & neden
men to bisien hem aboute studiynge & kepynge & techyng
of synful mennis tradicions ful of errour, at ben maad
for pride & coueitise, & also to lerne pride & coueitise &
worldly lif & to haunte & |r[p.95_MS.]  meyntene suche wrecchid worldly
lif of clerkys, & is is e brode weie to helle. Sumtyme
men hadden traueile & werke at e ful to studie & kepe &
teche goddis lawe bi-fore at es newe lawes of worldly
clerkis weren brout vp, & nowe men ben occupied aboute



|p95

lernynge & techynge of hem in alle here lif, at vnnee
may ei loke & sauoure holy writt in here laste dayes; &
he at can not es worldly statutis maad for singuler wille
and coueitise is hoolden but a fool and vnable to teche &
reule cristene peple, ou he kunne and kepe & teche neuere
so wel cristis gospel & goddis comaundementis. & to is
ende es worldly moldwerpis taken keies of helle in stede
of keies of e kyngdom of heuenes, for ei taken ypocrisie
& worldly tirauntrie & bostful worldly lif, & meyntenynge
of synne bi fals pardon & fals absolucion & cursed preieris,
& leuen kunnynge & techynge of holy writt & edefiynge
of cristene soules to heuene by good ensaumple of here
holy lif.

                      Capitulum 29=m.=

   Prelatis also maken lordis turmentouris of sathanas to
prisone cristene men for ei holden goddis lawe; for ei
maken lordis to enprisone men whanne ei dwellen fourti
daies in sentence of curs, & here owene lawe techi opynly
at men schullen dwelle in curs bi al here lif vp peyne of
dampnaion, has whanne a man ha weddid a womman sibbe
to him in degree of consanguinyte or kyn wiche degre is
forboden in holy writt, & ha not witnesse ynowe to proue
is in mannus dom, ou he knowe it neuere so certeynly,
he schal be cursed in constorie & may not ryse out of is
curs, for anne he schulde do wyttyngly aenst goddis hestis
& his conseience, & us is man schal euere in is lif be
cursed for he wil not wyttyngly do aenst goddis comaunde_mentis 
& his rit conscience.  lord, what charite is it to
prisone sich a man, & it es anticristis clerkis cursen men
al day for money for techyng of goddis lawe & for werkis
of mercy & ritwisnesse, & for at ei wolen not assente to
errouris aenst holy writt expresly & aenst reson.  Lord
god, hou schullen anticristis mynystris of ritwisnesse be



|p96


excused at e day of dom, si ei enprisone falsly trewe
men bi fals disceit of worldly heretikys; er-fore es lordis
schulden be certeyn at e curs were ritful, & at e man
were endurid in synne & drede not god ne his vengaunce,
& an ponysche hym til he wolde drede god and amende
his lif, & not til he wolde euere money to anticristis clerkis
at here wille.

                     Capitulum 30=m.=

   Also prelatis disceyuen cristene men bi licknesse |r[p.96_MS.]  of apis
& bi argumentis of glotones til e peple breke goddis hestis
& meytenen hem in here cursed lustis. For apis whanne
ei seen a man don ony ing bi hem wolen assaie to don
e same dedis til ei ben perischid for defaute of crafte or
kunnynge; & glotones arguen us, si it is good to me to ete
or drynke us moche, And more mete & drynk is betere,
an it is bete to me to ete & drynk us moche more; &
bi is colour ei cessen not til ei heten & drynkyne her
legges & hondis out of myt & here heuyd out of witt & ben
as dede hogges. us faren e worldly prelatis. ei seyn,
si e peple schulden worschipe gregorii, petir & poule, &
oere trewe apostlis of crist, & ei comen in e staat of
apostlis, anne e peple schulden worschipen hem us moche.
but ei taken no rewarde hou es apostlis comen to is staat,
bi ordeynynge & chesynge of god & for holy lif & trewe
seruyce at ei diden to cristene peple, in trewe techynge
of e holy gospel boe in word & dede; & hou ei comen
to here staat by symonye, bi chesynge of worldly clerkis,
& in cas quyke deuelis in fiech & blood, & don not here
office but lyuen in pride, coueitise, robberie of e peple, &
in fleschly lustis at cristis apostelis deden not. Also ei
arguen us, si petir & poul & oere apostlis of crist hadden
keies of heuene & power to bynde & vnbynde synnes, whiche
doynge was confermed in henene, & we ben in e staat &



|p97


successouris of hem, an we han e same power; but ei
loken litel at mannus eleccion maki hem not in sich staat,
but chesynge of god & kunnynge of holy writt, & souereyn
traueile & holy lif, & techynge & meyntenynge of e gospel,
& brennynge charite to dee for goddis loue, & sauynge of
cristene soulis; & comunly ei ben fer fro alle es goodnesse
& wlappid in pride & coueitise & moo synnes. Also es
worldly moldwarpis arguen us as glotons; si it is good
to prestis to haue worldly goodis for here necessarie liflode &
helynge, as poul techi & reson, & anne e more e betre;
til ei ben smyten in coueitise & occupacion of is world,
at ei sauouren nout of gostly ingis, but riot & pride &
roten muk of is world. & if it be good to haue holy writt
& presthod and knythod and laboreris to serue god & reule
e peple; an it is betre to make moo newe lawis & moo
ordris in e chirche, til e lawe of god be foreten & newe
tradicions in excercise & newe ordris magnyfied more anne
e dene ordre at crist made himself; & bi es iapis ei
disceyuen e peple, & gedren to hem |r[p.97_MS.] self e goodis of is
world & magnyfien hemself, here ordris, & here lawes more
an crist & his lawis, & maken e peple to holden vp is
ypocrisie & heresie.

                    Capitulum 31=m.=

   Prelates also spoilen lordis of here rentis bi dowynge of
e chirche, & lowe curatis bi aproprynge of parische chirchis
& bi pencious & cost of here officeris, & ei robben e pore
peple bi veyn priueylegies & feyned halwynge of chirches,
auteris and chircheerdis, & oere sacramentis seld for money
and by annuel rentis for lecherie & oere synnes; & here
fore ei may be wel licned to swolwis of e see & helle,
at resceyuen al at ei may & elden not aen; & us ei
at schulden most forsake e worlde & worldly coueitise &
vanyte ben most sette in e world & leste coueiten heuene



|p98


& gostly goodis; & ei at schulden most lede e peple to
heuene, bi trewe techynge of holy writt & ensaumple of
wilful pouert & mekenesse & bisy traueile in praieris &
deuocious & penaunce, leden e peple to helle bi here worldly
lawis, coueitise, pride & queyntise of e world, & ydelnesse
& glotonye & fleschly lustis; & hou ei robben es parties
it is open ynow, erfore we moten telle of tore ypocrisie
lesse knowen.

                      Capitulum 32=m.=

   Also prelatis chargen more here park & br[e]kynge er-of
an goddis hestis & brekynge of hem.  For ei pursuen
more & cruelliere for brekynge of here parkis an for
brekynge of goddis comaundementis to saue here soulis bi
spiritual medecyne; & ei ben more bisy to loke at here
park be wel kepte anne to loke at goddis hestis ben
kepte of goddis peple; & ei receruen assoilynge for brekynge
of here park to hem self, but ei euen assoylynge for
brekynge of goddis hestis to eche parische prest or curat.
For ei holden here park more derwori to hem an e
comaundementis of god, & seken more bisily here owen
worldly worschipe and couetise an honour of god &
sauynge of cristene soulis; & here is ydolatrie & heresie
open ynow, & blasphemye of god among worldly & heen
men.

                      Capitulum 33=m.=

   Prelatis also entren vnder colour & studie of cristis apostlis
& lyuen & toche contrariously to hem & don most harm to
cristendom, ee more an ony soudon or sarsyn or oer men
of wrong bileue.  For si is stat is most worti in e
chirche, & ei lyuen so worldly & synfully er-inne &
tornen it vpsodon, ei distroien most e goode lif of cristen_dom 
& techen most perilous heresye. And herefore ei



|p99


bicomen e deuelis iogelours to blynde mennus gostly eien;
ei maken men wene at here worldly lif & cursed ys e
holy lif of cristis apostlis, & us bryngen in errour & heresie
in e peple, & ben sathanas transfigurid in-to an aungel of
lit, & verrefien is word of holy writt, at ei ben made a
spectacle to angelis & men, but on euyl mane, where ei
schulden ben |r[p.98_MS.]  a spectacle of angelis & men to loken onne
with ioie for here stronge fittynge aen at enemys of soule bi
mekenesse, wilful pouert, & grete traueile in techynge of
e gospel, & suffrynge of peynes & de. er-fore in en
saumple of cristene men to sue hem in es poyntis ei ben
a spectacle to angelis & men to wonder on here cursed prido,
coucitise & ydelnesse in gostly traueile, & cowardise in cristis
butaile, & letten charite of cristene men bi here euyl en
saumple, & us in stede of cristis apostlis ben comen in
viserid deuelis, to disceyuen men in good lif & bryngen hem to
sathanas here maister, & in is manere ei pleien e pagyn
of scottis; for as scottis token e skochen of armes of seynt
george & herebi traieden englischemen, so es anticristis
prelatis taken name & staat of cristis apostlis, as if ei
wolden helpe & lede cristene men e ritto weie to heuene
as ei diden, but herebi ei betraien cristene men in-to
synne by suynge of here techynge & cursed lif, & leden he
faste e weie to helle.

                      Capitulum 34=m.=

   Also prelatis constreynen prestis to lese charite & blaspheme
crist & disceyue his peple; for ei neden prestis to fitte &
werre in here owen persone aenst cristene men, & here
abouten spende pore mennys liflode for to hauen a veyn
name of hardynesse & ank of lordis at kunnen neier witt
ne reson; for ei senden opyn comissions to alle curatis
vndir here deuelis iurdiccious bi vertue of mahoundis
obedience & bi manas of e kyngis power to make hem



|p100


redi wi armure to werre iolily aenst cristene men.  And
hereby is armure of pacience and charite and holi preiere
& trist in god putt awey, & e deuelis lawe of cruelte,
enemyte & vsyn trist in mannys myt brout in. but goddis
curs renne many ousand tyme wi al is. & herebi ben
half dede men confortid to fitte & slee cristene men &
rennen to helle hedly; & so es worldly prelatis ben chef
capteyns & arraiouris of sathanas batailis to exile good lif
& charite, but certis no tonge in is lif may telle hou many
soulis gon to helle bi es cursede capteyis & anticristis
iurdiccion & censures.

                       Capitulum 35=m.=

   Prelatis also ben weiward ypocritis, blynde lederis, swole
wynge e grete cameile al hool & siynge or clensynge a litel
gnatte; for ei resceyuen & purchasen bi gret ypocrisie
seculer lordischipie, aenst goddis lawe olde & newe & en_saumple 
of cristis lif & his apostlis, as lefful, profytable &
nedeful; & forsaken as venym matrimonye, at is leffel bi
holy writt, til newe vowis of contynense of worldli clerkis
weren brout in bi disceit of e fend. For many prestis now
kepen neier matrimonye ne charite, but defoulen wyues,
maidenes, widewis & nunnes in eche manere of lecherie, &
children ben morerid, & synne aenst kynde is not |r[p.99_MS.]  clene
fleed. For sathanas caste to purchase worldly honour &
plente of worldly goodis & welfare & ydelnesse to onge
prestis, & dalliaunce wi wommen & priue rownyng; & is
redy nyt & day to stere boe partis to leccherie, & sumtyme
to hyden here synne bi fals ois & moreryng of children,
& sumtyme haunten it opynly & schamen not er-of; &
herbi heie prelatis wynnen many ousand pondis in fewe
eris & holden grete housholde as lordis, & us by is
ypocrisie in boe poyntis ben lordis & prestis & comunss
encombrid, & goddis lawe dispisid & broken, & synnes
gedrid in grete hordis.



|p101


                     Capitulum 36=m.=

   Also prelatis bi sotil ypocrisie horden & meyntenen here
synne & oere mennys; for ei seyn at in here absence
men may not speke aenst here open cursed synnes for
synne of bacbitynge & schlaundrynge; & ei ben so malicious
& mytti in worldly power at ei wolen suffre no man to
speke aenst her synnes in here presence; & so ei wolden
bi ypocrisie haue is ende, at no man schulde speke
opynli & sadly aenst here cursydnesse in no manere, but
suffre hem wexe roten in here lustis & robbe e peple
& disceyue cristendom wi-outen ony letting; but certis es
anticristis clerkis lien falsly aenst cristis lore & profite of
cristene men. For crist & his apostlis reproueden pharisees
& heroude & heretikis in here absence & to e peple, as
gospillis & pistles witnessen, to oure ensaumple to do so
with charite & discrecion, & ei ben sclaundrid bifore god
& his angelis & goode men in ere bi here opyn cursed lif;
& o men at reprouen bi charite & discrecion here opyn
synnes helpen to amenden here synnes & don awei here
sclaundre; but of sclaundre anemptis god & his angelis
recken ei not, but alle here care is last here ypocrisie bi
knowen to lordis & mytty men, for drede of takyng awey
of here temporal lordischipie at ben cause of here synful
lyf. & us ei ben cursed of god; for at ing at is verrey
sclaundre ei clepen & reckenen as no sclaundre, & at ing
at is no sclaundre but remedie er aenst ei crien & clepen
sclaundre; but alle is is for ei wolden dwelle stille in
robbyng of e peple & here cursed lustis & sclaundre, &
disceyue cristen men in good techynge and ensaumple of
holy lif.


                     Capitulum 37=m.=

   Prelatis also blasphemen god & techen oere men to don
e same; for ei lyuem hem self in pride & coueitise &
louen & norischen & meyntenen suche vicious folis, & haten



|p102


& dispisen mekenesse & wilful pouert, & so ei don vertuouse
men & opressen hem; & us ei conspiren aenst crist &
his vertuous lif & his meke seruauntis, & ben sathanas
procuratouris to meyntene synful men in his seruyce. For
certis ei ben cursed of god if ei meyntenen wityngly &
wilfully |r[p.100_MS.]  proude lordis & leccherous of here owne meynne
in here housholde; for if ei loueden god & e soulis of
here seruauntis ei schulden amende is cursed lif or ellis
putten hem out of here companye; but now for pride of
hem self & wynnyng of drit ei holden for suche cursed
meyne to sclaundre oere men.  But as crist and poul
witnessen, suche prelatis ben cursed, & forsaken cristis
fei, & ben werse an heen men at neuere resceyueden
cristendom.

                       Capitolum 38=m.=

   Also prelatis disceyuen cristene men in fei, hope & charite
bi here nouelerie of massis at rome, at scala celi, & newe
pardons & pilgrimages; for ei maken e peple to bileue
or triste at if a prest seye a masse at scala celi for a soule
it schal onoon ben out of purgatorie, ou god of his ritwisy
nesse ordeyne at soule to abide ere fourty ere or mo, &
ou e prest be cursed for symonye & pride; for as ei
feynen falsly e masse may not be peirid. certis e sacra_ment 
may not be paired for synne of e prest; but e preiers
of cursed prestis in e masse ben cursed of god & his angelis,
& certis a prest may be so cursed & in heresie at he maki
not e sacrament. & god only knowi whanne his synne
is in at degre & whanne in lesse, but euere it is harmful
to him at make e sacrament vnworily. & bi es feyned
pardons e peple leue to do here almesse to pore nedy men
enprisoned bi god himself & do it to ryche men & wasteris,
& hopi to haue more ank of god erby an to do it aftyr
cristis owne techynge; & es prelatis chargen more folye



|p103


avowis of siche pilgrimagis & brekynge of hem, an e strong
comaundementis of god & brekynge of hem, & us e peple
dredi more to breke is folie avowis maad of here owen
errour an to breke goddis comaundementis, & louen more
here folye avowis to fulfille hem an to fulfille goddis
hestis; & us ei ben disceyued bi es nouelries in fei,
hope & charite bi es anticristis prelatis.

                    Capitulum 39=m.=

   Prelatis also ben malicious foxis & rauyschynge wolues,
oppressynge pore curatis & annuel prestis in here iurdiccion;
for whanne e kyng & lordis axeden of grete prelatis subsidies
& dymes for here temperaltes ei graunten hem so at pore
curatis & annueleris may be taxid at here settyng; & so alle
e charge falli on here pore curatis, & oere & e riche
prelatis gon free or hellis wynnen a porcion to hem self of
goodis of here pore curatis. & us whanne ei han robbid
lordis bi ypocrisie of here temperal lordischipie sotylly &
wrongfully ei rauyschen o goodis of pore prestis vnder
hem; & us ei don wrong to lordis, wrong to pore curatis,
& to pore comunes also; & bi es seculer lordischipie at
ei han be ypocrisie ei ben |r[p.101_MS.]  emperours & tirauntis of oere
prestis. & it ei owen to be most meke of alle oere, and
most bisi in studiynge & techynge of holy writt & ensaumple
of alle goode manere of lif, boe to cristene men & to heene;
but alle es gostly goodis ben rauysched & stolen from holy
chirche, & contrarie synnes brout in in stede of hem bi
is dowynge of prestis wi seculer lordischipie; & is is
werse an rauyschynge & stelynge of alle worldli goodis &
sleynge of many ousand of mannus bodies, as soulis &
vertues ben betre an roten drit.



|p104


                     Capitulum 40=m.=


   Also prelatis ben doumbe houndis at may not berke in
tyme of most nede but ben traitours to god & his peple;
for ei ben so chokid wi talow of worldly goodis and oc_cupacion 
abouten hem, at ei may not preche e gospel &
warne e peple of e deuelis disceitis; & si ei taken e
charge & offis to lede e peple bi so perilous weies & enemyes
bi trewe prechynge of e gospel & ensaumple of here owne
holy lif, & suffren cristene soulis be stranglid wi woluys
of helle orou here doumbnesse & occupiynge aboute e
world, ei ben cursed traitours to god & his peple; & it
to fulfille e fendis cruelte ei pursuen & cursen if ony
pore prest wole preche freli cristis gospel & delyuere cristene
soulis oute of e fendis hondis & leden hem e ritte weie
to heuene. alle cristene men schulden crie out on is false
treson & fendis malice &, as crist sei in e gospel, casten
hem out of cristene mennus companye for here olde heresies
& cursed disceit of cristene soulis; for ei han maad a preue
couenaunt wi sathanas here maister, at he schal haue
soulis of here feyned iurdiccion so at ei haue here worldly
pride & coueitise & ydelnesse & fleschly lustis at here wille:
but woo to suche traitours of cristene peple.

                    Capitulum 41=m.=

   it worldly prelatis gostly don crist on e cros & sleen
his prophetis & his apostlis; for ei don cristis holy lif &
techynge, & so in a manere crist hym self, on e cros of
lesyngis & bitraien him to heene men whanne ei euen
cure of soulis to worldly foolis, werse an ben heene
houndis. And so ei don crist on e cros of vnkyndenesse
& dispit, And hereby dispisen hym more an diden iewis
nailynge crist on bodili cros. And seynt ion crisostom, or
wi e gildene mou, & seynt austyn witnessen plenerly
is sentence; & bernard sei at a man at synne opynly



|p105


aenst goddis hestis & eue cursed ensaumple to oere men
dispisi more god & do more wrong to hym an iewis
whanne ei naileden him bodely on e cros. For crist louede
more cristene men soulis an his owen bodily lif; & is
cursed man drawi fro crist alle soulis als moche as in him
is, & e iewis drowyn fro him his bodily lif at he louede
lasse; & ei slen his prophetis & apostlis,|r[p.102_MS.]  whanne ei do
cursedly aenst here techynge & maken it fals as moche as
ei kunne: is sentence witnessi ion crisostom vpon e
gospel of seynt matheu; & us ei sillen crist & bitraien
hym for money whanne ei forsaken e treue of holy writt
& holy lif for worldly honour & coueitise, & ambrose & bede
witnessen is poynt.

                      Capitulum 42.

   Prelatis blasphemen aenst e holy gost; for ei quenchen
his iftis & suffren not cristene men to teche goddis peple
wi siche iftis, but maken hem to waste es precious iftis;
and so as to here entent & to here dampnacion ei quenchen
e holy gost. For in here wille ei distroien his werkis,
& e synne is demed bi e entent, ou e ende come not
for but be lettid bi goddis myt. For whanne ei ben
vnable bi ignoraunce & wickid lif to teche cristene peple
goddis lawe, ei wollen not suffre trewe men teche frely
cristis gospel wi-outen here leue & lettris, ou trewe men
ben neuere so mochil charged & stired of god to preche his
gospel. but ei don is for ei wolden haue money for here
lettris & swerynge at men not preche aenst here synnes,
ou ei ben neuere so opyn cursed traitours of god & his
peple; as men gessen at veyn religious don to haue leue
of es goddis traitours to sewe fablis, cronyclis, & lesyngis
for to robbe e pore peple aftirward bi clamouse beggynge,
dampnyd bi goddis lawe; & us ei euen leue to sathanas
preschours for to preche fablis & flaterynge & lesyngis, & to



|p106


disceyue e peple in fei & good lif & robbe hem of here
worldly goodis, & to putten blasphemye vpon crist bi here
opyn beggynge & letten cristis prechours to preche frely e
gospel at wole not flatere but seyn e so to eche man &
eche staat aftir goddis lawe. but bi suche ypocrisie ei
letten us prechyng of cristis gospel, last lordis & comunes
perceyuen here falsnesse, ei forbeden not vtterly at men
schulden not preche e gospel, but at men schulden not
preche wi-outen here leue; & si ei ben ful of coueitise,
symonye, pride, extorsions & oere falsnesse, ei wolen euere
to no man leue at ei supposen wole seie e soe & not
spare, & so in entente & dede ei comaunden at no trewe
man schal preche e gospel. & bi is ei casten to ende
in here coueitise, symonye & robberie & meyntenynge of
anticristis chirche, & it is to drede last ei enden in is
blasphemye aenst e holy gost.

                    Capitulum 43=m.=

   it worldly prelatis blasphemen aenst god e fadir of
heuene; for ei taken vpon hem power at is specyaly &
onely reserued to god; at is assoilynge of synnes & ful
remission of hem; for ei taken on hem principal assoilynge
of synnes & maken e peple to bileue so; whanne ei haue
only assoilynge as |r[p.103_MS.]  vikeris or massageris to witnesse to e
peple at god assoili for contricion, & ellis neier angele
e man ne god hym self assoili but if e synnere be contrit;
at is fully haue sorewe for his synnes, & haue wille raere
to suffre los of catel & worldly frendischipe & honour &
bodely de an to do wityngly aenst goddis comaundement
& wille; & ei chargen more here owen assoilynge an
assoillyng of god, for if a man come to here schrifte &
sacramentis ei assoilen hym & maken siker ou e man
lie vpon hym self & be not assoilid of god; & ou a man
be neuere so treuly assoilid of god for his entre sorwe of
synne & charite at he ha now to god, ei seyn at he his



|p107


dampnable but if he be assoilid of hem if he haue space
er-to, pou ei ben cursed heretikis & enemyes of crist &
his peple. & us ei taken litel reward to god whanne he
sei, what euere tyme a synful man ha so enteire sorowe
for his synnes he schal be saaf. es prelatis schulden preche
is contricion & mercy of god & ioies of heuene, & e peril
of schrifte wi-outen repentaunce, & foulnesse of synnes,
& grete peynes of helle, & ritwissnesse of god to make e
peple to free synne & kepe trewly goddis comaundementis,
& not disceyuen hem bi here owene power of assoilynge,
ne bi fals pardon ne fals preieris & oer nouelries bi side
goddis lawe. of es re & fourty errouris & heresies may
men see hou euele prelatis disceyuen cristendom. For of
hem & non oere is is speche, & hou ei ben cause of
werris & euele lif in e peple, and of here dampnacion.
God for his endles myt and mercy amende es errouris and
oere, if it be his wille. Amen.



|p108


|rV.

|rSpeculum_de_Antichristo.

{Summary.}



|p109


                 Speculum de Antichristo.

    Hou anticrist & his clerkis feren trewe prestis fro
     prechynge of cristis gospel bi foure disceitis.

First ei seyn at prechynge of e gospel maki discencion
& enemyte, & si cristene men schulde make pees &
charite, as e gospel sei, ei schulden cesse of prechynge,
si er tome more harm an good er-of. Here trewe men
seyn at crist cam in-to is world not to make pees of synful
men to lyuen in here fleschly lustis & worldly ioie at here
lykyng, but to departe hem to synful lif bi e gospel, at
is clepid swerd of e holy gost. & ou luciferis children
ben wode & sleen hem self bi sterynge of here fadir for
enemyte & here owen cruel hertis, it cristene men schullen
not cesse to do e comaundement & honour of god & poyntis
of charite to here breren; for crist & his apostlis leften not
prechynge of e gospel, & it e deuelis lyms maden dis_cencion 
& grucchynge & fittynge aenst hem And goode
men resceyuynge cristis gospel, to euere vs ensaumple to laste,
trewe in prechynge ou anticristis clerkis grucchen. & us
cristene men schulde make verrey |r[p.104_MS.]  pees bitwene god &
cristene soulis bi trewe kepynge of his hestis, & distroie
fals pees of cursed men and don here traueile to amende hem
for ellis ei failleden in charite. For bi is sotil ypocrisie
anticrist wolde quenche & owtlaue holy writt & make alle
men dampnyd; for he wolde heuere stire summe of his
seruauntis & stryue & debute for prechynge of goddis word,
& us schulde no man knowe goddis word bi prechynge.
And certis if ony man preche in grace er come more good
er-of an alle fendis lymes may don harm, ou many
ousand sathanas children ben deppere dampnyd for here
rebelte aenst god & his gracious techynge.



|p110


 e secunde tyme ei seyn at men schulden Cesse of
prechynge for charite of here enemyes. For bi prechynge here
enemyes be stired to hate & mansleynge of holy prechouris &
not amendid. for ere ben many ousand at schullen ben
dampnyd & not leue here synne for ony prechynge, but more
dampnid for ei heren goddis word & don not er-aftir. And
for is charite sei god to e prophete at he schal make
his tounge cleue faste to e roof of his mou, for e peple is
us hard aenst god & his techynge. And us comaunde
crist at men schullen not euere holy ingis to hondis &
putten precious perlis to hoggis, & god bidde to his prechour
at he speke not ere goddis word where is noon herynge.
 Here trewe men seyn at ei schulden loue more god &
cristene soulis an here owene temporal lif, And er-fore
techi goddis lawe to here enemyes & preie for hem hertly
til ei weren dede, as crist dide on e cros & his apostlis to
here de & namely seynt steuene. And it ei weren certeyn
at here enemyes schulden slen hem, er-fore, to teche vs at,
ei suffreden wilfully to euere vs ensaumple to sue hem in
is. & ou men schullen algatis be dampnyd it it helpi
hem at goddis word is prechid, for erby moo men ben
sauyd & fewere dampnyd & so lesse peyne to hem algatis.
And it sumtyme ei han compuncion & leuen here synnes
long tyme & ben in grace & charite for a tyme, at is betre
an alle is world, e to hem; & god eue to eche man a
free wille to chese good or euyl & god is redi to euere hem
grace if ei wolen resceyuen it; & it ei done hereby
many goode dedis of kynde & for hem schullen haue moche
reward in is world at e laste & lesse peyne in helle, and
it is gret vengaunce of god whanne he widrawi prechynge
fro a comynalte. For ei ben not wori to bere goddis word
& er-fore ei schullen be deppere dampnyed; and where a
gedrynge of peple is summe comynly ben goode, & for hem
principaly men prechen goddis word & not for houndis at
berken aenst god & his lawis, ne for swyn at baen hem in



|p111


synne & wolle neiere leuen hem for drede of peyne e hope of
blisse. And if prechours |r[p.105_MS.]  weren certeyn at alle a comynalte
wolden not here goddis word ei wolden not preche ere but
goo to oer peple, as crist biddi, for ei schullen not fayle in
o place or oere of summe good men til e day of dome come.
 e ridde tyme ei seyn at goode men schulden be sauyd
ou no prechynge be, for ei may not perische, as god sei.
And sunme wickid men schullen neue come to blisse for no
prechynge in ere. Here seyn trewe men at as god ha
ordeyned goode men to blisse, so god ha ordeyned hem to
come to blisse bi prechynge & kepyng of goddis word; and
so as ei schullin nedis come to blisse, so ei moten nedis
here & kepe goddis hestis, & heref serue prechynge to hem;
and summe wickid men now schullen be conuertid bi goddis
grace & herynge of his word. And who knowe o mesure
of goddis mercy, to whom herynge of goddis word schal us
profite? eche man schal hope to come to heuene & enforee
hym to here & fulfille goddis word, for si eche man ha a
free wille & chesyng of good & euyl, no man schal be sauyd
but he at willefully here and endelis kepi goddis hestis,
and no man schal be dampnyd but he at wilfully & endeles
breki goddis comaundementis, & forsaki us & blaspheme
god. & herynge of goddis word & grace to kepen it, frely
ouyn of god to man but if he wilfully dispiee it, is rit weie
to askape is peril & come to endeles blisse; & herefore
synful men owen wi alle manere mekenesse & reuerence &
deuocion heren goddis word & grucchen not no stryue aenst
prechynge of cristis gospel.
    e fire tyme ei seyn at men schulden cesse of
prechynge & euen hem to holy preiers & contemplacion
for at helpe more cristene men & is Betre.  Trewe
men seyn boldly at trewe prechynge is betre an preiynge
bi moue, e ou it come of herte & clene deuocionn, & it
edifie more e peple; & erfore crist comaundid specialy



|p112


his apostlis & disciplis to preche e gospel, & not to closy hem
in cloistris ne Chirchis ne stones to preie us. And erfore
ysaie seied woo is to me for was stille. And poul sei:
woo is to me if preche not e gospel. & god sei to e
prophete, if he schew not to e synful man his synnys he
schal be dampnyd er-fore. Jerom sei as myche as innocent
lif profiti bi merit & holynesse, so moche it harme if it
aenstonde nout wicked enemys of goddis lawe. And
gregori sei, at men of gret kunnyng & vertuous lif at
chesen stilnesse & desert for loue of contemplacion ben giltif
of as many soulis as ei mytten saue bi techynge &
dwellynge in e world; & us prechynge is algatis best.
neeles deuout preiere of men of good lif is good in certeyn
tyme, but it is aenst charite for prestis to preie euere more
and no tyme to preche; si crist chargi prestis more for to
preche e gospel an to seie masse or matynes, for he ne
speki not of matynes ne euensong opynly, |r[p.106_MS.]  ne manere of
masse now vsed, but only of e sacrament; but he comaundi
to prestis for to preche e gospel bi-fore his de and aftir.
And er-fore e grete clerk lyncolne proue at trewe
prechynge of e gospel passi alle oere goode werkis at
man do in ere; & newe doctours, e of mannys lawe, seyn
at prechynge passe e masse in nyne profites. & us sei
poul at god sent hym for to preche e gospel & not to
cristene men; and ion e ewangelist sei, if a man see his
broer haue nede & close his mercy fro him ha not charite.
moche more if men ben in nede of soule er is no charite in
prestis but if ei techen hem goddis comaundementis if ei
han kunnynge & leiser er-to; & ihu sei at men schullen
be dampnyd if ei failen in bodily werkis of mercy, at is
prechynge, ordeyned to hem. & us prestis may not cesse of
prechynge for suche preiynge, for an ei leften e betre
ing, & to hem grettere comaundement, & deden e lesse &
lesse wori, & us ei weren out of charite; & anne here
preieris schulden not ben acceptable to god, for ei sueden



|p113


not crist at cam from heuene to saue soulis bi prechynge of
e gospel. lord, what charite is it to a kunnynge man to
chese his owene contemplacion in reste, & suffre oere men
goo to helle for bregynge of goddisy hestis, whanne he may
lytly teche hem & gete more ank of god in litil techynge
an bi longe tyme in suche preieris. erfore prestis schulden
studie holy writt & kepe it in here owen lif, & teche it oere
men trewely & frely, & at is best & most charite. And in
certeyn tymes preie most deuoutly & haue sorowe for here
synnes & oere mennys. And an ei schullen be as e
firmament ouer litel sterris in comparison of oere seyntis in
heuene. God brynge vs alle to at glorious blisse for his
endeles mercy. Amen.



