|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 comandič to his disciplis and to alle cristene men to
vndirstonde & flee če sowrdow of pharisees, če wiche is
ypocrisie. First pharisees been men of synguler religioun
founden of synful man, biside če ordynaunce of god čat is
tau¨t in holi writ. And in cristes tyme čere weren čre
sectes of ordres founden of mannys ordinaunces, as pharisees,
saduces and esseis. of two če firste mathew spekeč in his
gospel. And of če čridde spekeč če maister of stories. The
firste two weren grete men of name and hauynge, and weren
stronge enemyes to crist & his lawe, and disceyueden če peple
by ypocrisie, & weren ful coueitous. And čerfore Seint
Joon baptist & crist clepede hem ypocritis & serpentis and
addir kyndles, & jhu cursede hem ofte, ¨ee ei¨te tymes, as če
gospel seič. But crist louede & sauede summe gode men of
hem, as nicodeme & poul, & brou¨te hem out of her ordris
to fredom of če gospel & distroied čese ordris, as holi writ
seič. And ¨if oure newe religious ben in čese same synnys,
as ful of coueitise & ypocrisie, & stryuen a¨ens če fredom of
če gospel & cristis lif & his apostlis, čei ben cursid of god;
and čei shullen be brought out of here ordris mad of synful
men & brou¨t clenly to če gospel & fredom of cristis ordre,
for it is most perfit & most esi to wyune heuene by & most
sikir, for če most my¨t, most wisdom, and most charite of jhu
crist čat made it and made nought čise newe ordris. And ¨if
čei 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 čei shulden haue come in; but nought of al
čis is founden in holi writ, in wich is al nedful and profitable
ordynanuce of holi chirche; & čerfore al čis nouelrie of
ordris is suspect of ypocrisie & luciferis pride and blasfemye



|p3


of antecristis ypocrisie. last men doon čis nouelrie for vein
glorie & for getynge more plentifousli of wordli godis bi
abite & očer sygnes of holinesse; sičče čei my¨ten lyue as
plesandeli to god & as moche profit to holi chirche, and fulli
ocupie al če my¨tis boče of soule & body be čat clene religioun
čat crist made hym self to his disciplis & prestis as bi čese
nouelries maad of ydiotis & synful wrecchis of lucifers pride;
for čei ben taken as holier men & holden hem self more
worči for čise newe ordinaunces of her owen fonnyd heuedis,
čat letten hem from če better ocupacioun, |r[p.2_MS.Corp.] čan for clennesse
of cristis ordre, čou¨ čei seruen neuere so perfitly crist
in holy lyuyng and trewe techyng wičoute čis newe pro_fessioun
and cermonyes, če whiche crist and his apostlis
diden neuere ne tau¨ten in al holy writ. It is a fendis pride
a synful creature to putte defautte in če ordynaunce of crist,
seiynge in word or dede čat crist tau¨te not his disciplis and
his prestes če beste ordre and religioun, but lefte če beste
ordre bihynde a čousand ¨eer and more til sathanas was vn_bounden
to desceyue men bi lesyngis and ypocrisie, and sičen
crist made and tau¨te če beste religioun, it is a stynkynge
pride of luciferis children to leue če betre, and constreyne
men to leue če betere, and take and nede men to holde forče
če worse. Of blasphemye, for čes newe religious seyn in
word or dede čat crist myght not, coude not, or wolde not teche
cristen men če beste religion to wynnen heuene by; and ¨if
čis be soč crist was not god, for čanne he was oute of charite.
And in čis same čei seyn priueily čat a synful ydiot was
more wis and fullere of charite čan ihu first, sič bi hem čis
synful ydiot ¨af and vsed a betere religioun čan euere dide
crist god almy¨ty. Ypocrisie is a fals feynyng of holynes
whan it is not in trewče bifore god, and so ypocrisie is fully
contrarie to crist, čat is trewče as če gospel techeč, and it is
comunly če moste perylous synne of alle. For comunly
an ypocrite doč neuere verrey penaunce, for trist čat 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 očer čeues, for čei ben čeues of goodis of
grace and dysceyuen očer men in godis of vertu, čat ben
betere čan goodis of fortune or goodis of kynde, and as a čing
is betere so če mysusyng čer of is more dampnable, as lyncolne
and očer clerkis prouen; and čerfore crist in če gospel
cursid so ofte ypocritis more čan očere synful men.


                  Capitulum 2=m.=

   See now whečer oure religious čis day ben ypocritis.
   żif čei 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 strengče
of body, of connyng, of worldly and fleschly frenschipe, of
kyn, and of holynesse |r[p.3_MS] of here singuler religion, čan ben čei
moost cursed and synful ypocritis.
   żif čei maken hem self in si¨te of peple more holi čan očere
men and bosten čereof in owtward signes or wordes, as morn_ynge
abite, lettris of fraternite, čat crien here holynesse and
synguler deuocions bifor men, and bihynde ceesen of; and do
čis for worldely wynnyng and veyn glorie, and preisen more
here owen longe preieris čan očer mennus, čei ben čan foule
ypocritis.
    żif čei bynden hem to most charite and čer wič ben in
gret enuye amongis hem self, and han dispitt and indignacion of
good lyf and trewe techyng of cristis gospel čat symple men
don out of here ordre, čes ben perilous ypocritis and cursed
of god for defaute of charite.
   żif čei ben glad of here enemys myslyuyng or techynge, to
lette čerby men to teche freliche goddis lawe, čei ben cursed
   żif čei bynden hem to most pacience and mercy and čer



|p5


wyč haten and ben woode wroč with men čat trewly dispisen
synne and reprouen here ypocrisie, and pursuen hem cruely
and with out mercy čat frely and sadly techyn če gospel and
če comaundements of god wherby here symonye and ypocrisie
is more knowen of če peple, čanne čei ben cruel ypocritis.
   żif čei pursuen trwe men for techyng of če gospel, and seyn
čere wič čat čei pursuen hem for errours čat čei seyn openly
to če peple when čei lien & falsly sclaundren trewe men,
but če pursuyt is maad for prestes techyng men where čei
schullen do here almes to here moste nedy nei¨bores after če
gospel; čan be čei cursed ypocritis.
    żif čei 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 če peple to knowe and to
kepe če comaundementis of god, lest freris ypocrisie and
wynny[n]g be stoppid and če peples almes betere spendid,
čanne be čei cursed ypocritis.
    żif čei come in to če chirche to holde and meyntene če
pouert of crist and his apostelis and bynden hem čer to, and
čer with ben most coueitouse abouten worldely goodis, summe
aboute temperal almes nedles and summe aboute worldely
lordyschype, bi ypocrisie and lesyngis and flateryngs, čei ben
čan trecherous ypocritis and perilous enemys of crist and his
chirche.
   |r[p.4_MS.] żif čei maken profession to most hey pouert and to be
deed to če world and worldely činges, and wič čis stryuen
ny¨t 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 čer-to čat han nou¨t to
lyuen by ne here children, čei ben perilous ypocritis and
dysceyuen riche and poore.
   ¨if čei ordeynen ydiotis to ben lymytours čat 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 čan
soule helče, čanne be čei fals ypocritis and worschipin
false maummetis.



|p6


    żif čei bynden hem to traueile faste and techyng of če
gospel frely, as crist and his apostelis diden, and her-wič
ordeynen costly chambris and beddis and siluerene vessel and
gay cločes and costly mete and drink, as kny¨ttis, barouns
or erlis, and prechyn not but onys or čries in če ¨eer bi_fore
grete lordis and comuntees for veyn glorie or worldely
wynnyng, čei be čanne ypocritis at če fulle.
   żif čei traueilen faste in aristole and newe sophymes to ben
clepyd maistres, and čan traueilen not in holy writt but veyn
pleies & corioustees, and excusen hem her-bi fro preiynge and
rysynge at mydny¨t, čei ben ypocritis; for čei don not goddis
seruyce in hem selfe but drawen očere men čer-fro.
   żif čei bynden hem to grete penaunce and abstynence of
mete and drynk and čer-of bosten to če peple, and here-with
seken lustys of costly metis and drynkis, and bien hem
derrere čan lordis don, and dwellen in courtis with lordes
and ladies to feden here bely faat, and leuen hero deuocions
of cloistre, čei ben foul ypocritis, for čei maken here
stynkynge bely here false god as seynt poule seič.
    żif čei 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;
čei ben wickid ypocritis and robberis of poore men and
traitours to lordes and ladyes.
    żif čei bynde hem self to clene chastite boče of body and
soule and of dede and wille, and here-wič don fornycacioun
and auoutrie wič wyues and nonnes, and slen wommen čat
with-stonden |r[p.5_MS.] hem in čis synne; čei ben foule ypocritis.
    żif čei don če cursed synne of sodom wič hem self, and
seyn to nyse wymmen čat it is lesse synne to trespase with
hem čan with očere weddid men, and vndir taken for če
synne of če wymmen, and norischen ryche men and wymmen
in lecherie and in auoutrie for monye and to haue here owne
lustis; čei ben cursid ypocritis and distroien cristendom.
It semeč če deuyl gedreč siche lumpis of ¨onge men, fatte



|p7


and lykynge and ydyl, and byndič hem fro wyues, čat men
my¨ten haue bi goddis lawe, to maken false heiris and to
for-do če kynde of men and so make če erče cursed of god
and alle his seyntis. And čus čei ben ypocritis moste damp_nable 
bi-for god.
    żif čei seyn čat čei ben most holy and best men of
religion, and čer wič lyuen in most pride, most enuye and
wrače, in most coueitise and ydilnesse, in most glotone,
dronkennesse, or surfet and leccherie.


                   Capitulum 3=m.=

   See now where čei breken falsly alle če comaundementis
of god. żif čei chesyn to be reulid more after če ordynaunce
of synful men and ydiotis čan after če clene ordynaunce of
crist, and seyn čat synful mennus ordynaunce is betere and
sikerere for men and more perfit čan in če clene ordynaunce
of crist; čei worschipen fals goddis and ben heretikys and
blasphemes; and so čei breken če first maundement of god.
żif čei dreden more and ponyschen more for brekynge of
synful mennes contradicions čan for comaundementis of god
cursedly broken, and studien and louen more here priuat
reulis čan če hestis of god, čei worschepen, louen and dreden
more synful men, and in caas dampnyd deuelis, čan god
almy¨ti. for as austyn seič a man makič čat čing his god
če whiche he dredič most or loueč most.
    żif čei chargen men more to seke blynde stockys or ymagis
and to ofre to hem more čan to pore bedrede men and more
čan to charge goddis hestis; čei worschipen false goddis
for čou¨ a man breke goddis hestis čei wole soone and li¨tly
assoile him, but ¨if he make a vow to a blynd pylgrymage or
to sende his offrynge to siche a stok; čat schal not be dis_pensid 
wič but reserued to a grettere satrap. And in čis čei
chargen more če brekynge of a folie a-vow of synful men čan
če brekynge of goddis |r[p.6_MS.] hestis; but whečere is more ydolatrie?



|p8


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



|p9


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



|p10


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

    żif čei 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 če gospel of crist for his
glorie and sauyng of mennus soulis; čei don gostely lecherie
bi goddis word as poul seič.
    żif čei seyn and meyntenen in scole and očere placis čat
če wordis of holy writt ben false und manere of spekyng of
newe idiotis is trewe, čei don gostly auoutrie and putten
falsnesse and blasphemye vpon god; for in čat čei seyn čat an
hečene philosofre or a newe synful caitif is wittiere and
trewere čan almy¨ti god, ¨e čat god is fals and a fole and čes
hečene blasphemes and newe dremeris ben trewe and witti.
    żif čei feynen hem sotil of fisik and knowynge of wym_menys 
complexcion and preuyte, seiynge čat siche siknesse
or deč schal com to hem in absence of here housbondis but
¨if čei haue mannus helpe, and čus defoulen on and očer;
čei breken foule čis comaundement čat biddič men do no
lecherie; and in čis poynt men dreden čat se pharisees
geten hem moo holderis vp for here putrie čan 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 če feld at here plow¨ ore
medes; čan čes pharisees presen faste to here wyues vnder
colour of holynesse.
    żif čei stelen mennus children, boče gentyl mennus and
pore, to make hem of here synguler ordre čat is maad of
synful men and confermyd, & in cas of deuelis and not of
god; čei don cursed čefte a¨enst če seue[n]če maundement of



|p11


god. for many men ben drawen, bi lesynges and ¨iftis and
so by symonye, fro če betere ordre to če werse and maad
more cursed and deppere dampnyd in helle. For čou¨
children ben brou¨t be lesyngis, symonye and false bihestis
in-to čis feyned ordre bifore tyme of discrecion and ben not
able čer-to, ¨it čei schulle be nedid bi peyne of dampnynge
in helle, as čei seyn, and bi drede of bodely deč to holde
forč čis feyned religion a¨enst here conscience and fredom
of če gospel. And he čat most stelič children to čes priuatis
ordris is most preised of čes cursed congregacion, and čat is
a cursed reward. For he čat stelič an oxe or a cowe is a
čef and gretly |r[p.9_MS.] peyned bi mannus lawe; myche more owič
he to be ponyschid boče of god and man čat stelič his owne
child, čat is betere čan 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.   żif
čei techen wyues, prentis, seruauntis and children to stele
fro here housbondis, maistris and fadir and modir and ¨euen
it to čes pharisees, as hildegar seič, čei ben perilous čeuys
to make discencioun among manye.   żif čei feynen hem nedy
and pore whanne čei ben ryche and proude, and beggen of
če pore peple, and maken men to wene čat čei schulden haue
more čank of god to ¨eue here almes to riche possessioners
or očer ryche pharisees čan to ¨euen it to here pore nei¨bores
as crist biddič; čei ben foule čeues, for čei robben če almes
¨euere boče of feič, of worldely catel, and pore bedrede men
of here liflode.
    żif čei putten on here pore brečren čat lyuen wel and
reprouen hem of here synnes čat čei wolden distroie holy
religion, and here-fore disceisen hem and putten hem in
prison, and sumtyme morčere hem a¨enst goddis lawe and
če kyngys; čei beren false wyttenesse a¨enst here nei¨ebore,
and ben cursed manquelleris.     żif čei beren on pore prestis
čat techen če trewče of če gospel and če goodenesse of cristis
ordynaunce čat čei wolde distroie holi chirche, and here-fore



|p12


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



|p13


če couent, euyl čei coueiten here ne¨eboris goodis. żif čei
meyntenen men in extorscions, in robberie, in false sweryng
to sille ouer dere čer marchaundis and bie to grete cheep
of pore men, and in lecherie and grete synnes, vndirtakynge
for čes cursed man at domes day for part of wynnyng; čei
coueiten euyle here nei¨eboris goodis; for čei dysceyuen here
soulis herfore to euere dampnynge in helle. and ¨if čei 
breken čis, and worse alle če comaundementis of god; čei
ben perilous ypocritis and dysceyuen foule cristen man to
meyntene goddis traitors principaly. żif čei 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 očer deuocions for to haue lykynge of mete and drynk
and cloč and worldly worschipe, and to sende a grett quantite
to here couent čat pore bedrede men schulden haue; |r[p.11_MS.] čanne
čei ben ypocritis, enemyes of pore gentil men and traitours
of pore men and of lordes and ladies.

                   Capitulum 4=m.=

   See now where čes religious don a¨enst če werkis of mercy
boče bodili and gostely. żif čei wasten delicat metis and
drynkis and ¨euen nou¨t to pore men of here owene secte ne
očere čat ben in čet nede, but drawen pore mennus almes
and liflode to here owne couent čat hač to moche of worldly
goodis, to make festis huge to lordis and ladies and riche
men of contres; čei feden not pore men but robben hem of
here liflode, and so ben manquelleris bifore god.
    żif čei feynen hem to be men of abstynence and grete
penaunce, and čer wič drynkyn dilicious ale and spisid and
hei¨e wynes, and beggen of če comune peple to holden vp



|p14


čis realte, and ¨euen lordis and ladies čes swete drynkys for
to magnyfie čes sectis, and in here owene brečeren boče
wič inne and oute to perische for črist and myschef; čei
¨euen not drenk to pore čristi men but račere drawen here
sustynaunce fro hem vndir colour of holynesse, and so ben
worse čan comune čeues and outlawis, for čei take fro riche
men and parte oft wič pore men.
    żif čei gederen to hem self many wast and precious cločes
bi feyned beggerie and sotil ypocrisie, and partič not with
pore nedy men čat han nakid sidis and torne sleues and here
children steruen for cold, neičer here owen brečeren, be čei
in neuere so gret myschef & cheueren for cold, hou cloče
čei nakid men, whanne bi ypocrisie čei drawen fro hem čis
bodily almes bi whiche čes poralis schulden be cločid and
kept fro deč. certis čei ben cursed disceyuens boče of pore
and riche, and ben irreguler bi-for god for myschefous deč
čat čes nedy men suffren. żif čei han grete waste houses
for to resceyuen lordis and ladies, ¨e to soiorne among hem
daies and ¨eris, and očere riche men ny¨t and day, and helpen
not pore nedi men weth hereherwe in čo grete placis as
kyngis paleis, but račere drawe pore mennus goodis fro hem
to čes waste placis, hou receyue čei pore men to herberwe?
namely, whanne čei disceyuen riche men in makyng restitu_cioun 
of extorcions and euyl geten goodis, and suren hem
of al perel ¨if čei maken siche costly houses and wast paleises
to men |r[p.12_MS.] čat haue forsaken alle worldly ioie and pride and
taken cristis mekenesse and gret pouert bi wilful profession.
it semeč čat čei 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 čei seyn čat grete chirchis ben worschipful to god
and lykynge for če peple to serue god inne, axe hem what
charite it is to latin parische chirchis fallen doun for defaute,
where če peple schulde heere goodis worde, goddis seruyce,
and resceyue here sacramentis, and to maken newe chirchis
as castelis wič outen nede; and whečer crist preied most in



|p15


če ny¨t in hillis, as če gospel seič, and tau¨te mychel če
peple in desert and in če wilde felde, and seide čat če hei¨e
temple schulde be distroied for če synne of prestis čat weren
čer-inne. And seyn čat lucifer and adam serueden not god
in heuene ne paradis as čei schulden, but iob seruede wel
god in če donge hille and adam also in če valey of wepynge,
and so dide crist in če hillis, and če prophete danyel in če
deen of lyonys. and čou¨ men suffreden resonable cost of
chirchis whi schulde čei 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 če pouert of crist, sič čis cost
is geten bi beggen of pore men and disceit of riche mennus
almes. żif čei 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 čei werkis of
mercy? for sumtyme for enuye and hate ful trewe men ben
sett in prison, and čanne it were most nede to conforte hem
in bodi and soule a¨enst defaute of mete and drink and cloč
and grucchynge a¨enst god or dispeir; but it is worse ¨if
čei be ypocrisie and false beggynge reuen fro pore prisoneris
če almes čat čei schulden ellis haue.
    żif čei visyten not pore men in here sikenesse but riche
men wič preue massis and placeboes and dirige, čou¨ pore
men ben neuere so deuout and han neuere so myche nede to
ben amendid of here lif, hou seken čei če helpe of soule?
but only or principaly worldly muk or auauntage. where
helpen čei sike men of bodely almes, čou¨ |r[p.13_MS.] čei hem self han
neuere so muche wast of mete and drynk, but račere in siche
tyme čei gedren fro sike men all čat čei may.
    żif čei 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 čere, čei ben false
ypocritis, traueilynge in coueitise and pride and čefte, for
čei drawen riche men fro her gostly fadris and here owne



|p16


parischenys, and so departen in tyme of deč curatis and here
gostly children.
    żif čei pursuen pore prestis to prison and bodily deč, as
hangynge, drawynge or brennynge, for čei techen trewely
and frely če gospel of ihu crist and techen men wiche ben
false prophetis and ypocritis, sič holy writt spekič of siche
and biddič cristen men knowe hem bi here opyn werčis
and flee fro hem; čanne ben čei perilous ypocritis and
heretikis a¨enst goddis worschipe and sauynge of cristene
soulis.
    żif čei pursuen trewe lige men of če kyng to endityng
falsly and wyttyngly for čei reprouen here open synnes, hou
visiten čei men in prison? sič čei drawe trewe men to prison
to loos of catel and deč wič outen resonable cause.
    żif čei drawen pore husbondemen to dom for če bi-he¨ten
čem almes sumtyme and now ben tau¨t to ¨euen here almes
to pore nei¨eboris aftir če gospel, or čat may not now paie
so gret almes for pouerte and myschif čat čei ben inne, hou
don čei če werkis of mercy? sič čei don opynly a¨enst
charite.

                    Capitulum 5=m.=

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



|p17


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



|p18


gret hunger and črist and gret werynesse and cold and
muche sclaundrynge and cursynge and očere peynes ynowe.
 żif čei wolen not for¨eue litel trespace don a¨enst hem self or
feyned seyntis of here singuler secte but moste cruelly
|r[p.15_MS.] pursuen men čerfore; čei forsaken pacience and mekenesse
and ensaumple of cristis lif. and men dreden čat enuye,
rancour and euyl alle dwellič lengest amonges hem of alle
očere men, be čei lordis, be čei prelatis, čou¨ čei ben men
of armys; but where is falsere holynesse, and so foulere
ypocrisie? for čou¨ a man speke a¨enst a lord, clerk or prelat
he schal sonere be reconselid be weie of mekenesse čan to
newe feyned religions; for čei wolen pursue to deč or open
schame, and ¨it vndir colour of holynesse.
    żif čei soone lesen pacience and bringgyn men out of
pacience čat speken a¨enst here ypocrisie and euyl dedis;
hou don čei werkis of mercy, sič čei schulde be here meke_nesse 
and pacience bryngyn očere in-to reste and pees of
body and soule. żif čei profren gentil men and očere to
fi¨te wič hem whanne čei reprouen hem of here opyn wyckyd
dedis, hou ben čei ensaumple of crist and his apostelis to
saue očere men in reste and charite? it semeč čei ben fendis
children to stryue a¨enst če treuče, and meyntene syn and
brynge očer men to helle bi procurynge of fi¨t and lesynge
of pacience and charite.
    żif čei cursen and warien and pursuen here enemyes and
axen vengaunce of god a¨enst hem; hou suen čei charite of
crist čat biddič men to loue here enemyes, and don good to
men čat haten vs, and to preie for hem čat falsly chalengen
vs and falsly and wickidly pursuen vs? żif čei don čus and
welle werse a¨enst če hestis of god and werkis of mercy boče
bodily and gostly, čei ben foule ypocritis and not worči but
to be putt out fro cristen men and defoulid, and not worči
to be putt in če erče, čat is to haue če leste office in če
chirche.



|p19


                     Capitulum 6=m.=


   See now whečer čei faile in feič, hope and charite. żif
čat o part holdič wič o pope and če točer wič o nočere
pope, and eche partie seie and techič as bileue čat čis pope
is verray and noon očere, and alle čat bileuen not so ben
cursed heretikis out of bileue; čei ben alle out of bileue and
bryngen alle očer out of bileue; and ¨it čei comunen to_gidre 
boče partis as cristen men, and so čei seyn o čing and
don če contrarie as ful false men. żif čei techen opynly
and meyntene čat če bileue čat crist and his apostelis
tau¨ten is not če best and ynow¨ to brynge men to heuene,
but lawis maade of worldly prestis ben nedful and betere
to reule holy chirche bi; čei erren foule |r[p.16_MS.] in če feič and
blasphemen crist god and man. żif čei seyn, written and
techen openly čat če sacrament of če auter čat men seen
bitwen če prestis hondis is accidentis wič-outen suget and
neičer bred ne cristis body; sič holy writt seič čat it is
breede and cristis precious body, čei ben cursed heretikis.
   ¨if čei putten on crist čat he beggid as čei don fro toun to
toun and fro hous to hous wič open cryeng; čei erren foule
in če feič and putten errour vpon crist. żif čei disceyuen
men in feič bi fals pardons, bi mannus preiere, bi letteris of
fraternyte and bi here feyned roten abite; čei ben false
prophetis hauynge če lickenesse of holy religion and dis_troien 
cristis religion, as poul seič. and so of signes of
anticrist, of fiftene tokenes bifore domes day, and of veyn
nouelries wič-outen noumbre as to men.
    żif čei hopen to plese god more bi kepynge of here owne
tradicions and singuler obedience and profession to synful
wrecchis, and maken očere more sikyrly to hopen čus, čanne
for kepynge of cristis gospel and trewe obedience, eche man
to očer in če drede, of crist as crist and his apostelis diden,
čei failen foule in good hope.



|p20


    żif čei louen more fonnyd ordynaunce of men čan ordy_naunce 
of ihu crist, ¨if čei seken more here owne worschipe
čan worschipe of god, ¨if čei setten here hertis more aboute
worldly muk čan aboute verteuous lif and če blisse of heuene
and sauynge of cristen soulis; čei faulen foule a¨enst charite
and alle očere vertues. čis men my¨ten schewe bi seuene
¨iftis of če 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 čes newe feyned religious ben
anticristis, sent preuyly of če fend to disceyue men in gostly
goodis and worldly, and norischen hem esily in synne, and
dryen hem to helle to euerlastynge deč. and čerfore
comandič crist čat we be war and flee fro če ypocrisie of
pharisees.

                   Capitulum 7=m.=

   And [Christ] seič čat čer is no čing keuerid čat ne it
schal be schewid, and čere is no čing hid so priue čat it ne
schal be wist and knowen. for čo čingis čat ¨e han seyd
in derknessis schullen be seid in li¨t, and čat čing čat ¨e han
spoken in ¨oure couchis or smale beddis schal be prechid in
če roof of housis. Here crist menič čat men schulden be
war and oppynly telle če |r[p.17_MS.] trewče a¨enst čis ypocrisie; for
čou¨ it be now hid it schal be schewid at če laste at če day
of dom.  And also cowardise of cristis disciplis, ¨if čei spare
for bodyli peyne and deč to telle openly če treuče of
goddis lawe. And čerfore tellič crist after to his disciplis
čat čei shulden drede god and no čing ellis souereynly.
Sočli seič crist: I sei to ¨ow, my frendis, čat ¨e ben not
agast of hem čat sleen če body and haue no čing more, to
do after čes činges; but I schal schewe ¨ou whom ¨e owen
to drede. drede ¨e hym souereynly, čat after čat he hač sclayn



|p21


če bodi, hač power to sende boče bodi and soule to helle with
open ende. so, I say to ¨ow; drede ¨e him. here crist wol
čat man drede no čing principaly but god and his offence.
for ¨if men dreden bodili peynes and deč, and čerfore ceessen
to telle openly če treuče, čei ben wič čis vnable to rescyue
če blisse of heuene; and ¨if čei seyn openly and sadly če
treuče of god, no čing may harmen hem so čat čei
kepen pacience and charite.    And herefore seič crist aftir_ward 
to conforte his disciplis bi reson: ne be not fyue
sparwis sold for an halpeny, and on of hem is not for¨etyn
bifore god; but also alle če heris of ¨oure heuyd ben noum_brid, 
čerfore nyle ¨ee drede; ¨e ben of more pris čan many
sparwis. as ¨if crist menede and made čis reson: sič god
almy¨ty takič so gret kepyng of smale briddis čat on of hem,
¨e če leste, is not for¨eten, how myche more schal god kepe
¨ow; sič he is almy¨ty, alwytti, and al ful of good wille, &
čere may no čing come with outen his wittyng and his
ordynaunce, and it is al for če beste.    And no čing may
a¨enstonde, so čat men takyt paciently and čanke hem
čerfore; and whanne če heris of oure heuyd ben countid čat
čei may not be lost, where we may be lost očere in bodi or
soule, siče eche of vs is betre čan če heris of oure hed. as
¨if crist seide čat no čing of vs, nere of bodi ne of soule, may
perische no suffre peyne to oure harim, so čat we kepen
pacience and charite. at če laste word crist makeč vs siker to
dye for his lawe bi reward of če blisse of heuene, whanne
he seič čus, čat eche who euere knowlechič me bi-for men,
and mannus sone schal knowleche hym bi-fore če angelis of
god. here crist clepič hym self mannus sone, for he is če
sone of če vergyne marie, and so a persone of mankynde, čat
is clepyd a man bi speche of holy writt. and knowlechynge
is seid here fore verrei knowlegchynge of crist, boče in herte
bi saad feič čat he is verrey god and verrey man with outen
synne, & alle degrees, in čou¨t and speche and dede and alle
circumstauncis čer of, and witnessynge in word če treuče of



|p22


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

                       Capitulum 8=m.=

   Here may men touche če cowardise and fal[s]nesse of prestis,
lordis, merchauntis and alle očere men čat failen in charite
anemtis god and his lawe. where ben čo prestis čat maken
hem so bisy aboute grete benefices, wordly worschipis and
stynkynge muk or drit of worldeli richesse, čat čei wolen
travaile gladly ny¨t and day in lordis courtis, in worldely
offis, for litel cost takynge of če lord in hope of beneficis;
and so bisily čat vnnečis may čei at reste seie metenes or
masse with deuocioun. očere prestis rennen out of oure lond
ouer grete sees and čoru¨ londes of enemys in peril of here
lif, in gret cold, hungur, črist, stormes and tempestis, čat it
is wondir hou čei may lyue; but hou bisi maken čei hem
self and očere to lerne, kepe and teche goddis lawe? certis
but ¨if čei 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 čerfore, čei may drede ful sore čat čei ben
out of charite and out of feič, but ¨if it be ded feič as
fendis han; for čei traueilen more for worldly worshipe and
stynkynge drit čan for loue of god and helče of mannus soule.
And ¨it, čat is werse, čei beren gold out of englond, and



|p23


sumtyme it comič to oure enemys and čer-bi čei ben
strengyed a¨enst vs, and bi takynge of prisoneris of oure
nacion, and sumtyme oure enemys killen many of oure lond
čorouč siche traueile for benefices to gret reprof of oure
rewme. And ¨if če gold come to rome, čer-bi ben benefices
of če chirches bou¨t and sold.    For who so may most gold
brynge sunnest schal be sped to grete benefices, čou¨ he be
vnable boče of kunnynge and lif, and able men of kunnynge
and lif ben putt bihynde; summe for čer willen not chaffare
by symonye, and summe bi bisinesse of studie and techynge
of holy writt, for čei wollen neičer dwelle in lordis courtis
ne renne to rome wič če kyngis gold. and ¨if goddis lawe and
mannus and reson ben wel sou¨t čis chaffarynge wič suche
benefyces and gold is symonye on boče partis; and so heresie,
as čes lawereris written openly in here owene lawe. And
čus čes rome renneris beren če |r[p.19_MS.] kyngys gold out of oure lond
& bryngen a¨en deed leed and heresie and symonye and
goddis curse. And comunly whanne čes heretikis comen bi
symonye to gret benefices čei ben not bisi to lerne če 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 cločing and
gay squyeris and očere getteris, čat al-most noon schal be
so nyse and worldly proude as čes stynkynge heretikis. and
¨if ony poore prestis wole come to here chirchis and treuly
dispise synne and frely teche goddis lawe, če gospel of ihu
crist, and comaundementis of god, čes coueitous symonyentis
welen be če firste to lette him with čis grete colour čat suche
prechoris ben heretikis; and čis čei seyn for čei ben ful of
heresie and wolden čat no man spoke a¨enst here cursed lif.
čus čei techen not hem self but ensaumple of pride, lecherie
and očere synnes, and letten očere trewe prestis to techen
goddis lawe. And čis is on of če most vengaunce čat god
takič on synful men, to suffre suche ypocritis to reule če
peple & drawe hem to helle bi wič-drawynge of goddis word



|p24


and ¨euynge of opyn, ensaumple of synne. for haue čei here
myrče and iolite, nowarde to hem hou faste če woluys of
helle wirien cristen soulis & beren hem to helle; for čei han
maad priuyly couenaunt with če deuyl čat hou many beneficis
čat čei may gete bi lesynges & symonye če deuyl schal
strangle če soulis at his wille ne for hem, so čat čei han here
lustis of grete statis and worschipe of če world and plente
of richessis and glotonye and lecherie and meynteneris čer_inne.
& čis is luciferis pride, stynkynge ypocrisie and anti_cristis 
blasphemye, to crie and meyntene čat 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 čei ben redi to holde vp here worldly name,
lordshipe and meyntene here courtis wič gret cost, sendynge
of men boče of lawe and of armes, & prikynge bi here
owen persones for to plede, for to fi¨tte and for to lyue &
dye čer-fore, and to be vengid on men čat don a¨enst here
wille, worschipe, or profit; but for to meyntene goddis lawe
and stond for his worshipe, čat čei ben holden to vp peyne
of lesynge of here lordischipe & anemtis god, and lesynge
of bodi and soule and helle wič-outen hende, who is čat
lord čat wolle treuli speke, coste, traueile, and suffre mekely
dispit, pursuynge and deč in tyme of nede. čes lordis owen
to quake a¨enst domes day and tyme of here deč, čat more
bisili traueilen to meyntenen here litil worldely lordeshipe,
and to seke here owen worschipe & drit of čis world čanne
čei trauelle |r[p.20_MS.] to meyntene če most ri¨tful lawe & ordenaunce
of ihu crist in his chirche: & to procure, norische &
meyntene cristen soulis in god gouernaile and holy lif.
certis ¨if čei don čus and coueiten čer-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 čis wikked world fallen in



|p25


moche ypocrise, for čei traueilen ny¨t & 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 čis world, to gete riche wynes, & purchase londis
& rentis, & dewelle in pore mennus dette after čat čei han
desceyued him in bodynge of here catel; & ¨it ben so bisi
in čou¨t & speche in goyng and rydyng abouten čis muk
čat vnneče may čei onys čenke on god & han mynde of
here false robbene čat čei vsen bi false wettes & mesures
to amende hem. żif alle here bisinesse & loue goo čus
wrongly to če world & nou¨t or to litel to heuene and
heuenely čingis, čei failen foule of holy lif; & ¨it holden
hem self holy & coueiten to ben holden holy of očer
men, & ben wode ¨if men speken treuly a¨enst here cursed
synnes; but certes čis is ypocrisie.

                    Capitulum 10=m.=

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



|p26


mouč seič čat a prest is in dette to teche openly and treuly
če čreuče of goddis lawe, and ellis he is traitour to če treuče
of holy writt. So a lewyd man is boundyn to mayntene
če treuče 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 a¨enst god & his lawe
whanne čei meyntene not če treuče of če gospel, but ben
aboute to stoppe it & techeris čer-of bi sotil cautelis & false
lesynges for fleschli loue or coueitise. for as iudas dide čei
sillen če treuče, and so crist čat is treuče, |r[p.21_MS.] for money or
fleschly loue. And sič čei sillen treuče čat is a spiritual
good for money or worldely čyng čei ben cursed symo_nyentis 
& so heretikis. moche owen čei to quake, sič crist
seič in če gospel čat who euere dispisič cristis disciplis, in
čat he dispisič crist; and at če day of dom čere schal be
lesse peyne to sodom & gomor, čat weren distroied for synne,
čan to čo men čat wolen not resceyue cristis disciplis and
his gospel, ne lyue after če techyng of cristis gospel.
principaly sič suche men slen crist as moche as in hem is,
and dryuen če holy gost out of his temple & če holy
trynite; & ¨it čei taken če office to meyntene goddis lawe
and techeris čer-of, & vpon čis seruyces čei han čes hei¨e
statis & lordischipis. but certis it is foul ypocrisie čus
to suffre synne regne, sič 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 če
gospel, & meyntene prechours of lesyngis, fablis & cronyclys
for monye & worldely frendschipe.

                        Capitulum 11.

   But ¨it ypocrisie of phariseis is most cursed & perilous of
alle očere; for whanne čei han disceyued cristendom čis
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, čanne čei
crien fast čat poore prestis treuli & frely prechynge če gospel
as crist biddič, 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 seič him self; čat čei ben cause of
alle če perturbacion of če rewme; but čei lyen falsly &
openly to eche trewe man. for sič synne is cause of pertur_bacion, 
& čes prestis vpon here kunnynge čat god ¨eueč hem
of holy writt & čer-wič bisien hem ny¨t & day to distroye
synne, čei ben aboute to make pees betwixe god & man.
& čei čat meyntenen synne bi false confessionys & veyn
special preieris & pardons ben most cause of discencion &
werris. but here čei suen če fadir of lesyngis čat stirede
če hei¨e prestis & pharisees in cristis tyme to pute on
hym & his disciplis čat čei disturbleden če lond of iude &
wolden distroie it, for crist and his disciplis reproueden
če coueitise, ypocrisie & falsenesse of če hei¨e prestis &
false pharisees. so če deuyl sterič now false newe pharisees
of synguler religion wič-oute cristis ordynaunce, čat ben
more sotil in malice & lesyngis and ypocrisie čan če
firste, to stoppe pore prestis fro prechynge of |r[p.22_MS.] če gospel &
reprouynge of synne, for bi čis 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 a¨enst čis profet of
cristen men, & clepen techynge of če gospel & goddis hestis
newe techynge, & techynge of verrey penaunce doynge & of
ri¨tful ¨euynge & of almes and open prechynge a¨enst synne
errour a¨enst 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 & očere cristen men čat
čei wolen not obesche to here souereynes ne dreden curs,
ne drede ne kepe če lawe, but dispise alle čing čat is a¨enst
here likynge. And herfore čei ben werse čan iewis or
paynymes, and alle lordis & prelatis & my¨ti men schulden
distroie hem, for ellis čei wolen distroie holy chirche &
make eche man to lyue as hym likič; and no čing may
more distroie cristendom.
    But here poore prestis & trewe men mekely wolen and
wilfully obesche to god & holy chirche, & to eche man in
erče in as myche as he techič treuly goddis comaundementis
& profitable treuče for here soulis, and no more owič 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 ri¨twisnesse &
treuče & of pees & charite, and may not do a¨enst ri¨twisnesse
ne treuče ne helče of mennus soulis ne charite, sič he may
not lye ne denye him self. hou čanne schulde or my¨tte
ony synful prelat charge men and constreyne to do a¨enst
ry¨twisnesse & helče of soulis and good conscience; for
crist seič in če gospel of seynt ion čat če sone may not do
but čat čing he hač seyn his fadir don; & čerfore crist
comaundid to alle men čat čei schulde not bileue to him
but ¨if he dide če werkis of če fadir of heuene. where
cristen men shullen be constreyned be anticristis clerkis to
don after here comaundement whanne čei don not werkis
of god but werkis of če fend? & čus crist spekič to če iewis
& axeč hem whi čei bileuen not to hym ¨if he seiče trewče;
as who seič, čif he seide nou¨t treuče čei schulde nou¨t,



|p30


bileue to hym. and čer-for crist seič to če iewis who of
¨ou schal repreue me of synne, & he wold čat eche man
hadde do so ¨if he my¨tt treuly. čerfore in tyme of his passion
crist seide to če bischopis seruaunt whanne ho mote him
in če face: |r[p.7_MS.] ¨if I haue spoken euyl, bere čou witnesse of
euyl. & sič če prelatis ben vikeris of crist, čei owen to suen
to hym in is obedience & axe no more of ony man.    But
here is če sore in čis obedience; prelatis axen čat prestis
& očere sugetis schulden come for here souereyns whider
euere hem likid, at če ferčeste place of here diecise, čou¨
prelatis kunnyn not holy writt ne kepen it, but don opynly
čer a¨enst many weies; & čeis is wrong for many skillis.
first, sič crist god & man sou¨te mennus soule lost čoru¨
synne bi čritti ¨eer and more wič grete traiuele, werynesse
& many peynes, bi many čousand myles vpon his feet, in gret
cold and stormes & tempestis, prelatis schulden not couche
in castellis & suffre če fende to deuoure cristene soulis, &
čanne make a pore man to renne two or čre čousand myles
& ¨eue hem čere ensaumple of pride & očere tyunes. sič
čei han so myche česour & grete hors, & ben hei¨e vikeris
of crist to seue his lif in mekenesse and pouerte and harde
traueile to saue mennes soulis, and sič čei ben holden to spende
here catel and lese here bodily lif for sauynge of cristen soulis
as did crist & his apostelis, myche more owe čei 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
a¨enst god & man & out of charite. for we reden not in
al če lawe of grace čat crist or ony of his disciplis vsede
čis symonynge or axid čis obedience of ony synful men riche
or pore. lord whi schulde a synful ydiot axe more obedience
čan diden crist & his apostelis? & we rede not in če lawe
of grace čat crist apperid comunly bifore če hei¨e prestis
and pharisees fore here symonynge ne his apostelis and
sendynge of če holy goste, but ¨if čei weren constreyned



|p31


bi violence or ellis ¨if čei weren in place where criste tau¨te
in če temple.    Also crist techič in the gospel čat a man
owič to leue če lesse good & do če more; sič he comaundid
a man to leue če benynge of his fadir and go preche če
gospel. čanne a prest whulde not leue prechynge of the
gospel & reune to vncerteyn placis for biddynge of worldly
prelatis, enemyes to god & her seruauntis, sič prechynge
of če gospel is betere čan sodely reunynge so to ferre placis,
for peril of enemyes, for wastynge of pore mennus goodis,
and for drede of rebelte a¨enst god. for seynt ierom seič
in če popis lawe čat he čat leueč če more good or putteč
it behynde če lesse good synneč not menely but greuously.
sič 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 wič seculer lordishipe a¨enst holy writt. And
čus instede of cristis mekenesse & pouert and charite and
trewe techynge of če gospel is brou¨t in worldly pride of
prestis and coueitise & enuye and discencion in cristis peple,
and bodily turmentynge bi prestis, as čou¨ čei weren worldly
lordis of če kyngis lege men boče of bodi & of catel, &
chargynge of soulis with grete chargis a¨enst če fredom of
goddis lawe and the helče of soulis her-bi brou¨t in; for
čes worldly prelatis chargen men to speke not a¨enst here
pride and coueitise ne brynge hem to če ordynaunce of crist,
but raller to lyue hem self in pride and falsnesse of čis
world čan to turne to če mekenesse and trewe lif and to čenke
on here deč day, for bi čis goode lif of seculeris če lif of
worldly prelatis schulde be nowen for ypocrisie and cursed_nesse.
And čus bi čis 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, čat če holy trynyte
may not do for his ri¨twisnesse & charite; but where ben
falsere antecristis, perilousere heretikis, & cursedher blasphe_meres.
    Also no man owič to putte by-hynde goddis



|p32


biddynge and če byddynge of a synful man bifore; & god
biddič eche man vp peyne of dampnacion čat hač wif &
children & meyne to gouerne hem wel in goddis lawe.
čanne no weddid man owič to leue his wife & children &
meyne vngouerned, & goo many hundred myles in drede
of čeues & enemyes, wast his goddis & suffre his folk
to perische in soule or in body. And myche more no curat
owič to leue his schepe vnkept among če wolues of helle,
& nede with grete coost to ferre placis for pride, enuye or
coueitise of worldly clerkis. & čis reson makič 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 čis heete of god vndon for somonynge
of worldly prelatis. Also crist seič in če gospel čat ¨if
če blynde lede če blynde čei fallen boče into če lake. čanne
sič worldly prelatis ben blynde in goddis lawe, boče in
kunnynge čer-of & lif čer-after, no man schulde be led
bi hem in kepynge of his soule, for drede lest čei falle boč
in-to helle. For siče čei ledyn hemself to helle-ward for
ignoraunce of holy writt or coueitise of worldeli worschipe,
hei¨e stetes & worldly muk, čei wolen lede očere men če
same weie. & čis čei ben crisied of god, for čat čat is good
& goddis lawe čei dampnen for euyl & erroure? |r[p.25_MA.] čat čat is
errour & euyl a¨enst goddis lawe čei chesen & techen for
good and profytable; & čus čei dampnen hemself & alle
čat ben led bi hem. Also bi reson & mannus lawe ¨if
a man be somonyd to-gidre to če hei¨ere iuge & a luse
he schal be excused fro če lasse bi če vertue of če hei¨ere
iuge; but eche man is somony čat of god to worschipe
hym in & alle his witt & alle his may¨t, bifor čat a worldly
prelat symone hym to reine aboute, in whiche reinynge
his witt & his may¨t schullen be perid; čanne bi vertue of
čis cheef domesman he owič to be excused fro čis somonynge
of worldly prelat. but be če suget ware of feynynge here,
čat he waste not ne mysvsse če ¨iftis of god vnder colour