|p114


|rVI.

|rOf_Clerks_Possessioners.



|p115


|r{Summary.}



|p116


            is is of clerkis possessioneris.
                   Capitulum primum.

|r[p.107_MS.] Clerkis possessioneris fordon presthod, knythod & comineris;
for ei taken e ordre of presthod & bynden hem to kepe
is ordre & holi lif & techynge of goddis peple aftir cristis
lif & his apostlis, & specialy in verrey mekenesse & wilful
pouert & bisi traueile in techynge of goddis lawe & wilful
de suffrynge er-fore. but bi es worldly possessions and
lordischipis ei ben turned to pompe & pride & coueitise &
grete bisynesse of worldly plees & worldly festis & seculer
lawis, at deuocion & holy meditacion & studyynge & techynge
of cristis holy gospel is foreten, & discencion among cristene
men brout in, & meyntenynge of wrongis & oppressynge
of pore men bi here worldly power and cautelis holden vp.
also ei taken benefices wi cure bi appropriacion, at is maad
bi fals suggestion & symonye, & techen not e parischenes
goddis lawe ne mynystre hem sacramentis ne releuen pore
men wi residue of ties & offrynges. But setten er a viker
or a parische prest for litel cost, ou he be vnable boe of
kunnynge and lif to reule his owene soule, & for pouert of
benefis he may not go to scole, ne lerne at hom for bisynesse
of newe syngynge & gedrynge of tyes & mynystringe of
sacramentis & oere occupacious. & us wise clerkis ben
putt out fro benefices at myten, couden and wolden teche
e peple e gospel & goddis hestis, & blynde lederis ful of
coueitise, lecherie & oere synnes brout in; & almes doynge
to pore men of e parische & hospitalite & fyndynge of pore
children to scole & so clergie afirward ben outlawid. also
ei taken e ordre of presthod to seie massis for money, &
whanne ei schulden be gostly lit of e world bi opyn
ensaumple of holy lif & trewe prechynge of holy writt, as
crist comaundid to alle his apostlis & disciplis, ei hiden
hem self in gay cloistris & lyuen in lustis of flech & glotonye,



|p117


drounkenesse & ydelnesse & sleep. & as ei feynen ei ben
exempt from prechynge, at crist comaunde to prestis, bi
procession maad to synful foolis & in cas to sathanas at
teche hem e contrarie of goddis comaundementis; & if ony
such religious be stirid bi charite & conscience to goo to
cristene peple & preche hem goddis lawe he schal be lettid
bi anticristis obedience vp peyne of dedly synne & prisonynge
& sumtyme of bodely de. & us es possessioneris, & namely
religious, leuen goddis comaundement & |r[p.108_MS.]  werkis of mercy
& charite vndon for obedience of synful men, And distroien
presthod & trewe techynge & holi lif of e peple in eche
degree.  Also ei distroien knythod bi wiles of e fend, for
ei han grete lordischipis amorteised to hem; bi whiche lord
schipis knytis schulden be susteyned to gouerne e peple
& ei moten now faile boe in noumbre & power; & is
amorteisynge come in bi ypocrisie of preiynge be mou
at is preised of hem more an prechynge of e gospel; but
certis is is merueile, for none of alle es at preien us
whot where his preiynge schal turne in-to his owene damp_nacion, 
and an is it litel wor to oere synful men; &
almytti god sei at e sacrafices of wickid men ben abhomi_nable 
and that he schal curse to here blissynges; & e preire
of at man at turne away his erris to here not goddis lawe
is abhominable or cursed; & anne si god comanndi so
often in his lawe boe olde & newe at clerkis ne schulden
haue non seculer lordischipis & ei hauen so many, & so
faste meyntenen hem, here preynge is cursed & abhominable.
And if seynt austyn, seynt gregory & seynt bernard & oere
seyntis & reson wi manere of lyuynge of es proude posses_sioneris 
ben wel sout in matere of preiynge, ere wole seue
a sentence of grete wepynge & monynge, schewynge how
men ben disceyued bi ypocritis preire boe in fei hope &
charite & worldely goodis & pees & reste. for if a lord or
a laborer loue betere god an es veyn religious & proude
& lecherous possessioneris, e lewid manys preiere is betere



|p118


an alle here criynge & knackynge; & certis it were raere
almes to lordis to hire suche proude clerkis to seie neier
masse ne matines in is cursed lif an to holde & to meyntene
hem in is maners preiynge; for her lyf is blasphemye vnto
god, as austyn sei; & ei stiren god of treue raere to
vengaunce an to mercy, as seynt gregori sei. And er-fore
seynt ierom criede & wrot to his de at clerkis schulden
lyue on dymes & offrynges at is goddis part & not haue
seculer lordischipis ne worldly richesses, but in pouert sue
cristis cros: & seynt bede wrot to e erchebischop of ork
at ifte of kynges whanne ei auen temporaltes to clerkis
was most fool euynge, & telli many harmes comynge
er-of; & er-fore whanne seynt austyn sey his clerkis
wexe proude for litel rente at ei hadden he priede e
peple of his cite to taken e rentis aen and suffre hem
lyue on goddis part, at ben ties & offrynges, as e holy
martir possidonye writti of seynt austynes lif. anne si
trewe techynge of curatis is leid doun by apropriacion of
perische chirches, & knytthod bi amorteysynge of temporal
tees is mochel distroied, & e pore peple hard piled bi
coueitouse clerkis opynly; it sue at es proude posses_sioneris 
distroien e comunes of e lond, si ei fordon trewe
techynge bi curatis & clerkis & good |r[p.109_MS.]  gouernaile bi knyttis,
& ben cruel in gedrynge of here rintis & mercymentis more
an lordis wolden, and euen ensaumple of pride & coueitise
& wrongful meyntenynge of worldly plees aenst rit & good
conscience, & letten almes of curatis, & wasten pore mennys
liflode in pride & glotonye & worldly array more an grete
lordis may wel atteynen to.

                    Capitulum 2=m.=

   Also es possessioneris seyn in dede at cristis lif & en_saumpel 
er-of is insufficient & lif sikerere bi worldly lawes
is betre; for ei forsaen pore lif & meke aftir crist & his



|p119


apostlis, & taken worldly sykernesse for e betre; & her
ei blasphemen crist & ben out of rit fei. And if ei
witten at cristis lyf and trewe lif of clerkis ensaumplid
er-aftir is best & most esy & most siker for e soule, e
ben oute of charite to forsake e best taut [&] ensaumplid of
crist, and to take a lif ordeyned of synful foolis & coueitouse
of worldly pride & name & auer; & if ei meyntenen stifly
is errour ei ben stronge heretikis.

                     Capitulum 3=m.=

   Proude possessioners ben traitours of god, of lordis & of
e comune peple. ei ben traitours of god, for ei distroien
his ordynaunce at he Made for clerkis, & in stede of
mekenesse & wilful pouert & discrete penaunce brengen in
coueitise, pride & wombe ioie and ydelnesse. & ei bryngen
lordis in is errour of bileue, at ei ben in dette to meyn_tenen 
hem in is worldly lif, & at lordis may not mayntene
cristis ordynaunce in clerkis for drede of anticristis curs &
brekyng of here oer bi whiche ei ben sworne to meyntene
holy chirche; for at at is e fendis chire[he], at ben proude
clerkis & coueitouse, ei clepen holy chirche to turnen alle
ing vpsodoun as anticristis disciplis. & at at is holy
chirche, at ben trewe techeris of cristis mekenesse, wilful
pouert & gostly traueile & meyntenours of cristis ordynaunce,
ei clepen heretikis & pursuen hem to e de worse an don
heene men, for no man schulde be hardi to teche & meyn_tene 
holy writt aenst here cursed lif. & ei bryngen
comunes in is errour, at if ei taken ony ing preuely or
apertly fro anticristis chirche & his clerkis ei schullen be
cursed & prisoned & dampnyd in helle; e, ou es worldly
coueitouse clerkis lyuen neuere so opynly aenst goddis lawe,
& techen opynly cursed heresie. & ei techen e comune
peple at ei schullen haue goddis blissyng & blisse of heuene
if ei paien treuly here ties & offryngis to hem, whanne
ei lyuen in opyn lecherie & coueitise & don no ing here



|p120


gostly office, but bi word & ensaumple of euyl lif leden e
peple to helle.

                      Capitulum 4=m.=

   Also es possessioners setten more pris bi reulis of synful
men an bi reulis of ihu crist god & man; for ei taken reulis
of synful men as benetis & oere popis and holden hem more
perfit an e clene reule of crist. & ei cha[r]gen more to
breke suche tradiciouns |r[p.110_MS.]  maad of synful men an to breke e
comaundementis of god & poyntis of charite; & for to proue
is, loke where a prest or monk schal ben hardere ponyschid
for brekynge of e popis lawe or of benetis reule, e, for
brekynge of here owene statutis, an for ydel sweryng of
herte & bonys of crist & brekynge of e holy day; & here-bi
may men see where es possessioners louen & dreden more
goddis hestis or synful mennys tradicions.

                      Capitulum 5=m.=

   it es possessioners entren vnder colour of seyntis & lyuen
alle aenst es seyntis; for ei comen in vnder colour of seynt
benet & seynt austyn to lyue in mekenesse & pouert & bi
labour of here hondis for her liflode, and bi ypocrisie ei
rennen in-to pride, coueitise, wordly worschipe & welfare
& idelnesse, & ben wode whanne men tellen e soe of cristis
gospel & his pore lif & e soe of here owene reule & profes_sion; 
for bi is techynge here ypocrise and lesyngis schulde
be knowen, & ei be turned to here first ground or ellis for_saken 
al. & is wheren grete peyne for proude men &
delicat; & erfore ei maken a scheld of ypocrisie & worldly
frendischipe aenst is treue.

                       Capitulum 6=m.=

   Also es proude possessioners lien on seyntis & sclaundren
hem wi worldly lif to coloure erby here owene false pride;
or ei writen at is is benetis lif & thomas of canterburies,



|p121


whanne ei lyueden & endeden in contrarie manere. And
ei bryngen for poyntis of here worldlynesse whanne e
diden aenst holy lif & techynge of crist, & hiden here grete
sorowe & penaunce at ei diden for s[i]ch wildenessis; &
alle is is for ei wolden coloure here owene synne bi es
seintis & maken e peple wene at es seyntis camen to
heuene be is mire of worldly lyuynge & likynge of here
flesch; & us ei brengen cristene peple in errour aenst
e fei bi lesyngis putt on seyntis.

                       Capitulum 7=m.=

   es proude possessioners ben eues & heretikis; for e
comen bi false menys as ypocrisie & lesyngis to es grete
lordischipes & bi colour to spende hem in almes of pore men,
but ei wasten hem in glotonye & pompe & pride & worldely
gaynesse, as pelure & costelewe clois & proude slitterede
squyerys & haukis & hondis & mynstralis & ryche men; &
bi colour at crist was us worldly lord, er-fore ei schulden
haue us seculer lordischipis bi heritage of crist as his most
wori seruaunis; but crist sei in e gospel of seynt ion
at his kyngdom is not of is world, & hadde not bi worldly
lordischipis where onne to resten his owene hed; erfore
it is heresie to putten is seculer lordischipe on crist, &
herbi disceyuen cristene men in fei & worldly goodis, &
maken hem to meyntenen clerkis in here heresie.

                       Capitulum 8=m.=

   Also es ypocrit is possessionerschargen Hem self more an
crist |r[p.111_MS.]  and his apostelis wolden or mytten, & wittyngly take
e werse & leuen e betre. For bi als moche as ei haue
seculer possessions more an crist & his apostlis hadden ei
ben bi at bounden e more, & ei ben bounden to holy lif
& trewe techynge bi presthod in as mochil as ei may erfore;
& ei taken bisynesse of e world & leuen studiynge &



|p122


techynge of holy writt & deuocion in preiere & inkynge
of heuenely swettenesse; & ei chesen raere to lyue vnder
synguler obedience & procession maad to worldly foolis an
to lyue bi forne of e gospel in at fredom at crist af to
prestis. & er-e ei ben many times nedid & bi ypocrisie
disceyued to leue goddis hestis vndon & to performe e
wrongful biddynge of anticrist; & bi is feyned obedience
is strif & enuye brout in and pride & worldly lordischipe
meyntened in dede men; & us ei risen fro vertue to
synne, fro mekenes to pride, fro wilful pouert to coueitise
& lordischipe, to grete penaunce & gostly traueile to glotonye
& ydelnesse.

                       Capitulum 9=m.=

   es seculer lordischipis in clerkis bryngen in symonye
coueytise & glotonye & ydolatrie, at is worschipynge of false
goddis; for bi cause of is lordischipis men comen to grete
prelacies & oere degres of e chirche bi money & worldly
fauour & pledynge & fittynge, where ei schulden come to
hem bi mekenesse and holy lif & bisy traueile in studiynge
& techynge of goddis lawe; & feyned religious possessioners
comen to es ordris for sikernesse of worldly welfare & pride
& eise of body, where e schulden come to hem to be dede
to e world & to lyuen in penaunce & streit pouert as cristis
apostlis, & us ei suen is holy staat of pouert & penaunce
for worldly richisse & wombe ioie. And herfore ei ben ful
of symonye & heresie, as reson & lawe techen, & ei wasten
moche good in ryot & glotonye & pledynde & meyntenynge
of wrongis aenst pore gentil men & comunes. And si al
es wastid goodis ben pore mennus liflode, as ierom & lawe
techen, & he at defraude pore men er-of is a man of blood
spilid, es possessioners ben mansleeris & irreguler & cursed
of god; & si coueitise & glotonye ben seruage of maunmetrie,
as poul sei, es possessioners honouren false goddis. for es
skillis & many mo e angel seyd ful soe whanne e chirche



|p123


was dowid at is day is venym sched in-to e chirche; for
ei at scheden be most meke & wilful pore & in most
deuocion & myrrour of alle vertues to worldly men ben now
turned in-to luciferis pride & sathanas coueitise and anticristis
ypocrisie & ydelnesse, & ben myrrour of alle synnes, & to
tonge in is lif can telle e harmes her-of.

                      Capitulum 10=m.=

   it es proude possessioners ben anticristis martiris, for ei
|r[p.112_MS.]  ben reised bi hym fro de of worldlynesse and vanyte to lif
of lordis and werris & falsnesse; for in here procession e
ben tolden dede to e world & vanyte & likynge er-of.
But in desirynge & holdynge seculer lordischipis & worldly
honour & delicat mete & drynk & gaye clois ei schewen
in dede at ei ben rit freisch in bodely lif, but I suppose
at ei ben dede to holynesse & penaunce & profitynge to
oere men; & namely ei schewen is reisynge in pledynge
& werrynge in here owene persones, & in counseilynge oere
men to werre on cristene men for worldly goodis; for at ei
don more cruelly an worldly lordis, as men knowen of
pletynge & conseilynge to werris. erfore it seme to summe
men at ei feynen hem dede to gete pray of worldly lordi_schipis 
& richesse; as e fox feyne hym dede til briddis
comen to his tounge, & anne he schewi hym on lyue
deuourynge & swelwynge of hem; & us ei ben dede to
procitynge of oere men & here temporaltees ben mortesid,
at is confermyd in is de, for ei comen neuere to seculer
men if ei may, ou ei ben getyn bi neuere so fals title
& aenst conscience; for ei wolen not see mennys rit, ne
worsche aftir good conscience, but bosten of ousand markis
& ousand poundis at ei wolen coste in plee bi-fore at ei
lesen ony fote of lond; & of suche religious wrecchis sei
Robert grosted at siche on is a dede careyne gon out of his
sepulcre wlappid with clois of mornynge, dryuen & stirid



|p124


of e deuyl among men. And for is worldly lif & coueitise
ei wolen coste & die to meyntene it; but for to meyntene
e treue of cristis lif in mekenesse & pouert & bisi traueile
in prechynge e gospel ei wolen not traueile, but raere
pursue hem to de at traeilen for is holy lif; & us ei
lyuen in delices of e world & here flech, & er-fore ei ben
dede to god as poul sei, & so ei lyuen anticristis lif &
meyntene at to here de aenst cristis lif and lawe &
techeris er-of.

                   Capitulum 11=m.=

   it proude possessioners ben anticristis, for ei letten trewe
men to preche e gospel of ihu crist & suffren not e peple
knowe goddis lawe bi whiche ei schulden be sauyd. For
prestis us dowid ben so occupied aboute e world and newe
seruyce and song & feyned obedience to worldly foolis at
ei may not studie & preche goddis lawe in contre to cristis
peple.  And if ei preche selde whanne ei prechen cronyclis
& poisies & newe fyndynges of hem self, & maken false
comendaciones of dede men for to geten a name of veyn sotilte
& worldly ank, & leuen to preche cristis gospel and his
lawynge; & if oere men wolen treuly & frely preche e
gospel & dispise synne, as crist comaunde, es proude
possessioneris Letten hem bi cautelis of anticristis censuris
& worldly power & sclaundrynge & prisonynge, & dryuen
hem |r[p.113_MS.] out of londe & ellis brennen hem if ei may. & is
is for drede leeste cristis pore lif & meke & traueilous &
peyneful be knowen, & hou clerkis & namely religious ben
bounden to holde sich pore lif & meke & peyneful in reson_able 
abstynence, & traueile in studiynge & prechynge of
holy writt, & ellis as crist sei ei schulde be put out &
dispised of men; for bi is prechynge here worldly lif &
coueitise schulde awey & penaunce & traueyle come aen.



|p125


                   Capitulum 12=m.=

   es proude possessioners ben rotid in lesyngis aenst crist
& his trewe, for as seynt bernard & anselme seyn monkis
& chanons ben bounden to e same lif at pore men of
ierusalem helden after sendynge doun of e holy gost. And
ei selden her possessions & putten e pris to alle cristene
in comyn conuertid & er was no nedy man amongis hem.
For it was ouen to eche man as it was nede, & non of hem
seide at ony ing was his owene; but alle ingis weren
in comune to hem. but monkis & chanons apropren alle
ingis to hem self & not to comunete of cristene men; &
es possessioners seyn in word at alle ingis ben comune,
but in dede ei han proprete & stryuen & pleden erfore;
it seynt ierom & anselm seyn at e croune of clerkis crie
pouert, & here cloinge crie honeste, holynesse & forsakynge
of e world, & helles here signes ben false & ei ben lesyng_mongeris 
& lesynge in itself. but now ei ben riche &
proude & coueitouse & ful of enuye & glotonye, & ben e
fendis children for ei louen us lesyngis, as seynt ambrose
sei, &  us ei disceyuen e peple bi ypocrisie.

                    Capitulum 13=m.=

   Possessioners holden at religion at crist made lesse perfit
an is religioun founden of a synful man, for ei holden a
reule maade not of seyntis but of here owene worldly hedis
more perfit an religion of presthod at crist made in his
fredom; for ei holden here owene tradicious more peret
an reulis at crist made in e gospel. for if reulis of
presthod maad in e gospel were more perfit an e reules
of newe monkis, it were laweful for a prest to leue here
reules & god to reulis of presthod as crist made hym in e
gospel, for it is laweful to passe fro e lasse perfit to e more
perfit, but monkis wolen not suffre for no reson, but ei



|p126


w[olen] suffre a monk goo to beggeris ordre whanne he axi
leue, ou hee gete it neuere; & us ei holden e ordre of
beggeris maad of synful men more perfit an religion of
presthod maad of ihu crist god & man.

                    Capitulum 14=m.=

   Also es possessioners dreden more lesynge of here tem_poraltees 
an loos of goodis of vertue & of charite, & chargen
more name & preisynge of men an preisynge and ank of
god; for ei dreden more to displese lordis & mytty men,
bi seynge & meyntenynge of a profitable treue, for loos
of here temporaltees an to displese god bi suffrynge of opyn
synne & domnpnesse, for whiche ei ben |r[p.114_MS.] dampnable, as seynt
poul sei; & ei chargen more kepynge of here veyn sygnys
& customes, for to haue preisynge of men at ei holden wele
here religion, an kepynge of goddis hestis & poyntis of
charite & discret penaunce for preisynge & ank of god;
& here is foule ypocrisie & cursed blaspheme & forsakynge
of god as seynt poul witnesse plenerly in holy writt.

                    Capitulum 15=m.=

   es possessioners bynden hem self to contradiccion & ing
at is imposible; for ei bynden hem self to be dede to e
world & forsaken it & bysynesse, & on e toer side ei
bynden hem to obedience for to take worldli bisynesse aftir
biddynge of a worldly & synful & coueitous & vnkunnynge
abbot or priour, & is ei moten do bi vertue of is obedience,
ou god stire hem to be betre occupied aboute studiynge &
techynge of holy writt, & us mannus comaundement is
performyd bi blyndnesse & ypocrisie & goddis comaundement
& more profit of cristene soules is putte bihynde. But it
seme ei forsaken hunger & urst & penaunce & traueile
to be lordis & riche & lyue in bodyli ayse on alle sidis; &
us e fend bi his worldly clerkis disceyue men by colour



|p127


of holynesse, & brynge hem to worldly lyuynge whanne
ei wenen to come out er-of, & es caste hem bi here
owene turn.

                    Capitulum 16=m.=

   it religious possessioners ben groundid & holden for bi
blasphemye & heresie; for ei ben groundid on is, at
statutis maad of a synful fool ben betere in here dom an
e lawis at crist ordeynede for prestis & clerkis, for ellis
ei wittyngly forsoken e betre & token e worse &
helden it forth, & weren out of charite. And if ei meyn_tenen 
an errour aenst charite ei ben heretikis; & if e
seyn at here reulis ben betre an cristis reulis ouen to
prestis & clerkis, ei blasphemen aenst god, & so at e
begynnynge ei ben blasphemys on alle sides or at e leste
knowen not cristene bileue; & in holdynge for comynly
ei ben blasphemys, for ei letten a prest to lyue & teche
as crist comaundid in e gospel, & ei letten a cristene
man to serue his god in e beste manere. For if a prest
of her feyned ordre wole lyue poreli & iustly & goo freli
aboute & teche frely goddis lawes, ei holden him apostata
& prisonen hym, & holden hym cursed for is prestis lif
comaundid, ensaumplid of crist & his apostlis; & so if a
cristene man wole forsake a wickid worldly couent ful of
pride, ypocrisie, coueitise & symonye, after snybbynge as
crist teche in e gospel, ei pursuen him as apostata &
cursed man, for he do as crist & his apostelis techen; &
is is cursed blasphemye of god. & ne were is prison &
sclaundrynge fewe goode men or none schulden dwelle amonge
suche couentis for drede of consentynge to here synnes.

                   Capitulum 17=m.=

   |r[p.115_MS.]  Also es possessioners wasten bi ypocrisie nedeles many
pore mennys goodis, for seculer possessioneris han many
precious clois & costy & riche peluris; & alle is is wast



|p128


of pore mennys goodis, si bi here owen lawe what euere
clerkis han is pore mennys, & ei schulde teche to cristene
men boe in word & ensaumple of here owene dedis e
pouert & symplenesse of crist & his apostlis. Also religious
possessioneris wasten pore mennus goodis in wide clois &
precious, at foure or fyue nedy men mytten welle be cloed
wie o cope & hood of a monke, & at large clo serue to
gidre wynd & lette him to go & do his dedis; & it ei ben
brout in-to chirche to reise vp cristis pouert & his apostlis
& lyuen in mornynge and penaunce and to be deed to e
world; but by ypocrisie al is is turned vpsodoun, what in
wast meyne and proude and hie houses and glotonie and
ydulnesse. And so in ensaumple and dede ey techen heresie
and blynden e people in feith and lyf of crist and his
apostlis to e contrarie as cursed disciples of antecrist.

                    Capitulum 18.

   yt es possessioners ben eues and so striers of clergye
and of good lif in the people, for ei han manie bokes,
and namely of holy writt, Summe by bygging and some by
ifte and testamentis and some bi oere disceitis and sutiltees,
and hyden hem from seculer clerkis & suffren es noble bokes
wexe roten in here libraries, & nei wolen sillen hem ne
lenen hem to oere clerkis at wolden profiten bi studiynge
in hem & techen cristene peple e weie to heuene. & in
is defaute ben religious mendynauntis as principal euys
& forgoeris of anticrist, at seculeris & curatis may almost
gete no bok of value, and herby, as seynt Richard primat of
irland witnesse, ei casten to distroie clergie of seculeris
and trewe techynge of e peple. lord si es bokis ben
ore nedeful to mannys good lif an gold or siluer, & he
is out of charite at see his broer haue nede of worldly
sustenaunce & helpi him not whanne he may esely; hou
moche more ben es religious out of charite, at helpen not



|p129


seculer clerkis & curatis of es bokis neier be ifte ne lenyng
ne sillyng for no money.

                      Capitulum 19=m.=

   Clerkis possessioners ben foule out of charite & blynden
foule e peple; for ou ei han many grete houses, costlewe
& wasty, & alle at ei han ouer here strecte liflode is pore
mennys, as here owen seyntis & lawis seyn, it pore men may
of be herbwerid amongis hem in here grete castelis or
paleis, but lordis, & ladies namely, schullen soiouren amongis
hem many eris. lord, hou schulde es traitours ben excused
at domesday, si crist sei e men at not herberwid suche
pore herberweles schullen be dampnyd. where ypocrisie &
worldli pride & |r[p.116_MS.]  coueitise & lecherie schullen make him
exempt fro dedis of mercy & comaundement of god; for a
bayli, stiward & riche men of lawe schullen haue festis &
robis & mynystralis, riche clois & huge iftis, at pore men
schullen stonde with oute & goo dailes but if ei geten
knockis & reprouynge & wrong extorsions & euyl paynge of
here hire; & it es mendynauntis passen alle oere posses_sioners 
in is ypocrisie & defaute of pite for to gete worldly
ank & grete wynnynge.

                     Capitulum 20=m.=

   es possessioners ben foule ypocritis vnder name of religion &
cursed of crist for here disceitis bi whiche ei disceyuen cristene
peple; for whanne seynt iame techi at is is clene religion
anemtis god, to visite fadirles children & moderles & wedewis
in here tribulacion, & to kepe hym self vnblekkid or defoulid
fro is world; ei visiten riche men, & namely wydewis, for
to haue here goodis to caymes castel, & sikeren hem of so
many massis & preieris durynge e world; & it ei witte not
where here preiere turne to here owene dampnacion, & be
cursed of god, & stire god of holynesse & treue to vengaunce



|p130


for here owene wickid lif & ypocrisie. erfore crist curse
scribis & pharisees, ypocritis, at eten widewis houses bi
suche longe preieris. & ei visiten not fadirles children &
moderles and widewis to releue hem bi almes euynge, but
enqueren siche children & widewis if ei may disceyne hem
in purchasynge of here rentis & oere goodis bi flaterynge
wordis & sikernesse of gostly helpe; & in is ypocrisie es
mendynauntis beren e baner for svtilte & feyned pouert.

                     Capitulum 21=m.=

   it es possessioners blynden lordis & mytty men to
turmenten goddis suauntis, bi prisonynge & oere bodily
peyne, whanne ei forsaken proude & coueitouse men endurid
in here synnes & seruen god in e beste manere after here
power & kunnynge bi fredom of e gospel; & us ei
disceyuen lordis in fei, hope & charite, & maken lordis e
deuylis turmentours wanne ei hopen to plese god in meyn_tenynge 
of holy religion.

                      Capitulum 22=m.=

   Also es possessioners, wi helpe of false freris, sotil
ypocritis, & cursed heretikis, dampnen holy writt, e kyngis
regalie & wise men of oure lond, for to meyntene here false
geten possessions & worldly lif; for ei crien at it is heresie
or errour aenst goddis lawe at seculer lordis may take
temperal goodis fro clerkis trespasynge bi longe custome; &
certis if seculer lordis may not take temperal goodis to
clerkis, anne ou clerkis trespassen neuere so moche, e
in traiterie, conspirynge e kyngis de & quenys & alle e
lordis & ladies & comunes of oure lond, e kyng may not
ponysche hem bi o fering wor, & anne is goddis lawe
fals at eue power to kyngis & seculer |r[p.117_MS.] lordes to ponysche
generaly, outaki no man; & many mo orible conclusions
suen of is dampnynge, as men han writen in many placis.



|p131


Capitulum 23=m.=


   Possessioners also constreynen prestis to leue studiynge of
holy writt & deuocion & prechynge, & neden hem bi vertue
of obedience & peyne of prisonynge, & dampnacion as ei
feynen, to bisien hem nedles nyt & day wi worldly occu_pacion,
aenst cristis reule & here owene profession, for ellis 
ei a seyn here couent schulde perische & here religion goo
doun; & us bi obedience maad to synful man, & in cas to
fendis, ei fordon obedience to god lord of al ingis. & if
a synful ydiot bidde hem do e lesse goode, & god bidde
hem do e more goode, ei schullen leue e more good &
sterynge of crist & e holy gost for is feyned obedience to
a synful caitif; & us whanne ei bynden hem to forsake
e world & be dede er-to, ei ben quekenyd bi anticristis
obedience & maade more worldly an ony oere man.