|p33


of čis fredom; for god wole haue rekeunynge of eche
dede, of eche word, & of eche čou¨t, & of eche ¨ifte, &
eche tyme, & moment. And be če worldly prelat ward of
blasphemye here, čat he compelle not for his pride čis
suget to putte bihynde če betre worechipynge of god and
vnder colour of obedience make hym to myspende če tyme &
goddis ¨iftis.    Also men of lawe & resoun seyn it is worst
of alle to take dom vndir a suspect domesman; but čei
worldly prelatis ben suspect domesmen anemtis goddis
seruauntis, for čei been enemys to če persone of cristis
seruauntis & also to če cause of god. for comunly čei
comen fro hele statis bi symonye & so ben heretikis, as
popis lawe seič, & conteynen in pride, coueitise, estorciouns,
& meyntenynge of here synne & očere mennys for aunuel
rente, & haten & pur¨euen boče cristis lawe & his nefuauntis
čat speken a¨enst here synne, to amende hem čer of & alle
čat 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 & deč
čat meyntenen holy writt & trewče a¨enst here coueitise,
prid& symonye & lusas. & newe religious assessours
of čes vnkunnynge worldely prelatis ben more suspect čan
ony očer; for čei grounden hem in čis, čat holy writt
fals but here open doctours and gloses ben trewe. And
so čei putten falsnesse & defauts of witt in god, & seyn
čat a synful ydiot & in cas a deuyl of helle is trewere,
wittiere & most ful of charite & may¨t to teche men treuče
čanne is če trinyte & ihu crist god & man. & čei haten
more cristis seruauntis čat stonden for če trewče of holy
writt & ihu cristis leuynge & reprouen here ypocrisie &
schewen here falsnesse to če peple; and čey ben more sotil
in malice, & dysceyuen more lordis & ladies & če comunes
in feič & charite, & asken hem to triste čat it is almes



|p34


to distroye trewe men čat stonden & |r[p.26_MA.] for goddis lawe & trewe
lyuynge. & čus če dampnable ignoraunce of goddis lawe
& cursed lif of čes worldly prelatis & stronge meyntenynge
of here owen synne & očere mennus ben cause whi pore
prestis & cristen men han hem suspect of heresie & enemyte
boče of goddis cause & his seruauntis; & čer-fore če flen
fro hem as anticrist and heretykes, as ioon če euaungelist
techič in his epistilis. & but lete prelatis studis bisili & treuly
holy writt & lynen opyn wel čer-aftir, and distroie opyn
synne of očere men be here witt and my¨t, & pore prestis
& cristene men wič-outen ony somonynge wolen wič gret
traueile and cost and wille, ¨as bi londe & bi water, mekely
come to hem & don hem obedience & reuerence, as čei
wolden to petir & poul & cristie apostlis. deme če world
whečer čis dyuysion belong on worldly prelatis vnkunnynge
and cursed of lif, or on pore prestis and trewe men čat fayn
desiren ny¨t & day to knowe goddis wille & worschipe
& do it bifore alle očere čingis.

                     Capitulum 2=m.=

   As to cursynge, cristen men seyn trewely čat čei dreden
it so moche čat čei wollen not wilfully & wityngly
deserue goddis curese, neičer for good in erče ne in heuene;
ne mannus curse in as eche as it acordič wič če ri¨tful
curs of god; but čei wolis wič grete ioie of soule račere
suffre mannus wrongful curs čan wityngly & wilfully
breke ony comaundement of god for to wynne čer-bi alle
worschipis of čis world, and to kepe here body in alle
likyngis neuere so longe; & račere to suffre sclaundryng
& bacbityng and prisonyng and esilid, hisgyng, drawyng,
quarterynge and breunynge wič helče and grace of god
čan to forsake če treuče of holy writt & lif of crist, for
ellis čei weren not in charite no in weie of saluacion. but
anticristis clerkis magnyfien so myche mannus, če curs čat
čei taken noon hede to če dredeful curs of god; as ¨if



|p35


men were more may¨tti & ri¨tful čan is almy¨tti god in
trynyte. for čou¨ men breken opynly alle če comaunde_mentis 
of god & lyuen in pride, coueityse, enuye, glotonye
and očer synnes, but ¨if it be lecherie, čere renneč no
mannus curs; no for lecherie ¨if men wolen paie rente bi
¨eere & dwelle stil čer-inne als longe as hym liste; so al če
drede is turned to mannus curs and no čing to goddis curs.
    But ¨if a men trespas litel or nou¨t a¨enst a prelat
or a¨enst če wynnynge of clerkis, he schal be cursed &
pursued čat al če ende of his kyn may haue sorowe čerfore;
čese, čou¨ a treuče of holy writt & reson be seid |r[p.27_MA.] bi charite
a¨enst če pride, coueitise & open wrong čat prelatis don
to here nei¨boris, soče in here gostly offis & also worldly
wrongis; and here-bi čei ponyschen more for here owen
dispit or wrong čan for dispit of god almy¨tty.    But here
men musen, whi prelifte ben so redy to curese in here owne
cause, sič petir techič cristen men to blisse & not no wene
ne curese; & god biddič vs loue oure enemyes & non good
to hem čat hemten vs, and to preie for men čat falsly
pursuen vs. sič he čat cu[r]seč anowe, man for his owene
vengaunce or worldly catel more čanne for to vesiče synne
don a¨enst god & for če helče of če cuand maunus soule
curalč him-self, for he doič a¨enst charite, as gregori techič
in če popis lawe. certes men dreden čat čes 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, čat čei han no part of goddis blissyng and
čerfore cursed fruyt spryngič out of a cursed tise.
    Lord, whi schulde curatis pronounsen here brečeren a
cursed for nakid lettes of syche coueitous prelatis, enemyes
of crist & his seruauntis, when čei knowe no cause bi-for
god where-for čei be cursed of hym but han euydence bi
spekynge & open lif of here nei¨boris čat čei ben in good



|p36


lif & in charite. Sič crist seič in če gospel čat he čat
seič to his bročer: čou fool wič-out sufficiente cause, &
he čat seič to his bročer čat hač če holi gost wič good
lif & charite čat he is voide & wič-oute kunnynge, schal
be gilti of helle, whečer čis be charite to curse a man for
sexe pans whan he may vnnečis lyue be al his traueile,
& for he trauelič not at here som[on]ynge men handyd myle
or moo or lesse & leneč not his wif & children vngouerned.
for ¨if a preste pronounse siche a man a cursed čat is blissed
of god he li¨eč vpon his bročer & berič fals witenesse a¨enst
goddis dom. for čou¨ he apere not at here somonynge to
¨euen hem mony at here wille, he may ben excused a¨enst
god & man for many bylle, befor čis 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 a¨enst his bročer
and a¨enst his conscience but ¨if it be anticristis obedience,
for certis god wole not constreyne a man to čis false
obedyence. Lord, where anticrist & his clerkis schullen.
    żif prelatis knowen čat čei man were cursed of god for
brekyng of his prestis čei may¨ten pronounse čis to če peple
to make očere men to flee his companye as an he¨eue
maunys. but comunly čei knowe not čis so wel as očere
pore men, |r[p.28_MA.] & for čei taken no reward to če prestis of god,
but al to here owen lawes & customes. če apostelis hadde,
čis power when a ful man was rebel a¨enst goddis lawe
to ¨eue če fend power of his body to traueilen it, so čat
če soule were saf but owre prelatis han not čis power,
čerfore čei feynen čat če; sleen če soule bi če cursyng
wanne če bodi is neuere če werse, & none čei echen lordis
to enprisone če bodi afor fourti daies a cursyng, čou¨ če
man be cursed for holdyng goddis prestis; & maken lordis
to ben turmentouris of cristene men, whanne če fendis
doren not touche hem for drede of god. čis 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 če blisse of heuene
schulde be schewed & regne among cristene peple; and čes
foure schulden maken men to flee synne & lyne wel & ende
in perfit charite, & čis were best for alle parties.

                    Capitulum 3=m.=

   As to lawe, trewe men seyn čat čei willen mekely &
wilfully drede & kepe goddis lawe vp here kunnynge &
may¨t, & eche lawe of mannus makynge in as myche as čei
witen čat it acordič wič goddis lawe & reson & good con_clence 
& to če li¨tful execucion čer-of; & god lif self may
bynde man no more to his owen lawe for his endeles ri¨twis_nesse 
& charite čat he hač to mannes soule. lord, where
synful men čat ben anticristis, & in catis deuelis in flesch &
blood, andy bynde men more to here wickid lawis & wrong
execucions of hem čanne god wille bynde hem to his most
ri¨tful lawe & profitable. cristen men knowen wel of feič
čat neičer petir ne poul ne ony creature may do ou¨t lawe.
fully a¨enst če čewče of holi writt ne a¨enst če edificacion of
holy chirche, čat is good techynge & gouernynge & amend_ynge 
of cristene soulis. what power han čan worldly
prelatis to aske so many wickid lawes? sič god curseč
hem čat maken wichid lawes, & comaundič čat no man schal
adde to his wordis ne drawe fro hem vp peyne of grete
cursynge of god & dampnynge in helle. čat is to seie čat no
man adde false sentence ne false glosse to holy writt, for
čan, as ierom saič, he is an heretik; and čat no man drawe
ony tresiče fro goddis wordis, for čei enclosen alle nedeful
treuče & profitable for mannys soule. & to čis entente sič
poul in his pistel čat ¨if ony man, ¨as apostil or angel of
heuene, preche očer čing čan is taufirste of crist & his apostelis
he is cursid. And seint Jon seiče, in če ende of če
apocalips, čat ¨if ony man adde čus to goddis wordis, god
schal brynge don hym alle če vengaunces wryten in če



|p38


apocalips, ¨if ony man wičdrawe čus fro goddis wordis,
|r[p.29_MS.] god schal don hym out of če bok of lif.    Lord, sič goddis
lawe is so myche & so hard to vndirstonde, as austyn &
očere seyntis techen, čat čoo¨ eche man hadde neuere so gret
witt & may¨tte lyue hool & sond in bodi & wittis til če day
of dome, he echtdrede euere haue ynowe to lerne and ocupis
him čerinne at če fulle, whi schulle wordly curatis &
prelatis make so many sokis of here newe lawis for to
meyntene here pride & coueitise & worldely array? sič men
be nowe of lesse wittis & schortere tyme & feblere of com_plexion.
certis če chargen čen ouer myght & maken hem
bysy to leue wrongful tradiciouns of synful folis makynge
& to leue holy writt vnstudied, vnknoud & vnkept; & čis is
a sotil cautel of če fend to for do goddis lawe & knowynge
& loue of oure goode god. And čerfore crist pleyneč of čis
peple; bi če prophete ysaie, & in čo gospel also, čat is peple
worschipič him in lippis but here herte is fer fro god, & čei
worschipen hym with-outen cause, for čei techen če loris of
men & here maundementis, & ¨it seyntis in če popis lawe
reprouen euyle lawis vngroandid in holy writt & reson, & hem
čat makeu hem also, & seyn čat we owen to take hede what
crist seič, & to no man ellis but in alse myche as he acordič
wič crist, & he his false čat seič or techeč ony čing čat is
not euydently groandid in goddis lawe. & čerfore seynt
petyr comaundič ¨if ony speke, loke he speke as goddis wordis.
čas čes worldly prelatis drawen cristen men fro holy writt
čat is če beste lawe & constreyne men to here owene lawis ful
of errour, maad to coloure here cursed pride & coueitise; for
čei ponysche men sorere for breken of here owen lawis čan
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
čat čei wolen not obesche to here souereyns & dreden not
curs but dispise lawe. for in alle čes čre čer ben clere bifore
god & man ¨if ri¨t & reson & charite be wel sou¨t.



|p39


|rIII.

|rThe_Rule_and_testament_of_St._Francis.


|r{introduction}



|p40


          éis his če reule of seynt fraunseis.
                     Capitulum primum.

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

     Of hem čat wolen take čis lif, hou čei schullen be
                          resceyued.
                       Capitulum 2=m.=

   żif ony wille take čis lif, & comen to oure brečeren, sende
hem to če mynystris prouyncials, to whom only, & not to
očere; be grauntid |r[p.30_MS.]  leue to resceyue freris. čerfore late če
mynystris diligently examyne hem of če comun feič and
če sacramentis of holy chirche, čat ¨if čei beleuen alle čes
čingis, and wilen fečfully knowleche hem, & stedefastly kepe
hem to če ende of če world, & ¨if čei han noon wyues, or
¨if čei han wyues & here wyues ben entrid in-to religion, or
ellis čat here wyues han ¨ouen here housbondis lyue bi
auctorite of če bischop of če diocise & now maad a vow of
chastite or contynce, and here wyues ben of sich age čat
noon euyl suspecion may be reysed of hem, late če prouyn_cials 
seie to hem wordes of če holi gospel čat čei goo &
sille alle here goodis & ¨eue hem to pore men, & ¨if čei may
not do čis here goode wille is ynow to hem; & be če freris
& here mynystris war čat čei be not bisi of here temporal
goodis, čat čei don freli of here čingis what euere če lord
inspirič to hem.    Nečeles ¨if conseil be nedful her-to, haue
če mynystris leue to sende hem to summe men čat dreden god,
bi whos conseil here goodis schullen be ¨ouen to pore men.
aftirward graunte če mynystris to hem cločis of probacion,
čat is to seie tweie cotis or kirtlis wič-outen hood and
a girdil & a brech & a chaperon to če girlel, but ¨if očer
čing after god be seyn to ye mynystris.    But whanne če
¨eer of probacion is endid be čei resceyued to obedience,
bihetynge to kepe čis lif & reule; & in no manere schal it



|p41


be leffel to hem to goo out of čis ordre vp če comaundement
of če lord če pope, for aftir če holy gospel no man sendynge
his hond to če plow¨ and lokenge a-¨en is able to če
kyngdom of god. & haue čei čat han bihi¨t obedience cotis
or kirtlis wič an hood and an očer wičouten hood; čei
čat wilen haue schon & be nedid čer-to may bere hem.
 And be alle freris cločid wič foule cločis, & čei may pese
hem a¨en or cloute hem of sacchis & očere pecis wič če
blissyng of god. And I moneste & stire čes freris čat čei
dispise not and deme not čo men whom čei seen cločid wič
softe cločis & colourid, & vse delicat metis & drynkis, but
more eche of hem deme & dispise him self.


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

   Do clerkis deuyn officis after če ordre of čo holy chirche
of rome, out taken če sautir, of wheche čei may haue
breuyaries, čat 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 čei for dede men. and faste čei |r[p.31_MS.] fro če feste of
alle hawen til če natyuyte of crist, & čo holy lenten čat
bygynneč fro če twelče day of cristemasse to če fulle fourti
daies, če whiche lenten oure lord halwid wič čis holy fast,
be čei blissed of če lord čat fasten wilfully čis lenten; &
be čei not constreyned čat wilen not, but faste čei anočer
lenten til če resurreccioun of če lord. but in očere tymes
ben čei not holden to faste but on če friday; but in tyme of
opyn nede ben če freris not bounden to bodily fast. but
I conseile, amoneste, and stire my freris in oure lord ihu
crist čat whanne čei gon bi če world čat čei chide not and
stryue not bi wordis, & čat čei iuge not očere men, but
čat čei ben mylde, peisble and manerly, homly & meke,
spekynge of al čingis as it is semely. & čat čei schullen
not ride but ¨if čei ben nedid for opyn nede or siknesse.  In_to 
what euere hous čei shullen entre seie čei first, pees be
to čis hous, & aftir če holy gospel be it lefful to hem to ete
of alle metis čat ben sett to hem, as I haue seid.



|p42


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

   I comaunde stedefastly to alle freris čat in no manere čei
resceyue no money or pens; neičer bi hem self ne mene 
persone putt bitwixe. nečeles for če nede of sike men & to
cloče očere freris bi gostly frendis only, če mynystrys &
ustodis schullen bere bisy cure, vpe placis & tymes & colde
regiouns or contres; as čei schulle see čat it is spedy to
here nedy. čat čis čing be euermore saaf, čat as it is seid
čei resceyue no pens ne money.

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

   Oure freris to whom god hač ¨ouen grace to traueile, labore
čei treuly & deuoutly so čat ydelnesse enemy of soule be
excludid or putt awey. And čei quenche not če spirit of
holy deuocion and preire to whiche očer spiritual čingis
schullen serue. But of če hire of labour receyue čei neces_saries 
for hem self & here brečen wič-outen pens or mony,
and čat mekely, as it is semynge to seruauntis of god
foloweris of če moste holy pouert.

    éat freris apropren no čing to hem self, & hou čei
           schullen axe almes, of sike freris.

   Freris schulle no čing apropre to hem self neičer hous ne
place ne ony očer čing, but as pilgrimes & gestis or come_lyngyns 
in čis world, in pout & mekenesse seruynge to če
lord, goo čei tristiliche for almes, and hem nedič not to be
a-schamyd, for oure lord made hymsilf pore in čis werld for
vs. čis is če heynesse of če moste hey¨ pouert, čat makič
¨ou my brečen heiris & kyngis of če kyngdom of heuenys;
čis hač maad ¨ou |r[p.32_MS.]  pore in čingis & enhaunsed ¨ou in vertues.
be čis ¨oure porcion, or deel, čat bryngič perfitely to če
lond of lyuynge men. to če whiche pouert če most loued
brečeren, hooliche cleuynge for če reuerence of oure lord
ihu crist, wile ¨e noočing haue lastinge če world vnder
heuene. And where euere freris ben & fynden hem to-gidre
schewe čei hem homly bitwixe hem self, & sikyrly schewe
eche to očer his nede. for ¨if a modir norscheč & loueč here
fleschly child, wič hou mychel more diligence schal on loue



|p43


& norische his gostly bročer, & ¨if ony of hem falle in-to sike_nesse 
očere freris schullen serue hym as čei wolden be seruyd.

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

   żif ony of freris bi tisynge of če enemye happen to synne
deedly če synnes of whiche it is ordeyned among freris čat
čei rennen to here mynystris prouyncial, če same freris ben
holden to renne to hem also sone as čei may wič-outen
dwellyng. & čo mynystris ¨if čei ben prestis schullen wič
mercy enyonye hen penaunce, & ¨if čei ben noone prestis
make čei to be enyoyned to hem bi očer freris of če ordre,
as it semeč to spede most aftir god. & čei schullen be war
čat čei be not wračid and disturblid for če synne of ony, for
wrače & disturblynge letten charite in hem & očere.

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

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

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

   Preche not freris in če bischopriche of ony bischop whanne
če bischop a¨en seič hym, & noon of freris be hardy in ony
manere to preche to če peple but ¨if he be examyned &
aprouyd of če mynystre of čis fraternyte, & čat če office



|p44


of prechynge be graunted to hym of če |r[p.33_MS.]  mynystre.    Also I
moonest & stire če same freris čat in prechynge čat čei
maken here spechis be examyned as chast & to profit & to
edificacion of če peple. Schewynge to hem vices & vertues,
peyne & glorie, wič schortnesse of sermon. for če lord hač
maad abreggid word vpon če erče.

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

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

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

   I comaunde stably to freris čat čei haue not suspect com_panyes 
or conseilis of wymmen, & čat čei entren not če abbeies
of nunnes, out take čo to whom fro če see of apostaile is



|p45


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

    Of če manere of goynge among sarasyns & očere men
                     out of bileue.
                     Capitulum 12=m.=

   Who euere of freris bi inspiracioun of god wilen goon
among sarasyns & očere vnbelefful, axe čei leue čerof of
here mynystris prouyncyal, and ¨euere čes mynystris to noon
leue to go but to hem whom čei seen ablee to be sent to
čis čing. enyoyne to mynystris bi obedience čat čei axe
of če lord če pope on of če cardynales of če |r[p.34_MS.]  chirche of
rome, čat be gouernour, meyntenour, and correctour of čis
fraternyte, čat we be euere suget to če feet of če same
holy chirche, and stable in general feič of cristene men, &
čat we kepe pouert & mekenesse & če holy gospel of oure
lord ihu crist, če whiche we han stedefastly bi-hi¨t or
awowid bi profession.
   Here endič če reule of seynt fraunseis, & here bigynneč če
testament of seynt fraunceis.

                      Capitulum 13=m.=

   In če name of če fadir & sone & če holy gost. Amen.
Houre lord hač ¨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 če same lord brou¨te
me among hem and I dede mercy wič hem. & wanne I
departed fro hem čat čing čat was semynge bitter to me was
turned to me in-to swetnesse of soule & bodi. & aftirward
stood a litol and wente out of če world, & oure lord ¨af
me sich feič in chirchis čat I schulde preie čus sympli &
seie: we worschipen če, lord ihu crist, at alle če chirchis
če wiche ben in al če world, and we blissen to če for by
čyn holy crois ču hast a¨en bou¨t če world.
    Aftirward čo lord ¨af to me & ¨eueč so myche feič čat
I wille renne to če prestis čat lyuen aftir če forme of če
chirche of rome for če ordeynynge of hem, al-čou¨ čei
diden to me persecucion. & čou¨ hadde as myche wisdom
as hadde salamon & founde litel pore prestis of čis
world čat dwellen in parichis I wille not preche a¨enst
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 & čei ben my lordis. &
here-fore do čat see noo bodiliy čing in this world
of hym, če hei¨est goddis sone, but his holieste preuytes
blood čat čei resceyuen & čei only mynystren to očere.
& wile abouen alle čingis honoure čes holieste preuytes
or mysteries, & putte čes holieste names in most precious
places, & where euere I fynde his wordis writen in
vnlefful placis wile gedre & preie čat čei ben gedrid
& kepte in an honeste place. & we schal worschipen in
herte & word alle clerkis of dyuynyte čat mynystren to vs
most holy wordis as hem čat mynystren to vs če holy gost
& lif. And after čat če lord hadde ¨ouen to me of freris
no man schewid to me what I schulde do, but he čat is
hi¨est schewid to me čat I schulde lyue after če forme of
če gospel: & in fewe wordis & sympliche maade to
write it, & če lord pope confermyd it to me. And summe
comen to taken čis lif, And čei ¨auen to pore men alle
činges čat čei my¨tten. And čei weren |r[p.35_MS.]  apeied wič o cote
or kirtil with-ynne forče & with-oute forč & wolde not
haue more clerkis schulden seie here officis aftir clerkis,
but lewed freris schulde seie če pater noster. and we
dwelten to-gidre in chirchis, & weren idiotis, & vnderloute
to ale men. & traueiled wič myn hondis & wile traueile,
& wile čat alle očere freris traueile in labour če whiche
pertyneč to honeste, & čei čat kinnen not, lerne čei; not
for coueitise to take hire, but for ensample to putte awey
idelnesse; & whanne men ¨euen vs nou¨t renne we to če
borde of če lord, axynge almes fro dore to dore.
    God schewid to me čis salutacion čat schulde seie, če
lord ¨euere pees to če, čerfor be freris war čat čei resceyue
not in no manere, neičer chirchis, ne placis to dwellen onne,
ne ony očer čingis čat ben bilded for hem, but as it semeč
holy pouert, če whiche we han bi-fore seid in če reule, euer_more 
dwellynge čere as gestis & comelyngis & pilgrymys.
I comaunde sadly to alle freris be obedience čat where so
euere čei ben be čei not chargid to axe ony lettre in če
court of rome, neičer be hem self ne by mene persone put
bitwyxe, wič če blissynge of god. And I wile čat freris
obeche to če general mynystre of čis fraternyte whom it
plesed to me to ¨euere čerto, and I wile čat I be so taken
in his hondis čat may not goo or do a¨enst his obedience
& his wille, for he is my lord. & čou¨ I be simpul & sik
nečeles I wile euere haue a clerk čat schal do me dyuyne
office after če reule. And čo čat ben founden čat don not
če office after če reule & wilen varie on očer manere & be not



|p47


of ry¨t cristen feič, be alle freris holden bi obedience where
euere čei ben čet, where euere čei schulle fynde ony of čoo,
čei schullen presenten hym to če nexte custode of čat place
where euere čei fynden sychon. and be čat custode holde
sadly bi obedience to kepe hym strongly as a man in bondis
day & ny¨t, so čat he may not be delyuerid of his hond til he
represente hym in his owen persone in če hondis of his
mynystre, and be če mynystre holden sadly bi obedience to
holde hym bi freris čat kepe men ny¨t & day as in bondis
til čat he represente hym to če cardynal hostiense, čat is
lord, gouernour, menintenour & corectour of alle če fraternyte.
   And seie not, freris, čat čis is anočer reule: for it is a
remembraunce, amonestynge, a reprouynge, and my testament
če whiche I frere fraunseis, litel, make to my blissed brečeren,
čat for čis we kepe bettere če reule če whiche we han bihi¨t
to če lord. & če general mynystre & alle očere mynystris
& custodes ben holden bi obedience to |r[p.36_MS.]  adde no čing to čes
wordis ne drawe čer fro & rede čei čes wordis.
   And I comaunde bi obedience to alle my brečeren, boče
clerkis & lewid, čat čei putte not glosis vnto če reulee, ne
seynge wič čes wordis: "so čei wilen be vndirstonden,"
but as če lord ¨af to me sympliche and pureliche to seie & to
write če reule; and vndirstonde ¨e čes wordis so symplely
and clenly with-oute glose & kepe ¨ee hem in to če ende
wič holy werchynge. and who euere kepič čis be he fulfillid
in heuene with če bliseynge of če hei¨est fadir, and be he
fulfillid in erče with če bliseynge of his louyd sone, wič
če holiest gost confortour, & wič alle vertues of heuenes and
wič alle seyntis; and frere fraunseis, ¨oure litel and ¨oure
seruant, conferme to ¨ou how euere myche may wič-in &
wič-outen čis moste holy blissyng. Amen.

       Here endič če testament of seynt fraunseis.


                        [Comment.]

   But here če menours seyn čat če pope dischargič hem of
čis testament & seič čat čei ben not holden čer-to, for a man
hač not lordschipe ne iurisdiccion vpon his pere, & sič če pope
was more čan fraunseis he my¨tte not bynde če pope čat He
ne my¨te dispense & reproue what he wolde.  But to čis
trewe men seyn čus, čet freris ben bounden to čis testament
for many skillis: first fraunseis seič čat god schewid hym



|p48


čis lyuyng and not man; čanne očer čis testament is of
goddis wille or fraunseis is fals čat seič so. ¨if it be goddis
wille če pope may not do a¨enst it, ¨if fraunseis be false in
čis seiynge his doynge cam of če fend of helle čat is fadir
of lesyngis.  Also fraunseis seič čat čis testament is noon
očer reule but če firste, and čanne as čei taken če firste reule
so moste čei take če testament, siččen čei ben al oon.    Also
it semič čat fraunseis in his laste daies schulde beste knowe
če treuče & most be in charite to his brečeren, & čan he
made čis testament; & herefore it semeč čat he was a liere
& out of charite but ¨if čis testament were acordynge wič
goddis dom; but what pope or deuyl schulde čanne distroie
it?  Also men seyn čat he is cursed čat lettič če ri¨tful
wille of a dede man. But čis testament is ri¨tful wille of
dede fraunseis; čanne it semič čat čat pope čat lettič it & če
freris also ben acursed of god, of fraunseis, and of alle hawen.
    As to če substance I the reule čei forsaken obedience of
god and obeschen to a synful idiot biddynge če contrarie of
goddis wille, če whiche synful ydiot is in cas a dampnyd
deuyl, & so for plesynge of če world or lustis of here flech
čei leuen če comaundementis of god & don vnri¨tful
comaundement of če fend, & magnyfien more obedience to
synful men, & in caas to fendis. čan obedience |r[p.37_MS.]  to crist čat
is eueremore medeful; & so čei seyen čat a good čing doon
after če comaundement of god is not of so gret meri¨t as a
čing don after če comaundement of a synful ydiot, & in cas
a dep deuyl in helle. but čis newe profession was not vsed
of crist & his apostelis but in če time čat sathanas was
vnbounden, as če apcalips tellič; and so it semič čat čes
newe ordris distroien obedience of cristis lawe (bi whiche
eche man is holden obeche to očer in če drede of crist, čat is
in as myche as ony techič a nočer to don če wille of god) &
magnyfie obedience to synful men, ¨ee a¨enst če preceptis
of god. and so as myche as is in hem čei maken a synful
idiot & in cas a dampnyd deuyl in helle more than almy¨ti



|p49


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



|p50


vndir here beddis hed at ny¨t. & so of cločing čei don
a¨enst čis reule in many maneres; for men seen čat če
kyng or če emperour my¨tte wič worschipe were a garnement
of a frere for goodnesse of če cloč, & namely of suche freris
as schulden most kepe pouert of crist & his apostelis, as
ben clepid maistris of diuynyte, but verreily maistris of
errour boče in techynge & in ensaumple, & summe oone hač
wast cločis & costi, and a nočer symple frere čat nys not
so gret flaterere nakid or to rent.    As to propre čingis freris
seyn čat če pope is lord worldly of housis, bokis, iewelis
and al čat čei han, but her semeč myche venym: first če
suyl children putten in-to here fadir če pope če venym of
worldly lordschipe sič čei may not haue it for distroynge
of here perfeccioun, & yit čei seyn čat če pope mot be most
holy & perfyt & nexte sue crist in alle manere vertues, &
čus čei putten a vsyn čorn in his feet. As to here kyng
čei ben vnkynde & vntrewe, for wič-outen his leeve or is
conseil čei alien in-to straunge rewmes, & in caas to oure
enemyes, al čat čei may gete bi robberie of pore men &
flaterynge & očere false menes in če lond čat čei dwellič
inne; & so, ¨if če pope ben enemye to oure lond & sende
enemyes to oure lond, he hač many stronge houses as
caastelis; & ¨if čei ben his ri¨tfully oure kyng may not
warne ne lette his hoste to reste in čo places, & čanne is oure
lond in gret peril.    As anemtis prechynge, men knowen wel
čat 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 čei laten če
fend strangle many soulis, and ¨it dispisen and letten očere
men to preche the treuče of goddis lawe, laste here synne
were knowen & here pride & worldly wynnynge leid a doun.
 And ¨it čei tellen not schortly ne plenerly če 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 čei gou ydel fro contre
to contre, & fro toun to toun, & fro hous to hous, beggynge
nedles of pore men, techynge očere to ben idel, & stelen
mennus children to čis ydelnesse, where čei ben tau¨t 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.] wič
his hondis after cristis ascencion; and seynt austyn techič
munkis to labore wič here hondis, & so I doč seynt benet &
seynt bernard.    Also bisiden rome frere menours bi false
name pursuen trewe pore frerin to deč, for as myche as čei
woldin kepe fraunseis reule to če lettere in pouert & meke_nesse 
& in grete penaunce, and čer-fore, čou¨ čei haue name
of franseis freris, čei ben enemys of crist & fraunseis & cruel
man-sleeris.  Also, ¨if fraunseis take only če gospel and no
čing addič of his owne čer-to, it schulde not be clepid
fraunseis reule but reule of crist or of če gospel; & ¨if he
putte to če gospel of his owne fyndinge, whi schulde he make
čer-of a newe ordre, sič če offre čat crist made him self is
most perfit & most li¨t & most siker to geten heuene by, &
what goode dede ony man may do he is holden to don it
bi čis most comaundement of god: "čou I schalt loue či lord
či god of ale čin herte, of al či lif, of al či čou¨tis, & of al
či stengčes or my¨tis." what nede is it čanne to maine anočer
religion, sič čat čat crist mayde is I-now¨ at če fulle; & so
sič noone apostle of crist ne angel of heuene hač ony power
but ¨if it be to edificacion I profit of holy chirche, če pope
hač no power to dispense a¨enst fraunseis testament & his
reule, sič čei ben al on, but čif it be to profit of holy chirche
čat men kepen neičer his reule ne his testament. Of čis reule
& errour my¨te men speke ful muche. But god for his mercy
brynge clerkis to cristis clene religion, sič it is če beste on
alle weies & most profitable to alle parties. Amen.



|p52


|rIV.


|rOf_Prelates.



|p|r53-54_{summary}



|p55


               Here it telleč of prelatis.
                   Capitulum Primum.

|r[p.65_MS.] éat prelatis leuen prechynge of če gospel & ben gostly
manquelleris of mennys soulis, And sathanas transfigurid
in-to an aungel of li¨t, & ben gostly sodomytis worse čan
bodily sodomytis of sodom and gomor. first, crist seič in
če gospel of seyn ion čat he was boren & cam in-to če
world for čis ende, to bere witnesse to treuče; also crist
cam in-to čis world to seke and to saue mankynde, če
whiche was perischid. & certis crist sauyd mannus soule
bi trewe lyuynge in his owen persone, & trewe & opyn &
fre prechynge of če gospel, & wilful passion & deč for
prechynge & meyntenynge of če gospel; & to čis same ende
& werk crist ordeyned alle his apostelis & disciplis, boče
bi-forn his deč & after his resurreccion, to preche čus če
gospel to alle men. čanne, sič prelatis & prestis ordeyned
of good comen in če stede of postlis & disciples, čei ben
alle bounden bi ihu crist god and man to preche čus če gospel.
 Also crist biddič pries to petir čat čif peter loue crist čat
he fede his scheep; čat ben cristen soulis; & first fede bi
ensaumple of good lif, če secunde tyme bi trewe techynge
of če gospel, and če čridde tyme bi wilful suffrynge of
deič, to make men stable in če gospel & in hope of blisse:
& here-to crist comaunded his disciples to preche opynly če
treuče čat čei herden priuely, & drede not men čat turmenten
& slen če bodi, but drede hym čat may putte body & soule
in-to helle wič-outen ende.  Of čes two gospellis it
is cleer čat prelatis čat prechen not čus če gospel louen
not crist, but don fully a¨enst his heste, whanne čei leuen
for drede of men to teche če gospel; & čus če he¨e prestis
ely was dede for he tau¨te not his children goddis lawe
and reproued not at če fulle here synnes, & če arke or
couere of god was conquerid in-to euemyes hondis, & goddis



|p56


peple ouercomen, and many čousandis slayn in bataile as
če first bok of kingis tellič.  And herefore če holy prophete
ysaie crieč čat woo is to hym, for čat he was stille and
dwelte among synful peple, & telle hem not here synnes,
sič čis is offis of a prophete. also god seč to prelatis bi
e¨echiel, čat ¨if a synful man die in his synne & če prelate
telle him not his peyne for synne, god schal seke če synful
mannus bloode, čat is his synne, of če prelatis hondis.  And
here-for seič poul čat woo is to hym, čat is euerlastynge
dampnacion, but ¨if he preche če gospel; & sič cristen men
may not lyue gostly but bi goddis word, |r[p.66_MS.]  prelatis čat wič_drawen 
čus goddis word fro here sugetis ben cause of deč
of here soulis, čat is a čousand folde worse čan is deč of
body, & so čei be worse man-sleeris čan čei čat only sleen
če body.  And sič petir was sathanas for he wolde haue
lettid cristis deč & saluacion of mannus soule, him wnwyt_tyngge; 
moche more čes prelatis ben sathanas, čat čus
myche contrarien cristis wille & sauynge of mennus soulis
čoru¨ prechynge of če gospel, & čei ben turned in-to an
aungel of li¨t, for čei feynen hem in če stede of apostlis &
worche wič če fend to suffre mennus soulis go to helle; &
sič goddis word, bi whiche men schulden gostly be gendrid
goddis sones, is betere čan bodely seed of man bi whiche
če body of man schulde be gendred, & čes prelatis mysusen
čis betere seed, čanne čei don more synne čan diden če
sodomytis čat wasted manus seed; for euere če betre čat
a čing is če worse & če more abhominable is če mysusynge
čer-of. & če grete doctour lyncolne robert grosted groundič
čis pleynly čat siche prelatis čat leuen to preche čus cristis
gospel ben more abhominable and enemys of god & his
peple čan weren če cursed men of sodom & gomor. & sič
god seč bi če prophete čat euyl prestis ben cause of fallynge
of če peple, alle manere men ben bounde to amende čis
defaute; for ellis čei stonden not in goddis hestis ne charite.
& here-fore gregory seič čat no man harmeč more cristis



|p57


chirche čan he čat hač če name of ordre & holynesse and
čer-wič lyueth euele, for comunly no man reproueč hym,
& men taken gretly ensaumple of his synne; & čerfore
crist purgid če temple with his owen hondis, as če gospel
tellič, in tokene čat ¨if prestis weren good če peple schulde
sone be amendid. & for čis skille trewe men seyn čat prelatis
ben more bounden to preche trewely če gospel čan čes sugetis
ben holden to paie here dymes, for god chargič čat more,
and čat is more profitable to boče parties & more esy. And
čerfore prelatis ben more cursed to cesse of čis prechynge
čanne če sugetis ¨if čei cessen to paye tičes; ¨e, whanne here
prelatis don wel here ofas.  Also prelatis ben more bounden
to čis prechynge, for čat is comaundement of crist bifore
his deč & eke aftir, čan to seie matynes, masse, euen song,
or placebo, for čat is mannus ordynaunce; čanne sič prelatis
ben not worči to haue dymes & offrynges ¨if čei don not
matynes, masse & očer mannes ordeynyngis, moche more
¨if čei don not čis he¨e ordynaunce of god; & here-fore seič
crist. ¨if če salt be fonnyd it is not worthi ouer čis, but ¨if
it be to be cast out & be defoulid of men; čat is ¨if prelatis
failen of good lif & techynge, čei moten be čus seruyd of
men, for ¨if men vnder hem knowe čis defaute & may
amenden it & dou not, čei consenten & meyntenen hem in
čis grete synne.

                     Capitulum 2=m.=

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



|p58


alle prestis ben chargid to preche če gospel. Also god seič
be če prophete, čat lippis of a prest kepen kunnynge of
goddis lawe, & men seken the lawe of his mouč, for he is
an aungel of če lord of compaynes. an aungel is a messager,
čanne sič če prest generaly is a messe ger of god he mot
schewe his message, čat is če gospel, in whiche is perfitly
teld goddis wille; and gregory vpon če gospel proueč wel
čat eche prest mot preche, haue he litel kunnynge or moche.
 Also gregory seič in če popis lawe, čat who euere comeč
to prestod takič če office of a bedele or criere to goo bi-fore
če dredful doom of god; and as in če olde lawe če prest
schulde die ¨if he ne entrid in-to a sanctuarie wič-outen
noyse, so in če lawe of grace ¨if a prest be doumb of če
prechynge he stereč goddis wratče vpon hym. & sič men
ben gretly cursid čat don a¨enst če popis lawe, as men seyn,
& čis is a grete popis lawe, groundid on goddis lawe & reson
& charite, moche more ben čei cursed čat don a¨enst čis lawe.
 Also ierom seič čat prestis owen to preche bifore bischopis,
& čei owen to be glad čerof for čat is here worschipe.  Also
austyn in a sermon seič čat eche man is holden to teche če
good čat he can; ¨e, čou¨ he kunne litel.  Also it is a gret
werk of mercy to teche men če ri¨tte weie to heuene, &
eche man is holden bi comaundement of god to do werkis
of mercy; čan is eche prest holden to teche če gospel, čat
is če ri¨t weie to heuene.  Also in če holde lawe a man is
holde to brynge če beste of his enemye in-to če ry¨tte weie;
moche more is a man holden to brynge his bročeres soulis
out of synne in-to good weie to heuene ward. And bi čis
reson alle cristis enemyes weren stoppid to speke a¨enst him
whanne he helid a sik man vpon če sabaat day, as če gospel
tellič.  Also čat riche man is out of charite čat helpič not
his bročer in bodely nede, ¨if he may wel, as ioon če
euaungelist seič; myche more is a man nedid bi charite to
releue his bročeres 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 deč or dryncchyng; it
is moche more charite to saue mennus soulis fro deč of synne
& of helle bi trewe prechynge of goddis lawe.  A lord, what
deuelis blyndnesse and cursednesse is čis, whanne če prelat
or curat is chargid of god, vp peyne of his owen dampnacion,
to teche če gospel & comaundementis of god to alle his
sugetis, & here-wič can not teche čus, or may not for worldly
bisynesse, or wole not for idelnesse or negligence, čan to
lette očere to preche frely če gospel of crist & saue mennus
soulis; but čanne čei senden očere, čat tellen lesyngis,
fablis, & cronyclis, & robben če peple bi fals beggyngis,
& dore not telle hem heie grete synnes & auoutrie lest čei
lesen wynnynge or frendischipe.  Certis he were a cruel
fadir čat my¨tte not ¨eue his owene childre bred čou¨ čei
perischeden for hunger, & ¨it wolde not suffre anočer man
to helče čes children bi weie of mercy; but moche more
cruel ben čes prelatis & curatis, čat kunnen not or may not
or wolen not ¨eue here gostly children gostly bred of če
gospel, čou¨ here soulis bin in neuere so gret myschef, &
¨it forbeden & cursen očere men ¨if čei wolen for mercy
¨euere here brečer techyng of goddis lawe, boče treuly & frely,
with-outen beggynge as crist biddič.  It semeč čat syche
prelatis & newe religious ben a-ferd of cristis gospel, for it
approueč not but distroieč worldly lordschipe of prelatis &
feyned holynesse of newe religious; sič cristin religion čat he
made for prestis is če beste, most perfyt, most esy, & most
siker. And oure ihu wolde haue no worse religion in prestis
čan čat čat he made himself.  Also it semeč čat sich iurdic_ion 
of prelatis čat čus letten cristis gospel, dryuen awey god
fro mannus soule, & vertuous lif & charite, & bryngeč če fend
in, and cherischič hym & synnes & debatis & werris. nečeles
men supposen čat newe religious han leue of worldly prelatis
to preche here fablis and lesyngis & to robbe če pore peple
bi beggyng, vpon this condiccion, čat čei preche not spedily
a¨enst symonye, extorsions & očere orible synnes of false



|p60


prelatis, & čat čei ¨euere čes worldly prelatis gold in gret
quantite, čat čei robben of pore men.  And čus čes worldly
prelatis dampnen hem self čes newe religious, hem self, &
also očere prestis čat wolden preche če gospel trewely & frely
as moche as in hem is, and če peple also; sič čei suffren not
če peple to here goddis word frely, but lesyngis, fablis, and
čerto to be robbid, & čus čes prelatis ben procuratours of
če fend, enemyes of crist, & traitours to his peple.