Capitulum 24=m.=

   Also es possessioners ben neuere ful of worldly goodis &
seculer lordischipis, but euere purchasen, be rit be it
wrong, bi gold, be ypocrasie of preiere & bi pardons; for e
coueitouse man schal not be fulfillid wi money, as god sey;
& so ei breken e reule of crist taut & comaundid bi seint
poul to alle prestis: we hawynge liflode & couerynge be we
apeied wi es inges; & us is ieromyes prophecie fulfillid
at fro e leste to  moste ei studien to coueitise. & si
ei may not gouerne wel e peple as lordis schulden, ei
wolle not cesse til alle be conqueris in-to here dede hondis
to distroie lordis & comunes & holy lif of prestis; & certis
oer ei ben of more myt & witt to do boe temperal office &
spiriutal to-gidre an weren crist & his apostlis, or elles ei
been foolis desceyued bi pride & coueitise of is world; for
crist & his apostlis couden not or myt not or wolde not do
es offices to-gidre, but weren fully occupyed wi spiritual
office; & us es possessioners sclaundren cristis lif & ben out
of fei, hope & charite, & harde rotid in heresie.



|p132


                     Capitulum 25=m.=

   es possessioners at bynden hem to perfit conseilis of crist
& to forsake e world ben moste bisy to stryue and plede for
worldly possessions bi londis lawe, & curse also for dymes,
e, for foure penywor good curse many ousand soules to
helle. lord! hou ben ei in charite, for so litel good damp_nynge
so many soulis, as moche as in hem is; si ei schulden
lese alle worldly goodis, e and here owene lif, for to saue o
soule bi e lawe of charite. certes es ben religious of anti_cristis
& sathanas at maken so grete stryues & discencions,
& to brynge men out of charite for to geten to hem a litel
drit of temperal goodis. litil setten ei bi seynt bernardis
word, at what euere ou haldest to e of tyes & offryngis
ouer symple liflode |r[p.118_MS.] & streit cloing, it is not in; it is efte,
raueyne & sacrelegie. in many casis sugetis may leffly wi_holde
tiis by goddis lawe & mannys also; an it is sathanas
werk & anticristis to curse a man for he wole not paie his
ties to a cursed man, aenst goddis lawe & mannys & aenst
his conscience rytfully groundid, & er-fore bereue him his
catel, peyne his bod
 ostlis curseden neuere ne tauten to curse for ties, but e
contrarie, as e gospel teche; & si es tees ben geten to
hem bi fals suggestion & meny tymes by symonye, & it ben
superflue to hem, alle es ties ben pore menus liflode, & ei
ben manquelleris in defraudynge it & manyfold cursed &
groundid in gret heresie.

                     Capitulum 26=m.=

   Also es possessioners ben counseillours to many ousand
mennus de for to meyntene here possessions & worldly lif;
for ei conseilen lordis to werre vpon cristene men for to kepe
here lordischipis & worldly lif in reste; & si fittere &
conseilere er-to ben mansleeris bi goddis lawe & mannys,
alle es possessioners ben manquelleris & irreguler, & as



|p133


ysaye sei, for here hondis ben ful of blode god schal not
here hem in preieris; but as god sei be e prophete malechie
god schal curse to here blysyngis; & whanne siche men gon
wi ora pro nobis in procession ei blasphemen god & stiren
him to vengaunce, as austyn & gregori techen pleynly.

                     Capitulum 27=m.=

   es possessioners ben specyaly cristis enemys & anticristis,
for ei dispisen & sclaundren & pursuen meke men & pore,
& enhaunsen & preisen & fauoren proude men & disolute;
for if er be ony among hem at drawe hem to pouert
& deuocion & reproue here pride & ypocrisie, he schal
be clepid ypocrite, distroier of holy chirche, & sumtyme
prisoned, at it were betre to him dwellen among heene
an in suche congregacious; & he at is glorious to e world
& sotil to gete worldly muk or drit of worldly frendischipe,
ou he leue his deuocion & goddis seruyce, he is a noble
man & wole meyntene holy chirche; & us ei ben cursed
of god, for ei seyn at good is euyl & euyl good.

                     Capitulum 28=m.=

   it es possessioners disceyuen men by ypocrisie & wasten
toche good in veyn; for ei feynen hem to rise at mydnyt,
& spenden lit & oere costis maken, & bi day slepen moche
e er-fore, at alle ingis accountid ei han moche more
tyme to slepe an ony oere commen men. & us ei faren
as eues, slepynge on e day & wagynge in e nyt to robbe
men of here catel by ypocrisie of is wakynge & preiynge,
& herbi ei turnen e nyt in-to day & day in-to nyt &
maken moche wast.

                     Capitulum 29=m.=

   Also es possessioners maken goddis houses a deen of
eues; |r[p.119_MS.] for ey maken here chirches placis of marchaundise
for wynnynge and bryngenge in onge children in-to here



|p134


religion, bi iftis & certeyn of welfare & eise of bodi, &
norischen hem in glotonye & couitise; & geten priuylegies
of kyngis to meyntene eche ef in here place wi-outen
restitucion, & stryuen & pleden to meyntenen is wrong
priuylegie more an e best reule of here ordren or ony
poynt of charite.

                     Capitulum 30=m.=

it es possessioners disceyuen lordis bi feynynge of special
preieris; for ei maken lordis to bileue at here special
preiere, as famulorum & benefactorum, schal turne to lordis
aftir grauntynge & lymytynge of synful foolis, & more
principaly to hem for here worldly goodis euynge an to
oere men at ben in more charite; & us e ritful delynge
of god for e goode lif of men is foreten, & delynge of
synful foolis at knowen not e ablenesse of men & ritful
dom of god is holden for; & herby mytty men ben brout
out of bileue to triste more in special preynge & appliynge
of synful men an in e ritful partynge of god & ritwis_nesse
of here owene lif, & bi trist of suche special preieris
lordis vnderstonden at ei schulden be excused ou ei don
euyl in here owen lif. lorde! si none of alle es religious
whot where his preiere turne to his owene dampnacion, hou
doren ei chaffaren us wi worldly possessions & rentis for
here preieris; si ei owen to wyten at here preieris ben
cursed & abhominable to god, for ei breken cristis hestis
in holdynge us seculer lordischipis, & lyuen in pride,
coueitise, ypocrisie, glotonye & ydelnesse, at drawen hem
to synne of sodom & maken hem worschiperis of false goddis.

                   Capitulum 31=m.=

   Clerkis possessioners pursuen crist to de & bitraien him
for stynkynge drit; for ei sclaundren, cursen & pursuen
falsly to de trewe techeris of cristis lif & goddis hestis at



|p135


wolden saue mennys soulis bi trewe & free preechynge of e
gospel wi-outen glosynge & beggynge; & ei suffren, helpe
& meyntenen false prechouris, gloseris, to robbs e peple
bi fals beggynge, bi symonye & ypocrisie & blasphemye
putt vpon crist; so at possessioners may holden fore here
seculer lordischipis & worldli lif aenst goddis lawe, in disy
troiynge & blasphemynge of cristis lif and cristene fei, in
distroiynge of seculer lordis & oere prestis & curatis & of
comunes also, as it is seid bi-fore; & as crist sei is false
sclaundrynge & purauynge of cristis disciplis for is ende is
purauynge of crist & of e holy trinyte.

                      Capitulum 32=m.=

   it es possessioners blasphemen aenst e holy gost; for
ei wolen not suffre men to fulfille his wille ne his iftis &
saue mennus soulis bi trewe techynge of goddis hestis &
poyntis of charite, |r[p.120_MS.]  but constreynen men bi gret violence
& turment to leue goddis stirynge & goddis lawe & wille
vndon. For ei feynen at men schulden not teche goddis
lawe wi-outen here leue. And ei wolen eue no leue
whanne men wolen vtterly teche e pouert & mekenesse &
bisy traueile of crist & his apostlis & prechynge e gospel,
& dampnen here coueitise & pride & worldly lif & ydelnesse
& ypocrisie; & us as moche as is in hem ei distroien e
holy gost & e holy trinyte; & specialy bi is ypocrisie
at no man schul preche wi-outen here leue. for si ei
ben ennemyes of crist & his lawe, as it is schewid bi here
opyn euyl lif, & in caas deuelis of helle, ei casten at no
man schal teche trewely cristis lawe wi-outen leue of
cristis traitour & of deuelis in helle; & so prestis ben con_streyned
bi bodily peynes & de to leue goddis wille &
precept for contrarie comaundement of goddis traitour, &
in caas a deuyl in flech, as ihu crist sei of iudas scario.



|p136


                    Capitulum 33=m.=

   es proude possessioners blasphemen aenst e myt of e
fadir; for bi here worldly power & sotilte & malice ei
letten lordis power, at ei may not meyntene goddis ordy_naunce
in e clergie & saue here owene soulis & gouerne
wel here tenauntis & comunes; & bi e same cautel ei
letten prestis to teche treuely & freely goddis lawe & his
ordynaunce bi power grauntid of god, last here pride &
worldly worschipe be brout doun, & mekenesse & holynesse
ensaumplid of crist and his apostlis knowen & kept, &
ypocrisie & oere synnes aspied & distroied; & so as
anticrist ei magnyfyen hem self & here power more an
god & his power.

                     Capitulum 34=m.=

   it es possessioners turnen abstinence & penaunce in-to
glotonye, & traueile in-to ydelnesse, & pouert in-to coueitise;
for ei ben groundid in abstynence after crist & his apostlis,
& namely es newe religious, & ei turnen hem in-to glotonye
& delicat liflode more comynly an oere men; & ei ben
groundid on pouert aftir crist & his apostlis, but ei ben
turned in-to worldly coueitise bi many sotiltes & ypocrisie;
& ei ben groundid on labor of here hondis bi here owene
reule, & it ei turnen at labor in-to preieris bi mou &
ben idel & veyn; & us bi colour of holinesse ei stien
in-to synnes on eche syde.

                    Capitulum 35=m.=

Proude possessioners ben perilous eues & cursed heretikis;
for ei affermen who euer taki ony temperal goodis fro holy
chirche, at is e comynte of clerkis aftir here dom, he is a
eef & cursed in dede; anne si ei taken awey e noble
gostly good of wilful pouert & symplenesse & mekenesse, in



|p137


whiche vertues crist groundid holy chirche, ei ben stronge
eues & anticristis disciplis. & si ei meyntenen so harde
is wickid eefte, & robben holy chirche fro is noble tresor
of pouert & mekenesse, and defoulen it wi drit of worldly
lordischipe aenst e |r[p.121_MS.] wille of ihu crist here spouse, ei ben
cursed heretikis & here meyntenours also, & us ei ben
anticristis peruertynge cristendom.

                    Capitulum 36=m.=

   it es possessioners bryngen lordis out of bileue, & maken
hem bi blynde swerynge meyntene e coueitise & worldly
lif of anticristis clerkis, whanne bi vertue of here o ei
schulden distroie e false coueitise & pride of worldly clerkis:
for es lordis sweren to meyntenen e priuylegyes & fre_domos
& rittis of holy chirche; & bi is oer ei moten nedis
meyntenen e perfit fredom of holy lif, of mekenesse & pouert
& oere goode vertues at crist ordeyned to e chirche; but
anticristis clerkis chalengen bi is oer at lordis owen to
meyntene here false lordischipis, pride & coueitise, & wrong
customes of prescripcion aenst goddis lawe & good con_science;
for if es anticristis clerkis han holden wrongfully
a cristene mannys good lond oer rentis or oer goodis bi
ritti eer or fourty with-outen ony axynge, ei seyn is
synful possession so longe contynued maki hem worldly
lordis of is good; & us ei maken lordis to meyntene
fraudis & falsnesse aenst goddis hestis, whanne lordis wenen
to meyntene ritful lawes for worschipe of god; but certis
here is moche efte, moche treson & moche harm of soulis
on eche side meyntened bi is blynde swerynge.

                     Capitulum 37=m.=

Also es possessioners dampnen trewe men techynge frely
& trewely e gospel & goddis hestis for heretikis, for to
coloure here owen worldly lif, but ei hem self ben foule



|p138


heretikis for here cursed pride, coueitise & enuye at ei
dwellen inne & meyntenen strongly; but of is verry heresie &
most perilous wolen ei not enke ne speke, ne suffre oere
trewe men to speke aenst it for to saue here soulis & helpe
oere men out of synne. & us ei faren wi cristene men
& holy writt as diden scribis & phariseis wi crist & his apostlis
& his gospel, & whanne es pharisees, scribis & hie prestis
weren ful of heresie & blasphemye ei putten alle es synnes
on crist & his apostlis to blynde e comune peple, & so es
possessioners don now bi more ypocrisie & more sotilte &
more cruelte.

                     Capitulum 38=m.=

   es proude possessioners disclaundren trewe prechours of
e gospel & cristis lif for makeris of discencion & debate
among neieboris in e lond; whanne ei hem self wi here
cursed lif & confederacie wi tirauntis for here gold ben
cause of discencion & enemyte. for wi pore mennus liflode
ei hiren mytty men to stryue & plede aenst goddis
techynge, & helpe & releuynge & encressynge of seculer
lordis, & helpe & releuynge of pore comunes; & us as
cursed pharisees & scribis & hie prestis ei putten here
owen cursed synnes vpon trewe men to lette goddis lawe to
be knowen, & hiden & colouren & |r[p.122_MS.] meyntenen here olde
synnes and traitere bi strong pursuynge to de of alle trewe
men as moche as ei may, & herbi ei ben manquelleris &
pursueris of crist & endurid in old heresie.

                     Capitulum 39=m.=

Also es possessioners magnifyen hem self more an ihu
crist, & seken more here owene name & honour an honour
of god & helpe of Cristene soulis; for ei axen & coueiten
name of holynesse & reuerence wi is proude worldly lif,
& at schal no man reproue hem of here opyn ypocrisie,
symonye & coueytise: & ihu Crist mytte not kepe holynesse



|p139


wi suche worldly lif & axe such worldly reuerence as es
possessioners don. And ihu crist was redy to be reproued
of his enemyes if ei mytten fynde ony defaute in him.
but it es possessioners ben ful of synne, & ou ei ben
most bounden to pacience, mekenesse & charite it ei ben
wode whanne men wolen amende here cursed lif bi techynge
of e gospel; & if men dispisen hem or don not worldly
reuerence to hem ei ben wode wro & wolen be vengid vp
al here myt; but ou men dispisen god in here presence
bi cursed swerynge or oere synnes ei chargen not, & it
ou here owene seruauntis do so, at is worse to hem, e
chargen it not. but as e iewis diden crist to de for drede
of lesyng of here lordischipe & worldly name & honour, so
es possessioners don here power to do alle trewe men to de
at techen cristis gospel & mekenesse & pouert aenst here
false newe lawis & pride & coueitise, & hou ei enuenymyn
cristendom bi word & dede.

                   Capitulum 40=m.=

   it es ypocritis possessioners ben traitouris to god, to
lordis, & to comunes also; for ei han almost e tresor of e
lond & worldly lordischipe, aenst goddis lawe; & whanne
e kyng ha nede of a taxe, ei wolen not paie for pore
men, not wistondynge at ei ben procuratouris of pore
men, & al at ei han ouer here owen symple liflode is pore
mennus good, as goddis lawe & mannus techen opynly, but
for to plede & meyntene wrongis & putten men out of here
lond & meyntenen false prauelegies aenst charite & good
conscience ei han ousand markis & poundis; & here ei
chalengen aboue crist & alle his apostlis at ou ei han
almost alle lordischipis amorteised to hem, it ei wolen
not paien tribute ne taxe to e kyng for meyntenaunce of e
rewme & sauynge of pore mennus lif; & it crist paide for
him & his disciplis tribute to e emperoure, ou he hadde



|p140


non such temperaltees. & is exempcion ei chalengen bi
anticristis power & not bi god almytty, for he constreyne
clerkis to be suget to seculer lordis & to lyue a iust lif &
symple & pore wi-outen worldly lordschipe |r[p.123_MS.] & opyn beggynge
in a vertuous mene. god almytty stire prestis, lordis &
comunes to knowe ypocrisie, heresie & treson of anticristis
worldly clerkis, & knowen & meyntenen e ritful ordynaunce
of god & e perfit fredom of e gospel. Amen.



|p141

|rVII.

|rHow_the_Office_of_Curates_is_Ordained
|rof_God.



|p142


|r{summary}



|p143


      Hou e office of curatis is ordeyned of god.
                 In dei nomine. Amen.

                      |r[Capitulum_1.]

   For e office of Curatis is ordeyned of god & fewe don it
wele & many ful euyle, erfore telle we summe defautis to
amende hem wi goddis helpe. First ei ben more bisi
aboute worldly goodis an vertues & goode kepynge of
mennus soulis; for he at can best geten richesses of is
world to-gidre & holde grete houshold & worldly aray, he
is holden a wori man of holy chirche, ou he conne not
e leste poynt of e gospel; & such on is preised & born
vp of e bischop & here officeris at e fulle; but at curat
at eue him to studie holy writt & teche his paryschenys
to saue here soulis, & lyue in mekenesse, penaunce & bisi
traueile a boute gostly ingis, & recki not of worldly
worschipe & richesse, is holden a fool & distroiere of holy
chirche, & is dispised & pursued of hie prestis & prelatis
& here officeris, & hatid of oere curatis in contre; & is
maki many curatis to be necgligent in here gostly cure &
eue hem to occupacion & bisynesse of worldly goodis. es
necgligent curatis enken ful litel hou dere crist boute
mannys soule wi his precious blood & de, & hou harde
rekenynge schal he make at domes day for es soulis. certis
it seme at ei ben out of cristene mennys fei; for ei
maken hem not redy to come edir & answere wel hou ei
camen in-to here benefices & hou ei lyueden & tauten &
spendiden pore mennus goodis; for if ei hadden is fei
redy in here mynde ei wolden bigynne a betre lif & con_tynue 
er-inne.



|p144


                     Capitulum 2=m.=

   e secunde defaute. ei rennen faste bi lond & watir in
grete perilis of bodi & soule for to geten fatte benefices, but
ei wolen not goo comunly a myle for to preche e gospel,
ou cristene men rennen to helle for defaute of knowynge &
kepynge of goddis lawe. & certis here ei schewen in dede
at ei ben foule blend with coueitise, & worschipen false
goddis, as seynt poul sei, si e[i] louen so moche worldly
richesses & so moche traueilen erfore nyt & day in out &
dede, & so litel traueilen for goddis worschipe & sauynge of
cristene soulis. but who may excuse es coueitouse clerkis
fro symonye & heresie in is poynt? neier goddis lawe ne
mannys, ne reson, ne good conscience. & hou myche gold go
out of oure lond for purchasynge of benefices in-to |r[p.12418_MS.] aliens
hondis, & hou moche is ouen priuely to men in e lond, late
e kyng & his witti conseil enquere, & ei schal fynde many
ousand poundis: & late alle at helpe e comunes in is
grete talliage, & late alle clerkis be warnyd & charged by e
kyng & lordes of e rewme at ei don no more symonye
for benefices, vp peyne of lesynge of here benefices & prison_ynge 
& exilynge; si is symonye maki hem chef heretikis
as here owene lawe sei plenerly, & at ei may not be sauyd
but if ei forsake e benefice geten bi symonye, and alle here
fautours & consentours to is symonye rennen in e same
dampnacion as goddis lawe & mannus witnessen.

                      Capitulum 3=m.=

   e ridde defaute of weiward curatis at ei ben aungelis
of helle & ben sathanas transfigurid in-to an aungel of lit to
lede men queyntely to helle; for in-stede of trewe techynge
of cristis gospel ei ben doumbe, or elles tellen lesyngis of
mennys tradicions for pride & coueitise of worldly goodis; &
for ensaumple of good lif ei sclaundren here parischenys



|p145


many weies bi ensaumple of pride, enuye, coueitise & vnre_sonable 
vengaunce, so cruely cursynge for ties & euyl
customes; & for ensaumple of holy deuocion & deuout preiere
& werkis of mercy ei techen in-dede ydelnesse, glotonye,
dronkenesse & lecherie, & meyntenynge of es synnes & many
moo. For si prestis ben clepid aungelis in holy writt, & es
curatis bryngen not message of god but of e fend, as here
wickid lif scewi, ei ben not aungelis of god but aungelis of
e fend; & e trewe clerk robert grosted writi to e pope
at curatis ben sathanas transfigurid in-to aungel of lit for
ei prechen not cristis gospel bi word & good lif, ou e
diden no more synne; and si seynt petir was clepid sathanas
of crist, as e gospel telli, for he was contrarie to goddis
wille & sauourid not heuenly ingis, wel ben es euele
curatis clepid sathanas, si ei ben more contrarie to goddis
wille & sauouren less gostly ingis & sauynge of cristene
soulis.

                     Capitulum 4=m.=

   e foure errour; at ei chargen more statutis of synful
men an e moste resonable lawe of god almytty; for ei
dreden more e popis lawe & statutis maad of bischopis & of
oere officeris an e noble lawe of the gospel, & herefore
ei han many grete bokis & costy of mannus lawe & studien
hem faste. But fewe curatis han e bible & exposiciouns of
e gospelis, & litel studien on hem & lesse donne after hem.
But wolde god at euery parische chirche in is lond hadde
a good bible & good expositouris on e gospellis, & at e
prestis studiende hem wel & tauten trewely e |r[p.125_MS.] gospel &
goddis hestis to e peple; for anne schulde good lif regne, &
reste & pees & charite; & synne & falsnesse putt a bak. god
brynge is ende to his peple. amen.



|p146


   e fyuee defaute; at ei haunten strif & plee & gendren
enuye & hate among lewed men for tyes, whanne ei don not
here office aenward; for now ei leuen prechynge of e
gospel & crien faste aftir tyes, & somonen men to chapitre
& bi fors taken here goodis, & ellis cursen hem seuene fote
aboue e ere & seuene foot wi-inne e here & seuene fote
on eche side; & afterward drawen men to prison, as e
weren kyngis & emperours of mennus bodies & catel, &
foreten clenly e mekenesse & e pacience of crist & his
apostlis, hou ei curseden not for tyes whanne men wolden
neier euere hem mete ne drynk ne herbwre. But crist
blamyd his apostlis whanne ei wolden axe suche vengaunce,
as e gospel of seynt luk teche, & seynt petir bidi blisse
oere men, e here enemis, & not haue wille to curse, & poul
teche at we schulden not do euele for euyl, But ouer
come an euyl dede bi good doynge aen. Lord, hou louen
es curatis here sugetis soulis at wolen for foure pens
bitake hem bodi & soule to e fend, e, whanne ei may
not paie for verray pouert, & whanne ei don not here
gostly office; & anne e curatis ben more cursed of god for
widrawynge of techynge in word, in dede, in good en_saumple 
anne e sugetis widrawynge ties & offryngis
whanne ei dou wel here gostly office. & wold god at e
peple wolde axe as faste of e curatis gostly office, at ei
ben more holden to paie, as e curatis axen dymes & offryngis,
& e curat loue more his owene worldly good an his
sugetis soule at wole brynge his parischen out of cherite
& pacience & coste ten mark or twenti for a cause of re
peus or foure.

                      Capitulum 6=m.=

   e sixte defaute; at ei techen here parischens bi here
dedis and lif; at is a bok to here sugetis, to loue & seke



|p147


worldly glorye & to recken nout of heuenely ingis;
for ei maken hem self bisy nit & day to geten worldely
avaunsementis & here owene worschipe & dignyte in is
world and pleden & st[r]yuen erfore, & helden it grete
ritwissnesse to holden for & meyntene a poynt of worldly
priuylegie & dignyte; but aboute gostly dignite & hie degre
of heuenly blisse ei wolen not st[r]yue aenst gostly
ennemys; for ei stryuen not who schal be most meke &
most wilful pore & most bisi in opyn prechynge & priuey
counseilynge hou men schal conquere heuene, as dide crist
& his apostlis, but resten as mold-warpis in wrotynge of
worldly worschipe & erely goodis, as ou ere were no lif
but only in is wrecchid world; & us where ei schulden
lede here parischenys to heuene bi trewe techynge & holy
ensaumple & gret desir of heuenely ynges, ei leden hem to
helle ward bi cursede ensaumple of pride, coueitise & euyl
techynge |r[p.126_MS.] to sette here lykynge endeles in ioie & worschipe of
is wrecchid world.

                      Capitulum 7=m.=

   e seuene errour; at ei techen synful men to bie helle
ful dere & not to come to heuene at is profred hem for
litel cost; for ei techen cristen men to sufre moche cold,
hungur & rist & moche wakynge & dispisynge & betynge for
to gete worldly honour & a litel drit bi fals werrynge out of
charite; & if ei bryngen hem moche gold ei assoilen hem
litly & maken hem siker bi here preieris & graunten hem
goddis blissynge, but ei techen not hou here parischenys
schulden dispose hem to resceyue iftis of e holy gost &
kepe condicions of charite, doynge trewe & good conscience
to eche man boe pore & riche; & if ei ben pore bi aduen_ture 
of e world or wilfully bi drede of synne, ei dispisen
hem & setten hem at nout and seyn ei ben cursed for ei
han not moche muk; & if ei han mochel worldly catel



|p148


geten wi false ois, false weitis, & oere disceitis, ei
preisen hem & b[l]issen hem & seyn god is wi hem &
blisse hem.

                      Capitulum 8=m.=

   e eite defaute; ei shitten e kyngdom of heuene bi_fore 
men, & neier gon in hem self ne suffren oere men
to entren; for ei shitten holy writt, as e gospel & com_aundementis 
& condic[]ounes of charite at ben clepid e
kyngdom of heuene, bi here false newe lawis & euyl glosynge
& euyl techynge; for neier ei wolen lerne hem self ne
techen holy writt, ne suffre oere men to don it leste here
owene synne & ypocrisie be knowen & here lustful lif wi_drawen.
& us ei closen cristis lif & his apostlis fro e
comune peple bi keies of anticristis iuridiccion & censures,
& maken hem not so hardy to seye a treue of holi writt
aenst here cursed lif, for at schal be holden detraccion &
enuye & aenst charite; & erfore ei make e peple to sue
here techynge & here statutis & customes & to leue goddis
techynge, & herbi leden hem blyndly in-to helle; & us
closen e kyngdom of heuene fro hem & leden hem to helle bi
here blynde ypocrisie & coueityse, as crist sei hym self.

                      Capitulum 9=m.=

   e ney[n]e errour; at ei wasten pore mennus goode in
ryche pellure & costy clois & worldly aray, as festis of
ryche men & glotonye & dronkenesse & lecherie sumtymes,
for ei passen grete men in here gaye pellure & precious
clois & wast festis & tatrid squeyeres & oere meyne, at
semen raere turmentours an cristene men; & he at
wast most of pore mennus liflode is holden most wori
& most noble man of holy chirche. litel enke ei hou
sore pore men traueilen & spenden here flesch |r[p.127_MS.] & blood
aboute e goddis at ei wasten so nedeles; & hou seynt



|p149


bernard crie: what euere ing curatis holden of e auterage
ouer a sympule liflode & cloinge it nys not here but oere
mennus, & it is efte & raueyne & sacrilegie; & hou euyl it
is to suffre pore men perische for hungire & riste & cold, &
here curatis han fatte hors with gaye sadlis & bridelis. hou
resonable is is poynt at e procuratour of pore men schal
haue so riche pelure & esy fare of body, bo of mete & drynk
& reste, & pore men whos es goddis ben schullen haue so
moche peyne & payn defaute.

                     Capitulum 10=m.=

   e tene defaute; at ei haunten lordis courtis & ben
occupied in worldly office & don not here cure to here
parischenys, & it ei taken mo worldly goodis erfore an
crist & his apostlis. And certis is is gret traitere, for what
man druste vndertake to kepe men biseged in a feble castel
wi many stronge enemys, & anne fle in-to an hogherdis
office & lete enemys take is castel & distroie it? were not
is opyn treson, and is kepere gilty of e castel lesynge
& alle men er-inne? So it is of es curatis & cristene
soulis of whiche ei taken cure, at ben bisegid wi fendis,
whanne ei leuen hem vnkept & bisien hem in worldly office
& lordis courtis. whi ben not es lordis at us holden
curatis in here courtis & worldly offices traitours to god
almytty, si ei drawen awey his chef knyttis fro here
gostly bataile whanne & where ei weren most nedful. for
is seruyce at lordis han of curatis abouten worldly office
cristene soulis ben vntaut, & woluys of helle stranglen hem
& encombren hem in endles dispeir.

                     Capitulum 11=m.=

   e eleuene errour; at ei chargen more wrongful
maundementis of synful men an e most ritful comaunde_mentis 
of god; for if e pope or bischop sende a letter



|p150


for to resceyue a pardoner to disceyue e peple bi
graunt of many ousand eer to pardon, he schal be sped
algatis; but if er come ony trewe man to preche frely &
trewely e gospel, he schal be lettid for wrongful comaunde_ment 
of a synful man. & us ei dreden more synful men
an god almytty, si ei putten goddis comaundement & his
ritful wille bihynde & putten a synful mannus wille & wrong
comaundement bifore. & us for here owene worldly profit
& bodely ayse ei stoppen here parischenys fro herynge of
goddis lawe, at is fode of soule, & leden hem blyndly to
helle; & es ben euele fadris at us cruelly enfamynen here
sugetis soulis & dryuen hem to dampnacion for loue of
worldly muk or bodily ayse, or for drede of wrecchid
anticristis at ben goddis traitours & his peplis.

                    Capitulum 12=m.=

   e twele errour; at ei dispisen e principal office
comaundid of |r[p.128_MS.] god to curatis, & bisen hem aboute nouelries
maad of synful men; for comunly ei kunnen not preche
e gospel, & ei wolen lerne bisily mennus tradicions for
worldly wynnynge, but not e gospel at crist god & man
taute & comaundid curatis to techen at to lif & de; &
certis as ei louen to studie, kepe & teche e word of synful
men bifore the word of god, so ei louen synful men or pride
or worldly drit at come of mennus lawe more an almytty
god & e blisse of heuene; & certis herfore ei ben traitours
of god & cheuenteynes in e fendis hoost to lede men in_to 
helle.

                    Capitulum 13=m.=

   e rittene errour; ei cursen here gostly children more
for loue of worldly catel an for brekynge of goddis hestis.
For ou a man breke opynly e hestis of god, lyuynge in



|p151


pride, in false swerynge, in opyn brekynge of e holy day,
he schal not be sompned ne ponysched ne cursed bi hem.
But if a man be bihynde of ties & oere offryngis &
cust[u]mes maad of synful men, he schal be sompned,
ponyschid & cursed, e ou he may not lyue out of oere
mennus dette & fynde his wif & his children bi goddis
comaundement; & us ei seken more ere owene worschipe
& wynnynge an e worschipe of god & sauynge of cristene
soulis; & us ei worschipen false goddis for here false
coueitise. wonder it is at es curatis cursen so sore for here
owene cause where ei schulden be pacient as crist was and
hise apostlis; & so litel recken of dispit don to god where
ei schulden taken al resonable vengaunce.

                      Capitulum 14=m.=

   e fourtene; ei taken here worldly myre, haukynge &
huntynge & oere vanytes doynge, & suffren woluys of helle
stranglen mennus soulis bi many cursed synnes. ei schulden
drawe men fro worldly vanytes & techen hem e perilis of is
lif & to enke on here de day, & be myrrour to hem to
morne for here synnes & oere mennus & for longe tariynge
of heuenenly blisse, & laste in holy preieris & trewe techynge
of e gospel and aspiynge e fendis cautelis, & warne
cristene men of hem. But now e more at a curat ha of
pore mennys goodis, e more comunly he wasti in costy
fedynge of houndis & haukis, & suffre pore men haue grete
defaute of mete & drynk & cloi; but hou schullen e
answere to crist at e dredful day of dom, at us holden pore
mennus liflode fro hem & wasten it in such worldly vanyte?
certis ei schullen be dampnyd for mansleeris boe of body &
soule, & for sleeris of crist wi e wickid iewis at nayleden
him on e cros.



|p152


                       Capitulum 15=m.=

   e feftene; at ei haunten tauernes out of mesure &
stiren lewid men to dronkenesse, ydelnesse & cursed swerynge
and |r[p.129_MS.] chydynge & fittynge; for ei wolen not traueilen faste
in here gostly office after crist & his apostlis, at ful bisili
ha taut hem; erfore ei fallen to nyse pleies, at tables,
chees & hasard, & beten e stretis, & sitten at e tauerne til
ei han lost here witt, & an chiden & stryuen & fiten sum_tyme, 
& sumtyme neier han eie ne tonge ne hond ne foot to
helpe hem self for dronkenesse, & be is ensaumple e lewed
peple wene at dronkenesse is no synne; but he at wasti
most pore mennys goodis at tauernes, makynge hym self &
oere men dronken, is most preised of nobleie & curtesie &
goodnesse & largenesse & worinesse of e world. lord,
hou wel ben es dronken curatis disposid to serue god &
mynystre sacramentis, & namely of confession in tyme of de,
to here sugetis.