                       Capitulum 3=m.=

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



|p61


wič erlis & barons & here pore tenauntis boče čousand markis
& poundes to meyntene a false plee of če world, & forbarre
men of here ri¨t. & ¨it čes ypocritis seyn čat čis is worschipe
of holy chirche, but certis čei lien, but ¨if čei clepen be
contrarie name če deuelis chirche to be holy chirche, as čei
clepen hem self men of religion & čat čei forsaken če world;
but certis čei distroien holy religion & magnyfien veyn
religion, of whiche seynt Iames spekič, & forsaken traueile
& peyne & dissese of če world, & han lordschipis, rentis,
gaie houses & costy, & welfare of mete & drynk, čere čei
my¨tten vnneče before haue bene-bred & watir or feble ale.
¨e, wič moche care & traueile now vnneče ony mete or wyn
may serue & plese hem, but likerousnesse & lustis of here
bely han now alle če bisinessis, and deuocion & holynesse &
penaunce litel or ri¨t nou¨t. of čis veyn pride of religious
it semeč wel čei ben not bok of cristis pouert & holynesse,
as čei seye in here wordis, but bok of pride, coueitise, vanyte
& očere synnes, to disceit of goddis peple & distroiynge of
his lawe.  harde crieč seynt bernard a¨enst pompous prelatis
& axeč hem čus: ¨ee prelatis, what doč gold in ¨oure bridelis
& očere araies, where it kepe hem fro cold; we perischen
for hunger |r[p.70_MS.]  and cold, seyn pore men, oure goodis čei ben čat
¨e wasten from vs, čei ben drawen cruelly a¨enst mercy, &
čus ¨ee don tweie euele čingis, on for ¨oure pride & wast
of pore mennus goodis ¨e gon to helle, And we pore men
perischen in čis world for ¨oure vanyte & pride. & sič če lif
of prelatis is bok & ensaumple of sugetis, as grosted seič
wič many moo, & čei lyuen so opynly in pride, coueitise &
idelnesse, passynge alle očere, čei ben open heretikis &
stronge, čat han no schame of here heresie, for heresie in
fals lif meyntened is werse čan heresie only in herte or
wordis, and for sclaundere čat čei ¨euen to očere men bi
here cursed lif god him self curseč hem in če gospel & seič
čus: who to čat man bi whom comeč a sclaundre, čat is
ensaumple to do synne, it spedič to him čat a mylneston of



|p62


assis be hangid in his necke, & čat he be dreynt in-to
depnesse of če see. čat is, seič gregory, it spedič to euyl
prelatis čat ¨euen ensaumpele of synne to here sugetis čat čei
weren in lowere staat of worldly labour & čerwič wer
dampnyd to depe helle; for čan čei schulden haue lesse
peyne čan to lyue euele in če he¨e staat & teche očere men
do synne, for čei ben worč as many dečes as čei ¨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
& očere costis? & ¨if čei preien, čat is wičouten deuocion
to plese če peple, & comunly for offrynge, & cotidian distri_bucion,
& stynkyng lif of lecherie, robberie, pride, coueitise,
glotonye; čat čei račere stiren god to wrače & vengaunce
čan to mercy & pite, as goddis lawe, austyn & gregory &
očere seyntis witnessen. but, lord, sič heresie stondič most
in cursed lif, were ben more heretikes, sič čei ben most
synful in opyn & preuy cursed lyuynge; but where schal
ony be deppere dampnyd in helle?

                       Capitulum 4=m.=

Prelatis also robben če pore lige men of če 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 čei paien bi ¨ere twenti
shillyngis or more or lesse, and čus bi sutilte of sathanas
čei han |r[p.71_MS.]  founde newe peynes orible & schameful to make men
paye a gret raunson, to ¨euere gold & bače hem in lustis of
synne a swyn in feen. And men seyn čat summe bischopis



|p63


getič in o yer two čousand mark or poundis; & ¨if he laste
twenty ¨eer bischop wič čis robberie, It wole come to sixti
čousand mark čat he robbič of če kingis lige men.  And čus
čes wickede prelatis sillen cristene mennus soulis to sathanas
for money, for whiche soulis crist schedde his precions herte
blod vpon če cros. And herefore čei ben worse čan iudas
for many skillis, for čei sillen crist in a manere as iudas dide
wič more dispit & more stynkynge coueitise, & ¨it čei hiren
lordis to meyntene hem in čis cursednesse, & ¨euere pore
mennus goodis to hem for čis ende, & hiren also iurrouris &
očere gentil men of contre to forswere hem wyttyngly on
če bok & not to putten hem vp for extorsioneris & čeues;
& whanne čei schulden be principal dukis in crist oost to
fi¨tte & teche očere men bi here ensaumple to fy¨tte a¨enst
synnes, as false traitouris čei turnen če bak & techene
cristene men to offre hem redy to če deuelys sacrifice. a
pore man čei 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,
čanne he is an holy sone, & hač ¨iftis & worldly frendischipe
& fauour & anticristis false blissyng & god die trewe curs.
And čei flatren lordis whanne čei meyntenen čes anticristis
prelatis to robbe here tenauntis, & seyn čei worschipen čanne
god & holy chirche, & ¨euen lordis grete ¨iftis of gold &
iuelis & pardons, & licence to synge in oratories & očere
veyn čingis, and ¨if lordis wolen distroie čes synnes of
robberie & sathanas marehaundise, čanne anticristis prelatis
wolen sclaundren hem, curse hem, & entirdite hem & here
londis. And čus alle men ben conquerid to če fend almost,
& čus čes 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 če ende of here lif, & čanne
in alle čes tymes čei ben heretikis, so čat alle očere synnes
ben holden for nou¨t in comparison of čis symonye, as če
beste part of če popis lawe seič. for, as gregory & če
popis lawe seič, in čre maneres is symonye don. First
whanne a man comeč to a benefis of če chirche bi ¨ifte of
money or worldly goodis bi hym self or bi očere menes.
 ée secunde tyme whanno a man comeč čer-to bi preiere
of lordis or ladies or očere men more than for kunnynge
|r[p.72_MS.] of goddis lawe & holy lif.  ée čride tyme whanne a man
comeč čerto bi worldly seruyce of lordis & ladies, of prelatis,
or očere my¨tty men more čanne for good lif and kunnynge;
but who comeč hellis to prelacie? & in processe čei mys_penden 
pore mennus goodis, in wast metis & festis of ryche
men & pride of čis world, & don not here office comunly
nečere in good lif ne trewe prechynge, & resignen not here
benefis goten čus by symonye; & čat čei moten algatis do
¨if čei schullen be saaf vp če popis lawe, & neuere in wille
to hauen it a¨en but ¨if it be bi ri¨t title, & algatis confirma_cion 
of god bi titel of grace is nedeful to hem. And čat
comeč not but bi verray repentaunce of synne don bifore,
& bi trowe lif & techynge & meyntenynge of goddis lawe
vpon here kunnynge & my¨t. & in here endynge čei 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 očere men
in synne, as pride, coueitise, & glotonye & alle očere: for
¨if čei hadden čanne contricion čei schulden restore čes
wickid extorsions vp here my¨t, & warne očere men of če
synnes in whiche čei hadden norischeden hem; but čis
comeč seldom or neuere, & čfore it semeč čat čei dien
heretikis but ¨if god helče more in the laste poynt of
partynge of če soule & body, & ellis čei dien dampnyd



|p65


fendis of helle.  But lordis & ladies here mosten ben wel
war, for ¨if čei ¨euen benefis to clerkis fore here wordly
seruyces, princypali as for kechene clerkis & countyngge or
daunsynge, for palfreis or keuercheris, gold or očer worldly
seruyce, it is foul symonye & cursed on boče parties, as
goddis lawe and če chirche & holy seyntis techen.  And
also ¨if čei ¨euen a benefis for men ben of here kyn, or for
fleschly loue, or worldly frendischipe, or ellis for če clerk
is manly to če lord in gay cločinge, in grete festis, gret
archerie, or ony očere veyn iapis more čan for če worschipe
of god & profit of mannes soule, it is stynkynge symonye
bifore god, as lawes and seyntis techen.  And here ben čre
poyntis of treson to god & his peple; če first is čat lordes
& ladies ben tratours čat holden curatis in worldly offices
fro če soulis čat čei han cure of; for god ¨eueč hym lordi_schipis 
& presentyngge of chirchis to meyntene goddis lawe
& help trewe prestis to teche his peple če gospel & maunde_mentis 
of god, & ¨if čei holden wič goddis tresour curatis
in here worldly seruyce or chapellis, & letten hem to kepe
cristene soulis, če whiche crist bou¨t wič his precious blod,
čei ben foul traitours to |r[p.73_MS.]  ihu crist & to če peple čat čei
disceyuen čus; but ¨it more treson is in clerkis čat coueiten
& taken čis worldli office wič cure of cristene soulis and
may not do hem togedre, for čei schulden teche če lordis
če treuče of goddis lawe & also če peril in čis poynt, & don
nou¨t, for ope of grettere benefices or for flaterynge of here
lordschipe; but the moost tratourie of alle stondič in fals
confessouris, čat schulden telle če treuče of goddis lawe &
don not for lesynge of worldly lordischipe, frendeschipe,
fauour or worldly wynnyng, boče of če lord & his meyns
& of če false eurat čerto; & čus če lord or the lady hireč
costly a fals iudas to his confessour, čat suffrič him & ledič
him če hei¨e weie to helle.  Also prelatis ben ful of symonye
whanne čei mynystren here sacramentis or ony gostly office
for money or čank or preiynge of men of če world or for



|p66


ony worldly seruyce. For crist biddeč hem ¨eue al čis frely
as čei taken it freely of god, & če prophete seič he is blissed
čat kepič his hondis clene fro alle manere ¨ifte, & he is cursed
čat doč če werk of god wič necgligence or fraude.  And it
is a foul fraude to [do] čis gostly office for worldly reward
or for čanke or preisynge of synful men, whanne čei schulden
do it for goddis worschipe frely & helče of mannus soule.
 But ¨it symonye of če court of rome doč most harm, for
it is most comune & vnder most colour of holynesse, & robbič
most oure lond of men & tresour; for alle nacions of this
cristendom rennen čider as to welle of trewče and gostly
helče, & čei ben most disceyued, for čei wenen čat čere is
no symonye for holynesse of če court of rome. & many
kunnynge men & able ben dede bi če weie, what wič traueile
& cold & očere myschefis & enemyes, & ofte raunsonyd, &
beren out of če lond moche gold to raunson, to spende bi če
weie¨e; ¨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 če pope če first froytys, & cardy_nals 
& bribouris to spede here nedis, & for pardons, quyenals,
priuylegies, for assoilyn gis of wowes, & many feyned iapis,
čat men supposen alle čes passen čre fiftenčes; & alle goč
out of owre lond comunly into enemys hondis, & for al čis
comeč 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 & če lord to resceyue čer_fore 
gold or gold worč, bi če same skil it is symonye to serue
če pope in sich a straunge traueile and contre, & ¨euere hym
gold for his lede, & če frystefruytes for ¨ifte of a chirche;
& ¨it whanne a lord hač če gold for his presentynge če gold
dwellič stille in |r[p.74_MS.] oure lond, but whanne če pope hač če furste
fruytes če gold goč out & comeč neuere a¨en. And so for
pardons, ¨if čei ben ou¨t worči čei mosten be free, & to take
r money for hem is to selle goddis grace and so symonye, &
čan boče parties ben cursed of god & man; & so anticrist
hač forbarrid če fredom of goddis lawe in schriftis, masse,



|p67


syngynge, & očere deuocions & takič gold of men to brynge
hom sum del to čis fredom, & so robben hem bi ypocrisye
as ¨if it wore not leful to do profit to mennus soulis wičout
dispensynge of anticrist. but now to schewe če malice &
cursednesse of symonye; first, almy¨tti god dampneč it in
če olde lawe, crist in če gospel, & is apostlis after če sendynge
of če holy gost; first, whanne če wickid kyng ieroboam
made false maunmetis & stockis and worschipide hem for
almy¨tty god, bicause čat he selde če presthode of čes
false goddis for worldly ¨iftis god almy¨tty distroied hym
& alle his seed. also, for giesy toke money & cločis of
naaman whanne helise če prophete his maistir hadde helid
hym, če leper of naaman cleuyd to hym & his generacion
cuere aftir, in tokene čat gostly lepre, čat is heresie, schulde
dwelle wič alle syche as taken money or money worč for
gostly offices; ¨e, wičouten couenant makynge. also god
seič bi če prophete malachie to če iewis čat his wille is not
to hem: "For čer nys noon čat shittič frely če doris of če
temple." čanne god chargič more če betre offis as makynge
of sacramentis & ¨eeuynge of ordris, čat men plese hym
not but ¨if čei don hem frely.  Also crist in če gospel drof
out of če temple hem čat selden & bou¨ten činne, ¨ee,
wič his owen hondis, čat we reden not of many očere synful
men čat he tok so moche vengaunce in his firste comynge,
in tokene čat he scharpliest schal ponysche hem čat don
symonye. Also petir seyde to symon magus; bi money be
wič če into loos of dampnacion, for čou gessedest to haue
goddis ¨iftee čorou¨ money.  Also symonye is contrarie to al
če hole trinyte & to eche persone čerof; first to če fadir,
for whanne god wole not and may not brynge vnable men
into benefices of če chirche for his ri¨twysnesse & vnablete
of hem self, čei presumen to comen in bi symonye; as ¨if
če peny & falsnesse of če fend were more čan če my¨t of
če fadir of heuene. also ihu crist is dore bi whiche men
schulde entre into offices & benefices of če chirche, &



|p68


symonyentis wolen come in bi anočer weie of falsnesse,
as ¨if čei wolden putte awey ihu crist, & be more maistris
& more witty čan he. Also symonyentis as |r[p.75_MS.] myche as in
hem is sellen če holy gost, & mak in him čral or bounden
to synful men & fendis, whanne čei sillen & biggen čus his
¨iftis; & čerfore čei ben worse heretikis čan če cursed heretik
arrian & his secte čat made če holy gost lesse in my¨t čan
če fadir & če sone, & seruant to hem boče as če lawe seič.
For as če synne of sodom was moost a¨enst kynde & so
most synne in čo olde lawe, so is symonye as doctours seyn
most a¨enst grace & most synne in če lawe of grace. And
čerfore in če popis lawe decrees & decretals symony is
generaly clepid heresie, & orible peynes ordeyned a¨enst
men čat don symonye on ony manere bi hem self or očere
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 če perfeccion of cristis
pouert & his apostlis, & also trewe prechynge for a litil
stynkyng muk or drit, & worldli lordschipe, & wombe ioie
and idelnesse, & freris forsaken če perfit pouert of crist and
his apostlis for pride of če worldly staatis & flaterynge
čer-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 & očere iapes & false bihestis, & bi false stelynge
a¨enst here frendis wille, and a¨enst goddis comaundement.
And lesse curatis forsaken holy lif & trewe prechynge of
crist & his apostlis for bisynesse & worschipe of če world
& for glotonye & drunkenesse & lecherie; & ofte bi open
symonye comen to here benefices, & dwellen stille in hem
whanne čei ben vnable to techo goddis lawe in word &
dede; & čus symonye regneč in alle staatis of če chirche,
boče in statis groundid of crist & in očere groundid of foolis
as ¨if čei weren statis of holy chirche, but čei ben statis
of če wicked chirche brou¨te in by lesyngis & ypocrisie.



|p69


And sič če kyng & lordis ben chargid of god to distroie
čis synne & očere, & mowen don it & don it not, čei ben
consenteris & fautouris čer-of.

                       Capitulum 6=m.=

   Also prelatis halden če halwynge of dede stonys or dede
erče & očere ornamentis of če chirche, as vestymentis, cločis,
chalis, & oile, & crem, more worči čan če halwynge and
blissynge of če sacramentis of če auter, čat is verray cristis
flech & his blood; & so it semeč čat čei holden dede stonys
& dede erče & roten cločis more worči čan cristis owen
precious body & his blood.  For čei holden to hem self
halwynge of auter stonys, chirchis & chirche ¨erdis & očere
cločis of če chirche as more worči |r[p.76_MS.] & precious, & suffren
pore prestis, be čei neuere so vnkunnynge and vicious
anemtis god so čat čei speke not a¨enst če synne of prelatis,
to make če sacrament of če auter eche day, as ¨if čat were
lesse worči & lesse precious.  Also čei wolen suffre an auter
vnhalwedid, or a chirche or a chirche ¨erde suspendid & no
masse seyd čerinne, ¨e fourtene ny¨t, ¨e a moneč, ¨e longe
ynowč, ¨if fourty pens ben bihynden of ten mark or ten
pound; & alle čis čei taken bi extorsions, bi čefte & symonye,
& hauen no mercy, be če peple neuere so poer, neuere so nedy,
& neuere so deuout to here goddis word or seruyce; but
where ben worse tirauntis & heretikis? & čus in alle here
dedis of gostly offices čei cursen hem self & če peple also,
for čei don not čat čat longič to here office for stynkynge
symonye, & maken če peple to consente & meynteyne here
synne of symonye & heresie, for čei don many sotil menys,
as graunten pardon & here feyned blissyng to halwyng of
chirchis, to make če peple wilful to bere hem vp in here
synne.  And ¨if ony man for drede of god & his conscience
a¨enstonde čis extorsion and robberie & symonye he schal
be rebukid, dispised, sumned, cursed, lese his catel & in cas



|p70


his bodi to prison or to deč, & sumtyme be in hate, in strif
& enuye, & ful of his wrecchid lif. & ¨if he consente wilfully
to čis foule symonye čanne he is dede in synne, as poul
seič, & ¨if he a¨enstonde it, what bi cautelis of anticrist &
malice of če fend, he schal be tourmentid bi wračče &
vnpacience & traueile & peyne of his bodi & loos of his
catel, čat vnnečis schal he be sauyd but nedid to be
dampnyd; & čus it semeč čat čei čat schulden be most
principal helperis to cristene mennus soulis čei ben most
principal procuratours of če fend to encombre hem in synne.
and ¨it it semeč čat oure goode god kepič čes veyn offices
& feyned sacramentis fro his pore prestis čat čei gon not
če brode weie to helle for mysusynge of hem.

                       Capitulum 7=m.=

   Prelatis also setten more pris bi a litel styngynge drit
of worldly goodis čan čei don bi če moste holy gospel of
ihu crist; for če grete bysynesse čat čei han abouten worldly
goodis & če litel traueile & studyyng abouten cristis gospel
prouen wel čat čei louen more čis worldly muk čan če
gospel of ihu crist; for če dede doynge is proff of loue,
as gregory seič, & herefore čei preisen & techyn mannus
lawis & here owen tradiciouns to gete če peny by, but čei
leuen & dispisen če gospel & letten it to be prechid, for če
gospel techič če holy lif of crist & čis apostlis & dampneč
če cursed lif of čes worldly prelatis, & čei commaunden
čat no man schal |r[p.77_MS.] preche če gospel but at here wille &
lymytacion, & forbeden men to here če gospel vp peyne of
če 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 čer-bi.
& sič it is cristis conseil & comaundement to prestis generaly
to preche če gospel, and čis čei moten not do wič-outen
ieue of čes prelatis, čat in cas ben fendis of helle, čanne



|p71


prestis may not do cristis conseilis & hestis wič-outen leue
of fendis. A, lord ihu! for čes synful foolis, & in cas
fendis of helle, ben more my¨tti & witti čan čou, čat trewe
men may not do če wille wič-outen auctorite of siche fendis.
 A, lord god almy¨tty, al witti & alle ful of charite, hou
longe wilt čou suffre čes anticristis to dispise če in čyn
holy gospel & lette če helče of cristene mennus soulis?
Endeles ri¨tful lord, čis čou suffredest for synne generaly
regnynge among če peple, but endeles mercyful & goode
lord, helče 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.  Almy¨tti lord god and merciful
& endeles witty, sič čou suffredest petir & alle apostlis to
haue so grete drede & cowardise in tyme of či passion čat
čei flowen alle awey for drede of deč And for a litel pore
wommannus vois, and aftirward by confort of če holy gost
madist hem so stronge čat čei weren afferd of no man, no
peyne ne deč; helče nowe bi ¨eftis of če same holy gost bi
pore seruauntis čat al čer lif han ben cowardis, & make
hem stronge & bolde in če cause to meyntene bi gospel
a¨enst anticristis & tirauntis of čis world. & graunte grace
to oure lordis alle to meyntene či gospel & čin ordynaunce,
& specialy to seke bi worschipe & my¨ttily distroie synne;
for to čis office čou hast ordeyned lordis.  Almy¨tti lord,
it semeč nowe to foolis of this world čat bi cause is ouere_comen 
and anticrist hač če victorie, & pore men, lord,
doren not abide bi seruyce; but now lord, for glorie of čin
owe name, & fer sauynge of cristene soulis whom čou
bou¨ttest wič čin precious herte blood, & for distroynge of
boost & pride of anticrist & bis čat now ben so hei¨e &
my¨tty, graunte bi seruauntes grace to laste trewe in če
gospel & preche it trewely in word & dede; & či lordis
to meyntene it styfly a¨enst anticristis clerkis; & či
comunes, lorde, to kepe čin hestis & knowe anticristis



|p72


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

                       Capitulum 8=m.=

   Also prelatis setten more pris bi če roten peny čanne
čei don bi če precious blood of ihu crist, for če ende of
schedynge of |r[p.78_MS.]  cristis bloode was to saue mannus soulis &
it was pris for hem; čanne as čei louen more če roten peny
čanne če sauynge of cristene soulis, so čei louen more če
roten peney čan če blood of ihu crist, & in tokene čer-of čei
ben besy boče ny¨t & day to gete če čeny wič falsnesse,
cautelis & tirauntrie, but of mennus soulis is left care; ¨if
če peny fayle čei ben woode for wračče & sorowe, ¨if mennus
soulis gon to helle bi brekynge of goddis comaundementis
no warde, so čat če peny come faste to fille here hondis &
coffris. & herefore men seyn čei maken marchaundise wič
money & mennys soulis to sathanas, for čei ¨euen men
licence to dwelle in synne for annuel rente as longe as hem
likič, & čus sathanas getič soulis to helle for če roten peny;
for men seyn čat cayphas bischopis ben sory whanne men
forsaken here olde synnes and paien nomore here annuel
rente.  And seyn čat čei may not holde good hous bi siche
men, as čou¨ čei wolde sende čousande soulis to satanas
or to haue moche roten money & a proude name in če
world of gret housholdyng.

                      Capitulum 9=m.=

   Also prelatis killen men gostly, ¨euynge euyl ensaumple &
disceyuynge pore men of here almes, & wič-drawynge goddis
word bi whiche čei schulden lyue gostly, for ensaumple of
pride, coueitise, wračče, vnmercy, vanyte, glotonye & lecherie
čei ¨euen to alle men aboute; & manye of čes synnes ben
so open čat it nedič no more to declare hem, but of lecherie
men seyn čat many prelatis ben ful čer-of & of če moste
cursed spices čer-of, čat 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 sič če bischop hač
so manye? & sugetis taken ensaumple at here curatis, boče
weddid men & sengle. & čus prelatis bi čis cursed ensaumple
sleen in als mychel as in hem is alle manere men, for čei
dorn not for schame of her owen synne sadly amende očere
synful, ne wičstonde wronges of souereyns čat čei don to
pof.o men.  And herewič prelatis disceynen pore men of
here almes, for bi fals pardon čei maken men to ¨eue here
nedi liflode to here cathedral chirches čat han no nede, &
make če pore men to hope of more čank of goddis mercy to
don here almes to riche houses & riche men more čan to don
it to here pore nei¨ebočeris čat ben bedrede, febil, & crokid
& blynd, & čerwič han nou¨t of here owen. And certis čis
is worse čefte čan to robbe hem as an owtlawe doč. For he
takič comunly gold or siluer, but čer prelates taken |r[p.79_MS.]  boče of
pore men & disceyuen hem in feič, hope & charite, & also
če suffren očere false pardoneris disceyuen če peple for a
litel money, & lesse curatis haunten čis false craft.  Also
čes prelates bi extorsions and maistrie taken če litel good
čat čei schulden lyue bi čat čei geten bi gret swoot of here
body, & čus, as god seič of tyrauntis, čei taken here skyn
fro če bak, & eten & drynkyn mennus blood, whanne čei be
raueine & ypocrisie disceyuen hem tof here goodis bi whiche
here bodely lif schulde be susteyned, & whiche goodis čei
gaten bi hard traueile & wastyng of flech & blood; & čus
čei ben manquelleris & irreguler bifore god & his aungelis.
 Also čei prechen not cristis gospel in word & dede bi whiche
cristene men schuld lyue holy lif in charite, but blaberen
forče anticristis bullis to maken cristene men to werre eche
wič očere in hope to wynne heuene bi siche werris, & ¨it
čei letten trewe men to teche treuli & frely cristis gospel
& his comaundementis, but čei senden newe ypocritis to
preche fablis & lesyngis & to flateren ben in synne, & to
robbe če pore peple bi fals beggynge dampnyd of goddis
lawe, & ¨it čei maken če peple to erre in bileue & to trowe



|p74


čat crist beggyd čus als čei don: but certis čis his an open
heresie a¨enst cristis gospel & his lif, & as če olde lawe &
če newe schewyn pleynly; & čus čes prelatis killen mennus
soulis bi sclaundre of here owen euyl lif, bi disceit of almes,
& suffrynge of false techeris & false robberis of če peple.

                        Capitulum 10=m.=

Ouere čis prelatis chargen more here owen cursyng. čat is
many tymys fals, čan če moste ri¨tful curse of god almy¨tty.
And herebi čei menen & schewen in dede but falsly čat
čei ben more čan almy¨tty god in trinyte.  For ¨if a man
be acursed of prelatis, ¨e wrongly, anoon alle men ben tau¨t
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
čo čat ben cursed of god for bregynge of his hestis, as
proude men, enuyous, coueitous, glotons & lechereuse, ben
not ponyschid čus, but holden vertuous & worči & manly
men; & so goddis curs is seit at nou¨t but wrongful mannus
curs is chargid aboue če cloudis. And ¨it čou¨ 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, čou¨ he dwelle in his synne & čanne in
goddis curs.  But see now če 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, & če peple
chargid vp |r[p.80_MS.]  peyne of če grete curs to flee & not here s[i]ch
a man for to saue here owen soulis; & čis schal be don
vnder colour of holynesse; for čei wolen seie čat siche a
man techič heresie & brynge many false witnesses & notaries
in his absence, & in presence speke no word, & čei feynen
čis false lawe, ¨if čre or four false witnesses hirid bi money
seye sich a čing a¨enst a trewe man, čan he schal not be
herd, čou¨ he wolde proue če contrarie bi two hundrid or
čre; & čes false men seye in here doynge čat crist was
lafully don to če deč, & susanne also, for bi sich witnessis



|p75


čei weren dampnyd, but cristene men bileue techič če
contrarie. & bi čis false lawe čei may proue heretikis whom
euere čei wolen; ¨e, crist & alle his apostlis & alle his
martirs & trewe men in čis world, & proue eche kyng in
cristendom forsworn & no kyng; but certis god techič in
his lawe čat o trewe man, as danyel dede, schal conuycte
two false prestis; & če prophete hely conuycte ei¨te hundrid
& mo of false prestis & prophetis of baal. & čes prelatis
wolen distroie al goddis lawe čat techič hou false witnesse
schullen be ponyschid, for čei wolen not haue hem conuycted
of here falsnesse bi mo trewe men; & ¨it whanne a man is
falsly cursed of a prefat, ¨e čou¨ če prelat be a deuyl of helle,
he schal not be assoilid til čat he swere to stonde to here
dom čou it be a¨enst goddis lawe & his conseience. & čus
čei ben fully contrarie to goddis dom & ry¨twisnesse, for
¨if a man haue terespassid neuere so a¨enst god he wole
assoile him for verray contricion wič-outen siche sweryng
or chargyng of vnresonable čingis, but čei falsly enhaunsen
hem aboue god almytti.  éus it stondič of mannus curs;
apostlis of crist hadden power to take mennys body.cs to
sathanas to traueilen hem whanne čei weren rebelle a¨enst
goddis hestis til čei weren meke a¨en for peyne & for woo,
& so to saue če soule; but nowe anticristis clerkis cursen
če soule into helle as čei feynen, but če body is neuere
če more traueilid. & certis čes ben cruel fadris čat čus
violently cursen here children into helle, not for rebelte
a¨enst god ne his lawe, but for cristene men wičstonden
če prelatis coueitise or his pride, or for čei techen & meyn
tenen če gospel of ihu crist.  Also whanne čei cursen for
here coueitise & here owen vengaunce čei cursen hem self,
as če lawe seič, for čei bent out of charite a¨enst god &
man.  Also whanne čei cursen a man čat meynteneč goddis
lawe paciently & stably god blisseč a¨enst here cursyng,
but čei blynden so če peple čat goddis blissyng is sett at
nou¨t, but here false curs is drede more čan god almy¨tty.
Also whanne čei blissen a man čat meynteneč hem in here



|p76


cursed |r[p.81_MS.]  lif god him self curseč čat man, as god seič bi če
prophete, but čei blyndyn so če peple čat here false blissyng
is magnyfied & goddis ri¨tful curs is not dred, & čus čei
putten goddis dom & blissynge & cursynge bihynde & setten
hem at nou¨t, & magnyfien here owen false dom and blissynge
& cursynge aboue god almy¨tty: but in očere placis is more
of čis matere.

                    Capitolum 11=m.=

   Also prelatis disceyuen lordis & alle cristene men bi veyn
preieris of mouč, & veyn knackyng of newe song & costy,
for bi title of preire čei han many worldly lordschipis &
many parische chirchis approprid to hem, & don neičer office
of prelatis is cristis disciplis diden, neičer office of lordis as
čei owen to do bi goddis lawe, neičer če office of parsones ne
vekeris to here parischenes; but lyuen in pompe & pride,
coueitise, & in wračče, slouče & in ydelnesse, & stenkynge
lecherie, glotonye & drounkenesse, & gret ypocrisie, and so
techen če fendis armys of synne & distroien če clennesse of
cristis lif as moche as čei may. preiere stondič principaly
in good lif, & of čis preiere spekič crist whanne he seič in
če gospel čat we mosten euere preie; for austyn & očere
seyntis seyn as longe as a man dwellič in charite so longe he
preieč wel.  Also preiere stondič in holy desir to do goddis
wille, & of čis spekič goddis lawe & seyntis ful myche.
 Also preiere stondič in word, as comunly men speken, & čis
is nou¨t worč but ¨if it be don wič deuocion & clennesse &
holynesse of lif.  For holy writt seič čat his preynge is
abhomynable čat turneč awey & herič nou¨t če lawe; čat
is to seie, čat fulfillič not goddis lawe in his lif. And of
siche vikede men seič god bi his prophete: whanne ¨e schulle
multiplie ¨oure preieris y schal not here ¨ou.  And god seič
bi če prophete to suche men: y schal werrie or curse to ¨oure
blissynges, & god seič bi salamon čat če sacrafices of wicked
men ben abhomynable, & austyn seič in many placis čat ¨if
čou lyuest in glotonye & dronkenesse, what euere či tonge



|p77


sowneč, či lif blasphemeč god; & gregory seič whanne he
čat displeseč is sent for to preie, wič-outen doute če herte
of him čat is wroč is stirid to werse wračče. A lord, sič
prelatis ben so fer fro goddis lawe čat čei wolen not preche
hemself ne suffre očere men to preche če gospel trewely &
frely, hou abhominable is here preire bifore god almy¨tty.
lord, sič prelatis witte not where here preiere be acceptable
or dampnable, whi magnyfien čei it so moche & sillen it so
dere? for a lewid mannus preiere čat schal be sauyd is wič
outen mesure betre čan čat prelat čat schal be dampnyd, &
sič no prelat whot where he schal be dampnyd, whi sillič |r[p.82_MS.] 
he his cursed preiere to če lewid man so dere?  And čer-fore
god kepič to his owne knowynge če worčynesse of mannes
preiere, for men schulden not vse marchaundise of symonye
čerby; for god techič is be seynt poul ¨if a man resceyue
vnworčily če sacrament of če auter čat man resceyueč his
dampnacion. And sič prelatis hondis ben ful of blood, boče
of quellyng of men wič 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? sič he seič
nay hym-mself bi če 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 čer grete criyng
of song, as deschaunt, countre note & orgene, čei ben lettid
fro studynge & prechynge of če gospel; & here owene
fyndynge vp, čat crist & apostlis spoken not of, as is čis
newe song, čei clepen it goddis seruyce, & magnyfien it at
če fulle, but good lif & techinge of če gospel čei setten at
nou¨t. And ¨it crist comaund ič čat most of alle čingis in
čis world; & čus čei čenken it ynow¨ to kepe here owene
fyndyngis and to traueilen aboute hem, čou čei leuen če
ordynaunce of god & studynge of his lawe, & čns it is
verrefyed, but on an euyl mane, čat seynt poul seič:
whanne če presthod is translatid, it is nede čat če lawe be



|p78


translatid; for whanne presthod stod in holy prestis of lif
& studiouse & kunnynge, čanne was holy writt ynow¨ to hem
& studied & kept in dede wič gret reuerence; but nowe,
whanne presthold stondeč 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 čis synne by and to
gedre gredely tičes whanne čei don not here office; for
goddis lawe helpeč hem not her-to but dampneč here pride,
symonye, coueytise & očere synnes.  And ¨it anticristis
clerkis feynen čat čou¨ 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 čis dremyng nys not
groundid in ony place of holy writt, tor god seič generaly
čat čis preiere is abhominable čat turneč awey & herič not
goddis lawe; & comunly suche cursed prelatis ben no part
of holy chirche, in cas čat čei sullen be dampnyd; also
syche cursed prestis dispisen god in his face, hou schulde god
here hem čanne, sič in cas čei ben fendis |r[p.83_MS.]  of helle?  Also
god herič not siche cursed men for hem self, hou schulde he
čanne here hem for očere men, whanne charite schuld bigyne
at hemself.  Also in če olde lawe god tok gret vengaunce of
hem čat offreden očer fier čan god ordeyned in his sacrafice,
& čis fire was token of charite, čat who euere dede ony
sacrifice to god wič-outen charite schulde not ben acceptid,
but vengaunce schulde come on him očer gostly or bodily;
but če fend blyndič men bi syche false colour to tristen in
ypocritis preieris, & sumtyme in preieris of fendis, & not to
amende hem of here synne but račere to meyntene hem čer_inne; 
& čus is oure peple disceyued bi veyn preieris of synful
ypocritis, & holy writt not knowen ne kept, but vanyte,
pride & očere synnes ben meyntened, & holi lif of prestis &
očere men is dispised.



|p79


                      Capitulum 12=m.=

   Prelatis also feren cristene men bi here false censures, as
suspendynge, cursynge and enterditynge, čat čei kepe not
goddis lawe & his ordinaunce; for whanne prestis wolden
gladly lyue wel aftir če gospel, & preche goddis lawe &
dispise & distroie synne, čanne worldly prelates, for drede
of here owen symonye & extorsions of pore men, comaunden
prestis to preche not wič-outen here leue, & čanne prestis
schullen neuere gate leue or ellis swere čat čei schal not
preche a¨enst če grete synnes of prelatis. And ¨if prestis
prechen trewely & frely če gospel of crist & reprouen
generaly synne, čes emperours clerkis čat stryuen a¨enst
cristis lyuynge wolen somone hem fro contre to contre; &
¨if čei dwellin wič cristene peple & techen hem goddis
lawe & don not aftir here wrong heest,  čei wolen suspenden
pore prestis fro masse & prechynge & alle goddis seruyce, &
curse hem & prisone hem bi če kingis power; & so trewe
prestis schullen be cursed & prisoned for čei don frely werkis
of mercy & charite & comaundement of god, & leuen če
contrarie commaundement of a synful fool & in cas of a
maistir deuyl of helle.  And ¨if lordis wolen helpe pore
prestis in ri¨t of goddis lawe, & brynge proude worldly
clerkis to mekenesse & pouert, as god comaundič hem in
his lawe, čei schullen be suspendid from alle goddis seruyce
and here londis entirditid & čei cursed & taken to prison
¨if čei stonden sadde in goddis cause, & čes feyned čeues
seruen of čis, 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, čan
|r[p.84_MS.]  almy¨tty god in trinyte & his offense, & to lese če blisse
of heuene; & čus anticristis prelatis don more harm to
cristene men & maken hem more to breke goddis hestis čan
če deuelis in helle, čat neuere weren men. but a¨enst čes
feyned censures men schulden ben armed wič feč of če



|p80


gospel, čat če more čat čei forbeden men do goddis wille,
če more strong schulden čei be to do it; & drede not here
curs, for čanne god blisseč hem; & a¨enst bodely peyne
be armed wič pacience & charite & hope of heuenely blisse;
& čan anticristis power schulde soone be brou¨t doun &
holy writt knowen & kept & meyntened; but goddis lawe
is čis, čat prelatis preche to synful men če foulnesse of
here gretee synnys and horible peynes of helle, & hou
soone čei may geten mercy of god in če blisse of heuene
for verrey contricion. And ¨if čei wolen not leue here
opyn synnes for al čis, čanne lordis schulden ponysche here
bodies in prison or by loos of catel, for čis is lordis office
as petir & poul techen. Sumtyme men weren forboden of
trewe prestis to vse & do sacramentis in open cursed lif,
& čat is trewe suspendynge. but nowe goode men ben
suspendid fro doyng of goddis hestis til čat čei paien a
gret tribuyt to anticrist or his officeris. but čo¨ a man
be neuere so openly cursed of god he schal be suffred ¨if
he wil paie a rente to anticrist or hise, čou¨ he neuere so
foule dispise god & dampne his owne soule & dysceyue če
peple. & čus alle čes feyned censures ben anticristis panter
& armes, to lette trewe men fro če seruyce of god almy¨tty
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 čei techen men čat for staciones of rome & for ¨euynge of
almes aftir synful mennes wille čei schullen haue čousandis
of ¨eris of pardon, & also pardon wič-outen noumbre to
mannys vndirstondynge. & čis pardon is for¨euenesse or
remyssion of peynes whanne men ben verrely contrit of alle
here synnes bi vertue of cristis passion & martirdom, &
holy meritis of seyntis čat čei diden more čan was nedful



|p81


for here owene blisse. but čis crist tau¨te neuere in al če
gospel & neuere vsed it, neičer petir ne poul or ony očer
apostle of crist; & ¨it čei my¨tten, couden, & weren in
most charite to teche & vse čis pardon ¨if čer had ben any
siche, for in crist was alle manere of good lore & good lif
& charite, & most aftir in his apostlis; & sič crist fond &
tau¨tte |r[p.85_MS.]  al čat is nedful & profitable & he tau¨te not čis
pardon, čann čis pardon nys neičer nedful ne profitable.
 Also alle men čat ben in charite ben partyneris of cristis
passion, & of alle goode dedis fro če bigynnynge of če
world til če last ende čer-of, bi če most ry¨tful delyng of
ihu crist as moche as it is ry¨tful, & more schal no man
haue for no grant of ony creature of god; čan for čis popis
graunt or hischopis neuere če more of pardon. čanne men
ben grete foolis čat bien čes bulles of pardon so dere, &
maken hem more bisy to geten hem čan to kepe če hestis of
god & to ¨eue here almes to če most pore & nedi nei¨eboris;
for it semeč čat čei ben out of feič, hope & charite; for
čei tristen to haue more čank to do here almes aftir synful
mennus wille & techynge, ¨e to ryche houses or ryche men
čat han no nede, čan for to do here almes aftir cristis
techynge & to most nedy men.  Also ¨if če day of doom
come bi-fore čes čousand ¨eer of pardon come out, čanne
čes pardons ben false, for aftir če dom schal be no purga_torie; 
but no man wot hou soone če doom schal come;
nečeles če pope & his officeris in čes indulgences presumen
to ben euene wič god in knowynge certeynly če comyng
of če dom & in departyng of meritis to whom čat hem
likič. But boče čes ben enproprid to god, & čan it is
blasphemye for ony creature to take čis to hym as doč če
pope wič his meyne.  Also it semeč čat če pope & his ben
out of charite ¨if čere dwelle ony soule in purgatorie, for
he may wič ful herte wič-outen ony očer cost delyuere
hem out of purgatorie, & čei ben able to resceyue suche
helpe sič čei ben in grace; čan ¨if he delyuere hem not out



|p82


of purgatorie him lackič charite, & ¨if he haue not power to
delyuere alle čan is he out of charite & disceyuere of mannus
soule, sič he techič čat his gostly tresour es endles meche,
& is neuere če lesse čou¨ he partid it generaly among alle.
 Also it passeč mannus knowynge what is goddis dom to
suche soulis, čanne it semeč a gret pride for a synful man to
make hym certeyn & maistire of goddis dom čat he knowič not.
 Also čes pardons gon not for charite but for worldly drit as
it semeč, 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 bročer; &
for to stire men to kepe goddis hestis, not to do aftir singuler
wille or worldly profyt of synful men čat seken here owene
worschipe or worldly wynnynge more čan sauyng of cristene
soulis; & for to seie če pater noster čat crist made hym self,
& not for singuler preieres made of vs self |r[p.86_MS.]  for loue of an
erčely kyng; but in al čis is če contrarie don as men seyn
in dede, wherfore it is al out of charite & čan it is nou¨t
worč.  Also ¨if čis pardon be an heuenely ¨iefte & gostly it
schulde be ¨euen frely as crist techič in če gospel, & not
for money ne worldly goodis ne fleshly fauour; but ¨if a
riche man wol bie dere če bulle, he schal haue a bulle of
pardon wič čousand ¨eris čou¨ he be cursed of god for his
synful lif, & a pore bederede man čat hač no money & may
not traueile to rome of to suche anočer place, he schal haue
no pardon of če pope, čou¨ he be holy & ful of charite: čan
sič čis pardon schulde be frely ¨ouen, ¨if čer ony suche be, it
is čefte [&] roberie to take čus myche gold čer-fore; but here
ypocritis seyn čat čei taken no čing for pardon but for če
bulle čat is selid: certis a litel deed leed costič many čousand
pond bi ¨ere to oure pore lond, sikire čei disceyuen če peple
& iapen hem, for čei sillen a faat goos for litel or nou¨t, but
če garlek costič many shillyngis.  Also čis feynd pardon
disceyueč many men, for riche men tristen to flee to heuene
čer-bi wič-outen peyne & čer-fore dreden synne če lesse, &
of verrey contricion & leuynge of synne & of doynge almes to



|p83


most nedy men is lytil spoken of, for ¨if it were sočly teld
čis pardon schulde be sette at nou¨t. gret falsnesse is čis to
magnyfie če popis power so mychil in purgatorie čat no man
here can teche bi holy writt ne reson, sič we seen in čis
world čat a litel harlot dispiseč če pope & stroieč his
lordischipe, & ¨it he doč al his my¨t, alle his witt, & alle his
wille, to be vengid vpon siche a pore harlot. čane it semeč
for many skillis čat čis 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 čer-inne as hogges; & merueile it is čat
synful foolis doren graunte ony čing of meritis of seyntis;
for al čat euere ony seynt dide may not brynge o soule to
heuene wič-outen grace & my¨t of cristis passion, & alle
meritis, čat ben medeful dedes, of alle seyntis but only
cristis ben not euene worč to če ioie of heuene, as poul
seič; & sič god grauntič to eche man part of alle medeful
dedis als mochel as it is worči, no man schal haue more part
of čes dedis for alle čes balles, & neuere če lasse čou¨ no
man graunte siche part ne siche bullis; & čes feyned
pardons maken men to tristen more in grauntynge of a synful
man, & in cas of a deuyl of helle, čan in če ri¨tfuleste
graunt of houre lord ihu crist. almy¨tty god for his endeles
mercy distroieč čis pride, coueitise, ypocrisie & heresie |r[p.87_MS.]  of
čis feyned pardon, & make men bisi to kepe his hestis & sette
fully here triste in ihu crist. Amen.