                       Capitulum 16=m.=

   e sixtene; ei wolen not eue e sacramentis of e auter,
at is cristis body, to here paryschenys, but if ei paied here
ties & offryngis, & but if ei han paied money to a worldly
prest to slee cristene men. & if men douten of is, late hem
enquere e soe hou it was whanne e bischop of norwich
went in-to flaundris, & killed hem bi many ousandis & made
hem oure enemys. litel recken es curatis in what deuocion
& charite here parischenys resceyuen cristis body, whanne
ei openly taken hem vp fro goddis bord, & stiren hem to
vnpacience & enuye & hate for a litel muk at ei chalengen
to hem self.



|p153


                       Capitulum 17=m.=


   e seuentene; e ben blynde lederis ledynge e blynde
peple to synne bi here euyl ensaumple & fals disceit in
techynge, & at e laste in-to helle; for ou ei kunnen not
o poynt of e gospel ne whiten what ei reden, it ei wolen
take a fat benefice wi curs of mannus soule; & neier
kunnen reule here owene soule ne oere mennys, ne wolen
spedly lerne ne suffre oere men to teche here parischenys
trewly & frely e gospel & goddis hestis. And it ei crien
fast at e peple schal doo after hem, whenne ei knowe not
e ritte weie to heuene; & so ei leden e symple peple in
errour & synne whanne e peple wene for to do wel, &
maken e peple to demen good euyl & euyl good, & to wende
e weie to helle whanne ei wenen to goo to heuene.

                      Capitulum 18=m.=

   e eiten; ei ben fals prophetis, techinge fals cronyclis &
fablis to colour here worldly lif erby, & leuen e trewe
gospel of ihu crist; for ei louen welle to telle hou is seynt
or is lyuede in gay & costy clois & worldly aray & it
is a grete seynt. But ei leuen to teche e grete penaunce
& sorow at ei diden after ward, for which ei pleseden
god & not for here worldly lif, & us ei make e peple to
wene at worldly lif of prestis & veyn cost of hem & waste
of pore mennus goodis plesi god & is vertuous lif, aenst
cristis lif & his techynge & his apostlis also; & ei techen
also hou for curs of a synful man e creature of god, as a
loof, at trespasid not, was mowlid & fordon, & make e
peplebileue |r[p.130_MS.] at at a goode cristene man kepynge welle goddis
hestis schal be dampnyd for a wrongful curs of a worldly
prest, at in caas is a dampnyd fend, & us ei bryngen e



|p154


peple out of cristene fei bi here false cronyclis & here sotele
fablis. For crist sei at men schullen be blissed of god
whanne men schullen curse hem & pursue hem & seie alle
euyl aenst hem falsly for e loue of Crist & his trewe. And
e peple bileue e contrarie of is techynge of crist bi is
fablis & seyntis dedis, or lesyngis putt on sevntis.

                        Capitulum 19=m.=

   e neyntene; ei assenten to pardoners disceyuynge e
peple in fei & charite & worldly goodis for to haue part of
here gederynge, & letten prestis to preche e gospel for drede
laste here synne & ypocrisie be knowen & stoppid; for
whanne ere come a pardoner wi stollen bullis & false
relekis, grauntynge mo eris of pardon an comen bifore
domes day for euynge of worldly catel to riche placis where
is no nede, he schal be sped & resceyued of curatis for to
haue part of at he geti; but a preste at wole telle e
trewe to alle men wi-outen glosynge & frely wi-outen
beggynge of e pore peple, he schal be lettid bi sotil
cauyllacions of mannus lawe, for drede last he touche e sore
of here conscience & cursed lif. & is pardoner schalle telle
of more power an euere crist grauntid to petir or poul or
ony apostle, to drawe e almes fro pore bedrede neieboris
at ben knowen feble & pore, & to gete it to hem self &
wasten it ful synfulli in ydelnesse & glotonye & lecherie,
& senden gold out of oure lond to riche lordis & housis where
is no nede & make oure lond pore by many sotile weies; &
here bi e peple is more bold to lien stille in her synne, &
wene not to haue as myche ank & reward of crist for to
do here almes to pore feble men, as crist biddi in e gospel,
as whanne ei don here almes to riche housis aftir graunt
of synful foolis; & this is opyn errour aenst cristene fei.



|p155


                       Capitulum 20=m.=

   e twentie; at a prest of good lif & deuout & trewe
prechour of goddis lawe is dispised, hatid & pursued of
worldly curatis, & a fals prest of worldly lif & aray at
suffren men wexe roten in here cursed synne is louyd, preised
& cherischid among such synful folis; for ei seyn at such a
good prest is an ydiot and an ypocrite & sclaundri men of
holy chirene & letti men to do here deuocion to holy chirche;
& bi here dom a prest at liue comyn worldly lif & stiri
no men to wra bi reprouynge hem of here opyn synnes
do moche worschipe to holy chirche & encresce mennus
deuocion; & us for here coueitise & pride trewe prestis ben
put abak & dispised, & ydel prestis & worldly be preised &
cherischid, & is maki many men slowe in good lif &
prechynge and manye |r[p.131_MS.] to loue worldly lif & ydelnesse &
vanyte.

                       Capitulum 21=m.=

   e on and twentee; ei hiden & meyntenen her synnes &
oere mennus bi proteccion & helpe of lordis, at here
souereyns may not corrente hem ne compelle hem to resi_dence. 
for whanne er is a vicious curat of lecherie or of
vnkunnynge he wole haue lettris of kyng & lordis to dwelle
in here courtis in worldly offices & be absent fro his cure;
at his souereyn schal not dore correcte him for drede of his
temperaltees & wrae of lordis; & us lordis ben made
schildis of synne for a litel money or worldly seruyce of
wickid curatis, at ritwisnesse may not for in her vertuouse
lyuynge.

                        Capitulum 22=m.=

   e two & twen[ti]e; at many of hem vnder colour of
lernynge of e gospel lerne statutis maade of synful men &



|p156


worldly prestis, & lyuen in ydelnesse, glotonye, dronkenesse
& lecherie, & ben euere e lengere e more vnable. For
whanne ei han grete benefices, perauenture by symonye, &
connen not teche here sugetis to saue here soulis, & doren not
holden here lemmannys at home for clamour of men, ei gon
to scole & faren wel of mete & drenk & reste & studyen wi
e cuppe & strumpatis; where goode prestis traueilen faste
to lerne goddis lawe, ei gon for e manere to cyuyle or
canon, & don litel good er at as trewe men inken; & us
ei wasten pore mennus liflode in hordom & glotonye, &
lernen lorelschipe, & to curse cristene men for here goodis, &
euen to here sugettis ensaumple of pride & coueitise &
glotonye & lecherie & ydelnesse.

                         Capitulum 23=m.=

   e re & twentie; e more kunnynge men of hem
myspenden here witt & kunnynge in meyntenaunce of
synne, as of pride & coueitise of clerkis & oppressynge of
pore parischenys bi wrong customes for drede of plee &
censuris, & meyntenynge false causis in constories for gold;
& taken pensions of lecherous men & wommen for to helpe
hem to bae hem in here synne as swyn in e fen. & herby
he at can cracke a litil latyn in constories of heene mennus
lawe & worldly prestis lawe & can helpe to anoie a pore man
bi knackis or chapitris, is holden a noble clerk & redy & wys,
ou he kunne not rede wel a vers in his sauter ne vnder_stonden 
a comune auctorite of holy writt; & siche knackeris
ben as proude of here veyn kunnynge as lucifer, & setten not
bi pore mennus kunnynge in goddis lawe, but dispisen hem &
goddis lawe as ou it were no lawe, & comenden here owene
lawe & hem self more an holy writt & ihu crist & his apostlis
at so blessidly lyueden; & is maki synne & falsnesse to
regne, & fei & treue & charite be defoulid & quenchid.



|p157


                     Capitulum 24.

   e foure & twentie; at ei maken e clene lawe of god
vnder e feet of anticrist & his clerkis, & treue of e gospel
be dampnyd for errour & ignoraunce of worldly clerkis; for
es worldly clerkis at lyuen in glotonye & studien to drynke
heie wynes |r[p.132_MS.] & base fisik wi strumpetis presumen bi here
pride to be domes men of sotil & heie mysterijs & priue
articlis of holy writt, & blyndly dampnen treues of cristis
gospel, for ei ben aenst here worldly if & fleschly lustis;
& es blynde bosardis wolen dampnen trewe men at techen
trewely & frely holy writt eist here synnes to e heretikis,
For no man schelde here goddis lawe tauwt bi suche trewe
men, & ei hem self wole preche here owne tradicionis & not
e gospel; & so holy writt schal be owtlawid or oppressid bi
wronge statutis of synful mennys makynge; but certis alle
cristene men schal crie out on es deuelis blasphemyes &
cursed heresies of anticrist & his worldly fonned clerkis.

                      Capitulum 25=m.=

   e fyue & twentie errour; ei chesen newe lawis maad of
synful men & worldly & coueytise pristis & clerkis to reule
e peple bi hem as most nedful & best lawis, & forsaken e
perfiteste lawe of e gospel & pistlis of crist & his apostlis,
as not perfit ne fully ynou ne trewe; for now heene mennus
lawis and worldly clerkis statutis bin red in vnyuersitees, &
curatis lernen hem faste wi grete desir, studie & cost, but e
lawe of god is litel studied, litel costid er aboute, & lesse
kept & taut; but e olde testament for wynnyng of tyes &
offryngis is sumwhat practised; & e gospel at teche cristis
mekenesse & wilful pouert & bisi traueile in prechynge to
saue cristene soulis, for it constreyne prestis to is holy lif,
is litel loued & studied & taut but raere dispised & hyndrid
& maade fals bi speche of anticristis clerkis. & in is ei



|p158


seyn at crist is vnwytty, out of charite & treue, si he af
not a sufficient lawe & e beste for reuelynge of his peple, &
at worldly fonned clerkis of sathanas & anticrist ben wittiere,
trewere & in more charite an ihu crist, si here lawes ben
betre & more nedful for cristene men an o lawis at crist
himsilf made. But on this blasphemye heresie schullen alle
cristene men crien out & take fully e gospel to here reule &
hele, & not sette bi es newe lawis maad of synful wrecchis
but in also moche as ei ben groundid in holy writt expresly
or good reson & trewe conscience & charite; for as god bi
seynt poul techi, who euere teche oere lawes he is cursed
of god; e, ou he were an angil of heuene; for god may
not make oere lawis aenst his gospel & charite, whi schulde
anticrist & his clerkis?

                       Capitulum 26=m.=

   e sixe and twentie; ei magnyfyen hem self abouen crist
god & man; for ei comaunden here sugetis at ei owen not
to iuge clerkis, ne here opyn werkis ne here techynge, but do
aftir here techynge, be it trewe be it fals. But oure lord ihu
crist comaundid his enemys to deme of hym a ritful dom &
not aftir e face. Also oure lord ihu bad his enemys bileue
to his werkis ou ei wolden not bileue to him, & bad at
|r[p.133_MS.] men schulden not bileue to hym if he dide not e werkis of
his fadir.  Also crist bad to his enemys at ei schulde bere
witnesse of euyl if he had spoken euyle, & seynt poul biddi
his hereris deme at at he seide, where es worldly foolis
wolen be anticristis more maistris an crist god & man, i
ei wolen not be demyd & amendid bi cristis peple vnder
hem of here opyn werkis aenst goddis hestis ne of here fals
lesyngis at ei techen in stede of cristis gospel. certis a
more blasphemye ground castid neuere sathanas to norische
synne of clerkis & fals disceit in techynge, & to lede blyndly
cristene soulis to helle.



|p159


                      Capitulum 27.

   e seuene and twentie; ei ben anticristis lettynge cristene
men to kunne here bileue & speken of holy writt; for ei
crien opynly at seculer men schullen not entirmeten hem of
e gospel to rede it in heir modir tonge, but heere her gostly
fadris preche & do after hem in alle ingis; but is is ex_presly 
aenst goddis techynge. For god comaundi generaly
to eche lewid man at he schal haue goddis hestis bi-fore hym
& teche hem to his children & also to hise meyne, & e wise
man biddi euery cristene man at alle his tellynge be in e
hestis of god altherhiest, & at he haue euere more in mynde
e comaundementis of god. And seynt petir biddi cristene
men be redi to eue reson of oure fei & ope to teche eche
man at axit it, & god comaundid his prestis to preche e
gospel to eche man, & e skille is for alle men schulden kunne
it and reule here lif er aftir. lord, whi schulde worldly prestis
forbede seculer men to speke of e gospel & goddis hestis, si
god eue hem gret witt of kynde & gret desir to knowen god
& louen him. for e more goodnesse at ei knowen of god
e more ei schullen loue god. where worldly prestis schullen
for here owene vnkunnyngnesse & sleue & ydelnesse & pride
stoppe cristene men to knowe god & serue hym vp e iftis
at god eue hym. heere scole of anticrist to distroie
cristene mennys bileue & charite herde neuere creature to
makyng of e world an is is blasphemye heresie, at lewid
men schulden not entirmeten hem of e gospel.

                      Capitulum 28=m.=

   e eite & twentie; ei disceyuen cristene men in doynge
of verray penaunce; for ei doren not telle e soe hou nedis
ei mosten forsake alle falenesse in craftis, in ois, & alle
synne vp here kunnynge & power, & for no good in ere
wityngly & wilfully do aenst goddis hestis, neier for lucre
ne drede ne bodily de, & ellis it is not verrey |r[p.134_MS.] contricion, &



|p160


ellis god wole not asoile hem for no confession of moue, ne
for assoilynge of prestis, ne bullis of pardon, ne lettris of
fraternyte, ne massis, ne preieris of ony creatur in ere or in
e blis of heuene; but ei speken mochil of ties & offryngis
in is confession, & litel of restitucion & doynge of almes to
pore bedrede men, but of masse pens & chirche gaynesse.
& herby e peple is brout out of bileue, tristynge at here
synne is foroue for here prestis assoylynge, ou ei don not
verrey penaunce as god teche hym self. And herby ei
magnyfien more here owene assoilynge an assoilynge of god
for verrey contricion, whanne god him self sei in what
kynne hour a synnere ha inwardly sorowe for his synnys he
schal be saue, ei wolen make is word fals, seynge at he
schal not be saf be he neuere so contrit wiouten schrifte of
mou maad to hem, at ben in cas e fendis procuratours to
disceyuen men in here soulis helpe for here vnkunnynge &
pride & coueitise.

                     Capitulum 29=m.=

   e neyne & twentie; ei robben cristene peple of goodis
of fortune, of goodis of kynde & goodis of grace bi feyned
censuris of here owen lawis; for ei cursen so dispitusly if
men paie not monye at here lykynge, at ei chalengen bi
synful mannus lawis & newe customes & deuocions & not of
goddis lawe, at no man dar wi-seie hem in here wrong for
drede of curs, prisonynge, & lesyngis of pacience & charite;
& herbi ei maken cristene men as bestis holde for here
wrong customes & mannus lawe, & not knowe goddis lawe &
e ritte weie to heuene. certis it were lasse cruelte to sus_pende
men fro bodily mete & drynk & make hem dede bodily
an to suspende hem fro herynge of e gospel & goddis
hestis, at is lif of e soule. lord, hou cursed anticristis ben
es worldly prelatis & curatis at cursen trewe men for
prechynge & herynge of holy writt.



|p161


   e rittie; ei taken not dymes & offryngis bi forme of
e olde testament & partyn hem in comyn to alle prestis &
mynystris nedful in e chirche, ne bi forme of e gospel
takynge a symple liflode ouen of free deuocion of e peple
wi-outen constreynynge & cursynge, as crist & his apostlis
diden. But bi e newe lawe of synful men o prest chalengi
him self alle ties of a gret contre bi worldly plee & newe
censures; & neier lyue as a good prest, ne techi as a curat,
ne deli e residue to pore men as a good cristene man.
|r[p.135_MS.] But wasti hem in pompe & glotonye & oere synnes, &
letti trewe prestis to do e office enyoyned to hem bi god
almytty. certis it seme at es ben not prestis after goddis
lawe but after synful mennus ordynaunce, to be maistris of
god & lordis of cristene peple, si ei holden neuer neier
lawe of god in dymes takynge, & taken hem bi vyolence &
stronge curses aenst mennus goode wille, & maken e peple
out of pacience & charite bi here pledynge, & don not wel
here gostly office.

                     Capitulum 31=m.=

   e on & rittie; at at ensaumple of serpentis ei seruen
bisily to lordis in seculer offices for nout as who sei, and in
e ende poisonen e lordis wi venym of symonye at is
worse an ony bodily poison. & whanne ei han a benefice
wi cure of mennus soule ei dwellen stille in worldly office
of lordis, & spenden pore mennus liflode in riot & wombe ioie,
& suffren cristene men pieche in body & soule for defaute of
techynge & werkis of mercy. how cursed serpentis ben is
weynard curatis at us enuenymyn hem self, e lordis &
comunes wi venym of symonye, of pride & glotonye & alle
manere of synne.



|p162


   e two & rittie; ei maken lordis & comunes bi blynd
deuocion & ypocrisie to meyntenen worldly clerkis in pride,
coueitise & ydelnesse & false techynge of anticristis errours
vndir colour of fredom & worschipynge of holy chirche &
goddis lawe. For ei crien faste at lordis & comunes moten
meyntenen goddis seruauntis in his seruyce & e lawis & e
libertes of holy chirche, & maken newe seruyce likynge to
worldly mennus eris & news lawis & customes for here owene
wynnynge & pride, & leuen at seruyce & clene lawe at god
made to prestis for most profit on eche side. & us whanne
tordis & comyns wenen to meyntenen goddis prestis & his
lawe, ei meyntenen anticristis prestis and here lawis &
wrong customes & pride & oere synnes instede of mekenesse
& oere vertues, & magnifyenge of mennus lawis & dispisynge
of goddis lawis.

                      Capitulum 33=m.=

   e re & rittie; ei techen cristene men to blaspheme
god & holden werre aenst hym; for ei techen cristene men
to meyntenen mennys lawis & ordynaunces for betre & more
nedful an e clene lawe of crist & his witty ordynaunce;
& crien faste, if cristene men meyntenen e multitude of
worldly clerkis in here newe lawis & customes & libertes ei
schullen haue goddis blissynge & prosperite & pees & reste, bi
so many deuout prestis seculer & religious preiynge, redynge
& syngynge nyt & day; & if ei wolden brynge prestis out
of is glorious lif & new song to mekenesse & gostly pouert
& bisi traueile in lernynge & prechynge of e gospel, as crist
& his apostlis didin, ei schullen be cursed & haue werre &
myschif, boe in is |r[p.136_MS.] world & e toer; & is make e
blynde peple to werre aenst god & his ordynaunce & pursuen
his techeris as heretikis.  O e curatis, see es heresies &



|p163


blasphemes & many moo suynge of oure wickid lif &
weyward techynge, & forsake hem for drede of helle, &
turne to good lif & trewe techynge of e gospel & ordynaunce
of god, as crist & his apostlis diden, for reward of heuenely
blisse, & in confessions & oere spechis charge e more
brekenge of goddis hestis an brekynge of foly bihestis of
newe pylgrymagis & offryngis; & teche cristene men to turne
suche fonnyd a-vowis in-to betre almes, as crist techi in e
gospel. Almytty god brynge curatis in-to holy lif & trewe
techynge after crist & his apostlis. Amen.



|p164


|rVIII.


|rThe_Order_of_Priesthood.



|p165


|r{summary}



|p166


           is is for e ordre of presthod.

                   Capitulum primum.

   For e ordre of presthod is ordeyned of god boe in e
olde lawe & e newe, And many prestis kepen it ful euele,
telle we summe errours of prestis to amende hem wi goddis
grace. First, comynly ei comen to here ordris by symonye
many weies, for ei ben more maad prestis for worldly honour
& aisy lif & welfare of body an for deuocion to lyue in
clennesse & holynesse & penaunce, & gret gostly traueile in
preieris & studiynge & techynge of goddis lawe, & to suffre
persecucion & sclandre & prisonynge erfore; & so ei sillen
in manere e spiritual lif of cristis apostilis & disciplis for a
litel drit & wombe ioie, & is is cursed gostly symonye &
heresie bifore god. & what lettris & preieris ei maken for
to ben ordrid prestis whanne ei ben vnable boe of lif &
kunnynge men may knowen opynly, & is is styngynge
heresie of symonye; & it ei euen a gret raunson to
bischopis officers for lettris & veyn customes or ei may be
ordrid & do execucion of here office; & ou prelatis & here
officeris ben grettere heretikis for sillynge of es ordris & is
extorcion doynge, neeles es prestis ne be not alle excused
for ei consenten er-to raere an ei wolen be harde
examynyd & lettid of here ordris. sumtyme holy men &
kunnynge is-scheweden to be prestis for heienesse of e
ordre. But now onge childre vnable boe of lif & kunnynge
presen faste to be prestis in name & not in dede, & aftirward
wolen not bisien hem to lerne, But bete stretis vp & doun &
synge & pleie as mynystrelis, & vse vanytees & ydelnesse.

                      Capitulum 2=m.=

   Also ei lyuen comynly in symonye, sillynge here massis
& e sacrament of cristis body for worldly muk & wombe



|p167


ioie; for comynly ei wolen sille here masse for annuel salarie,
& ellis not dwellen wi a man but where ei may most
wynne, & seyn more e masse for loue of e peny an for
deuocion or charite to criste & cristene soulis. |r[p.137_MS.] for be e
masse seide in herynge of e peple schortly & vndewoutly,
litel sauour of holynesse schal men fynden wi hem, but
nycete & pleye & goynge to e tauerne & oere vanytes. it
seme resonable at a goode prest haue resonable liflode to
serue god of wilful almes of e peple, & not bi lonynge &
bedynge as who wold selle a worldly ing; for e prest may
not make his maister lord ne partyner of his masse, but only
god for his goode lif & charite; but many prestis don e
masse more for money & bodily welfare an for deuocion &
worschipe of god, & wollen not don e masse but for hope
of worldly wynnynge; & certis alle es sellen criste as iudas
dide, & worse, for he is nowe knowen for god & glorified in
his manhede, & nowe ha schewid mo benefices to mankynde
an he hadde do in iudas tymes, & alle es condicions
aggregen is cursed sillynge of cristis body.

                       Capitulum 3=m.=

   Also ei sclaundren & defoulen e holy ordre of presthod
bi worldly lif & ignoraunce of holy writ; for sumtyme god
seide bi his prophete in reprof of worldly prestis at e prest
is as e peple. But nowe, as seynt bernard sei, prestis ben
more worldly & vicious an e comune peple, at bi hem e
peple taki ensaumple & boldnesse in synne; & ei ben so
vnkunnynge at men sornen hem in seynge of here seruyce,
& redynge of here pistil & gospel. But god sei to such a
prest: ou hast caste a weie kunnynge of my lawe & schal
caste e aweie at ou be not sette in presthod to me. & it
ignoraunce of good lif & goddis hestis is werse an ignoraunce
of latyn or of ony oer langage; erfore prestis schulden don
here bisynesse to lyue wel & vnderstonde & knowe goddis



|p168


wille & teche it in word & dede, & be myrrour of holynesse
to e peple, & toddis angelis, as god sei bi e prophete.

                        Capitulum 4=m.=

   Prestis also sclaundren e peple bi ensaumple of ydelnesse &
wauntounnesse; for comynly ei chouchen in softe beddis
whanne oere men risen to here labour, & blabren out matynys
& masse as hunteris wi-outen deuocion & contemplacion, &
hien faste to mete richely & costly arayed of e beste, & an
to slepe; & soone a-noon to tablis & chess & tauerne &
betynge of pauement, & an speken of lecherie, of de_prauynge
of goode men, at wolen not sue here companye;
& anne come dronkennesse, chidynge & fittynge & many
tymes mansleynge, & bi es prestis & here wantownesse
moche peple is brout to lecherie, glotonye, ydelnesse & efte.

                      Capitulum 5=m.=

   Also prestis occupien hem ouer moche in worldly occu_pacions 
& seculer offices aenst holy writt for plesynge of
lordis & hope of benefices; for comunly prestis ben stiwardis
& clerkis of kechene & resceyuouris & rente gedereris &
hunteris, & leuen here gostly office vndon, & han more
|r[p.138_MS.] wakynge & rekenynge & traueile for a litel worschipe & muk
an haue many trewe seruauntis of god for alle here doynge,
& e endis ben ful dyuerse. for e first bisynesse & care,
but if god helpe e more, brynge euerlastynge care & peyne
of helle; & e toer lit traueile & ioiful bryngi euer_lastynge 
blisse of heuene in body & soule.

                       Capitulum 6=m.=

   Prestis also disceyuen cristen men bi here veyn preieris
& abhominable to god for here lecherie & oere synnes; for
ei taken ful mochil hire for to seie here matynes & masse &



|p169


oere deuocions, & er-wi ben foul lecchouris, ful of pride
& coueitise, glotonye & ydelnesse; & maken e peple wene
at here preieris ben acceptable to god, & it god sei bi his
prophete at he curse suche wickid mennus blissyngis, and
at mannus preiere is abhominable & cursed at turne a wey
his here & heri not goddis lawe; & god sei bi e prophete
ysaie to suche wickid men at he wol not here hem whanne
ei maken many preieris; for who lyue best preie best,
& no man prei wel but if he leue wel, as austyn & oere
doctours techen pleynly, anne is here a gret disceit of euyl
prestis. For whan men purposen to fynde trewe seruauntis
to god, ei fynden his enemys & traitours, & here preieris
cursed of god for here synful lif.

                      Capitulum 7=m.=

   Also ei magnyfien more newe songe founden of synful
men an e gospel of ihu crist, at is cristene mennus
saluacion; for ei bisien hem fastere to kunne & do & teche
is newe song an to kunne & kepe & teche cristis gospel; &
is is merueile, for is song distracti e syngere fro deuocion
& letti men fro consceiuynge of e sentence; &, as austyn
& gregory techen wel, preiere is betre herd of god bi
compunccion & wepyng & stille devocion, as moyses & ihu
crist diden, an bi gret criynge & ioly chauntynge at stire
men & wommen to daunsynge & letti men fro e sentence of
holy writt, as Magnyficat, sanctus & agnus dei, at is so
broken bi newe knackynge. it seme at god sei bi es
newe singeris as he dide in e gospel to pharisees, "is peple
honoure me wi lippis but here herte is fer fro me, ei
worschipen me wi-outen cause, techynge lore & comaunde_mentis 
of men." moyses & ihu crist & his apostlis preiden bi
nyt stillely in hilles, wi clennesse of lif & gret desir of
ritwisnesse & brennynge charite to frende & enemys, & here
fore god herde hym graciously. but now newe men crien



|p170


hie to mennus eris wi stynckynge lecherie, pride, coueitise
& oere synnes, & in wille to meyntene synful mennus
ordynaunce contrarie to goddis ordynaunce, & desiren cruel
vengaunce on here enemys; & herefore we axen oure owene
dampnacion in is preiere, & if god suffre vs haue oure desir,
at is vengaunce of god to haue oure wille to grettere peynes
of |r[p.139_MS.] helle, for god hati vs.

                         Capitulum 8=m.=

   it ei chargen more e ordynal of salusbury an e hestis
of god; for if a prest faile a poynt of his ordynal, at is no
poynt of cristene mennus fei, he schal be reproued scharply
& openly anon & of manye. But ou a prest faile opynly
aenst goddis hestis bi veyn swerynge, bi pride, bi coueitise
& vanyte & ydelnesse noman almost chargi at, but liee &
iapi & helpi hym er-to. ful vnable ben es foolis to
mynystre sacramentis & to be mediatours bitwixe god &
synful man.

                         Capitulum 9=m.=

   Also many prestis vnwisly taken a wow of chastite &
defoulen wyues, widewis & maydens; For ei taken presthod
for to lyuen esely & fare wel, & take no reward to here heie
hoot complexon, but norischen it in welfare of mete & drynk
of e beste & riche clois & softe beddis, & traueilen not, &
ben onge & idel & lit chered & wordid & han daliaunce
wi nyce wommen; & alle is brynge many brondis of
lecherie; & si seynt poul chastised his flesch wi so gret
traueile & peyne & abstynence, & it vnneis myte he
ouercome lustis of lecherie, hou may es onge foolis clene be
kept fro is synne wi is lusty lif & idel & daliaunce of
wommen.



|p171


                        Capitulum 10=m.=

   Also ei doren not reproue men of here opyn synnes bi
forme of e gospel for displeisynge of here maistris &
leisynge of here salarie; for many of hem seyn us: "I
wole not displeise him of whom haue my lyuynge." a, e
blynde foolis, drede e more to lese a morsel of mete an o
poynt of charite? drede e more to offende an erely wrecche
an god almytty? loue o more wombe ioie & worldly
myre an ank of god & ioye of heuene? sette e more
prise bi oure stynkynge bely an bi oure lord? e reueren
god & worschipen false goddis many weies & ben hugely
cursed of e holy trinyte & alle his aungelis. hou doren e,
cursed wrecchis, seie oure masse in is lif to oure dampnacion,
as god sei bi seynt poul, & ofte e reden it.

                        Capitulum 11=m.=

   Also for gostly lit of good ensaumple & trewe techynge
ei hilden out foul derkenesse of many synnys; for si god
sei bi his prophete at a prest is aungel of god, at is a
messager to telle goddis wille to e peple, & ei leuen is &
tellen lesyngis & wrecchidnessis of synnys, ei ben angeles
of sathanas transfigurid into angelis of lit; for ei han name
of holynesse & of goddis trewe seruauntis & ben not so in
dede. & si crist sei in e gospel at prestis owen to be
salt of e ere & lit of e world, at is myrrour & ensaumple
to make men bareyne fro synne & bi lit of trewe techynge
brynge heene men to cristene fei, hou ben ei not traitours
to god |r[p.140_MS.] & procuratouris of sathanas whanne ei leuen us
gostly lif & trewe prechynge of the gospel & euen ensaumple
of synne & boldnesse er-inne?

                     Capitulum 12=m.=

   Also worldly prestis ben anticristis disciplis, sekynge here
owene worldly honour & wynnynge more an goddis, &



|p172


hele of mennys soulis; for ei traueilen faste aboute here
owene worldly honour and lucre & ben wode if ony man
speke aenst hem, but of goddis worschipe & helpe of
cristene soulis chargen ei ful litel; & at seme wel bi here
lif, studye & spekynge, for it is aboute worldly goodis & not
aboute studie & techynge of holy writt; & ion e euaungelist
sei & seyn austyn declari at e men at us denyen ihu
ben anticristis, & setti ensaumple of forsworen men, of
lechouris & coueitouse men & vsureris & many too; &
seynt ysedore & ierom accorden er-to.