                       Capitulum 14=m.=

   Prelatis also maken če weie to heuene hardere čan crist
made it, & so letten men to go to heuene & čer-fore ben
cursed of god. For čei entren not hem self into če kyngdom
of heuene & letten hem čat wolden, as crist seič in če
gospel, for čei make many newe lawes of hem self, &
chargen men to studie hem & kepe hem more čan če gospel;
& sič če gospel & holy writt is occupacion ynow¨ for men



|p84


in čis lif, če more čat men be occupisd abouten mannys
lawis čat expounen not če gospel, če more čei ben drawen
fro če gospel & če lesse knowen čat & če worse kepen it.
 Also prelatis maken many newe poyntis of bileue, & seyn
čat it is not ynow¨ to bileue in ihu crist & to be cristened,
as crist seič in če gospel of mark, But ¨if a man bileue čat
če hischop of rome be heuyd of holy chirche. And certis
če apostlis of ihu crist constreynenden neuere ony man to
bileue čis of hem self, & ¨it čei weren certeyn of here
sauynge in heuene; hou schulde čan ony synful wrecche,
čat wot neuere where he schal be dampnyd or sauyd, con_streyne 
men to bileue čat he is heuyd of holy chirche? certis
čei constreynen men sumtyme to bileue čat a deuyl of helle
is heuyd of holy chirche, whanne če hischop of rome schal
če 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 & tau¨te opynly čat men
schulden not ¨euere credence to hym but ¨if he dede če werkis
of če fadir of heuene. but oure prelatis chalengen čat we
¨euere credence to hem where čei don wel or euyl. Also
crist seič to če iewis of him self čat čei schullen deme a
ri¨tful doom & not after če 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 čat
don euyle boče in dede, speche & čou¨t, crien kenely čat
sugetis schullen not deme hem, čou¨ čei don opynly a¨enst
charite. also poul biddič čat his sugetis demen čat čing čat
he seič aft čat he was rauyschid into če čridde heuene;
but oure prelatis wolen not čat we deme here seiynge, čou¨
it be contrarie to goddis lawe opynly, & certis čis is če
euyl cast of helle to distroie če treuče of holy writt & če
lif of ihu crist & his apostlis, and to coloure pride & coueitise



|p85


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

                       Capitulum 16=m.=

   Prelatis also constreynen men to |r[p.88_MS.] cesse & do not če wille
& hestis of god, but ¨if čei han leue of goddis enemys, & in
cas of deuelis of helle. For ¨if prestis wolen seie here masse
& techen če gospel in a bischopis diocise, a noon he schal
be forboden but ¨if he haue leue of čat bischop, & he schal
paie comunly for čat leue myche money or ellis swere čat he
schal not speke a¨enst grete synnes of čat bischop & očere
prestis & here falsnesse. And ¨it it is a grete werk of
charite & mercy to teche men če ri¨tte weie to heuene, & čes
men schullen nou¨t doo wič-outen leue of če bischop, čou¨
he be neuere so proud, neuere so coueitous & cursed for
symonye & extorsions, & many tymes sich a bischop schal be
dampnyd, & čanne, as crist seič, he is a deuyl. čan it is
verefied čat a cristene man schal not do če wille of god with
outen feue of goddis enemye, & of a fend of helle; as ¨if če
leue & če 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
čis is don for drede of loos of here worldly pride & coueitise,
& of worldly lordischipis čat čei han a¨enst cristis lawe &
his techynge & his owen lif and his apostlis; but čis
forbedyng is colourid by holynesse, for, as prelatis feynen,
pore prestis wolden teche heresie for čei knowen not goddis
lawe; but certis čes prelatis demen heresie alle čat is a¨enst
here lykčing & lustis of here flech; & čei ben ful vnable to
teche če treuče of goddis lawe, for čei studin not čer aboute
& lyuen contrariously čer-to, wherefore če holy gost techič
hem not al soče, but če spirit of lesyngis sterič hem to lette
knowy[in]ge of goddis lawe & sauynge of soulis vnder colour



|p86


of holynesse, for čei demen bi-fore čat men wolen teche
heresie; as ¨if čei weren euene wič god knowynge mennys
hertis. And ¨if pore men seyn če soče čat no man may a¨en
seie, čan prelatis seyn čat it is seyd for euyl entent & so
hyndren če treuče & taken vp hem če dom čat is reseruyd
to god him self, & čerfore čei ben blasphemes.

                      Capitulum 17=m.=

   Also prelatis distroien most če obedience & mekenesse of
goddis lawe, for čei seie čat čei owen not to be suget to
seculer lordis to paien hem taxis in helpe of če comunes,
& owen not to be amendid bi here sugetis of here opyn
synnes, but only of če pope čat is here souereyn; & he
of no man in herče for he is greteste of alle. for oure
lord ihu crist was suget to če hečene 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.] čes riche prestis, čat han seculer lordischipe a¨enst goddis
lawe & grete Iuelis & plente of worldly goodis, helpe če
kyng & če lond to meyntene pore men in reste & charite.
& sič crist was most meke & most obediente to al men,
And čes prelatis ben vikeris of crist to ¨euere ensaumple of
mekenesse, čei owen to be most meke & obedient to alle
here sugetis; for bi goddis lawe eche man oweč to be suget
& obedient eche to očere in če drede of crist. Also in dede
čei schewen most rebelte a¨enst god & cristene men, lyuynge
in pride, coueitise, idelnesse, extorsions, lecherie, glotyne
& wastynge of pore mennus gooddis, & čus čei ben lik to
lucifer & ben anticristis, holdynge hem self more worči
čan euere was ihu crist god & man. And it semeč čat čei
techen here sugetis heresie bi here false open lif, for here
lif schulde be bokis of očere sugetis vnder hem, & as bokes
ben false čat techen heresie, so ben čes prelatis heretikis čat
techen & meyntenen synne bi here cursed ensaumple ¨euynge.



|p87


                      Capitulum 18=m.=

   Prelatis also ben worse čan iewis čat naileden crist on
če cros, for čei pursuen crist in his membris for čei seyn
če treuče a¨enst here cursed lif, & sclaundren hem wič
lesingis, & cursen hem & prisonen hem & slen hem, algatis
in wille. And, as crist seič, it is all on to dispise & pursue
on čat seič če treuče of crist & to pursue crist god & man.
And čis 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
a¨enst anticristis clerkis čat destroyen če treuče of cristis
lif & his apostlis in word & dede; & ¨it prelatis resceyuen
& axen gredely čat ilke money for whiche iust blood is
spilt, čat če iewis wolden not do; & ouer čis prelatis sillen
cristene soulis to sathanas for money. & so in manere defoulen
cristis blood & setten it at nou¨t; & bisien hem ny¨t & day
hou čei may bi anticristis iurdiccion & foyned censures
stoppe prestis, čat čei prechen not če gospel to delyuere
soulis out of če deuelis bondis.

                       Capitulum 19=m.=

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



|p88


hiden cristis pouert fro če peple, & lien vpon hym cursedly
to coloure here worldly lif; for here čou¨t, speche, cost &
traueile is more aboute worldly goodis čan goddis lawe in
studynge & techynge & holy lif of hem self & če peple.
And in worldly aray & wast mercyne & grete corseris & cločis
of gold & worldly armure čei passen erlis, & atteyen to
kyngis aray in bataile to slee cristene men wič here owen
cruel & cursed hondis; but hou may čei preche če gospel of
pacience, meknesse, pees and charite in čis cursed vengaunce
takynge? certis čei ben sathanas kny¨ttys, turned into
angelis of li¨t bi name of prestod and religion, to disceyue
cristene peple in feič. hope & charite. but woo to suche
anticristis prelatis, čus blasphemynge crist & sclaundrynge
cristene men.

                       Capitulum 20=m.=

   Also prelatis techen & hiren lordis & comunes & clerkis to
blaspheme god & dispise his lawe & ordynaunce; for čei
techen lordis & alle očere men to meyntene hem in worldly
lordschipis, pompe & pride, coueitise, extorsions, piliynge &
robbynge of če peple vnder colour of holy correccion. &
notwičstondynge čat goddis lawe & ensaumple of cristis pore
life dampnen seculer lordschipis in clerkis & coueitise &
worldly lif, ¨it čei graunten pardon wič-outen mesure &
¨ouen grete benefices & huge tresour of gold & worldly
fauour & sathanas blissyng to lordis, clerkis & comineris, for
to meyntene anticristis worldly clerkis in čes synnes a¨enst
god & his halwen, & for to pursue & sclaundre & enprisone
& slee & brenne pore prestis čat techen holy writt & cristis
gospel of pouert & mekenesse a¨enst here worldly lif. & to
čis ende čes wickid ydolatrours, worschiperis of false goddis,
graunten to čes manquelleris out of bileue & charite pardons,
part of massis & očere preieris, ¨e to flee to heuene bi-fore če
bodi be cold, & čus 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, čan
bi če gospel of ihu crist; for čei studien faste & techen here
owene constitucions, & ponyschen men sore ¨if čei don ou¨t
a¨enst hem or kunnen hem not, but čei studien litel or nou¨t
cristis gospel & lesse techen it, & recken lest čou¨ men
kunnen not če gospel ne kepen it not; but faste čei techen
če nede & če auauntage & trewče of here owen lawis, &
seyn čat |r[p.91_MS.]  holy writt is hard, not so nedful as here owen
lawes, but it is false to če lette, & men wityč neuere what
it meneč. & čus čei seyn in dede čat newe lawes, maade in
tyme čat sathanas is vnbounden of worldly prelatis ful of
coueitise symonye & heresie, ben betere & trewere čan lawe
of če gospel, maad & tau¨t of ihu crist god & man; & on čis
ypocrite manere čei seyn preuely čat fonnyd worldly here
tikes ben wiser & trewere čan če holy gost. čan crist &
his apostlis; ¨ee čat čes worldly clerkis ben wise & trewe
& in grete charite, & god če trinyte & ihu crist & his
apostlis ben foolis, false & out of charite; sič čes worldly
moldwarpis ful of symonye & heresie maken so open lawis
so profitable & so trewe, & god wič his helperis makeč
derke lawis vnprofitable and vntrewe.

                        Capitulum 22=m.=

   Also prelatis techen čat čer nys no čing leful in holy
chirche in erče wič-outen leue & confermynge of anticrist,
& maken all če chirche suget to hym; for čei seyn openly
čat čer is no čing leffel among cristene men wič-outen leue
of če bischop of rome, čou¨ he be anticrist ful of symonye
& heresie; for comunly of alle prestis he is most contrarie
to crist boče in lif & techynge, & he meynteneč most synne
bi preuylegies, exempcions & longe plees, & he is most



|p90


proud a¨enst cristis mekenesse, most coueitons of worldly
goodis & lordschipis a¨enst če pouert of crist & his apostlis,
& most idel in gostly werkis & occupied in worldly causes
a¨enst crist besy traueyle & his apostlis in prechynge of če
gospel, & most principale sillere of benefices & veyn in
dulgencis & sacramentis where crist comaundič men to ¨euere
frely alle gostli čingis as čei han frely resceyucd hem of
god. & ¨it čes worldly prelatis feynen čat it is not lefful
to a prest to teche cristis gospel frely wič-outen licence
of hym or his prelatis vnder hym, čou¨ god comaundeč
prestis, bi open techyn ge & his lawe and opyn ensaumple
of cristis lif, to teche čis; & so čei menen čat ¨if čis 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 če hestis of god ne werkis of
mercy; & so ¨if čis 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, & čus čei menen čis ende
čat cristene men may not come to heuene bi kepynge &
holdyn ge of trewe feič & charite but ¨if anticrist & his
worldly clerkis, ful of coueitise, symonye & heresie, ben
meyntened in here olde pride & cursednesse a¨enst treuče
of god almy¨tty; for ellis, as čei feynen, čer may be no
bischop no prest |r[p.92_MS.]  ne cristendom ne sacramentis; but certis
čis is foule heresie & blasphemye, for herby cristene men
ben suget to anticrist & his symenye & feyned censuris &
o sathanas more čan 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 čei dreden ¨if lordis weren in reste & pees
čat čei schulden perceyue če cursednesse of here symonye,



|p91


ypocrisie, coueitise, & robberie of here pore tenauntis, &
suffre not prelatis be worldly lordis & tirauntis, as čei ben
now, & čer-fore čei casten to occupie lordis in werris, and
conseilen čer-to vnder colour of wisdom & charite čat čei
may regne in here lustis & coueitise as hem lykeč. for
¨if čei weren trewe procuratouris of pees, čei 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 če peryl of werris,
& namely of wrongful werris, & hou harde it is to fi¨tten
in charite, & tellen openly & priuely čo goodnesse &
profit of pees & reste, & hou men schulden not haue
verray pees but bi holy lif & meyntenynge of treuče &
ri¨twisnesse & distroiynge of wrong & synnes. but now
čes 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, & čei hem self killen many
čousand in soule & bodi be cursed ensaumple of euyl lif &
meyntenynge in synne for money, & bi cursed conseil priue
& apert; & čer-fore čei ben cursed of god & irreguler, &
whanne čei preien to god & holden vp here hondis fal of
cristene blood, god seič bi če prophete ysaie čat he wole
not here hem ne resceyue here sacrifices, & bi če prophete
malachie god curseč to here blissyngis, & in many places
of holy writt. for čei don not here sacrifices bi mekenesse
of herte & mornynge & compunccion for here synnes & če
peplis, but wič knackynge of newe song, as orgen or deschant
& motetis of holouris, & wič worldly pride of costy vesty_mentis 
& očere ornementis bou¨t wič 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 če ordre & lif of crist & his apostlis
bi here worldly lif & array & bost & pride, & bryngen če
peple in-to heresie of cristis pore lif; for čei 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 cločis & proude &
lecchereus squyeris & meyne, & čes vanytes wasten pore
mennus goodis & suffren hem goo dailes whanne čei han
nedis to pursue. & wič alle čis čei seyn čat čei lyuen in
če staat of cristis apostlis & ben here vikeris & successouris,
& maken če comune peple bileue čat crist & his apostlis
lyueden čus; & sič če lif of prelatis is book & in ensaumple
to očere sugetis, as lyncolne seič, čes prelatis ben heretikes
& maistris of heresie, čat čei techen to če comunes bi here
owen wickid lif čat is a bok to here sugetis, & čus for cristis
pore lif & meke & traueilous is tau¨t a lordly lif, proud &
veyn occupacion of worldlynesse & vanyte of čis world.

                     Capitulum 25=m.=

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



|p93


ony worldly prelat wole do ony wrong a¨enst ri¨t & reson, he
schal geten a priueilege or exempcion or sentence of curs
for his gold sent & spendid at rome, & moche gold goč out
of oure lond bi longe pledynge at rome, & ri¨t born a doun,
& synne contyned & meyntened, čat vnnečis dar ony man
speke čera¨enst; and čus is oure lond robbid of gold, & curs
& heresie brou¨t in, and synne longe meyntened, & ri¨twis_nesse 
stoppid.

                      Capitulum 26=m.=

   Also prelatis seyn čat holy writt is not sufficient to reule
holy chirche, & techeris čer-of ben not profitable to če peple,
but here owen statutis maade of synful foolis ben most nedful
& techeris čer-of, And meynteneurs of chydynge & strif ben
most nedful & procitable to če peple. for ¨if holy writt were
ynow for gouernynge of če chirche, it were veyn & vnreson
able to occupie men wič moo lawis, sič men ben now of
feblere complexion & lasse wytti & of schortere lif čan men
weren in olde tyme. & it is luciferis pride |r[p.94_MS.]  & more to seie
čat techeris of mannys tradicions maade of synful foolis ben
more profitable & nedeful to cristene peple čan techeris of
če gospel & goddis comaundementis; but čer is o cursed
cause of alle čis seiynge; čei loue more here owen worldly
wynnynge & pride & lustis čan wynnynge of soulis to blisse
by mekenesse & holy lif. And here owen lawes and techeris
čer-of meyntenen & procuren čis coueitise & lustis, & holy
writt & trewe precheurs čer-of dampnen al čis, & techen
wilful pouert & mekenesse & gret traueile & penaunce of
clerkis; & čerfore čei comenden here owen lawes & here
techeris, & putten goddis lawe & treue prechouris čer-of bi
hynde. & heere čei putten on crist boče defaute of witt
& charite; for sič crist maade not the beste lawe for holy
chirche, as čei feynen, & telde not whanne & of whom it
schulde be maad, him lackid witt & charite, but certis čis 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 čei constreynen suche
symple men to assente to here dampnacion of treučes of
goddis lawe, bi multitude of worldly clerkis blynde čorou¨
coueitise & pride, & bi manas & drede of prisonynge and
brennynge, & suffren not men to resten in holy writt & in
čingis čat čei may understonde, but constreyne hem to
assente to nowelries of newe doctours, čat leuen holy writt
& reson & feynen dremes & myraclis to plese coueitous
clerkis & to greet veyn glorie for here witt, & čus čei bileuen
blyndly in many poyntis a¨enst goddis doom. And ¨it čes
prelatis desceyuen lordis & maken hem pursue & prisone
trewe men čat wolen not assente to errours ou holy writt
and reson. And čus čes prelatis ben anticristis turmentours
of sathanas for to pursue & sle trewe prestis in goddis
lawe, & maken lordis turmentours of če fend to ponysche
cristene men, for čei holden če boundes of holy writt &
meyntenen če trewče of cristis lif a¨enst worldly prelatis ful
of coueitise & heresie.

                     Capitulum 28=m.=

   Also prelatis closen or stoppen če weie to če blisse of
heuene & open če brode weie to helle; for čei stoppen &
letten men fro kunnynge & kepynge & techynge of holy
writt, čat is entre & ri¨t weie to če blisse of heuene, & neden
men to bisien hem aboute studiynge & kepynge & techyng
of synful mennis tradicions ful of errour, čat 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, & čis is če brode weie to helle. Sumtyme
men hadden traueile & werke at če ful to studie & kepe &
teche goddis lawe bi-fore čat čes newe lawes of worldly
clerkis weren brou¨t vp, & nowe men ben occupied aboute



|p95

lernynge & techynge of hem in alle here lif, čat vnneče
may čei loke & sauoure holy writt in here laste dayes; &
he čat can not čes worldly statutis maad for singuler wille
and coueitise is hoolden but a fool and vnable to teche &
reule cristene peple, čou¨ he kunne and kepe & teche neuere
so wel cristis gospel & goddis comaundementis. & to čis
ende čes worldly moldwerpis taken keies of helle in stede
of keies of če kyngdom of heuenes, for čei 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 čei holden goddis lawe; for čei
maken lordis to enprisone men whanne čei dwellen fourti
daies in sentence of curs, & here owene lawe techič opynly
čat men schullen dwelle in curs bi al here lif vp peyne of
dampnačion, has whanne a man hač weddid a womman sibbe
to him in degree of consanguinyte or kyn wiche degre is
forboden in holy writt, & hač not witnesse ynowe to proue
čis in mannus dom, čou¨ he knowe it neuere so certeynly,
he schal be cursed in constorie & may not ryse out of čis
curs, for čanne he schulde do wyttyngly a¨enst goddis hestis
& his conseience, & čus čis man schal euere in čis lif be
cursed for he wil not wyttyngly do a¨enst goddis comaunde_mentis 
& his ri¨t conscience.  lord, what charite is it to
prisone sich a man, & ¨it čes anticristis clerkis cursen men
al day for money for techyng of goddis lawe & for werkis
of mercy & ri¨twisnesse, & for čat čei wolen not assente to
errouris a¨enst holy writt expresly & a¨enst reson.  Lord
god, hou schullen anticristis mynystris of ri¨twisnesse be



|p96


excused at če day of dom, sič čei enprisone falsly trewe
men bi fals disceit of worldly heretikys; čer-fore čes lordis
schulden be certeyn čat če curs were ri¨tful, & čat če man
were endurid in synne & drede not god ne his vengaunce,
& čan ponyscheč 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 če peple breke goddis hestis
& meytenen hem in here cursed lustis. For apis whanne
čei seen a man don ony čing bi hem wolen assaie to don
če same dedis til čei ben perischid for defaute of crafte or
kunnynge; & glotones arguen čus, sič it is good to me to ete
or drynke čus moche, And more mete & drynk is betere,
čan it is bete to me to ete & drynk čus moche more; &
bi čis colour čei cessen not til čei heten & drynkyne her
legges & hondis out of my¨t & here heuyd out of witt & ben
as dede hogges. čus faren če worldly prelatis. čei seyn,
sič če peple schulden worschipe gregorii, petir & poule, &
očere trewe apostlis of crist, & čei comen in če staat of
apostlis, čanne če peple schulden worschipen hem čus moche.
but čei taken no rewarde hou čes apostlis comen to čis staat,
bi ordeynynge & chesynge of god & for holy lif & trewe
seruyce čat čei diden to cristene peple, in trewe techynge
of če holy gospel boče in word & dede; & hou čei 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 če peple, &
in fleschly lustis čat cristis apostelis deden not. Also čei
arguen čus, sič petir & poul & očere apostlis of crist hadden
keies of heuene & power to bynde & vnbynde synnes, whiche
doynge was confermed in henene, & we ben in če staat &



|p97


successouris of hem, čan we han če same power; but čei
loken litel čat mannus eleccion makič hem not in sich staat,
but chesynge of god & kunnynge of holy writt, & souereyn
traueile & holy lif, & techynge & meyntenynge of če gospel,
& brennynge charite to deče for goddis loue, & sauynge of
cristene soulis; & comunly čei ben fer fro alle čes goodnesse
& wlappid in pride & coueitise & moo synnes. Also čes
worldly moldwarpis arguen čus as glotons; sič it is good
to prestis to haue worldly goodis for here necessarie liflode &
helynge, as poul techič & reson, & čanne če more če betre;
til čei ben smyten in coueitise & occupacion of čis world,
čat čei sauouren nou¨t of gostly čingis, but riot & pride &
roten muk of čis world. & ¨if it be good to haue holy writt
& presthod and kny¨thod and laboreris to serue god & reule
če peple; čan it is betre to make moo newe lawis & moo
ordris in če chirche, til če lawe of god be for¨eten & newe
tradicions in excercise & newe ordris magnyfied more čanne
če dene ordre čat crist made himself; & bi čes iapis čei
disceyuen če peple, & gedren to hem |r[p.97_MS.] self če goodis of čis
world & magnyfien hemself, here ordris, & here lawes more
čan crist & his lawis, & maken če peple to holden vp čis
ypocrisie & heresie.