                       Capitulum 13=m.=

   Prestis also ben machauntis, as comunly as worldly men
& more sotil & falsere, & leuen here gostly office; for ei ben
corseris & makers of malt, & bien schep & neet & sellen hem
for wynnynge, & beten marketis, & entermeten hem of
louedaies, holdynge wi fors of ares, at ei ben myrrour
of coueitise & worldly lif & pride & of discencion amonge
cristene peple, for of alle wicked men weiward prestis ben
chiff whanne ei turne to cursednesse, for ei ben sotil & han
reste & e fend is e maistir in hem for brekynge of e
holy ordre.

                        Capitulum 14=m.=

   Also ei ben foule ypocritis, clensynge e gnatte &
swolwynge e g[r]ete camaile alhool; for if ei failen in
manere of here song & oere newe sygnes founden of synful
ben ei chargen at as a greuous synne for to be dampnyd in
helle erfore, but ou ei failen foule in prechynge of cristis
gospel & holdynge of goddis hestis ei chargen not a straw,
but raere letten, dispisen & pursuen falsly o prestis at
bisien hem to do is grete poynt of charite; & it es
ypocritis feynen hem ful holy in site of e peple, & knelynge



|p173


& knockynge of here brest & oere signes, as if ei wolen
flee to god al hool, & it ben his stronge enemys & disceyueris
of his peple.

                        Capitulum 15=m.=

   it es worldly prestis ben lik to helle, neuere ful of
coueitise in no degree; for ei connen not be a-paied wi a
resonable liflode ne resonable cloinge, but euere redy to take
of alle men ou ei han no nede, & euele dispenden it &
quiten not aen but stynkinge preiere bifore god, & lyuen
for in ydelnesse & pride & oere vanytes; for here herte is
ouermoche on worldly goodis & veyn statis, what euere e
tonge sch[e]wi wi-outen for. & this is a venymous rote
at maki here seruyce & preieris not acceptable to god &
helpeful to cristene peple as ei schulden be. |r[p.141_MS.] erfore is
coueitise schulde be fleed of alle prestis, as ground of alle
synnes as poul sei.

                        Capitulum 16=m.=

   Also ei ben eues, robbynge pore men of here sustenaunce
bi colour of holynesse; for ei hien faste to be prestis mo
an ben nedful for e peple, for to haue esy lif & welfare &
han e almes at god ordeyned to pore nedy men at han
not of here owene & may not labore for sikenesse or elde;
& al is demyd holynesse for helpe of here preieris, & it e
beste of hem wot not what his preiere is wore & where
it turne to his owene dampnacion or saluacion. & certis at
man at loue best god preie best, not for o man only
but for alle men at ben able to haue part er-of, be he
schephe[r]de or ploughman. erfore prestis owen to lyuen
wel & wasten not pore mennus liflode in pride, glotonye &
oere vanytes.



|p174


                    Capitulum 17=m.=

   Prestis weiward of lif turnen vpsodoun cristis techynge bi
lesyngis & ypocrisie; for ei colouren pride wi honeste &
clennesse, wrae & vengaunce bi manlynesse & ritwisnesse,
enuye bi prudence & wisdom, coueitise bi rit traueile & wis
kepynge of goodis to do almes in nede & pursuynge of rit,
sleue bi sauynge of mannes body & worinesse, glotonye bi
largenesse & fedynge of pore men & helpynge of viteleris &
oere men of craftis, dronkenesse bi good felaweschipe &
gendrynge of charite & solasynge of mennus wittis, lecherie
bi helpynge for of e world & kyndely dede; & is ei don to
excuse here owene synne, & norischen oere men er-inne for
ank & worldly wynnynge; but certis es ben anticristis &
perilous heretikis.

                     Capitulum 18=m.=

   Also ei ben foule ypocritis & setten more prise be an oxe,
hors or asse an bi e soule of here maistir at costi mychil
on hem; for if ei seen vnresonable bestis of here maistris
or oere mennus fallen in a perilous lake ei wolen traueile
& helpe & crien to men aboute til e vnresonable beste be out
of perils; but ou here maistris soule be in e foule lake of
old custumable synne, & body & soule in poynt to be dampned
wi-oute ende, ei schullen not helpe to brynge hem out of is
peril, nei bi trewe conseilynge ne trewe prechynge ne
stirynge of gostly frendis to is helpe; & herby ei schewen
at here herte is seeit to loue his muk & not is soule. But
where ben falsere traitouris an es prestis at wole not helpe
here maistris out of is moste peril, but raere norische hem &
conseile hem er-inne for to haue here owene listis & welfare.

                      Capitulum 19=m.=

   Many of hem poisonen gostily here maistris for e benefices
at ei receyuen of hem; for ei conseilen here maistris faste



|p175


at ei tristen not to pore prestis & witty clerkis trewely
techynge e gospel & comaundementis of god & where men
owe to do here almes, but lyuen for after |r[p.142_MS.] olde errouris &
lesyngis & anticristis prechouris at prechen for here
wynnynge & fablis & newe soteltes for veyn name of clergie,
& bidde hem do as here fadris diden, at many tyme lyuede
in falsnesse to gete goodis of is world and myspendeden
hem in pride & glotonye, & ei witen neuere where ei dieden
out of charite & ben dampned in helle; & us ei conseilen
here maistris to lyue for in here cursede synne & not to
amende hem.

                       Capitulum 20=m.=

   Also ei disceyuen e peple in fei of cristendom; for e
maken e peple ween at ei schullen not haue part of here
preieris, ou ei ben in charite, but if ei paien moche money
to a prest at is ydel & vicious. for if men wisten at e
schulden haue part of alle goode preieris bi mercy of god as
moche as is ritful, ei wolden do here almes to here pore
neieboris as crist biddi, & not fynde so many worldly
prestis at kunnen no goode & non wolen lerne, ne teche
oere men to lyue wel ne lyue wel hem self. but us ei
maken hem maistris & lordis of goode preieris & sillen hem to
men at hem liki for money, & taken not reward to partynge
of god, hou he is chief lord & graunti part of good preieris
to euery goode man at is in grace as moche as is ritful.

                        Capitulum 21=m.=

   Wykede prestis also disceyuen cristene men in hope; for
ei techen at men schullen haue more ank of god to do here
almes to riche freris & false pardoneris & to make grete waste
housynge, anne helpe here pore neieboris in cloinge &
housynge & out of dette & prison, & parische chirchis



|p176


vplond; & certis is is anticristis techynge, for men ernen
& geten moche wrae of god in doynge syche nouelries for
worldly name & ignoraunce, e whiche nouelries god biddi
not, & in leuynge werkis of mercy where god comaundi
hem to be don, for bi is techynge ei wenen at it is almes
to myspenden here goodis & leuen goddis comaundement vndo.

                       Capitulum 22=m.=

   Also ei disceyuen cristene men in charite; for ei conforten
hem to fitte aenst cristene men in false werris for pride &
coueitise bi sikernesse of here veyn preieris at ben cursed of
god; & hereto ei wolen crie ora pro nobis abouten e grete
stretis at god distroie here cristene breeren & eue hem
schort lif, euyl sped & wicked ende; & here-bi ei axen here
owen dampnacion, as god sei in e pater noster & oere
placis of e gospel. it were betre to crie faste at e peple
amendid here lif, & at god helpe vs & oure enemys aenst e
fend & make us frendis in crist.

                       Capitulum 23=m.=

   it es worldly prestis disceyuen riche men in here almes;
for ei wolen not stire riche men to fynde pore children able
of witt & lyuynge to scole for to lerne, but to fynde proude
prestis at hom to crie faste in e chirche in sitte of |r[p.143_MS.] e world,
& helpe to serue hem at e mete & oere worldly offices; &
it ei stiren hem to fynde summe prestis to lawe, at maken
false dyuorsis & holden false causes & dispisen oere symple
prestis at lyuen in mekenesse & deuocion & medlen not of
syche pledynge, but ei stiren not riche men to fynde a good
deuout prest able of witt & wille to lerne holy writt & preche
it freely to e peple to saue here soulis; & is maki moche
at holy writt is not knowen ne kept, ne taut trewely &
frely as it schulde be.



|p177


   Also ei maken riche men & tirauntis to holde werre
aenst god after here de day; for whanne es riche
marchauntis & tirauntis dien & mowen no lengere meyntene
synne in is world bi here owen persone, an ei fynden many
worldly & synful prestis, bi goodis falsly geten at schulden
be restorid to pore men, not to lerne & teche holy writt as
crist comaundi but dwelle at o place & crie on hey wi newe
song at letti deuocion & e sentence to be vndstonden; &
es worldly prestis letten most oere prestis at lyuen wel &
techen wel, last here synne be aspied & here wynnynge &
bodily ayse ceese.

                     Capitulum 25=m.=

   Also ei disceyuen e peple to holde for here olde cursed
lif & synne; for ei seyn at ei wolen preie for hem, & e
schullen ben excused to-fore god for e almes at ei don in
fyndynge hem to seie masse & matynes & euensong & placebo
& dirige; & herbi e peple is bolder to dwelle in synne. But
es prestis schulden witnesse opynly at alle e seyntis in
heuene may not brynge a man to heuene wi-outen his owen
goode lif, kepynge e hestis of God, & endynge in charite.

                    Capitulum 26=m.=

   Also es euele prestis pursuen crist in his membris & naile
hym on e croos of lesynges & vnkyndenesse; for ei
sclaundren cristis seruauntis wi lesynges & haten hem, &
helpe to lette hem fro trewe prechynge bi suspendynge,
symonynge & cursynge & mannus iurdiccioun, & seyn at it
was god world be for at prestis precheden & si ha ben
discencion & werris & pestilencis; & alle is is to lette goddis
word at it be not knowen & kept & opynly taut. & ei
sclaundren goddis lawe wi many errouris & maken it
vnsawory to worldly men, for as moche as ei wolden at it



|p178


were not knowe(n) lesse ei were lettid of here coueitise &
bodily welfaire & aise, & it is al on to pursue us cristis
seruauntis & to pursue crist, as he sei in e gospel, & to lie
us on his lawe & to lien on him self as ion crisostom &
austyn & ambrose witnessen.

                   Capitulum 27=m.=

   Also ei dreden more synful men & in cas fendis of helle
an almytty god in trinyte; for ou god comaundid hem
to preche lawe in word & ensaumple, & fauoure trewe
men & helpe hem & preche e gospel, is doren  not done
ne helpe oere er-tofor drede of a wrongful maundement |r[p.144_MS.] of
a bishop or his officeris; for anne ei schulden be somoned &
traueiled & dispised & suspendid of here masse as ei dreden,
and alle is were medful if ei wolden take it paciently. but
ei dreden ouere litel e grete peyne of helle to whiche god
schal sende hem for defaute of charite & doynge his wille
bifore alle oere ingis; & us ei dreden more e bischopis
lettre an e gospel of crist, & so e bischop more an oure
lord god almytty, & is is foule blasphemye.


Capitulum 28=m.=

   it ei leuen seruyce of god vndon for a coursed sathanas &
anticrist biddi hem ceesse; for whanne e bischop or his
mynystris somonen hem & ei comen not but ben betre
occupied to serue god in deuocion & clennesse of lif & to
helpe cristene soulis to heuene, a noon ei schullen be
suspendid fro seynge of masse & prechynge of e gospel;
& us ei leuen goddis seruice & comaundementis vndon for
e comaundement of anticrist & sathanas; us bischopis
officeris & curatis & prestis fallen oute of bileue & renne in_to
blasphemye & heresie & drawen e comyn peple after hem
in-to errour.



|p179


Capitulum 29=m.=

   But goode prestis, at lyuen wel in clennesse in out
& speche & dede & good ensaumple to e peple, & techen
goddis lawe vp here kumnynge, & traueile fast nyt & day to
lerne betre & teche opynly & lastyngly, ben verrey prophetis
of god & holy aungelis of god & gostly lit of e world, as
god sey bi his prophetis & ihu~ crist in e gospel, & seyntis
declaren it wel bi auctorite & reson. e prestis enke on is 
noble office & wori, & do it wilfully vpon oure kunnynge
& power. enke, e lordis & mytty men at fynden prestis
hou dredful it is to meyntene worldly prestis in here lustis,
at neier kunnen goode ne wolen lerne ne lyuen holiliche
in is noble ordre. for e may litly amende hem wi-outen
coste or traueile, tellynge hem at e wolen not fynde hem
but if ei don here besynesse to lyue wel & lerne & preche
e gospel, & certis an ei wolden don it in dede. A, enke
e, grete men, at is were a ousand fold betre an to
conquere al e world, & her-by schulde be no more cost to 
ou ne traueile ne deisese, but worschipe to god & endeles good
to ouwre self, to prestis & to alle cristendom. god for his
endeles merey & charite brynge is holy ende. Amen.



|p180


|rIX.

|rThree_Things_Destroy_This_World.



|p181


re ingis distroien is world, false confessoures, false
            men of lawe, & false marchauntis.

|r[p.144_MS.] False confessouris ben cause of alle e synne at regne
among clerkis, among lordis, amonge comunes; for ei taken
e charge to hele alle men of synne, & don not here power
er-to, but meyntenen & conforten hem er-inne for worldly
wynnynge, frendishipe & worschipe. for ei schulden teche
hem here grete synnes & peynes for hem, & but if men
wolden leue here synnes & taken goddis word in reuerence,
ei schulden leue here companye, & go to oere to whom e
myten profite more, as crist taute his apostlis. & at is
worse, ei seyn at ei wolen answere for men at domes day
for to excuse hem if ei wolen efe hem or here hous to make
gaye wyndowis or veyn housynge & nedles moche gold or
siluer; & so at at schulde be delid among most nedy men
bi comaundement of god ei wasten in veyn & nedles houses,
& at ing at schulde be restorid men, for it was taken of
hem bi extorsion & wronge menys, ei taken to hemself to
maken festis to riche men. lordis ei resceyuen to here
housynge, & letten osteleris of here offices & wynnynge, &
maken iubilees at we reden not of, of kyngis ne emperouris,
to be anne excused of risynge at mydnyt & oere deuocious
in whiche as ei seyn stondi perfeccion of here ordre. &
us whanne ei schulden be most perfit ei leuen here
perfeccion & maken veyn cost & gret, not to |r[p.161_MS.] fede pore men
but lordis at han no nede, to forsake at at sumtyme was
perfeccion. & if e potestatis of here ordre dispinsen wi
hem lawefully, an ei maken hem more perfit in lif an e
weren bifore for ellis ei don hem harm in soule & peieren
hem to godward, at no creature may lesefully do; an it
were more perfeccion to leue here singuler obedience &
obseruauncis, as ei don now in most perfeccion, & ellis e



|p182


ben cursed alle at aprouen siche iubilees & dispensacions.
And si is dispensacion is wel don as ei seyn, at god
aproue it for certeyn cause, but oere cause is er noone
but at is man schal betere serue god wi-outen es
obseruaunces an to holden hem for; anne what man frere
or munk schal betere serue god wi-outen siche obseruauncis
of freris or munkis an wi hem, god aproue at at frere
or monk leus here obseruauncis & turne to fredom of cristis
gospel. But it seme whanne lordis heren a false confessour
ei hiren an anticrist to leden hem to helle. And us false
confessouris ben e fendis norisses to norisse mennus soulis in
synne & to brynge hem to sathanas; & us in a maner e
sillen soulis to sathanas for a litel stynkynge drit or wombe
ioie or pride & worldly worschipe, & us ei ben traitouris to
god almytty, to clerkis, lordis & comeneris, & dampnen hem self.
   Also false men of lawe disceyuen moche is world, for
ei tellen not sadly & trewely hou e lawe stondi. But
norischen pledynge & debate among men for to haue a veyn
name & wynnen hem a litil worldly stynkynge muk wi
goddis curs, & wittyngly meyntenen e fals partie bi
cauelacions, & forbarien pore men of rit, at ou a pore man
han neuere so muche rit it ei wole make many doseyns to
forsweren hem on e book to gete hem self ank or wynnynge.
but es ben false procuratouris of sathanas to dryue mennus
soulis to helle; for if er be a trewe man in a contre he
schal not come on his queste if he may deuoyde hym, & if
he seie e soe ho schal haue his hate, sclaundrynge, loos of
his catel or of his lif in is world; & es laweieris anken &
flateryn & meyntenen false men & helpen hem what ei
may; & us ei ben special procurators & false knyttis or
champions of e deuyl to meyntenen falsenesse, & distroien
treue & knyttis of treue, equyte & charite; & herby ei
geten hem gold & purchasen rentis & londis of lordis &



|p183


distroien verrey heieris, & is distroie moche oure lond.
for hou schulde rit be among suche men, at is day han but
here penye & anoon purchasen rentis & londis to be peris wi
knyttis or barons. Certis falsnesse avaunse hem, & erfore ei
maken sacrifice to e fend. lord, hou schal god here hem in
here moste nede, si ei wolen not here a pore man, haue |r[p.162_MS.] he
neuere so grete rit. certis si men schullin be dampnyd for
defaute of werkis of mercy, moche more ei at wolen not
opene here mou to speke o word for treue & goddis loue;
but moche more schullen ei be dampnyd for extorcions &
false plees at ei meyntenen wittyngly, or whanne ei owe
to witte it, aenst trewe partie; but most ei schullen be depe
dampnyd for here grete ypocrisie, for ei maken it so holy
boe in word & signes, as knockynge on here brest, knelynge
& seiynge of matynes & euensong, & herynge of massis, &
many oere deuocion to coloure here falsnesse, at symple
men supposen no more ritwisnesse in ony man at leueth in
here. but it iurrouris in questis wolen forsweren hem
wittyngly for here dyner & a noble, & at so custumablice at
ou a man haue neuere so opyn rit to a lordischipe anemptis
mannys lawe & also goddis, at many questis wolen wittyngly
swere at it is not his for a litel money; & so ei sillen crist
at is treue, as iudas dide, for a litel money, & ei ben so
esely assoiled, but falsly of false confessouris for a litel part
here wicked catel, at ei maken no conscience for is cursed
periurie but ben endurid or hardid er-inne as fendis of helle.
& us lordis & oere men ben nedid for is falsnesse to holden
hem at fees & oere grete costis, for ellis wi here wiles &
falnesse ei wolen dryue lordis & gentil men out of here housis,
heritage & alle here goodis; & bi is falsnesse a fewe pore
wrecchis myten conqueren in-to here owene hondis in
schort tyme almost al e lordischipe at may be sold on ony
resonable manere. & ou it be bout opynly aenst e lawe,
it bi cauellacions es lawieris holden it for, at e ritful
heir may as wel bien a straunge lordischipe as geten his



|p184


owene.  Also falsse laweieris maken lordis & oere men
to meyntenen false causis & do wrongis to here neieboris,
whanne e lordis wenen at it is so, & so priuely maken
lordis dampnable for here wrong meyntenynge.
   But of laweiris of e consistorie or chapitris is more synne
& ypocrisie to schewe. for ei tarien men in here courtis
ou e rit neuere so pleyn, at men ben ful [weary] of here
peyneful lif so ei ben hurlid abouten; for if a trewe man be
falsly sclaundride & come among hem it is littere to make a
fyn for moche money an to purge hym, be it neuere so opyn
knowen; for ellis he schal be hurlid fro contre to contre, fro
day to day, at he schal be cotumax & cursed, & anne stonde
at here wille, or ellis for traueile & cost be ful [weary] of his
lif.  And ou a man be neuere so cursed, if he wole paie an
annuel rente to es lawieris & to |r[p.163_MS.] e cursed court or to
bischopis almes, he schal bae hym in his synne as longe as he
wole us paie; & if ere be ony good bischop at wole chace
e fendis of lecherie or vsurie & siche moo, anoon coueitous
laweieris wi here gnackis & iapis, delaies, excusacions & fals
appelis, letten e bischop to ponyesche is synne. & cursed_nesse 
of is synne regne for bi a eer, hauynge e apel in
e heiere court. & sumtyme as long as is cursed man lyue;
& also whanne a trewe prest wolde bi goode conscience & bi
forme of e gospel distroie synne, an lawieris maken procees
bi sotilte & cauyllacions of lawe cyuyle, at is moche heene
mennus lawe, & not accepten the forme of e gospel, as if e
gospel were not so good as paynymes lawe. & us ei seyn
e gospel is not ynow to reule holy chirche by, but synful
mennus lawis ful of errour ben more nedful an e gospel
er-to. & us ei seyn in dede at crist was a fool & out of
charite; for si he taute not e beste lawe for to reule
cristene mennys soulis bi, as ei seyn, he was out of charite;
for he mytte & coude euere e beste, & si he demyd at
e gospel was e beste, & it is not e beste as ei seyn,



|p185


an ei seyn at crist was a fool. & so ei putten e
gospel bihynde & dispisen it & magnyfien paynymes lawes &
oere synful mennys lawes for e beste, & seyn in dede at
paynymes & oere synful men, at in caas be dampnyd deuelis,
weren wisere & betre an ihu crist, si ei euen betre lawes
& more nedful for holy chirche an euere dide ihu crist; &
herefore ei reulyn clerkis bi es worldly wronge lawis, &
maken oure clerkis worldly & to forsake holy writt, for it
dampne pride & coueitise clerkis & teche mekenesse & to
flee coueitise & oere synnes. But paynymes lawe & worldly
clerkis lawe meyntene pride, coueitise, extorcions & oere
synnes, & er-fore ei ben studied of worldly clerkis, &
goddis owene wordis ben dispised.  Also ei maken men
to forsweren hem & norischen hem erinne, & maken men to
charge more e peny an e trewe conscience & maundementis
of god, & er-to maken dyuors bi false witnesse & oere
cautelis, & so reisen debatis & enemytes bitwene weddid men
& here wiwes bi many priue menys of anticrist. & it e
fend teche hem to make orible peynes of here owene wille
for smale synnys, to make men for fere to paye moche money
to hem; & riche men & mytti ben not ponyschid bi here
lawis, be here synne neuere so opyn, but pore men ben
ponyschid, e ou ei ben trewe & clene, but if ei paien to
anticrist aftir his wille. & us |r[p.164_MS.] es courtis ben courtis of
wrong & falsnesse & not cristis but e fendis, to exile treue
& charite & holy writt & to meyntene falsnesse & synne &
magnifien synful mennys lawis more an e gospel.
    Also false marchauntis bryngen vp & susteynen moche
synne to distroie e world; for ei lyuen comynly bi falsnesse
as bi false swerynge, false mesure & false weitis, & techen is
falsnesse to onge prentis, & preisen hym most at foulest
rayme alle e membris of crist falsly, & most sotilly can
bigilen e peple, & if ony seruaunt of here wole do treue
& drede synne he is holden but a fool & vnrifty & schal
neuere be man; & it es false marchauntis bien gret chep &
sillen out of cours dere & bringen fro heene men, & oere



|p186


cursed men at hem name of cristene men, many newe gises
of pride & worldly vanyte, & magnyfien hem aboue e
cloudis; where-fore e lordis & oere men ben drawen fro
inkynge of god & heuenely ingis, & setten here wittis &
likyngis in es newe vanytees & fantom of worldly glorie.
& e moste of here wynnynge stondi in fals vsure, so moche
at ei han enuenymed almost alle clerkis, alle lordis, & alle
oere men wi is cursed vsure; summe bi doynge of vsure,
summe bi consentynge er-to & for meyntenynge er-of, & so
ei bringen cursyngis to alle men comynly of oure lond. &
it ei lyuen in glotonye, dronkenesse & lecherie as hoggis, &
in coueitise, ydelnesse, pride, enuye & wrae as fendis; &
is cursed lif ei techen in word & dede to oere pore men as
sathanas procuratouris & cursed heretikis. but it false con_fessouris 
at leden hem & reulen hem in is cursed lif, &
wolen not tellen hem e soe for drede of lesynge of here
frendischipe & worldly wynnynge but conforten hem in is
synful lif & vndertaken for here synnes at domes day, don
most cursed synne of alle. for ei techen es foolis to make
gret cost of wast houses of freris or of oere veyn religion, or
to holde proude & worldly prestis, or to founde a college of
worldly clerkis or religious aenst goddis lawe, & er-bi to be
sauyd ou ei dwellen stille in here synne & maken no
restitucion to men at ei han disceyued, & ou ei don not
here almes to pore men & nedy at ben bedered & mowe not
helpe hem self, but suffren hem to perische for myschief.
& us lordis & riche men hiren false confessouris wi grete
spensis at leden hem faste to helle; & e comune peple is
constreyned bi anticristis lawis to meyntene wi tiis &
offryngis false curatis & confessouris, at disceyuen hem in
techynge of goddis lawe & norischen hem in synne & so
leden hem to helle. And us bi es men falsnesse regne,
& treue & vertuous lif ben distroied, & so es re fals men
distroien is world boe in soule & in worldly goodis.



|p187

|rX.

|rOf_Feigned_Contemplative_Life.

|r{introduction_and_summary}



|p188


Of feyned contemplatif lif, of song, of e ordynal of
   salisbury, & of bodely almes & worldly bysynesse
   of prestis; hou bi es foure e fend letti hem fro
   prechynge of e gospel.

|r[p.165_MS.] First whanne trewe men techen bi goddis lawe wit & reson
at eche prest owi to do his myt, his wit & his wille to
preche cristis gospel, e fend blyndi ypocritis to excuse
hem by feyned contemplatif lif, & to seie at si it is e beste
& ei may not do boe to-gidre, ei ben nedid for charite of
god to leue e prechynge of e gospel & lyuen in contempla_cion. 
See nowe e ypocrisie of is false seiynge; crist taut &
dide e beste lif for prestis, as oure fei techi, si he was god &
myte not erre; but crist preched e gospel & charged alle his
apostlis & disciplis to goo & preche e gospel to alle men: an
it is e beste lif for prestis in is world to preche & teche
e gospel.  Also god in e olde lawe techi at e office of a
prophete is to schewe to e peple here foule synnys; but eche
prest is a prophete bi his ordre, as gregory sey vpon e
gospellis, anne it is e office of eche prest to preche & telle
e synnys of e peple, & in is manere schal eche prest be an
aungel of god as holy writt sei.  Also Crist & ion baptist
leften desert & precheden e gospel to here de er-fore, & is
was most charite, for ellis ei weren out of charite or peierid
in charite, at myte not be in hem boe, si e ton was god,
& no man after crist was holyere an baptist & he synned not
for is prechynge.  Also e holy prophete Jeromye halwid in
his moder wombe mytte not be excused fro prechynge bi his
contemplacion, but chargid of god to preche e synnes of e
peple & suffre hard peyne erfore, & so weren alle e pro_phetis 
of god.  A lord, si crist and ion baptist & alle e
prophetis of god weren nedid bi charite to come out of desert



|p189


to preche to e peple & leue here solitarie preiere, hou dore
we fonnyd heretikys seie at it is betre to be stille & preie
oure owen fonnyd ordynaunce an to preche cristis gospel?
Lord, what cursed spirit of lesyngis stiri prestis to close hem
in stonys or wallis for al here lif, si crist comaundi to alle
his apostlis & prestis to goo in-to alle e world & preche ei
gospel. certis ei ben opyn foolis & don pleynly aenst cristis
gospel &, if ei meyntenen is errour, ei ben cursed of
god & ben perilous ypocritis & heretikis also; & si men
ben holden heretikis at done aenst e popis lawe, & ei
beste part of e popis lawe sei pleynly at eche at come
to presthod taki e office of a bedele or criere to goo bi-fore
domesday |r[p.166_MS.] to crie to e peple here synnes & vengaunce of god,
whi ben not e prestis heretikis at leuen to preche cristis
gospel, & compelle oere treue men to leue prechynge of e
gospel, si is lawe is seynt gregoryes lawe, groundid opynly in
goddis lawe & reson & charite, & oere lawes of e peple ben
contrarie to holy writt & reson & charite for to meyntene
pride & coueitise of anticristis worldly clerkis. But ypocritis
allegen e gospel, at magdaleyne chees to hereself e beste
part whanne she saat bisiden cristis feet & herde his word;
so it is at is meke sittynge & deuout herynge of cristis
wordis was best to magdeleyne, for sche hadde not office of
prechynge as prestis han, si sche was a womman at hadde
not auctorite of goddis lawe to teche & preche opynly. but
what is is dede to prestis at han expresse e comaundement
of god & men to preche e gospel? where ei wolen alle be
wommen in ydelnesss, & suen not ihu crist in lif & prechynge
e gospel at he comaundi hym self boe in e olde lawe
and newe.  Also is peisible herynge of cristis word &
brennynge loue at magdeleyne hadde was e beste part, for
it schal be ende in heuene of good lif in is world; but in
is world e beste lif for prestis is holy lif in kepynge
goddis hestis & trewe prechynge of e gospel, as crist dide &



|p190


chargid alle his prestis to do e same; & es ypocritis
wenen at here dremys & fantasies of hem-self ben contem_placion, 
& at prechynge of e gospel be actif lif, & so ei
menen at crist tok e worse lif for is world, & nedid alle
prestis to leue e betre & take the worse lif; & us es fonnyd
ypocritis putten errour in ihu crist. But who ben more
heretikis?  Also es blynde ypocritis alleggen at crist biddi
vs preie euermore, & poul biddi at we preie wi-oute
lettynge, & at we prestis may not preche as ei feynen
falsly. but here es ypocritis schullen wite at crist & poul
vnderstonden of preiere of holy lif, at eche man do as
longe as he dwelli in charite; & not of babelynge of
lippis at no man may euere do wi-outen cessynge, for ellis
no man in is world myte fulfille e comaundement of crist;
& is techi austyn & oere seyntis. & si men at fulfillen
not goddis lawe & ben out of charite ben not acceptid in here
preiynge of lippis, for here preiere in lippis is abhomynable,
as holy writt sei bi salomon, es prestis at prechen not e
gospel as crist biddi ben not able to preie god for mercy,
but disceyuen hemself & e peple & dispisen god & stiren
hym to wrae & vengaunce, as austyn & gregory & oere
seyntis techen; & principaly es ypocritis at han rentes &
worldly lordischipes & parische chirchis approprid to her
aenst holy writt boe |r[p.167_MS.] old & newe by symonye & lesyngis on
crist & his apostelis for stynkynge gronyngys & a-bite of
holynesse & for distroiynge of goddis ordynaunce & for
singuler procession maade to foolis & in cas to fendis of helle.
es foolis schullen lerne what is actif lif & contemplatif
bi goddis lawe, & anne ei mytten wite at ei han neier
e ton ne e toier, si ei chargen more veyn statutis of
synful men, & in cas of deuelys, an ei chargen e heste of
god & werkis of mercy & poyntis of charite. & e fende
blyndi hem so moche at ei seyn in-dede at ei moten



|p191


euere preie to plesynge of god, si ei vnablen hem self to
do e office of prestis bi goddis lawe & purposen to ende in
here feyned deuocion at is blasphemye to god.
    Also bi song e fend letti men to studie & preche e gospel;
for si mannys wittis ben of certeyn mesure & myt, e more at
ei ben occupied aboute siche mannus song e lesse moten ei be
sette aboute goddis lawe; for is stiri men to pride & iolite
& lecherie & oere synnys, & so vnable hem many gatis to
vnderstonde & kepe holy writt at teche mekenesse, mornynge
for oure synnys & oere mennus, & stable lif & charite. &
it god in all e lawe of grace chargi not siche song but
deuocion in herte, trewe techynge & holy spekynge in tonge, &
goode werkis & holy lastynge in charite & mekenesse; but mannus
foly & pride stie vp euere more & more in is veyn nouelrie.
First men ordeyned songe of mornynge whanne ei weren in
prison, for techynge of e gospel, as ambrose & men seyn, to
putte awey ydelnesse & to be not vnoccupied in goode manere
for e tyme; & at songe & oure acordi not, for oure stiri
to iolite & pride, & here stiri to mornynge & to dwelle lenger
in wordis of goddis lawe. an were matynys & masse &
euen song, placebo & dirige & comendacion & matynes of oure
lady ordeyned of synful men, to be songen wi heie criynge
to lette men fro e sentence & vnderstondynge of at at was
us songen, & to maken men wery & vndisposid to studie
goddis lawe for akyng of hedis: & of schort tyme anne
weren more veyn iapis founden; deschaunt, countre note &
orgon & smale brekynge, at stiri veyn men to daunsynge
more an to mornynge, & herefore ben many proude &
lecherous lorelis founden & dowid wi temperal & worldly
lordischipis & gret cost. but es foolis schulden drede e
scharpe wordis of austyn, at sei: as oft as e song liki me
more an do e sentence at is songen, so oft I confesse at
I synne greuously.  And if es knackeris excusen hem bi
song in e olde lawe; seie at crist, at best kepte e olde
lawe as it schulde |r[p.168_MS.] be aftirward, taut not ne chargid vs wi



|p192


sich bodely song ne ony of his apostlis, but wi deuocion in
herte & holy lif & trewe prechynge, & at is ynow & e
beste. But who schulde anne charge vs wi more ouere e
fredom and litnesse of cristis lawe? & if ei seyn at
angelis heryen god bi song in heuene; seie at we kunnen not
at song, but ei ben in ful victoire of here enemys & we
ben in perilous bataile, & in e valeye of wepynge & mornynge;
& oure song letti vs fro betre occupacion & stiri vs to many
grete synnes & to forete vs self. But oure fleschly peple ha
more lykynge in here bodely eris in sich knackynge &
taterynge an in herynge of goddis lawe, & spekynge
of e blisse of heuene, for ei wolen hire proude prestis &
oere lecherous lorelis us to knacke notis for many markis &
poundis; but ei wolen not euere here almes to prestis &
children to lerne & to teche goddis lawe; & us bi is
nouelrie of song is goddis lawe vnstudied & not kepte, &
pride & oere grete synnys meyntenyd. & es fonnyd lordis
& peple gessen to haue more ank of god & to worschipe
hym more in haldynge vp of here owen nouelries wi grete
cost an in lernynge & techynge & meyntenynge of his lawe
& his seruauntis & his ordynaunce. But where is more
disceit in fei, hope & charite? for whanne er ben fourty or
fyfty in a queer re or foure proude & lecherous lorellis
schullen knacke e most deuout seruyce at noman schal here
e sentence, & alle oere schullen be doumbe & loken on hem
as foolis. & anne strumpatis & euys preisen sire iacke
or hobbe & williem e proude clerk, hou smale ei knacken
here notis; & seyn at ei seruen wel god & holy chirche,
whanne ei dispisen god in his face, & letten oere cristene
men of here deuocion & compunccion, & stiren hem to worldly
vanyte; & us trewe seruyce of god is lettid & is veyn
knackynge for oure iolite & pride is preised abouen e mone.
 Also e ordynalle of salisbury letti moche prechynge of e
gospel; for folis chargen at more an e maundementis of
god & to studie & teche cristis gospel; for if a man faile in



|p193


his ordynale men holden at grete synne & reprouen hym er_of 
faste, but if a preste breke e hestis of god men chargen
at litel or nout; & so if prestis seyn here matynes, masse
& euensong aftir salisbury vsse, ei hem self & oere men
demen it is ynow, ou ei neier preche ne teche e hestis of
god & e gospel. & us ei wenen at it is ynow to fulfille
synful mennus ordynaunce & to leue e ritfulleste ordynaunce
of god at he chargid prestis to performe. but, lord, what
was prestis office ordeyned bi god bi-fore at salisbury vss was
maad of proude prestis, coueitous, lecherous |r[p.169_MS.] & dronkelewe?
where god at dampne alle ydelnesse chargid hem not at
e full wi e beste occupacion for hem self & oere men?
hou doren synful folis chargen cristis prestis wi so moche
nouelrie, & euermore cloute more to, at ei may not frely do
goddis ordynaunce? for e iewis in e olde lawe haden not so
manye seremonyes of sacrifices ordeyned bi god as prestis han
now rittis & reulis maade of synful men. And it e olde
lawe in es charious customes mosten nedes cesse for fredom
of cristis gospel; but is fredom is more don awei bi is
nouelrie an bi customes of e olde lawe; & us many grete
axen where a prest may wi-outen dedly synne seie his masse
wi-outen matynys; & ei demen it dedly synne, a prest to
fulfille e ordynaunce of god in his fredom wi-oute nouelrie
of synful men, at letti prestis fro e betre occupacion, as
if ei demen it dedly synne to leue e worse ing & take
e betre whanne ei may not do boe to-gidre. & us, lord,
in owen ordynaunce at ou madist for i prestis is holden
errour & distroied for e fonnyd nouelrie of synful foolis, &
in cas of fendis in helle.  But here men moste be war at
vnder colour of is fredom ei ben betre occupied in e lawe
of god to studie & teche it, & not slou ne ydel in oumoche
sleep & vanyte & oer synnes, for at is e fendis panter.
 See now e blyndnesse of es foolis; ei seyn at a prest may
be excused fro seiynge of masse at god comaundid him self



|p194


to e substance er-of, so at he here on. But he schal not be
excused but if he seie matynes & euensong him self at
synful men han ordeyned, & us ei chargen more here owene
fyndynge an cristis comaundement. A lord, if alle e
studie & traueile at men han now abowte salisbury vss wi
multitude of newe costy portos, antifeners, graielis, & alle
oere bokis weren turned in-to makynge of biblis & in
studiynge & techynge er-of, hou moche schulde goddis lawe
be forered & knowen & kept, & now in so moche it is
hyndrid, vnstudied & vnkept. lord, hou schulden riche men
ben excused at costen so moche in grete schapellis & costy
bokis of mannus ordynaunce for fame & nobleie of e world,
wolen not spende so moche aboute bokis of goddis lawe
for to studie hem & teche hem, si is were wi-oute com_parison 
betre on alle siddis & lyttere & sykerere. but it
men at knowen e fredom of goddis ordynaunce for prestis
to be e beste wi grete sorow of herte seyn here matynes,
masse & euensong, whanne ei schulden ellis be betre occupied,
last ei sclaundren e sike conscience of here breeren at it
knowen not goddis lawe. god brynge es prestis to e fredom to
studie holy writt, lyue er-after, & teche it oer men frely,
to preie as long and as moche as god meue |r[p.170_MS.] hem er-to, &
ellis turne to oere medeful werkis, as crist & his apostlis diden;
& at ei ben not constreyned to blabre alle day wi tonge &
grete criynge, as pies & iaies, ing at ei knowen not & to
peiere here owen soule for defaute of wis deuocion & charite.
   Also bysynesse of worldly occupacion of prestis letti
prechynge of e gospel, for ei ben so besy er aboute
& namely in herte, at ei enken litel on goddis lawe &
han no sauour er-to.  And seyn at ei don us for
hospitalite & to releue pore men wi dedis of charite; but,
hou euere men speken, it his for here owen coueitise, & lustful
lif in mete & drynk & precious clois, & for name of e
world in fedynge of riche men, & litel or nout come frely



|p195


to pore men at han most nede. But es prestis schulden sue
crist in manere of lif & trewe techynge; but crist lefte sich
occupacion, and his apostlis also, & weren betre occupied in
holy preiere & trewe techynge of e gospel; & is determi_nacion 
& ful sentence was ouen of alle e apostlis togidre
whanne ei hadden resceyued e plenteuous iftis of e holy
gost. Lord! where es worldly prestis ben wisere an ben
alle e apostlis of crist? it semeth at ei ben or ellis ei ben
fooles. also crist wolde not take e kyngdom whan e puple
wolde haue maad him kyng, as iones gospel telle; but if it
haade be a prestis office to dele aboute us bodily almes,
Crist at coude best haue do is office wolde haue take es
temperal goodis to dele hem among poeuere men; but he
wolde not do us, but fley and took no man of e aposteles
wi him, to faste he hiede. lord, where worldly prestis
kunner bettere don is partinge of worldly goodis an ihu
crist? And if ei seyn at crist fedde e puple in desert
with bodily almes manye ousand, as e gospel sai; at
dide crist by miracle to shewe his godhede and to teche prestes
hou ei schulden fede gostly cristene men by goddis word;
for so dide cristis aposteles and hadde not where-of to do
bodily almes, whan ei miten haue had tresour and iuelis
y-nowe of kynggis & lordis. Also peter sai in dedis of
apostlis to a pore man at to him neier was gold ne siluer,
and it he performede wel e office of a trewe prest; but oure
prestis ben so bysye aboute worldly occupacioun at ei semen
bettere bailyues or reues an gostly prestis of ihu crist. For
what man is so bysy aboute marchaundise and oere worldly
doyngis as ben preostes, at shulden ben lyt of heuenly lif
to alle men abouten hem? but certes ei shulde be as bysy
aboute studyinge of goddys lawe and holy preyer, not of
famulorum but of holy desires and clene meditacioun of god,
and trewe techinge of e gospel, as ben laboreris aboute
worldly labour for here sustenaunce; and muche more bysie



|p196


if ei miten, for ey ben more holden for to lyue wel and
eue ensaumple of holi lif to e puple & trewe techinge of
holy writ anne e people is holden to yue hem dymes or
offringis or ony bodily almes; and erfore prestis shulde not
leue ensaumple of good lif & studyinge of holi writ & trewe
techinge er-of for no bodily almes, ne for worldly goodis,
e for sauynge of here bodily lif. and as crist sauede e
world by writynge & techinge of foure Euaungelistis, so e
fend caste to dampne e world and prestis for lettynge to
preche e gospel by es foure; by feyned contemplacioun,
by song, by salisbury vse, & by worldly bysynes of prestis.
God for his mercy styre es prestis to preche e gospel in
word, in lif, and bewar of sathanas disceitis. Amen.



|p197

|rXI.

|rThe_Paternoster.



|p198


|ris his e pater noster

|r[p.172_MS.] Oure Fadir at art in heuenes, halwid be bi name. i reume
or kyngdom come to e. be i wille don in here as it is
doun in heuene. eue to vs to-day oure eche dayes bred.
& foreue to vs oure dettis, at is oure synnys, as we
foreuen to oure dettouris, at is to men at han synned in
vs. & lede vs not in-to temptacion, but delyuere vs from
euyl. amen, so be it. Whanne we seyn, e fadir at art
in heuenes, we ben taut to loue eche oere as breren of o
fadir & o modir bodily, & moche more, si god is oure fadir
at made vs of nout; & we ben taut to lyuen in mekenesse
eche to oer, & to desire heuenly ingis, as vertues & holy lif,
don alle oure dedis preuyly & apert for e honour of god
e blisse of heuene; & so oure lif owi to be in heuenys
e holy desir & lastynge. & us at e bigynnynge we moten
be meke & in charite to alle men, boe cristene & heene, &
frendis & enemyes, & ellis we ben not wori to preie is
pater noster. whanne we seyn, halwid be i name, we
preien at we ben maad holy & stable in vertues bi e holy
name of god & his grace & his vertue; at we ben holy bi
grace as oure fadir god is holy of hym self. in is word we
axen deuoutly sadnesse of fei, wi-oute whiche fei we may
not plese god; & we preien at alle manere of pride, boe in
out & spekynge & dede & alle manere berynge counte_aunce, 
be putt awey fro vs, for suche pride maki men
luciferis children; & at alle manere verrey mekenessis be
grounded in vs aenst is pride, for verrey mekenesse maki
vs goddis children.  whanne we seyn bi kyngdon or reume
come to e, we preien at alle men & wommen lyuynge in is
world at schullen be sauyd, & alle at ben departed come |r[p.173_MS.] to
e Blisse of Heuene as soone as god wole, to see ere oure
blissed spouse ihu crist, & haue endeles ioie wi him & his
angelis & seyntis. for alle angelis & men & wommen at
schullen be sauyd ben goddis kyngdom & holy chirche; &



|p199


oure lord ihu is kyng of is reume & heed of is holy
chirche; & alle e at schullen be dampnyd in helle ben
deuelis chirche or synagoge, & e deuel is here false prince
& kyng, but raere her tiraunt. & here we axen trewe hope
lastynge to haue e blisse of heuene, be mercy of oure god
bi oure goode lif & endynge in perfit charite. in is word
we preien at alle cursed enuye & hate be putt awey from vs,
at alle brennynge charite to god & oure euene cristene be
so sadly rotyd in vs at it faile neuere in is lif for no ing
at may be.  Whanne we seyn, ei wille be don in ere
rit & it is in heuene, we preien at we don e wille of god
wi-outen any errour & wi-outen any cessynge, as blissed
aungelis don euere in heuene, & at we don is wille of god
wi rit fulle vnderstondynge, & wi grete desir & ioie &
likynge, & not wi heuynesse & grucchynge.  In is word
we axen at in alle ingis oure wille be confermed to goddis
wille, at no ing may departe oure wille & oure loue fro
god, at is endeles good & ritful.  And here we preien
algatis to geten e hee vertue of charite, with-outen whiche
alle oere ingis ben not wori to vs to brynge vs to heuene.
& here we preien at god kepe vs fro wickid coueitise of
worldly goodis, at we offenden not goddis comaundementis
ne good conscience, neier for wynnynge ne holdynge for of
worldly goodis; for he at bi brekynge of goddis hestis, as bi
false sweryngis, false mesures or weitis, or ony sleitte,
geti or holdi his neieboris goodis, do not goddis wille, but
is ef & traitour of god & his neieboris bi goddis lawe.
 Whanne we seyn, eue vs to-day oure eche dayes breed, we
preien for nedeful sustenaunce of oure body, & for to haue
vnderstondynge & kepynge of goddis word, & namely of his
hestis at ben gostly sustenaunce of oure soule, & at we han
is sustenaunce trewely geten, not by raueyne ne extorsion ne
falsnesse, but at it be spendid in seruyce of god & his drede;
at we anken mekely oure god for alle his grace & iftis
at he eue vs of his grete goodnesse.  In is word we
preien to haue e vertue of prudence to knowe whiche



|p200


sustenaunce is nedeful & resonable to vs, & what we owen to
do erfore to god, & in what mesure we schullen take it, to
putte awey alle manere glotonye & dronkenesse & coriouste
& wast of metis & drynkis; for is glotonye & dronkenesse
maki men to loue more bere bely & here golet an god
almytty; |r[p.174_MS.] for ei maken here wombe here false god, as seynt
poul sei. Whanne we seyn, & for-eue vs oure dettis, at
is oure synnes, as we foreuen to houre dettouris, at is to
men at han trespassed aenst vs, we preien at god haue
mercy on vs as we han mercy on hem at han wraid vs.
certis if we han no mercy on hem at trespassen aenst vs,
we preien god aenst oure owene heed at he dampne vs for
oure synnys. but here men moten foreue e rancour, hate
& euyl wille of here herte to here neieboris, but ei may
lawefully pursue worldly dette, so at ei do is bi iuste
menes, & kepe pacience & charite; & if men ben pore
iust of lif & wolden fayn paie, & traueile bisily erfore in
treue, & ben not wastouris of here litil good, anne is
preiere wole at siche pore ben not prisonyd ne peyned, but bi
pacience & mercy suffer til ei may paie. In is word we
preien to haue e vertue of ritwisnesse to putten out
vnresonable wrae & vengaunce, & holden vs sadde in
verrey mercy & pacience aenst malencolie & puttynge awey
of reson, so at reson & mercy reule welle alle oure stiryngis
of herte & speche & doynge. Whanne we seyn, & ne lede
vs not in-to temptacion, we preien at god suffre vs not bi
widrawynge of his grace & helpe be ouercomen in tempta_tions 
of e deuyl, of e world, & of e fleschly lustis or foule
delectacions. for it is profitable to be temptid & wi-stonde
e temptacions bi helpe of god & his angelis, for ere is oure
mede & ioie restorid; but it is euyl to ben ouercomen in is
temptacion, & at schal not be but be oure owene necligence
& sloute & fals likynge in synne. erfore in is word we
preien to haue e vertue of gostly strenge, to be strong bi



|p201


helpe of e holy gost aenst alle temptacions, & at we ben
not hardid in synne, but at we waken in holy preieris &
good occupacion, & haue saad mynde of e schortnesse of
lykynge in synne, & on e bittre peynes of purgatorie & helle;
& if we wolen, bi is mynde & occupacion si goddis grace
& helpe is redy, we schullen ouercomen alle oure temptacions
& gete oure corone in heuene wi-outen ende.  Whanne we
seyn, but delyuere vs fro euyl, we preien at god delyuere
vs from alle euyl of synne & peyne boe of body & soule in
is lif & in purgatorie & namely fro peyne of helle, & at
we falle not in-to dispeir of goddis mercy for olde rotynge &
custome in synne. In is word we preien to haue e vertue
of temperaunce, to take so worldly goodis & myre at we
foreten not god in heuenly blisse, & at we tempere so e
stiryngis of oure fleisch at we delen not fleischly wi ony
woman but if it be in verrey & laweful |r[p.175_MS.] matrimonye; & in
drede of god, & not as bestis wi-outen reson, at ben alle
seit abouten here lustis & foreten god & alle his werkis.
for e archangel raphael taute tobie at e deuyl ha power
ouer siche men at us defoulen e ordre of matrimonye
don al for here lustis & foreten god & his drede & don as
bestis wioute discrecion.  God delyuere vs from alle euyl of
synne preuy & apert, namely fro endurynge in synne &
dispeir of goddis mercy, & fro bodely werris & vengaunce &
peynes, boe in is lif & purgatorie & helle; & graunt vs bi
rit fei trewe & perfit charite to gete heuenely blisse. so be it
ihu for bi grete mercy.  Certis is pater noster passi alle
oere preieris in auctorite, in sotilte & profit boe of soule &
body. It is of most auctorite; for oure lord ihu crist, god &
man, made it & comaundid cristene men to seie it; but oere
preieris ben made be men, & enclosen noon oer sentence
an do is pater noster, but if it e errour. erfore as ihu
crist is more wori an oere synful men, so is pater noster
is of more auctorite an is preiere maad of oere men, ou
here preiere be good. is pater noster is more sotil an



|p202


oere preieris; for it is maad of endeles wisdom & charite of
crist, & enclose alle inkyngis at ben nedful boe for body
& soule in is world & e toer; & oure lord ihu made it in
schorte wordis & moche witt, for men schulden not be heuy
e excusen hem fro kunnynge & seiynge er-of. it is of most
profit, for if a man seie it wel he ne schal faile no ing at is
nedful & profitable for bodily lif & vertuous, to brynge men
to heuene & haue blisse in body & soule wi-outen ende. lord,
hou moche ben ei to blame at bisien hem aboute preieris
maade of synful men & leuen is pater noster at is best &
most hesy of alle, comprehendi alle goodis for body &
soule. blissed be is endeles goode lord, at of his endeles
wisdom & charite taute is schorte preiere. Amen.



|p203


|rXII.

|rThe_Ave_Maria



|p204


                   is is e aue maria.

Heil be ou, marie, ful of grace, e lord is wi e.
blissed be ou among wymmen, blissed be e fruyt of i
wombe, ihu crist. amen. so be it. e arcangel gabriel
sent of god grette oure ladie seynte marie wi es wordis,
heil. be ou ful of grace. e lord is wi e. blissed be
ou among wymmen. & he seide no moo wordis, as e firste
gospel of seynt luk techi, & but elizebeth, e modir of seynt
ion beptest, seide es wordes to oure lady whanne sche hadde
conseyued crist; blissed be ou among wymmen & blissed
be e fruyt of i wombe. as e same gospel techi; but
cristene men for deuocion adden to es tweie wordis, marie &
ihu~ crist; |r[p.176_MS.] & men seyn at popis graunte moche pardon er_fore, 
but hou euere it be of pardon, is addynge to is trewe,
for e gospel techi vs es names & ei stiren men to deuo_cion.
 Here men & wommen, & namely gentil wommen,
schulden lerne mekenesse, chastite, charite, sobirnesse &
schamefastenesse, to be aschamyd of eche euyl speche, &
namely of lecherie & euyl contenaunce of synne & ribaudrie
& vilonye and lerne holy deuocion, & anne ei worschipen
wel ihu here gostly spouse & seynt marie his modir; & if
ei lyuen in pride of herte for nobeleie of blood or kyn &
rentis & richessis of e world, & han indignacion and dispit
of oere pore men or wymmen; and delyten hem in
lecherie in ony degree; or in hate & enuye or glotonye &
dronkenesse & boldnesse in synne, & colouren & meyntenen
it and lyuen in riot, daunsynge & lepynge in nyttis & slepen
out of reson on e morwe, foretin god & his drede &
deuocion of preieris; what euere here tonge blabre, here euyl
lif blaspheme & disbisi boe ihu here noble spouse & his
modir marie, tresour of clennesse & deuocion.  And if ei



|p205


maken hem more bisi in herte & dede to be gaie and costelewe
of array of clois & keuerchers and perlis & ribanys, or
siche vanytes, to maken here body fresch and likynge to
mennus eien to coueiten hem, an to gete vertues in here
soule to make it fair to e holy trinyte & to ihu here worieste
spouse, ei ben out of charite, & e deuelis panter, to kacche
men in-to synne of lecherie & many moo synnes & holde
hem er-inne, til sathanas drawe hem boe in-to helle; &
what euere nobleie or dignyte at ei han in is world, be ei
gentil ben or wymmen, for is cursed lif ei ben cherlis
or bonde wymmen of synne, & fendis of helle, & gostly spouse
brekeris or avoutreris, & lemmans of foule sathanas at is
foulere an ony mesel or leprous in is world. & but if ei
amenden hem in is world ei schullen be of hem at god
speki of in iobis bok.  ei leden, sei god, here daies in
lustful goodis & myris of is world & in a poynt of tyme
fallen doun in-to helle. sumtyme curtesie & genterie was
vertuouse lif & honest in word & dede & alle manere of
good berynge, & suster of holynesse; but now it is turned
in-to vanyte & nysete & knackis & iapis & is ate of synne,
of pride, of rebaudrie, sleue, coueitise, glotonye, dronkenesse
& lecherie & meyntenynge of synne & hordam, of wrae &
enuye & bost & cursed swerynge & wast of goodis & robbynge
of pore men & distroiynge of londis & good cristendom.
 O e gentil wommen, enki hou noble wommen & clene &
stedefast han be bifore ou, as oure lady seynt marie, marie
magdaleyne, sussanne, katerine, margare, anneys, cicile |r[p.177_MS.] &
many moo, & take what goode ensaumple e may of here
mekenesse & holynesse; for whanne wymmen ben turnyd
fully to goodnesse ful hard it is at ony man passe hem in
goodnesse. And as hard it is at ony man passe hem in
synne whanne ei ben turnyd to pride & lecherie & dronke_nesse.



|p206


I gesse wel at onge wymmen may sumtyme daunsen
in mesure to haue recreacion and litnesse, so at ei haue e
more out on myre in heuene & drede more & loue more
god er-by, & synge honeste songis of cristis incarnacion,
passion, resurexion & ascencion, & of e ioies of oure ladi, &
to dispise synne & preise vertue in alle here doynge; but
nowe he at kan best pleie & pagyn of e deuyl, syngynge
songis of lecherie, of batailis and of lesyngis, & crie as a
wood man & dispise goddis maieste & swere bi herte, bonys
& alle membris of crist, is holden most merie mon & schal
haue most ank of pore & & riche; & is is clepid worschipe
of e grete solempnyte of cristismasse; & us for e grete
kyndenesse & goodnesse at crist dide to men in his incar_nacion 
we dispisen hym more in outrage of pride, of
glotonye, lecherie & alle manere harlotrie. & bi is doynge
e fend brynge in iolite of body & myre & likynge &
newe fyndynge vp of synne, in-stede of holynesse & gostly
ioie & herynge of god for his endeles charite, mercy,
mekenesse & kyndenesse. lord, where is at man or womman
at maki hym so bisi to make his soule fair in vertues to
goddis sitte as he maki hym bisi aboute atir of body for e
sitte of men? Alas, at so gret cost & bisynesse is sette
abouten e roten body, at is wormes mete & a sak of drit & dust
& aschis; but aboute e soule made to e ymage of e trinyte,
& e whiche soule crist boute so dere wi his precious herte
blood, is no bisinesse to clense it out of synne but to
brynge it in-to more synne bo nyt & day. litel enk es
woode men & wommen on cristis pouert & cold & pouert of his
modir & what lif he lyuede in is world in so gret penaunce
& dispit & wepynge for oure synnys & what schameful de he
suffrid at e laste. es lordis & ladies schulden suffre in here
presence & courtis no dispisynge of god bi wood swerynge,
bi wordis of lecherie, ny oere rebaudrie and vnresonable



|p207


speche; for if ei suffreden ony of here seruauntis to dispise
oure erely kyng moche ponyschynge schulde come to hem
& ei ben holden false & traitour to e kyng. o hou moche
more traitours & false ben es worldly lordis to crist kyng of
alle heuene & alle ere & helle, whanne ei heren sich dispit
don to his maieste & refreynen not here seruauntis er-of.
certis ensaumple of clennesse, honeste & holynesse cam sum_tyme 
|r[p.178_MS.] fro lordis courtis to e comyns, & an was holy lif in
worschipe among pore & riche. But now come ensaumple of
pride, glotonye, lecherie & hal harlotrie fro lordis courtis to e
comyns. And here-fore regne synne & in alle manere peple
wi-outen schame. us e fend blyndi men to clepe is
cursed hauntynge of arlotrie & synne gret worschipe of god,
& to clepe deuocion of preieris & sade mynde of cristis pouert,
penaunce & de & of e day of dome ypocrisie & folie; &
suche men ben not wori to dwelle in lordis courtis, laste ei
dryuen awey e deuyl & his scole of synne & vanyte to
displesynge of onge, nyce folis, & bryngen in crist in-to
cristen mennus soulis & his scole of vertues & honeste in
out, worde & dede, to plesynge of god & sauynge of
mennus soulis.  Heil marie, at is wel be to e, marie; or
ioie be to e. for bi at womman & euere cam sorowe, peyne &
woo to mankynde for sche tristed not sadly to goddis word
but tristed to e fendis gabbynge & coueited ouermoche
kunnynge & dingnyte; but bi sad bileue & mekenesse &
charite of marie cam ioie & saluacion to mankynde, for her
bi sche conseyuede crist as e gospel sei. erfore flee
lesyngis & pride & holde sadly bileue of goddis word with
mekenesse & charite & ou schalt haue part of maries ioie &
blisse of heuene eueremore. marie cristis modir was ful of
grace. seynt steuene was ful of grace, as holy writt sei,
but lasse an oure lady, & oure swete lord ihu was ful of
grace aboue steuene & oure ladi er-to. & so er ben re



|p208


degrees of plente of grace. e leste of is plente was in
steuene, e mydil in oure lady, but e most in oure lord ihu
crist.  God e trinyte is wi eche creature bi myt, wisdom
& goodnesse to kepe it, for ellis it schulde turne to not; but
god is wi goode men of vertuous lif bi grace to approue &
accepte here doyngis & helpe hem er-inne, to rewarde hem
in blisse erfore, & dwelli in here soulis as his owen temple,
& maki hem ioifully dwelle in his seruyce & suffre gladly
alle dispitis & persecucion for his name; but god is in angelis
& seyntis in heuene bi clier schewynge of his godhed to hem
& makynge hem to knowe alle ingis & haue alle at euere
ei desiren wi-outen ony anoye or peyne.  Blissed be ou
among wymmen; at is more an ony oer womman, for
noon oer was so sad in bileue ne so meke ne so chast ne so
goode in alle manere holynesse & namely in brennynge
charite. if ou wilt haue part of maries blisse & goddis
blissynge sue marie in is holy lif & namely in es seuene,
fei, hope, & charite, & mekenesse, chastite, sobirnesse, &
brynnynge desir of ritwisnesse. And blissed be e fruyt of
i womb: at is ihu, for bi his mercy & grace come alle
goodnesse, & namely bi his trewe techynge & wilful de &
endeles myt, be whiche he schal reise alle men at domes day
& if blisss of heuene in bodi & soule to o at ende in
perfit charite. god eue vs grace to enke on cristis mercy &
ritwisnesse & maries sadnesse in bileue, & mekenesse to make
ende in perfit charite. Amen.



|p209


|rXIII.

|rHow_Satan_and_his_Children,_etc.



|p210


Hou satanas & his children turnen werkis of mercy
   vpsodom & disceyuen men er-inne & in here fyue
   wittis.

                    Capitulum primum.

|r[p.179_MS.] First crist comaundi men of power to fede hungry pore
men; e fend & his techen to make costy festis & waste
many goodis on lordis & riche men & to suffre pore men
sterue & perische for hunger & oere myscheuys; e, men
at feynen hem ful of charite & religion gadren propre
goodis to hem seluen & festen delicatly lordis & ladies &
riche men & suffre here pore breren begge for meschef &
fare ful harde. crist comaundi to eue drynk to rusty men
& wymmen; e fend & his techen to purueye hei wyn &
spised ale & strong for riche men & lordis to make hem
dronken & chide & fitte & forete god & his lawe, & to suffre
pore at han nout of here owene & may not labore for
febilnesse or sikenesse & blyndenesse drynke water & falle in
feueris or ellis perische. crist comaundi to cloe nakyd men
& wymmen whanne ei han not of here owene; er-to e
fend & his techen to euere costly clois & manye to riche men
& mynstralis or shaualdours for worldly name, & suffre pore
men haue nakid sidis & schakynge lippis & hondis for cold
at woo is hem wi e lif. e, prelatis & men of singuler
religion, at taken e charge to ben procuratouris & dis_penderis 
of pore mennus liflode, cloen fatte horsis & gaie
sadlis & bridlis & mytris & croceris wi gold & siluer &
precious stonys & suffren pore men & children perische for
cold; & it es prelatis & newe religious comen in staat of
cristis pouert & his apostlis, & techen & crien at what euere
ei han is pore mennus goode. it riche men cloen dede
stockis & stonys wi precious clois, wi gold & siluer &
perlis & gaynesse to e world, & suffren pore men goo sore
a cold & at moche meschefe. Crist techi to herbwre pore
men at han non houses ne peny to peye for here innys; e



|p211


fend & his techen to herberwe riche men & lordis wi gret
cost & deyitte for worldly worschipe, & suffre pore men
wander in stormys & slepe wi e swyn, & many tymes
suffre not hem come wi-inne here atis, & to fynde many
excusacions & coloure is doynge. e, ypocritis of priuat
religion maken grete houses & costy & gaely peyntid |r[p.180_MS.] more
an kyngis & lordis bi sotil beggynge & confessions & trentalis
& meyntenynge of synne, [and] herberewe lordis & riche men
& namely ladies, & suffre pore men lie wi-outen or geten
houslewth at pore men or ellis perische for wedris & cold.
 Crist techi to visite sike men & counforte hem & helpe hem
of sustenaunce; e fend & his techen to visiten riche men,
lordis & ladies in here prosperite & lykynge to be holden
kynde & curteis, & to counforte eche oer in synne & to haue
lustis of glotonye, lecherie & oere schrewidnessis, but of
pore men at ben beddrede & couchen in muk or dust is litel
out on or not.  it ypocritis of feyned religion visiten
not fadirles children & modirles & widewis in here tribu_lacion 
& kepe not hem self vnbleckid fro is world, as seynt
iame techi: but visete oft riche men & wymmen, & namely
riche widewis, for to gete worldly muk by false disceitis &
carien it home to caymes castelis & anticristis couent &
sathanas children & marteris of glotonye.  Crist teche to
visite men in preson & helpe to delyuere hem in good manere
& counforte hem bi almes euynge; e fend & his presonen
pore men for dette whanne ei ben not at power to paie, &
traueile nyt & day & lyuen ful harde, & to lyue wi trewe
& susteynen wif & children, & on hem is no mercy. it feyned
religious men pursuen pore prestis to prison & to brennynge
bi many cursed lesyngis & sclaundrynge priue & apert, for as
mochel as ei prechen trewly & frely cristis gospel & goddis
hestis & reprouen here ypocrisie, symonye, coueitise & oere
disceitis; & it es ypocritis blenden lordis & prelatis to
enpresone siche pore prestis techynge e treue bi comaunde_ment 
& ensaumple of crist & his apostlis, not-wistondynge



|p212


at lordis & prelatis ben charged vp peyne of dampnacion
to helpe hem & meyntene is treue & prechouris of it.
 It is holden a werk of mercy to birie dede men after e
techynge of goddis lawe; e fend techi worldly riche men.
clerkis & religious, to make solempnyte whanne riche men
ben dede wi dirige & messis & wax & rengynge & grete
festis, but whanne pore men ben dede vnnee wole ony man
berie hem or seie derige or masse. it feyned religious
wolen come to iche mennus dirige in grete multitude &
stire hem to be biried in here chirche, & stryuen & fitten for
e dede careyne for loue of offrynge & worldly honour, but
pore men schullen not lie among hem ou ei axen it
neuere so faste for charite. & us in stede of werkis of
bodely mercy & charite is comen in ypocrisie of worldly
name & coueitise & norischynge |r[p.181_MS.] of synne & sotil excusynge
er-of, & euyl is clepid good & good euyl.

                       Capitulum 2=m.=

   Werkis of mercy ben worse turned vpsodoun. crist sei it
is a souereyn werk of mercy & charite to teche vnlernyd
men e ritte weie to heuene, at is e gospel & goddis
comaundementis; e fend & his seyn it is grete charite to
teche onge men & oere sotil craftis & nedeles & queynte
sleitis to disceyue schepische men of worldly goodis & make
hem self riche & bostful & proude. & e fend bi sotil mercys
of ypocrisie & symonye stire lordis & mytty men to make
an ydiot & fool curatour of cristene soulis, at neier may ne
kan ne wole, for his opyn synne & worldly lif & ignoraunce
of holy writt & necligente & worldly vanyte & drede of
worldly shame & loos, teche hem goddis lawe, ne suffre oere
to teche hem frely & trewely wi-outen flaterynge for drede
last his owene falsnesse be knowen; & it es cursed
auaunsynge is clepid charite to helpe us a pore man. But
an ydiot & a lecherous wrecche schal be sett to kepe e soulis
for litel pris, & e more lorel goo of haukynge & huntyng,



|p213


& serue in lordis courtis, in worldly offices, & e deuyl drawi
wi his helpis alle at he may to helle & is is clepid mercy
& charite; but is deuelis charite putti oute charite & loue
of god & bryngi in loue of money & synne & hate of vertues
& cristene soulis. crist sei it is werk of mercy to conseile at
perti hou a man schal best lyue in is or is special poynt.
e fend & his seyn it is mercy & charite to conseile men to
holde for craftis at ei vsen aenst here conscience &
excusen hem bi almes, as masse syngynge & makynge of
nedles houses & costy. & whanne clerkis schullen conseile
lordis & oere men hou ei may best serue god & saue here
soulis in here a-staat, is conseil is turned in-to worldly
wisdom as bildyuge of castellis & arraiynge of housholde in
lond of pees & of werre. & whanne it [is] reserued to e
holy gost to euere vtterly conseil in special poyntis at ben not
expresly comaundid ne forboden in holy writt, worldly clerkis
ful of pride, symonye, coueitise & oere synnys euen fulbut
conseil aenst e holy gost & aenst e helpe of e soule for
here owene pride & coueitise; & us conseil of e holy gost
& profit of soulis is putt bihynde & conseil of e world &
e fleisch & of sathanas is putt for. god biddi at lordis &
souereyns schulden in resonable manere chastise here sugetis,
seruauntis & children whanne ei trespassen opynly in word
or dede aenst goddis comaundementis; e fend & his techen
at suggettis & seruauntis ben cruely beten, pyned, prisoned
& sumtyme hangid & drawen for worldly trespas & defaute
of here |r[p.182_MS.] seruyce doynge, & vnreuerence aenst worldly
souereyns, but of trespas & dispit of god & his lawe no
charge but mire & liynge & iapynge. worldly prelatis of
anticrist seyn at lordis schullen chastise here sugetis of
worldly causes, but not of lecherie ne pride ne forswerynge,
be it neuere so opyn, for at longe to iurdiccion of prelatis;
neeles if ei han money of es lecherous eues ei schullen
lie in here cursed synne fro eer to eer, e be al here lif if



|p214


ei paien moche & redily. clerkis seyn at lordis ben cursed
if ei chastisen hem, ou ei ben neuere so foule lecherous
& neuere so cursed heretikis, for symonye & coueitise &
meyntenynge of synne & robbynge pore tenauntis bi extor_cions 
for anticristis correccions & veyn halwynge of chirchis
& auteris & oere iapis.  lord, soone & esely schulde synne
be hurlid oute of lond if lordis wolden in al here wille, al
here witt & power dispise synne & synful wrecchis, & preise
& meyntene vertue & vertuous men; & certis ei ben holden
her-to vp peyne of dampnacion, for ellis ei failen in mercy
& charite. god techi it is mercy to counforten men fallen in
myschif & disese. e fend & his techen at it is almes to
pursuen men to prisonynge & exilynge whanne ei ben
brout doun bi sodeyne loos, as brennynge & robbynge, for
riche men beren hem on honde at it is for here synne &
mysreulynge of hem self, & ellis oere broelis wolden renne
awey wi riche mennus good, & er-fore ei schulden be seet
in strong preson til ei perische for hungur & myschef &
dispeiren & grucchen aenst god; & us for loue of rotyn dritt
ei don at is in hem to dampne many soulis. it worldly
clerkis cursen for dymes & offryngis, ou men ben ful pore &
ei don no ing here offis, & veyn religious cessen not to begge
& craue of pore men, ou here rente be bihynde & here
werk bestis in distresse & wif & childe hungry & nakyd, &
so ei bryngen hem in-to more myschif & counforten hem not
but bi lesyngis & fals grauntynge of gostly helpe, at is not
in here power but only in goddis delynge.  God techi
at it is mercy to foreuere trespasis & wrongis don aenst men
hem self & algatis rancor & ewil wille of herte; e fend &
his seyn at it is manlynesse & ritwisnesse & almes to betyn
gadlyngis & be vengid on hem at don hem wrong, for ellis
eues & lorellis wolden ouerrenne hem & here sugetis wolden
not drede hem; but comynly is chastysynge is don bi pride,
coueitise & out of charite. & ou lordis & grete men wynnen



|p215


herby worldly name & temperal goodis, ei lesen charite &
here soule at ben wori a ousand |r[p.183_MS.] fold betre an alle erely
tresour.  God sei it is mercy & charite to suffre men
mekely & wisly whanne ei ben out of reson as wro &
malencolious; e fend & his seyn at is is couwardise &
leesynge of worldly name & boldynge of euyl doeris; & erfore
for o schrewed word a man mot quyte anoer or moo, & so
of euyl dedis come hate & strif, & fittynge & pledynge be
reised & witt & reson & charite exilid, & many men perischid
in bodi & soule. god comaundi vs to loue oure enemys of
oure herte & doo good to men at hati vs & preie for men
at pursuen vs wrongfully & falsly; e deuyl & his seyn at
it is ritful to hate oure enemys & don heuyl & harm to hem
at haten vs & falsly pursuen vs, & axe vengaunce of oure
enemys & false pursueris, for ellis we schullen norische
oure enemys in here synne & ouerrenne vs & distroie vs,
oure wifis & children & goodis, & erfore we willen defende
vs e while at we may. trewe men seyn to e fend & his
disciplis at if we kepen goddis hestis oure god wole fiten
for vs & maken oure enemys afferd, & bi oure goode pacience
& charite & herty preiynge for oure enemys ei schulden be
goddis grace cesse of here wrong & turne to pees & charite;
& is is littere & betere an to conquere al e ere bi dynt
of swerid. & if oure enemys ben endurid in synne, as was
pharaoo, oure godde wolde ordeyne e beste for vs boe for
body & soule if we kepen mekenesse, pacience & charite; &
si werris comen to men for synnys let men leue here cursed
synne & god of mercy & pees wole euere vs reste & pees of
alle erely enemyes. bi es cautelis & many moo the fend &
his disciplis distroien werkis of mercy & fallen in-to loos of
ingis at ei coueiten mochel & in-to endelis myschefes at
ei wolen to askape, for ei wolen not be reulid bi goddis
lawe & reson but bi hire wille, & er-fore alle ingis schal
turne aenst hem at e laste.



|p216


                       Capitulum 3=m.=

   it e fend disceyue men bi here fyue wittis & make
hem menys to synne where ei schulden be menys to vertue
& good gouernale of men: first he stiri men to seen
vanyte of is world & setten here herte er-onne & foreten
god & his werkis; also he stiri men to see faire wymmyen,
& bryngi mynde of hem & greet likynge of lecherie in-to
mennus hertis til ei consenten to synne & fulfillen it in
dede.  Also whanne men seen lordischipis of is world &
precious iuelis & gold & siluer, faire hors & scheep & oere
goodis, e fend stire hem to desire hem vnskilfully & sette
more here herte on hem an on vertues & blisse of heuene;
& anne ei fallen in-to pride & coueitise & oere synnys.
but men schulden see |r[p.184_MS.] goddis werkis, as heuene & ere, &
goddis creaturis & herbi knowen e myt, e wytt & good_nesse 
of e lord at made alle ingis of not, & drede hym
ouer alle ingis & loue him ouer alle creaturis.  Whanne
men shulden here goddis comaundementis & poyntis of
charite & ritwisnesse & treue, e fend stiri hem to heren
foul speche of leccherie, of bacbytynge of neieboris &
lesyngis for to haue mynde & likynge of synne & to stire
men to hate & enuye & pledynge & fittynge, so at meke_nesse 
& pacience & charite schullen be lost & cursednesse of
synne regne, at vnnee can ony man kepe his tonge fro
fals & veyn swerynge & schrewid spekynge boe of lecherie
& false spekyngis.  Whanne men schullen in spirit smelle
e swettenesse & e holynesse of ihu crist & his lif, & smelle
bi bodily witt e swettenesse & good odour of herbis & spicis
& trees & oere creaturis, to loue god & serue god & herie
hym for his goodnesse, e fend stiri men to sette here lust
in smellynge of lekerous metis & drynkis & to take ouer_mochil 
of hem, til ei lesen here wittis & foreten god &
his seruyce & fallen in lecherie & slepen as hooggis, & chiden
& fitten as woode houndis, & sweren herte & bonys, & cursen



|p217


& warien & prechen opynly cursed lesyngis, & euen en_saumple 
of synne as cruel fendis of helle. for bi is doynge
ei blasphemen god & styren men to synne more spedly an
don many ousand fendis bi hem self. whanne men schulden
taste & take mete & drynk in resonable mesure to sustene
here lif & labore, & erfore ank god & serue hym mekely
& wilfully & loue hym hertly, e fend stiri men to sewe
here owene lustis of flesch, to walwe in glotonye & drounke_nesse 
as swyn in e feen, at er is neier witt ne reson in
hem, ne myt to goo on e ere sumtyme; & to fulfille is
stynkynge glotonye & dronkenes ei seken many stretis
& tauernes to seke lekerous morselis & swete drynkis, &
borowen oer mennus catel & payen not aen many tymes;
for hereby ei wasten here owene goodis & oer mennus
& comen to pouert & ben casten in preson til ei steruen. &
bi is glotonye & dronkenesse ei wasten here owen bodi &
wittis & fallen in-to sikenesse on many maneris & lesen
worldly catel & myttis of e soule, as vnderstondynge,
mynde & reson, & geten peynes of helle in bodi & soule, but
if ei amende hem trewely in is world. & e fend techi
glotonys & dronkelewe men to excuse is wast on is
manere: "God made alle goode mete & drynke couenable
for men schulden spende it & lyue erby;" but ei taken
non hede of e mesure ne hou falsly ei lyuen aenst goddis
lawe, & hou crist & his seyntis tauten & vseden abstynence
& penaunce, & hou cristene men schulden conquere heuene
bi brekynge |r[p.185_MS.] of fleschly lustis, as crist techi in e gospel, &
hou crist & poul & petir comaunden is at we schullen not
fille e desiris of oure flesch, but as gestis or comelyngis &
pilgrimes absteynen hem & fro fleschly desires at fitten aenst
e soule. & certis e lesse at a man spende boe of mete &
drynk & cloe & alle oere necessaries, so at he be strong
to serue god & do his labour aftir e staat at god setti him



|p218


inne, so moche e betre boe for body & soule & alle oere
men. but hou euere we excusen vs we wasten nedeles moche
goode boe in mete & drynk & clois, werbi pore men
schulden be holpen & we betre serue god & lesse bisi aboute
e body & more bisy aboute god & helpe of oure soulis bi
lesse cost & spendynge if we holden goode mesure.  e
fend disceyue men & wymmen bi touchynge of membris
ordeyned for genderure of mankynde, & bi kissyng & clippyng
is e fier of lecherie kyndlid & norischid in herte til e dede
sue, & many tymes long custome in is cursed synne. erfore
sei e wise man, he at handli pich schal be foulid er-of:
at is men handlynge wymmen & kyssynge hem schullen be
blickid wi lust of lecherie, oer in herte oer in body or ellis
in boe. erfore ierom & seyntis seyn at fleynge fro suche
companye & abstynence & saad traueile is best medecyne
aenst lecherie; but is weiward dalliaunce wi wymmen is
so comyn at vnnee can ony man kepe hym clene, or sengle
or weddid or men of ordre of religion. And us it is
verrifyed at god sei by Jeromye; de ha entrid by oure
wyndowis, at ben fyue wittes. bi es queyntises & many
moo e fend disceyue men & of instrumentis or menys &
armu[r]e of vertue he maki instrumentis or menys & armour
of synne. God graunte vs grace to haue mynde on e
peynes at crist suffrede in his herte, in his hondis & feet,
in his heed, in his sitte, & herynge, spekynge, smellynge, &
tastynge, & in eche place of his bodi fro e heued to e sole
of e foot, & to spende alle e myttis of soule & bodi & oure
fyue wittis trewely in his seruyce, to seke his worschipe
in alle ingis & distroie synne & falsnesse boe in oure self
& oere men, & to holde & meyntene vertuous lif & ritwis_nesse 
& pees & charite. Amen.



|p219

|rXIV.

|rHow_Religious_Men_Should_Keep_Certain_Articles.



|p220


    How religious men shoulde kepe certayne Articles.

Cristene men preien mekely & deuoutly to almytty god
at he graunte his grace for his hendeles mercy to oure
religious, boe possessioneris & mendynauntis, at ei
assenten to is fewe treuis.  First, at ei louen more
heuenly ingis an worldly at soone schullen passe. e
secunde, at ei setten more pris & deynte bi goddis comaunde_mentis 
an bi tradicions maad |r[p.186_MS.] of here owene synful hedis.
 e ridde, at ei holden in herte, in word, & dede at e
noble religion maad of ihu crist for prestis in here clennesse
& fredom is more perfit an ony newe religion maad of
synful men at ofte erreden in out, word & dede.  e fire,
at ei chargen more sixtene condicions of charite an here
bodely abite.  e fifte, at ei loue more pouert of e gospel,
to whiche ei ben bounden bi here owene rende & procession,
an richesse of e world, at ben clepid drit bi seynt oul in
holy writt, for which richessis ei make ofte sacrifice to
fendis & honouren false goddis as seynt poul sei.  e sixte,
at ei loue more resonable abstynence an glotonye, wombe
ioie & ydelnesse.  e seuene, at ei loue more e trene of
holy writt an ypocrisie & lesyngis of e fend.  e ete, at
ei loue more e honour of god & saluacion of mennus soulis
an here owen worldly pride & veyn glorie & singuler profit.
 e neyene, at ei setten more prise bi e most ritful &
most profitable ordynaunce of god, boe for clerkis, lordis
& comunys, an bi e wrongful & vnwitty ordynaunce of
synful men at harmen alle es re.  e tene, at ei louen
more & kepen betre e most witti reulis of ihu crist an e



|p221


vnwitti constitucions of synful & worldly men.  e elleuene,
at ei magnyfien more obedience maad to god in cristendom
takynge biforme of e ispel an newe obedience maad
singulerly to a synful man, at is not comaundid of god
neier ensaumplid of ihu crist & his apostlis but don of here
owene synguler ordynaunce.  e twele, at noman be
dispised ne ponyschid for good lyuynge in suynge ihu cristis
steppis bi forme of e gospel.  e rittene, at ei studie
& kepe more e fredom & priuylegies grauntid of ihu crist
in e gospel an wrongful priuelegies grauntid of synful
men, bi whiche boe pride & coueitise & efte & wrongis
ben meyntened many tymes.  e fourtene, at ei ben
verreyly dede to pompe & pride & coueitise of e world & to
glotonye & to fleschly synnes, & not ded fro nedful traueile
& profitenge to oere men vp e iftis at god ha ouen
hym.  e fiftene, at ei ben not goddis maistris, to dwelle
euermore in o place & o manere of lif at here owene lust,
but frely & wilfully aftir goddis iftis traueilen & dwelle er
at it is most worschipful to god & most nedful & profitable
to cristene soulis.  e sextene, at ei ben verrey bokis &
myrrours of mekenesse, wilful pouert & of besi traueile in
goddis cause & holynesse to alle men in e world, & not bok
or myrrour of |r[p.187_MS.] pride, of coueitise, of ydelnesse & worldly lif
to drawe worldly men in-to coueitise & oere synnys & at
here laste to helle. e seuentene, at ei drawen not noble
bokis of holy writt & holy doctouris & oere nedeful sciencis
fro curatis & clerkis in-to here owene cloistris, at ben as
castellis or paleicis of kyngis & emperouris, & suffre hem be
closed ere & waxe rotyn, & neier eue hem ne leue hem
ne selle hem to curatis & clerkis, at mytten, couden &
wolden lerne holy writt & teche it frely for loue of mennus
soulis. e eitene, at ei louen more comyn pr.ofit of cristene
men, boe gostly & bodily, an here synguler worldly profit
& here owene bodily ayse & welfare. e neyntene, at ei



|p222


make not discencion ne gendre strif ne enuye among cristene
men bi multipliynge of newe sectis, newe abitis & newe bi_lawis, 
but drawe to vnyte & charite, as er is o god, o
bileue, & o cristendom. e twentie, at ei suffre not pore
men to be opressid bi taxis & oere chargis more an e
may wel bere, e while at ei han plente of richesses &
wast iuelis to purchass landis & lordischipis & bilde grete
waste houses, si alle here goodis ben pore mennus goodis,
& ei ben but spenderis or keperis of e goodis & procura_touris 
of pore men, as seynt ierom & e lawe of e chirche
witnessen. e on and twentie, at ei conforten not riche
men in here false lif, & stoppe not restitucion to be maad to
pore men bi sikyrnesse of here perpetual preiere, whanne e
witten not where here preiere be wor o fering. e two
& twentie, at ei manere not comyns so pore bi sotil
ypocrisie of gredy beggynne & trentalis, to make grete festis
& waste housynge, at e comyns may not fore to paie here
tribut to e kyng & rentis to lordis & dymes & offrynges to
curatis. e re & twene, at in alle ingis ei ben bisi to
seke goddis worschipe & loue hym & his lawe & holde no
custome ne tradicion at hyndri hem to serue god, but take
goode customes in as moche as ei helpen hem to kepe goddis
hestis & no more, for lif ne for de. god brynge hem to is
charite. e foure & twentie, at ei hiren not grete men
bi gold fees & robees & false gostly helpe to be goddis
traitouris, holdynge aenst his lawe & his ordynaunce to
magnifye anticristis clerkis & synful mennus ordynaunce.
e fyue & twentie, at ei quenche not e iftis of god &
so e holy gost as moche as is in hem, lettynge trewe
prechynge of e gospel, laste here pride, coueitise & ypocrisie
be knowen. e sixe & twentie, |r[p.188_MS.] at ei pursuen not crist
in his membris for trewe prechynge of holy writt & trewe
schewynge of synne to e peple, & of anticrist & his clerkis,
bi prophecie of ihu crist & his apostlis, pleynly taut &



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comaundid of god to be taut trewely & opynly to his peple.
e seuene & twentie, at ei blyndyn not e kyng & lordis
bi ypocrisie & false lesyngis to meyntene wrong ordynaunce
of synful men for pride & coueitise, aenst goddis lawe & here
owene profit & helpe of e comyns. e eite & twentie,
at ei aproprien not parische chirchis to ouer riche houses
bi false sugestions & symonye, & putten ere an ydiot, &
euen hym to litel liftode & taken alle e profite to hem self,
& letten goode curatis of here liflode & trewe techynge of
cristene peple & helpe of pore men in parischis & goddis
seruyce & holdynge vp of e chirchis in hilynge & bokis &
oere ornamentis. e nyne and twentie, at ei procuren not
children to here religion bi sikyrnesse of worldly lordischipe
& wombe ioie & ydelnesse, & anne make hem bi procession
bynde hem to grett pouert & to be dede to worldly myre &
likynge; si o at comen more to es religious for pride,
coueitise, sikyrnesse of bodily welfare an for loue of meke_nesse 
to lyue in pouert & discret abstynence & penaunce, ben
cursed & symonyentis in e entre. e rittie, at es
mendynauntis dischyuen not children bi lesyngis & ypocrisie
& biheste of worldly honour & welfare as wel as gret prelatis
& bischopis to come & lyue herby in here priuat secte,
preisynge it more an e noble & free religion maad & kept
of ihu crist & his apostlis. e on & rittie, at ei stelen
not riche mennus children & pore, & leden hem to ferre
contres fro here frendis & holde hem cloos til ei ben processid
aenst here wille, & an suffre hem not to goo out ou ei
ben vnable to kepe is religion; si ei sillen in a manere
es children to is priuat ordre for worschipe & worldly
wynnyng & constreyne hem to here dampnacion. e two
& rittie, at ei sende not gold out of e rewme in-to
aliens hondis for to gete priuylegies & dispensacions aenst
e poyntis of here reule if it be resonable & profitable, &
if it be vnresonable & vnprofitable late no man bynde hym



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er-to; But lyue frely vnder clene religion at crist maade
in whiche may noon errour be. e re & rittie, at, si
ei preisen so mochil obedience maad to man, at ei ben
not exempt fro obedience to bischopis & to e comyn lawe
boe of e chirche & of e lond. e foure & rittie, at
ei euen not a pencion of moche gold to e pope for to be
exempt to visitacions of bischopis & iust correccion, si ei
holden |r[p.189_MS.] mannus obedience so medful, last herby ei waxen
rotyn in synne & e ordynaries doren not amende hem bi
forme of e gospel for es weiward exempcions, si robert
grosted clepi siche exempcion e deuelis nettis.  e fyue
& rittie, si it is a grete sentence of e chirche at who
euere do aenst e ritful wille of a dede man is cursed,
late it be enquired where es religious, myspendynge here
goodis in pompe & worldly plees & newe purchasynge, &
leuynge e noumbre of prestis & helpynge of pore men, aenst
here foundouris wille, & getynge preuylegies & dispensynge
aenst here reulis maad of holy men as ei seyn, where ei
ben cursed or not; & if ei ben late alle men helpe & make
hem kepe e friste ritful wille of here & foundour & patron.
e sixe & rittie, at ei make not enuye, strif & plee
bitwixe curatis & hem and bitwixe curatis & here sugetis
for here priueleygies of confession & sepulture & mortuaries
& false lesyngis makynge. e seuene & rittie, at ei
norischen not men & wommen in lecherie, in wrong disceit of
fals chaffarynge & extorcion doynge, lettynge verrey resti_tucion 
of euyl goten goodis & e schame of grete synneris if
ei were schryue at here owene curatis, for to haue part of
is robberie, & make worldly festis & wast houses aenst
here pouert & profession, bi colour of trentalis & longe
preieris in sitte of men. e eite & rittie, at ei ben
not in lordis courtis reuleris of here householdis & worldly
officis, & to homly wi gentil wymmen bi colour of fisik, for
drede of sclaundrynge & mysdoynge, si ei lyuen in reste &



|p225


welfare of body & ben onge & stronge of complexion, &
sathanas is redi to tempte hem.  e nyne & rittie, at
ei studien bisily holy writt & techen it more an veyn
sophistrie & astronomye & more an e popis decretalis &
fablis & cronyclis; si at it is best & most nedeful & ei
han grete wittes of kynde & grete leiser to studien us. e
fortie, at ei ben not maad bischopis of heene men &
sweren to goo ider & conuerte hem, & anne meyntened
to be suffragans & sellen sacramentis & robben e peple
& maken hem haue goddis curs for here money. e on &
fourtie, at es newe religious blasphemen not god in
holdynge a prest of here ordre apostata & cursed if he lyue
among cristene peple where he ha resonable euydence to
profit most bi good ensyumple of holy lif & trewe & free
prechynge wi-oute flaterynge & beggynge & lesyngis
sewynge.  e two & fourtie, at ei blasphemen not god,
takynge vpon hem self knowynge aproprid to god, at is
prest coueiti fredom of e |r[p.190_MS.] gospel for his eise & lustis in
synne of bodi; at is child schal betre serue god in is
newe ordre than in clene ordre at crist maade; at it is
betre to begge of pore men & do aftir o foolis styrynge an
do mercy to cristene soulis aftir stirynge of god. e re &
fourtie, at ei preise not more obedience to synful men bi
synguler procession, not ensaumplid of crist & his apostlis,
an medful obedience of children to fadir & modir & of
seruauntis to here lordis & maistris; si god techi & com_aunde 
is obedience & e merit er-of, last mannus folie be
heied more an goddis ordynaunce. e laste, at alle clerkis
of religion & oere examynen wel whiche is e beste ordre
for prestis, where it be possessioneris ordre or mendynauntis
or ellis e mene at crist made & kepte & his apostlis alle;
at is presthod bi fredom & clennesse of cristis reule in e
gospel. & late alle prestis kepe e beste & leue e lesse profit.
god for his endeles mercy brynge alle prestis her-to & make
lordis & comyns to constreyne hem to is. Amen.



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|rXV.

|rOf_Servants_and_Lords.



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Of seruauntis & lordis hou eche schal kepe his degree.

First, seruauntis schullen trewely & gladly serue to here
lordis or maistris & not be fals ne idel no grucchynge ne
heuey in here seruyce doynge, but holde hem paied of e
staat of seruauntis, in whiche god ha ordeyued hem for here
beste to holde hem in mekinesse aenst pride, & besi traueile
aenst ydelnesse & sloue. for seynt poul biddi at if ou &
be clepid a seruaunt, recke ou not er-of; at is to seie be
not grucchynge ne heuy erfore.  Also poul techi us: "e
seruauntis obeische to fleschly lordis wi drede & quakynge
or tremelynge, in sympilnesse of oure herte, as to crist; not
seruynge at e eie, as plesynge to men, but as seruauntis of
crist, doynge e wille of god of herte, wi goode wille
seruynge as to e lord of alle lordis & not to men; wittynge
at eche man what euere good ing he do schal resceyue at
of e lord, be he seruaunt or bonde or free man; "at is to
seie reward of god for at good doynge.  Also poul techi
us seruauntis; " obeche, e seruauntis, bi alle ingis to fleschly
lordis. what ing euere e don worche e of herte, at is
wisdom & wille, as to e lord & not to men, witynge at of
e lord e schulle take & retribucion, at is mede or reward,
of heritage in heuene. serue e to e lord crist; for who at
do wrong or iniurye schal resceyue at ing at he ha
wickydly don, & a anemptis god is not accepcion or takynge
of personys." at is o man schal not be sparid in goddis dom
for his richessis or lordschipis or hei blood, & a pore man
be ponyschid for a litel trespas, as men don in is wickid
world, but eche man schal be ponyschid after his owene gilte,
& |r[p.191_MS.] eche man rewardid after his owene goode lif. but here e
fend moue summe men to seie at cristene men schullen not
be seruauntis or rallis to heene lordis, si ei ben false to
god & lasse wory an cristene men; neier to cristene lordis,
for ei ben breeren in kynde, & ihu crist boute cristene



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men on e crois & made hem fre; but aenst is heresie poul
writi us in goddis lawe: "what kynne seruauntis ben vnder
ook of seruage deme ei here lordis wori alle manere
honour or worschipe, at e name & techynge of e lord
be not blasphemyd," at is, holden wrongful & dispised; &
is word is vndirstonden of heene lordis. but e seruauntis
at han trewe or cristene lordis, dispise ei not to serue hem
for at ei ben breeren boe in kynde & in fei, but more
serue ei for e lordis ben cristene & louyd, e whiche ben
partyneris of good dede. teche ou es ingis," sei poul to
bischop thymothe, "boe to men at ben vnlerned, And stire
men at ben lerned & necligent in doynge. if ony men
techi oer wise, & accordi not to e hoole wordis of oure
lord ihu crist & to at lore at is after pitee, he is proude,
no ing kunnynge, but weilynge or languyschynge aboute
questiouns & fittynge of wordis, of whiche ben gendred
enuyes st[r]yues & blasphemes, at ben dispisyngis of god,
euyl suspescions & fittyngis to-gedre of men at ben corupt
in herte or soule, at ben priued fro treue."  Also poul
techi at generaly cristene men & wymmen schullen be so
holy of lif, at men out of bileue be aschamed & haue noon
euyl to seie of cristene men, & chargi seruauntis to be suget,
or vnderlout, to here lordis, & plesynge in alle ingis, &
not aen seiynge, not doynge fraude, but in alle ingis
schewynge good fei or fidelite or treue, to worschipe, or to
make fair in alle ingis e techynge of god oure saueour.
And erfore techi petir at cristene men schullen haue so
good conscience & so good lif at enemys of oure fei at
bakbiten or myspeken of vs ben confounded, & also ei at
falsly chalengen oure goode lif in crist be stoppid; & petir
speki more pleynly of is matir, & comaundi cristene men
to haue goode lyuynge amonge heene men, at in at ing
at ei myspeken of vs, as of mysdoeris, at ei beholden
& see vs of oure goode werkis, & glorifie god in e tyme of



|p229


visitacion.  But it summe men at ben out of charite
sclaundren pore prestis wi is errour, at seruauntis or
tenauntis may lawefully wiholde rentis & seruyce fro here
lordis whanne lordis ben opynly wickid in here lyuynge. &
ei maken is false |r[p.192_MS.] lesyngis vpon pore prestis to make lordis
to hate hem, & not to meyntene treue of goddis lawe at
ei techen opynly for worschipe of god & profit of e reume
and stablynge of e kyngis pouer & distroynge of synne.
for es pore prestis distroien most bi goddis lawe rebelte of
seruauntis aenst lordis, & charge seruauntis to be suget ou
lordis bi tirauntis, for seynt petir techi us: "Be ye ser_uauntis 
suget to lordis in alle manere of drede, not only to
goode lordis & bonere, but also to tirauntis, or siche at
drawen fro goddis scole." for, as seynt poul sei, eche
man owi to be suget to heiere potestatis, at is to men
of heie power, for er is no power but of god; & so he at
aenstondi power, stondi aenst e ordynaunce of god;
but ei at aenstonden geten to hem self dampnacion. &
erfore poul biddi at we be suget to princes bi nede, & not
only for wrae but also for conscience; & erfore we paien
tributis to princis, for ei ben mynystris of god; & poul
biddi vs paie dettis to alle men, tribut to hym at we owen
tribut, & so of taliage for ingis boren aboute in lond, & so
drede & also worschipe or honour. & us seruauntis schelden
trewely & wilfully seruen lordis & here maistris, & lyue in
reste, pees & charite, & stire lordis, ou ei weren heene
lordis, to good cristene fei & holy lif bi here pacience &
opyn trewe lif & meke. & is is a feyned word of anticristis
clerkis at, if sugetis may leffulfy widrawe ties & offryngis
fro curatis at openly lyuen in lecherie or grete oere synnes
& don not here office, an seruauntis & tenauntis may wi_drawe 
here seruyce & rentis fro here lordis at lyuen opynly
a cursed lif. for to e first sugetis han e auctorite of
goddis lawe & mannus lawe also, but not to widrawe



|p230


seruyce & rentis fro wickid lordis; but ben chargid of god
bi petir & poul to be us suget to wickid lordis; & erfore
crist paiede for hym & his apostlis tribut to e heene
emperour. & we reden not at he or ony apostle paide ties
to e wickid heie prestis after tyme at he began to preche.
 Also lordis han power of mennus bodies & catel in resonable
maner, & temperale swerd & worldly power bi goddis lawe
to compelle men to do here seruyce & paie rentis, but bi e
gospel & cristis lif & his apostlis, prestis han not siche power
to constreyne men to paie hem dymes, & principaly whanne
ei don not here gostly office, but harmen here sugetis in fals
techynge & euyl ensaumple of lif. but ou ei deden wele
here office & men wolden not paie dymes, ei schulden suffren
mekely & not curse, as ihu crist dide.
   See we now hou lordis schulden lyue in here astaat. first,
ei |r[p.193_MS.] schulden knowe goddis lawe & studie it & meyntene it,
& distroie wrong & meyntene pore men in here rit to lyue
in reste, pees & charite, & suffre no men vnder colour of hem
to do extorcions, bete men, & holde pore men out of rit bi
strenge of lordischipis.  For us speki holy writt in e
fifte bok of goddis lawe; "whanne e kyng is ordeyned bi
e chesynge of god & of his peple, he schal not multiplie to
hym self many hors, he schal not haue many wyues to drawe
his herte to lustis, & he schal not haue oute of mesure grete
weittis of siluer & gold, but after at he schal sitte in sege
of his regne, he schal writte to him e bok of goddis lawe in
a volym, takynge ensaumplerie of prestis of e kynrede of
leuy, & haue it wi him, & he schal rede at alle e daies
of his lif, at he kunne drede e lord his god & kepe his
wordis, e whiche ben comaundid in e lawe, & his herte
schal not be lift vp in-to pride vpon his breeren, & he schal
not croke in-to e ritte side ne in-to e left side, at he &
his children regne long tyme vpon israel."  Also kyngis &
lordis schulde axe of god, bi gret desir & holy lif, wisdom of



|p231


heuenely ingis & kunnynge of erely ingis to reule goddis
peple bi, & not richessis, ne worldly substaunces, ne worldly
glorie, ne vnresonable vengaunces of here enemys, ne long
lif in is world, as kyng samon dede, & er-fore god af him
wisdom of heuenely ingis & of erely ingis & richessis &
substaunce & glorie, at neuere kyng bi-fore hadde so moche
ne aftir.  Also so kyngis & lordis schulden be cloid wi
ritwisnesse & ritful dom as wi a diademe, & be eie to a
blynd man & foot to e crokid or haltynge, & be fadir of
pore men, & wi most diligence sike e cause at ei knowe
not, & defoule & distroie e power of a wickid man, & take
a-wey e prey out of his tee; & whanne ei sitten as kyngis
& compaynes stonden aboute ei schulden [be] confortours
of mornynge men & men ful of myscheyf, & delyuere pore
men criynge, & fadirles children & moderles at han noon
helpe, & so haue blyssynge of him at was in poynt to
perische, & conforte e widwis herte. es goodnessis & many
moo vsed e holy kyng iob, & ben in holy writt for ensaumple
of kyngis & lordis. Also god him self sei bi ieromye at
he schal take vengaunce on hem at demeden not rithfully
e cause of widwe, e cause of fadirles & modirles, & e cause
of pore men. Also god hym self sei by ysaie, at princes
schullen cesse to don euele & lerne to do wel, & seke dom,
& helpe men opressid wrongly, & eue dom to fadirles &
modirles, & meyntene e widwe, & come & reproue him; at
is to seie, but if he an helpe hem. & erfore sei holy writt
at mercy & trewe kept of kyngis, & his trone is maade
strong bi mekenesse |r[p.194_MS.] & mercy, & e kyng at sitti in sete of
dom distroie alle euyl in his lokynge, & so it plesi more to
god to do mercy & dom an to do sacrifices; & us salamon
sei, at ei at don wickedly ben abhominable to e kyng,
for his sete is maade stable bi ritwisnesse; & us sei dauid,
at e honour of e kyng loue dom; & for e ritful & witti
dom at salamon dide bitwixen tweie comyn wymmen, alle



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e lond of israel drede hym. & erfore techi poul at
princes ben not to drede of good werk but of euyl, & a man
sette in grete power beri not wi-oute grete cause e swerd,
at is worldly power, for he is a mynystre of god to do
vengaunce to him at do euyle. & seynt petir techi
generaly cristene men to be suget to eche man for god, & to
e kyng as to souereyn bifore oere, & to dukis as seynt of
e kyng to vengaunce of mysdedis or mysdoeris & to
preisynge of goode dedis or goode doeris.  Also poul techi
lordis us: "e lordis, eue to seruauntis at ing at is ritful
& equite & euene, witynge at e also han a lord in heuene."
also poul sei in a-pistel of ephesyns: "& e lordis, do to
seruauntis e same ingis, at is goode ritwisnesse & equyte
of herte, & wi goode wille, foreuynge manasse; witynge
at boe oure lord & hern is in heuenes, & accepcioun of
persones is not anemptis god; "at is, god sparet not for
richesse ne lordischipe ne worldly frendischipe to ponysche
synnes, & sparet not for pouerte to rewarde good lyuynge of
pore seruauntis.
 Si is is e office of kyngis & lordis, to venge us synnys & to
preise & rewarde goode dedis, if lordis leuen is office, & meyn_tenen 
synful men & wrong doeris, & helpen not pore men in here
rit, ei may drede at here kyngdom & lordischipis schullen be
translated in-to anoer folk, as e wyse man sei: "a kyngdom
is translated from o peple in-to anoer for vnritwisnesse, &
iniuries or wrongis, & contekis or debatis, & for dyuerse giles
or disceitis." for men dreden at vnritwisnesse aenst god
regne in oure lond; for men dreden more to displese an
erely dedly wrecche for lesynge of worldly frendischipe an to
displese god almytty & to lese his moste blissed frendischipe;
& loue more to performe a wrong comaundement of proude
luciferis children an to performe e moste ritful comaunde_ment 
of god, at is esy & sikirere; & louen more a litel
stynkynge drit of worldly goodis an ei louen e blisse of



|p233


heuene; for many men maken hem more bisy to geten
worldly muk an to geten vertues & holy lif, & maken more
sorowe whanne ei fallen fro worldly catel in-to pouerte an
whanne ei fallyn fro grace & charite & oere vertues in-to
many orble synnys. Also men |r[p.195_MS.] louen more to venge wrongis
& dispites don to here owene personys or lordischipis an to
venge wronggis or dispitis don aenst e mageste of god
almytty; as if a man speke a word of litel reprof or vilonye
of a lord or a grete man of is world he schal be pursued &
peyned er-fore at alle e world or many men schullen
wondere vpon hym, but if men speken falsnesse bi oure god,
seiynge at crist beggede as men don now nedles, or dispisen
his name bi cursid swerynge, or speken vilonye of lecherie
or of oere foule synnys to foule cristene soulis erbi, ei ben
not pursued ne hurlid out, but chirischid & holde goode
felawis, & summe it ben holden holy men, for goddis lawe
is not knowen & here ypocrisie is it hid, & us vnritwis_nesse 
regne vpon many sidis.
   iniuries or wrongis ben don to pore men many weies;
for prelatis techen hem not treuely goddis lawe, neier
in word ne ensaumple of holy lif, & it ei cursen faste
for here dymes & offryngis of pore men, whanne ei
schulden raere eue hem worldly goodis an take of
hem; for prelatis wasten in pride, glotonye, worldly plees
& grete festis of lordis and riche men e tresor of pore men,
e while ei ben in moche peyne & wrecchidnesse in bodi
& soule; & it prelatis wolen not do sacramentis & here
gostly office to here sugetis, as halwynge of chirchis and
auteris & chircheerdis & oere ornementis, but if men bien
hem for moche money; & anne comynly e biere & e
sellere ben cursed of god. also lordis many tymes don
wrongis to pore men bi extorscions & vnresonable mercy_mentis 
& vnresonable taxis, & taken pore mennus goodis
& paien not erfore but white stickis, & dispisen hem &



|p234


manassen hem & sumtyme beten hem whanne ei axen here
peye. & us lordis deuouren pore mennus goodis in glotonye
& wast & pride, & ei piechen for myschief, & hungur &
rist & colde, & ere children also; & if here rente be not
redily paied here bestis ben stressid & ei ursued wiouten
mercy, ou ei be neuere so pore & nedi & ouerchargid wi
age, febilnesse & loos of catel & wi many children. &
it lordis wolen not mekely here a pore mannus cause &
helpe hym in his rite, but suffre sisouris of contre to distroie
hem, but raers wyholden pore men here hire, for whiche
ei han spendid here fleisch & here blood. & so in a manere
ei eten & drynken pore mennus fleisch & blood & ben
manquelleris, as god pleyne bi his prophetis. where-fore
god sei bi e prophete ysaie, at siche lordis ben felawis of
euys & here hondis ben ful of blood, & erfore whanne ei
preien many preieris bi mou & holden vp |r[p.196_MS.] here hondis, god
wole not here hem ne resceyue here offryngis at ben wrong_fully 
geten of pore mennus goodis bi extorcions & raueyne
& robberie. & it men of lawe, at schulden distroie siche
falsnesse bi here offices & don eche man rit & reson, meyn_tenen 
wrong for money & fees & robis, & forbaren pore men fro
here rit, at it is betre to hem to pursue not for here rit, be it
neuere so opyn, an to pursue & lese more catel for disceitis of
delaies and cauellacions & euele wilis at ei vsen; & us
wrong is meyntened & trewe & rit outlawid in many statis.
    Also stryues, contekis & debatis ben vsed in oure lond,
for lordis stryuen wi here tenauntis to brynge hem in
raldom more an ei schulden bi reson & charite; & ei
grucchen aen, & cursen & warien nyt & day, & grete men
of is world debaten, & meyntenen debatis at louedaies;
& who so may be strongere wil haue his wille don, be it
wrong be it rit, & ellis make debate among many hundrid
& ousand men & sumtyme many countres, & by sich
debatynge many men helden grete houses & grete araies &



|p235


grete costis. & summe lordis, seme ei neuere so holy &
deuout in here preieres, wolen to meyntene name of here
lordischipe beten men of contre, & meyntenen oere mysdoeris
er-to, ou men pursuen rit & reson in good manere, & is
is for falsnesse of a liere & coueitise & worldly pride. &
clerkis striuen for holy writt & seyn at it is most trewe
& best to reule cristene mennus soulis bi, but ypocritis seyn
at holy writt is fals, & newe lawis maad of worldly clerkis
ben betre for cristene men an holy writt, & erfore ei
studien mannus lawis & techen hem to coloure bi here pride
& coueitise; & leuen e gospel & goddis lawe, for it dampne
pride & coueitise of clerkis, & techi mekenesse & wilful
pouerte & bisynesse in preiere & gostly occupacion. trewe
clerkis seyn at at religion & ordre at crist, god & man,
maade is most perfit, most lit & most siker for myt, wisdom
& charite of e lord; but ypocritis seyn at newe religion,
founden of synful men & gadrid of many errouris, of foolis &
worldly, proude & coueitise wrecchis, is best; & erfore ei
leuen cristis religion in his owene fredom, & bynden hem bi
singuler procession to synful foolis. & it crist & his apostlis
tauten neuere ne vseden siche procession. & herfore many
children ben brout to siche newe religion for loue of worldly
pride & welfare of body more an for holy lif to serue god in
penaunce & clennesse of soule, & sum ben stolen efly fro
here frendis, & summe bi false lesyngis & false bihestis
brout er-to, & for-inke it after, & be not suffred to turne
to cristis clene religion, ou ei ben vnable to is newe
religions maade of synful mennus |r[p.197_MS.] ordynaunce; & so in
summe manere ei ben nedid to be dampnyd for ypocrisie
& grucchynge of conscience, & leuynge of betre ing &
holdynge for of e worse wyttyngly.  Trewe clerkis seyn
also at cristis lyuynge & his apostlis in wilful pouert, wi_outen 
fals & nedeles beggyng & whi-outen worldly lordischipis,
is most perfit in itself & best for alle clerkis, si crist god &
man chees is & lif for e beste; & he mytte not erre neier in



|p236


out ne in word ne dede, but summe ypocritis seyn aenst
is in worde or dede or boe, at it his best to feyne holy
pouert aftir crist & his apostlis, & er-wi lyuen in lustis of
worldly gaynesse, of costy housynge & grete more an lordis
don, & in costy cloing for ony lord, & in cost of mete or
drynke & makynge of grete festis of riche men. & is lif ei
holden vp bi fals beggynge of pore men, at may not wel
paie here rentis to lordis & here dymes & offryngis to curatis
& meyntene here wif & children & leue out of dette, traueile
ei neuere so besily nyt & day. & be ei neuere so pore &
in grete dette es ypocritis ceessen not to robbe hem bi fals
beggynge, dampned of goddis lawe. oere ypocritis seyn in
dede at it is betre for clerkis to haue worldly rentis &
lordischipis dowid to hem & parische chirchis aproprid to
hem bi symonye & lesyngis an to lyue in wilful & honest
pouert as crist & his apostlis diden. & it ei reulen not
wele e peple, as lordis schulden, but seyn at ei ben dede
to e world; & techen not e peple goddis lawe in word &
ensaumple as prestis schulden, but seyn it falle not to hem
to preche; & ei traueile not for here liflode, as god enyoyned
adam for his penaunce, & poul traueiled wi his hondis in
nede for his sustenaunce, but ei lyuen comynly in ydelnesse
& glotonye & enuye & many oer synnys, & feynen holy_nesse 
in syngynge, in preynge of mou & customes maad of
mannus errour, more an in lyuynge after cristis gospel. &
whanne trewe clerkis meyntenen here trewe part bi holy
writt & reson & ensaumple of cristis lif & his apostlis, &
newe ypocritis meyntenen here fals part bi ground of synful
men & bi ypocrisie & worldly power & iftis of money &
censures, as suspendynge, cursynge & presonynge, & anne is
debat & strif reised at e fulle. for many lordis & grete
men ben disceyued bi e multitude of ypocritis, & many
blente bi iftis of money & worldly profitis at ei geten of
es ypocritis, & summe bi fleschly loue & worldly frendi_schipe, 
& for at fewe stonden wi e trewe & but fewe



|p237


lordis or riche cristene men stonden bi goddis lawe & profit
of cristene mennus soulis for to wynne e blisse of heuene;
& erfore pore clerkis ben sclaundrid for heretikis, for e
seyn e treue of holy writt, & hurlid & cursid & prisonyd
& lettid to preche e gospel, for drede laste ei warne e
peple after cristis techynge of e |r[p.198_MS.] false disceitis of anticrist &
his worldly & proude & coueitouse clerkis. & us str[i]ues
& debatis ben reised & meyntened in oure lond.
    Also diuerse gilis or disceitis & falsnesses rengnen moche
in oure lond; for prelatis hiden e gile of here symonye &
ypocrisie, at vnneis come ony to ony grete benefice
wiouten symonye, priuy or apert; & us allen prestis &
lordis & comyns also ben enuenymed wi heresie of cursid
symonye, & prelatis at schulden distroie synne & chasse it
out of londe wolen meyntene men in synne of leccherie &
oere fro eer to eer for a pencion bi ere, & clepen is holy
correction; & ei ben wode if ony lord or oere mytty man
lette hem of is correction, e whiche is roberie & extor_sion. 
In confessouris regne moche gile for ei conforten &
norischen grete men of is world in here synnys for to gete
a benefice, worldly wynnynge or frendischipe or lustis of
here stynkynge bely, & vnder colour of holynesse leden men
to e atis of helle & sellen soulis to sathanas for drit of
worldly goodis & wombe ioie for a while; for ei doren not
telle hem e so & gretnesse of here foule synnys & horiblite
of peynes of helle, & forsake here companye whanne ei
wolen dwelle stille in here synne, leste ei lese worldly
worschipe & lustis at ei seken more an to saue cristene
soulis. In men of lawe regne moche gile, for ei meyntenen
falenes for wynnynge & maken lordis to meyntene wrongis
& don wrongis whanne lordis hopen to do rit & plese god, &
bi here coueitise & falsenesse ei purchasen londis & rentis
ynowe and don many extorsions & beren don e rit boe of
pore & riche, & it ei maken it so holy in signes outward,



|p238


as if ei weren angelis of heuene, to colour here falsenesse
& blynde e peple erby.  In marchauntis regne gile in ful
grete plente, for ei sweren falsly be alle grete membris of
crist & bi alle mytty god in trinyte at here chaffere cost so
moche & is so trewe & profitable, to bigile e peple & to
teche onge prentis is cursed craft, & preisen hym most at
most bigile e peple, & hiden here vsure & colouren it bi
sotil cautelis of e fend at fews men may proue is vsure &
amende hem er-of bi-fore e day of dom.  In seruauntis
regne gile, for ei traueilen faste awhile in presence of here
maister, & in absence ben ydel & iapen & don litel good, &
sweren faste at ei may not labore treweliere & bisiliere an
ei don. & it generaly in clerkis regne most gile, for ei
disceyuen men bi here veyn preieris & pardons & indulgencis,
for ei knowen not e goodnesse of here preieris ne abilnesse
of men at ei preien fore, but ei owen to drede sore at ei
stiren god to vengaunce for here owene wickid lif; & er
come no pardon but of god for good lyuynge & endynge in
charite, & is schal not be bout |r[p.199_MS.] ne solde as prelatis chafferen
es dayes; for who is in most charite is beste herde of god,
be he schepeherde or lewid man, or in e chirche or in e
feld; & who kepi wel e hestis of god schal haue pardon
& e blisse of heuene, & noon oere for creature vnder god.
& us gile regne in many statis & personys at oure lond
may drede sore a conquest, But if synne & gile be chasid out
& treue & charite meyntened soone.
   but nowe be lordis wel war at ei don mercy & charite
& good conscience to her seruauntis, for ellis ei schulle gete
no mercy ne loue of god, for wrong opressynge of pore
men axi vengaunce of god, as do wrong mansleynge; & loke
lordis at ei reule wel seruauntis & tenauntis, at ei drede
god & his wrae e more, & flee synnys & lyue vertuously &
in troue anemtis god & man; for lordis owen to eue holy
ensaumple of lif to seruauntis & sugetis, & ponysche hem for
here wickid lif anemtis god more an for falsnesse of dispit



|p239


don aenst nere owene persone or worldly profit; & to preise,
cherische & loue & rewarde hem for here holy lif & treue
more an for pleisynge of here owene persone or for doynge
of here worldly auauntage or profit. & us schullen lordis
at ben vertuous in hem self norische vertuous seruauntis &
trewe to god & man, & reproue & ponysche wickid trecchouris
& cursed of lif; & us schulde synne among hem & oere be
hurlid out & troue & vertuous lif meyntened & cherischid.
 Also lordis schullen don non extorsions to here pore seruauntis
bi ne worldly lawe ne customes, for alle es lawes & customes
ben noing wor but if ei ben reulid bi charite & good
conscience; & lordis owen to procure good & reste & pees to
here seruauntis as goode fadris & helperis, & suffre not here
stiwardis or ony officeris to don hem wrong. for si ei may
distroie is wrong & don not, ei ben fautoris & meyntenors
of is wrong, & schulle be ponyschid as e doeris, as seynt
poul sei, & in many cas more scharply, for here meyntenynge
do more harm & wrong an e wickid stiwardis bi hem-self;
for seynt poul sei pleynly at he at ha not cure or kepynge
of his owene, & most of his owene homly meyne, ha for_saken 
e fei & is worse an an heene man. of is it seme
opynly at at lord at chargi not what wrong or extorsions
his officeris don vnder hym forsaki e rite fei & is worse
an an heene man; for he do more harm to a cristene
man, & distroie more cristene religion, & maki hate &
grucchynge & discencion bitwixe pore & riche, & anemtis god;
for ei myten soone enquere of trewe men of e contre
e falsnesse of here officeris & amende hem, if ei loueden
treue of god |r[p.200_MS.] & ritful helpe of pore men as moche as & ei
louen hele of here body & holsumnesse of here bodily mete;
& but if ei don us ei fallen out of charite as it seme,
for ei louen more ellis here bely & hem self an e honour
of crist & ritful gouernaile of goddis peple. & lordis schulden
warne here officeris at if ei don wrong to here pore



|p240


tenauntis ei schulden be put out of here offices & lese here
frendischipe & lordischipe, & anne wolden officeris of lordis
ben war of extorsions & wrong meyntenaunce. & lordis ben
foule disceyued to dwelle att home in lustis of glotonye &
lecherie & ydelnesse, & to seie here matynes & oere
deuocious in mou & not in herte ne dede, & to suffre pore
men distroied bi euyl officeris; for god sei bi salamon it is
betre to do mercy & ritful dom an to offre sacrifies. for e
presence of e ritful lord schulde more distroie wrongis &
euyl meyntenaunce an many letteris sent to euyl officeris,
for ei charge not to do rit after e letteris, for er is no
more pursuet don afrer e deed lettre.  What is it wor a
lord to crie bi word to god, whanne many pore men axen
ritfully vengaunce aenst him for extorsions & wrongis at he
& his officeris don or suffren to be don in his name, whanne
he may letten hem; for an he is consentour or autor of
siche wrongis. for god wole sonere here many pore ritfully
criynge vengaunce an a lord & many ypocritis axynge
vnritfully helpe & wynnynge of worldly goodis; for god
sei at he wole not hore synful men criynge to him in tyme
of here nede whanne ei wolen not here pore men & helpe
hem in here wrongis & myscheues at ei ben inne.  Also a
grete vnritwisnesse regne among lordis whanne ei wolen
not distroie pride, coueitise & worldly lif of clerkis at
harmen so moche cristene peple. for if lordis wolden dispise
e pride of coueitouse clerkis & not conferme hem ne
meyntene here worldly lordischipe & symonye, at is opynly
dampnyd bi holy writt & cristis lyuynge, es proude worldly
clerkis ful of coueitise & lecherie & oere synnes schulden
sone ben abatid, & holy lif & trewe techynge schulde be brout
aen. but here renne moche gile & ypocrisie of anticrist &
his clerkis, for ei seyn at seculer lordis han no power vpon
clerkis, but if prelatis clepen hem to chastise clerkis whanne
ei ben rebel & wolen not ben amendid bi here prelatis. for



|p241


salamon putte adoun on hei prestis & ordeyned anoer in his
place, & owtlawid e firste wi-outen axynge helpe of clerkis
for traiterie don to salamon & his peple; & treson aenst crist
& his lawe & his peple is more an treson aenst an erely
kyng & more schulde be ponyschid. & as petir & poul techen,
lordis ben ordeyned of god to venge mysdedis and mysdoeris
& to preise goode dedis & goode doeris; anne e more at |r[p.201_MS.] a
synne is, e more howen lordis to ponysche it; but e synne
of clerkis is more an e synne of oere lewid men, anne
lordis owen more to ponysche synne of clerkis anne e synne
of oer men. & it is more synne & perilous to goddis peple
whanne lowere clerkis meyntenen here synne & grete prelatis
suffren hem er-inne, & consenten er-to for Necligence or
coueitise, an whanne prelatis don here bisynesse to distroie
synne & pursue wickid clerkis. er-fore lordis owen to
ponysche more wickid clerkis whanne prelatis slepen &
fauouren hem in synne for moneye, for ellis mytten kyng_domes 
ben conquerid for necligence of coueitouse prelatis, as
it was in e lond of israel. & herefore whanne crist was
preised of e peple, he wente in-to e temple & wi his
hondis droof out symonyentis, to eue ensaumple to lordis to
do e same; & erfore petir & poul outaken not clerkis fro
ponyschynge of lordis. anne si goddis lawe eue general
power to seculer lordis for to ponysche mysdoeris, whi
schulden ei not ponysche euyl clerkis, at most drawen
oere men to synne & so to disturblynge of rewmes? si
crist suffred paciently wrongful de of pilat, at was a
seculer iustise, moche more schulden clerkis suffren ritful
ponyschinge of here synnys bi seculer lordis; for poul forsok
not to take de of seculer domes men if he hadde deserued
it, & also appelid to e heene emperour of rome; & us it
seme at e clerkis at wolen not be amended bi seculer
lordis dom ben out of mekenesse & pacience & charite, &
hien hemself aboue crist & his apostlis aenst goddis ordy_aunce 
bi luciferis pride, & ben cursed anticristis. & it



|p242


lordis don gret wrong & gile, for ei auaunsen lewid men of
kunnynge & lyuynge to benefices wi care of many soulis,
& taken to hem self e profit of e grete benefices for many
eris, & holden many benefy[c]ed men in here chapelis for
nouelrie of newe song, & maken summe prestis stiwardis of
here housholde, & summe prestis clerkis of here kechene, &
summe prestis here auditours, & summe prestis tresoreris,
& summe aumeneris, & summe stiwardis of here courtis, &
summe conseileris & reuleris of here worldly plees, arraies &
worldly dedes, as ou no man coude worldly office but ei;
& wolen not suffe hem goo teche e soulis for whiche e
schullen answere at domes day, & for whiche crist schedde
his precious herte blood, but suffren & meyntenen e wolues
of helle to slee cristene mennus soulis bi synne, & letten
almes dede boe gostly & bodily, & so ei ben cursed traitours
to god & to his prestis & his pore peple. & more traitorie of
god & his peple is in es prestis at |r[p.202_MS.] wilfully & costly procure
to haue is worldly offices & dwellen er-inne & leuen here
gostly office vndon. but most traiterie of god & his peple is
in fals confessouris at schulden telle lordis e grete peril of
is synne & oere, & wolden not for drede of loos of worldly
frendechipe & lordischipe & worldly worschipe & wynnynge;
for ei sette more bi a litel stynkynge dritt of is world an
bi helpe of cristene soulis & frendischipe of god & e blisse
of heuene. Also many ietteris of contre at wolen make
hem self gentel men & han litel or nout to lyue onne, &
oere lordis also wolen preise a worldly prelat or curat & bere
him vp, ou he be neuere so vicious in lecherie, pride &
coueitise & oere synnes, so at is worldly curat maki hem
grete festis & wasti pore mennus almes in iftis of wyn &
vanytes; e, ou he be a market betere, a marchaunt, a
meyntenour of wrongis at louedaies, a fals suerere, a man_quellere 
& inreguler. but if er be a gostly curat or prest
at lyue a good lif in mekenesse & doynge almes to pore



|p243


men, & not wastynge pore mennus almes in veyn feste or
suche getteris, but holde hym in his preieris deuoutly & in
techynge of goddis lawe trewely & in his trewe stondynge of
holy writt, he schal be holde a nyggard, an hound, or an hoog,
an ypocrite & an heretik; namely if he reproue hem of here
wickid lif & teche hem e beste weis to heuene boe in word
& dede, & so be hurlid & pursued priuely or apertly, & so
hatid amonge hem at he schal be fayn to sette his chirche to
ferme to suche a gettere nerehonde for nout, or ellis for
fals sclaundre putt on him lese his chirche, or for schame
or anoy flee e contre, & bi is wrong ben many men
lettid fro goddis seruyce & trewe techynge. And it lordis
don many wrongis & giles in here offices, for ei wasten here
tyme in sloue & ydelnesse, & wasten here goodis in bost &
pride & glotonye; & he at best can do is is holden of
worldly men best lord & most worschipful, principaly if he
meyntene his men to bete pore men & do wrongis bi loue
daies, holdynge & meyntenynge of causes at rit & lawe mayvertuous 
not haue his cours. & us whanne ei schulden haue hous_hold
of ritwise men & of lif, ei meyntenen proude
luciferis children, extorsioneris, robberies, & reuers, to distroie
here pore neiebores & maken here hous a den of eues, &
ben procuratours of e fend to holde vp falsnesse & oere
synnes, & to putte doun goddis lawe & his seruauntis. for
lordis schulden traueile als faste to kunne holy writt, & do
treue & equyte, & meyntene rit of pore men |r[p.203_MS.] & reste & pees
vp here kunnynge & power, as pore men ben bisi to labore
for here owene liflode & to paye here rentis to lordis; for
god sei bi dauyd: "& now, e kyngis, vnderstonde; be e
lerid at demen e ere; serue e to e lord wi drede of
herte, & enyoie e to hym wi quakynge." & e wise man
sei at e most hard dom schal ben to hem at ben aboue
oere, & ihu sei at to whom is moche bitokene, of hym schal
moche ben axid. god stire lordis to distroie synne & norische
vertues & holy lif of clerkis & alle oere sugetis. Amen.