                    Capitulum 31=m.=

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



|p98


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

                      Capitulum 32=m.=

   Also prelatis chargen more here park & br[e]kynge čer-of
čan goddis hestis & brekynge of hem.  For čei pursuen
more & cruelliere for brekynge of here parkis čan for
brekynge of goddis comaundementis to saue here soulis bi
spiritual medecyne; & čei ben more bisy to loke čat here
park be wel kepte čanne to loke čat goddis hestis ben
kepte of goddis peple; & čei receruen assoilynge for brekynge
of here park to hem self, but čei ¨euen assoylynge for
brekynge of goddis hestis to eche parische prest or curat.
For čei holden here park more derworči to hem čan če
comaundementis of god, & seken more bisily here owen
worldly worschipe and couetise čan honour of god &
sauynge of cristene soulis; & here is ydolatrie & heresie
open ynow¨, & blasphemye of god among worldly & hečen
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 čan ony soudon or sarsyn or očer men
of wrong bileue.  For sič čis stat is most wortči in če
chirche, & čei lyuen so worldly & synfully čer-inne &
tornen it vpsodon, čei distroien most če goode lif of cristen_dom 
& techen most perilous heresye. And herefore čei



|p99


bicomen če deuelis iogelours to blynde mennus gostly ei¨en;
čei maken men wene čat here worldly lif & cursed ys če
holy lif of cristis apostlis, & čus bryngen in errour & heresie
in če peple, & ben sathanas transfigurid in-to an aungel of
li¨t, & verrefien čis word of holy writt, čat čei ben made a
spectacle to angelis & men, but on euyl mane, where čei
schulden ben |r[p.98_MS.]  a spectacle of angelis & men to loken onne
with ioie for here stronge fi¨ttynge a¨en at enemys of soule bi
mekenesse, wilful pouert, & grete traueile in techynge of
če gospel, & suffrynge of peynes & deč. čer-fore in en
saumple of cristene men to sue hem in čes poyntis čei 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, & čus in stede of cristis apostlis ben comen in
viserid deuelis, to disceyuen men in good lif & bryngen hem to
sathanas here maister, & in čis manere čei pleien če pagyn
of scottis; for as scottis token če skochen of armes of seynt
george & herebi traieden englischemen, so čes anticristis
prelatis taken name & staat of cristis apostlis, as ¨if ťei
wolden helpe & lede cristene men če ri¨tto weie to heuene
as čei diden, but herebi čei betraien cristene men in-to
synne by suynge of here techynge & cursed lif, & leden heť
faste če weie to helle.

                      Capitulum 34=m.=

   Also prelatis constreynen prestis to lese charite & blaspheme
crist & disceyue his peple; for čei neden prestis to fi¨tte &
werre in here owen persone a¨enst cristene men, & here
abouten spende pore mennys liflode for to hauen a veyn
name of hardynesse & čank of lordis čat kunnen neičer witt
ne reson; for čei senden opyn comissions to alle curatis
vndir here deuelis iurdiccious bi vertue of mahoundis
obedience & bi manas of če kyngis power to make hem



|p100


redi wič armure to werre iolily a¨enst cristene men.  And
hereby is armure of pacience and charite and holi preiere
& trist in god putt awey, & če deuelis lawe of cruelte,
enemyte & vsyn trist in mannys my¨t brou¨t in. but goddis
curs renneč many čousand tyme wič al čis. & herebi ben
half dede men confortid to fi¨tte & slee cristene men &
rennen to helle hedly; & so čes worldly prelatis ben chef
capteyns & arraiouris of sathanas batailis to exile good lif
& charite, but certis no tonge in čis lif may telle hou many
soulis gon to helle bi čes cursede capteyis & anticristis
iurdiccion & censures.

                       Capitulum 35=m.=

   Prelatis also ben weiward ypocritis, blynde lederis, swole
wynge če grete cameile al hool & siynge or clensynge a litel
gnatte; for čei resceyuen & purchasen bi gret ypocrisie
seculer lordischipie, a¨enst goddis lawe olde & newe & en_saumple 
of cristis lif & his apostlis, as lefful, profytable &
nedeful; & forsaken as venym matrimonye, čat is leffel bi
holy writt, til newe vowis of contynense of worldli clerkis
weren brou¨t in bi disceit of če fend. For many prestis now
kepen neičer matrimonye ne charite, but defoulen wyues,
maidenes, widewis & nunnes in eche manere of lecherie, &
children ben morčerid, & synne a¨enst 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 wič wommen & priue rownyng; & is
redy ny¨t & day to stere boče partis to leccherie, & sumtyme
to hyden here synne bi fals očis & morčeryng of children,
& sumtyme haunten it opynly & schamen not čer-of; &
herbi hei¨e prelatis wynnen many čousand pondis in fewe
¨eris & holden grete housholde as lordis, & čus by čis
ypocrisie in boče 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 & očere mennys; for čei seyn čat in here absence
men may not speke a¨enst here open cursed synnes for
synne of bacbitynge & schlaundrynge; & čei ben so malicious
& my¨tti in worldly power čat čei wolen suffre no man to
speke a¨enst her synnes in here presence; & so čei wolden
bi ypocrisie haue čis ende, čat no man schulde speke
opynli & sadly a¨enst here cursydnesse in no manere, but
suffre hem wexe roten in here lustis & robbe če peple
& disceyue cristendom wič-outen ony letting; but certis čes
anticristis clerkis lien falsly a¨enst cristis lore & profite of
cristene men. For crist & his apostlis reproueden pharisees
& heroude & heretikis in here absence & to če peple, as
gospillis & pistles witnessen, to oure ensaumple to do so
with charite & discrecion, & čei ben sclaundrid bifore god
& his angelis & goode men in erče bi here opyn cursed lif;
& čo men čat reprouen bi charite & discrecion here opyn
synnes helpen to amenden here synnes & don awei here
sclaundre; but of sclaundre anemptis god & his angelis
recken čei not, but alle here care is last here ypocrisie bi
knowen to lordis & my¨tty men, for drede of takyng awey
of here temporal lordischipie čat ben cause of here synful
lyf. & čus čei ben cursed of god; for čat čing čat is verrey
sclaundre čei clepen & reckenen as no sclaundre, & čat čing
čat is no sclaundre but remedie čer a¨enst čei crien & clepen
sclaundre; but alle čis is for čei wolden dwelle stille in
robbyng of če peple & here cursed lustis & sclaundre, &
disceyue cristen men in good techynge and ensaumple of
holy lif.


                     Capitulum 37=m.=

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



|p102


& dispisen mekenesse & wilful pouert, & so čei don vertuouse
men & opressen hem; & čus čei conspiren a¨enst crist &
his vertuous lif & his meke seruauntis, & ben sathanas
procuratouris to meyntene synful men in his seruyce. For
certis čei ben cursed of god ¨if čei meyntenen wityngly &
wilfully |r[p.100_MS.]  proude lordis & leccherous of here owne meynne
in here housholde; for ¨if čei loueden god & če soulis of
here seruauntis čei schulden amende čis cursed lif or ellis
putten hem out of here companye; but now for pride of
hem self & wynnyng of drit čei holden forč suche cursed
meyne to sclaundre očere men.  But as crist and poul
witnessen, suche prelatis ben cursed, & forsaken cristis
feič, & ben werse čan hečen men čat neuere resceyueden
cristendom.

                       Capitolum 38=m.=

   Also prelatis disceyuen cristene men in feič, hope & charite
bi here nouelerie of massis at rome, at scala celi, & newe
pardons & pilgrimages; for čei maken če peple to bileue
or triste čat ¨if a prest seye a masse at scala celi for a soule
it schal onoon ben out of purgatorie, čou¨ god of his ri¨twisy
nesse ordeyne čat soule to abide čere fourty ¨ere or mo, &
čou¨ če prest be cursed for symonye & pride; for as čei
feynen falsly če masse may not be peirid. certis če sacra_ment 
may not be paired for synne of če prest; but če preiers
of cursed prestis in če masse ben cursed of god & his angelis,
& certis a prest may be so cursed & in heresie čat he makič
not če sacrament. & god only knowič whanne his synne
is in čat degre & whanne in lesse, but euere it is harmful
to him čat makeč če sacrament vnworčily. & bi čes feyned
pardons če peple leueč to do here almesse to pore nedy men
enprisoned bi god himself & doč it to ryche men & wasteris,
& hopič to haue more čank of god čerby čan to do it aftyr
cristis owne techynge; & čes prelatis chargen more folye



|p103


avowis of siche pilgrimagis & brekynge of hem, čan če strong
comaundementis of god & brekynge of hem, & čus če peple
dredič more to breke čis folie avowis maad of here owen
errour čan to breke goddis comaundementis, & louen more
here folye avowis to fulfille hem čan to fulfille goddis
hestis; & čus čei ben disceyued bi čes nouelries in feič,
hope & charite bi čes anticristis prelatis.

                    Capitulum 39=m.=

   Prelatis also ben malicious foxis & rauyschynge wolues,
oppressynge pore curatis & annuel prestis in here iurdiccion;
for whanne če kyng & lordis axeden of grete prelatis subsidies
& dymes for here temperaltes čei graunten hem so čat pore
curatis & annueleris may be taxid at here settyng; & so alle
če charge fallič on here pore curatis, & očere & če riche
prelatis gon free or hellis wynnen a porcion to hem self of
goodis of here pore curatis. & čus whanne čei han robbid
lordis bi ypocrisie of here temperal lordischipie sotylly &
wrongfully čei rauyschen čo goodis of pore prestis vnder
hem; & čus čei don wrong to lordis, wrong to pore curatis,
& to pore comunes also; & bi čes seculer lordischipie čat
čei han be ypocrisie čei ben |r[p.101_MS.]  emperours & tirauntis of očere
prestis. & ¨it čei owen to be most meke of alle očere, and
most bisi in studiynge & techynge of holy writt & ensaumple
of alle goode manere of lif, boče to cristene men & to hečene;
but alle čes gostly goodis ben rauysched & stolen from holy
chirche, & contrarie synnes brou¨t in in stede of hem bi
čis dowynge of prestis wič seculer lordischipie; & čis is
werse čan rauyschynge & stelynge of alle worldli goodis &
sleynge of many čousand of mannus bodies, as soulis &
vertues ben betre čan roten drit.



|p104


                     Capitulum 40=m.=


   Also prelatis ben doumbe houndis čat may not berke in
tyme of most nede but ben traitours to god & his peple;
for čei ben so chokid wič talow of worldly goodis and oc_cupacion 
abouten hem, čat čei may not preche če gospel &
warne če peple of če deuelis disceitis; & sič čei taken če
charge & offis to lede če peple bi so perilous weies & enemyes
bi trewe prechynge of če gospel & ensaumple of here owne
holy lif, & suffren cristene soulis be stranglid wič woluys
of helle čorou¨ here doumbnesse & occupiynge aboute če
world, čei ben cursed traitours to god & his peple; & ¨it
to fulfille če fendis cruelte čei pursuen & cursen ¨if ony
pore prest wole preche freli cristis gospel & delyuere cristene
soulis oute of če fendis hondis & leden hem če ri¨tte weie
to heuene. alle cristene men schulden crie out on čis false
treson & fendis malice &, as crist seič in če gospel, casten
hem out of cristene mennus companye for here olde heresies
& cursed disceit of cristene soulis; for čei han maad a preue
couenaunt wič sathanas here maister, čat he schal haue
soulis of here feyned iurdiccion so čat čei 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 če cros & sleen
his prophetis & his apostlis; for čei don cristis holy lif &
techynge, & so in a manere crist hym self, on če cros of
lesyngis & bitraien him to hečene men whanne čei ¨euen
cure of soulis to worldly foolis, werse čan ben hečene
houndis. And so čei don crist on če cros of vnkyndenesse
& dispit, And hereby dispisen hym more čan diden iewis
nailynge crist on bodili cros. And seynt ion crisostom, or
wič če gildene mouč, & seynt austyn witnessen plenerly
čis sentence; & bernard seič čat a man čat synneč opynly



|p105


a¨enst goddis hestis & ¨eueč cursed ensaumple to očere men
dispisič more god & doč more wrong to hym čan iewis
whanne čei naileden him bodely on če cros. For crist louede
more cristene men soulis čan his owen bodily lif; & čis
cursed man drawič fro crist alle soulis als moche as in him
is, & če iewis drowyn fro him his bodily lif čat he louede
lasse; & čei slen his prophetis & apostlis,|r[p.102_MS.]  whanne čei do
cursedly a¨enst here techynge & maken it fals as moche as
čei kunne: čis sentence witnessič ion crisostom vpon če
gospel of seynt matheu; & čus čei sillen crist & bitraien
hym for money whanne čei forsaken če treuče of holy writt
& holy lif for worldly honour & coueitise, & ambrose & bede
witnessen čis poynt.

                      Capitulum 42.

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



|p106


disceyue če peple in feič & good lif & robbe hem of here
worldly goodis, & to putten blasphemye vpon crist bi here
opyn beggynge & letten cristis prechours to preche frely če
gospel čat wole not flatere but seyn če soč to eche man &
eche staat aftir goddis lawe. but bi suche ypocrisie čei
letten čus prechyng of cristis gospel, last lordis & comunes
perceyuen here falsnesse, čei forbeden not vtterly čat men
schulden not preche če gospel, but čat men schulden not
preche wič-outen here leue; & sič čei ben ful of coueitise,
symonye, pride, extorsions & očere falsnesse, čei wolen ¨euere
to no man leue čat čei supposen wole seie če soče & not
spare, & so in entente & dede čei comaunden čat no trewe
man schal preche če gospel. & bi čis čei casten to ende
in here coueitise, symonye & robberie & meyntenynge of
anticristis chirche, & it is to drede last čei enden in čis
blasphemye a¨enst če holy gost.

                    Capitulum 43=m.=

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



|p107


dampnable but ¨if he be assoilid of hem čif he haue space
čer-to, pou¨ čei ben cursed heretikis & enemyes of crist &
his peple. & čus čei taken litel reward to god whanne he
seič, what euere tyme a synful man hač so enteire sorowe
for his synnes he schal be saaf. čes prelatis schulden preche
čis contricion & mercy of god & ioies of heuene, & če peril
of schrifte wič-outen repentaunce, & foulnesse of synnes,
& grete peynes of helle, & ri¨twissnesse of god to make če
peple to free synne & kepe trewly goddis comaundementis,
& not disceyuen hem bi here owene power of assoilynge,
ne bi fals pardon ne fals preieris & očer nouelries bi side
goddis lawe. of čes čre & fourty errouris & heresies may
men see hou euele prelatis disceyuen cristendom. For of
hem & non očere is čis speche, & hou čei ben cause of
werris & euele lif in če peple, and of here dampnacion.
God for his endles my¨t and mercy amende čes errouris and
očere, ¨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 čei seyn čat prechynge of če gospel makič discencion
& enemyte, & sič cristene men schulde make pees &
charite, as če gospel seič, čei schulden cesse of prechynge,
sič čer tomeč more harm čan good čer-of. Here trewe men
seyn čat crist cam in-to čis 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 če gospel, čat
is clepid swerd of če holy gost. & čou¨ 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 če comaundement & honour of god & poyntis
of charite to here brečren; for crist & his apostlis leften not
prechynge of če gospel, & ¨it če deuelis lyms maden dis_cencion 
& grucchynge & fi¨ttynge a¨enst hem And goode
men resceyuynge cristis gospel, to ¨euere vs ensaumple to laste,
trewe in prechynge čou¨ anticristis clerkis grucchen. & čus
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 čei failleden in charite. For bi čis 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,
& čus schulde no man knowe goddis word bi prechynge.
And certis ¨if ony man preche in grace čer comeč more good
čer-of čan alle fendis lymes may don harm, čou¨ many
čousand sathanas children ben deppere dampnyd for here
rebelte a¨enst god & his gracious techynge.



|p110


 ée secunde tyme čei seyn čat 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 čere ben many čousand čat schullen ben
dampnyd & not leue here synne for ony prechynge, but more
dampnid for čei heren goddis word & don not čer-aftir. And
for čis charite seič god to če prophete čat he schal make
his tounge cleue faste to če roof of his mouč, for če peple is
čus hard a¨enst god & his techynge. And čus comaundeč
crist čat men schullen not ¨euere holy čingis to hondis &
putten precious perlis to hoggis, & god biddeč to his prechour
čat he speke not čere goddis word where is noon herynge.
 Here trewe men seyn čat čei schulden loue more god &
cristene soulis čan here owene temporal lif, And čer-fore
techič goddis lawe to here enemyes & preie for hem hertly
til čei weren dede, as crist dide on če cros & his apostlis to
here deč & namely seynt steuene. And ¨it čei weren certeyn
čat here enemyes schulden slen hem, čer-fore, to teche vs čat,
čei suffreden wilfully to ¨euere vs ensaumple to sue hem in
čis. & čou¨ men schullen algatis be dampnyd ¨it it helpič
hem čat goddis word is prechid, for čerby moo men ben
sauyd & fewere dampnyd & so lesse peyne to hem algatis.
And ¨it sumtyme čei han compuncion & leuen here synnes
long tyme & ben in grace & charite for a tyme, čat is betre
čan alle čis world, ¨e to hem; & god ¨eueč to eche man a
free wille to chese good or euyl & god is redi to ¨euere hem
grace ¨if čei wolen resceyuen it; & ¨it čei done hereby
many goode dedis of kynde & for hem schullen haue moche
reward in čis world at če laste & lesse peyne in helle, and
it is gret vengaunce of god whanne he wičdrawič prechynge
fro a comynalte. For čei ben not worči to bere goddis word
& čer-fore čei 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 čat
berken a¨enst god & his lawis, ne for swyn čat bačen hem in



|p111


synne & wolle neiere leuen hem for drede of peyne če hope of
blisse. And ¨if prechours |r[p.105_MS.]  weren certeyn čat alle a comynalte
wolden not here goddis word čei wolden not preche čere but
goo to očer peple, as crist biddič, for čei schullen not fayle in
o place or očere of summe good men til če day of dome come.
 ée čridde tyme čei seyn čat goode men schulden be sauyd
čou¨ no prechynge be, for čei may not perische, as god seič.
And sunťme wickid men schullen neue come to blisse for no
prechynge in erče. Here seyn trewe men čat as god hač
ordeyned goode men to blisse, so god hač ordeyned hem to
come to blisse bi prechynge & kepyng of goddis word; and
so as čei schullin nedis come to blisse, so čei moten nedis
here & kepe goddis hestis, & heref serueč prechynge to hem;
and summe wickid men now schullen be conuertid bi goddis
grace & herynge of his word. And who knoweč čo mesure
of goddis mercy, to whom herynge of goddis word schal čus
profite? eche man schal hope to come to heuene & enforee
hym to here & fulfille goddis word, for sič eche man hač a
free wille & chesyng of good & euyl, no man schal be sauyd
but he čat willefully hereč and endelis kepič goddis hestis,
and no man schal be dampnyd but he čat wilfully & endeles
brekič goddis comaundementis, & forsakič čus & blasphemeč
god. & herynge of goddis word & grace to kepen it, frely
¨ouyn of god to man but ¨if he wilfully dispiee it, is ri¨t weie
to askape čis peril & come to endeles blisse; & herefore
synful men owen wič alle manere mekenesse & reuerence &
deuocion heren goddis word & grucchen not no stryue a¨enst
prechynge of cristis gospel.
    ée firče tyme čei seyn čat men schulden cesse of
prechynge & ¨euen hem to holy preiers & contemplacion
for čat helpeč more cristene men & is Betre.  Trewe
men seyn boldly čat trewe prechynge is betre čan preiynge
bi mouče, ¨e čou¨ it come of herte & clene deuocionn, & it
edifieč more če peple; & čerfore crist comaundid specialy



|p112


his apostlis & disciplis to preche če gospel, & not to closy hem
in cloistris ne Chirchis ne stones to preie čus. And čerfore
ysaie seied woo is to me for was stille. And poul seič:
woo is to me ¨if preche not če gospel. & god seič to če
prophete, ¨if he schew not to če synful man his synnys he
schal be dampnyd čer-fore. Jerom seič as myche as innocent
lif profitič bi merit & holynesse, so moche it harmeč ¨if it
a¨enstonde nou¨t wicked enemys of goddis lawe. And
gregori seič, čat men of gret kunnyng & vertuous lif čat
chesen stilnesse & desert for loue of contemplacion ben giltif
of as many soulis as čei my¨tten saue bi techynge &
dwellynge in če world; & čus prechynge is algatis best.
nečeles deuout preiere of men of good lif is good in certeyn
tyme, but it is a¨enst charite for prestis to preie euere more
and no tyme to preche; sič crist chargič prestis more for to
preche če gospel čan to seie masse or matynes, for he ne
spekič not of matynes ne euensong opynly, |r[p.106_MS.]  ne manere of
masse now vsed, but only of če sacrament; but he comaundič
to prestis for to preche če gospel bi-fore his deč and aftir.
And čer-fore če grete clerk lyncolne proueč čat trewe
prechynge of če gospel passič alle očere goode werkis čat
man doč in erče; & newe doctours, ¨e of mannys lawe, seyn
čat prechynge passeč če masse in nyne profites. & čus seič
poul čat god sent hym for to preche če gospel & not to
cristene men; and ion če ewangelist seič, ¨if a man see his
bročer haue nede & close his mercy fro him hač not charite.
moche more ¨if men ben in nede of soule čer is no charite in
prestis but ¨if čei techen hem goddis comaundementis ¨if čei
han kunnynge & leiser čer-to; & ihu seič čat men schullen
be dampnyd ¨if čei failen in bodily werkis of mercy, čat is
prechynge, ordeyned to hem. & čus prestis may not cesse of
prechynge for suche preiynge, for čan čei leften če betre
čing, & to hem grettere comaundement, & deden če lesse &
lesse worči, & čus čei weren out of charite; & čanne here
preieris schulden not ben acceptable to god, for čei sueden



|p113


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



|p114


|rVI.

|rOf_Clerks_Possessioners.



|p115


|r{Summary.}



|p116


            éis is of clerkis possessioneris.
                   Capitulum primum.

|r[p.107_MS.] Clerkis possessioneris fordon presthod, kny¨thod & comineris;
for čei taken če ordre of presthod & bynden hem to kepe
čis 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
deč suffrynge čer-fore. but bi čes worldly possessions and
lordischipis čei ben turned to pompe & pride & coueitise &
grete bisynesse of worldly plees & worldly festis & seculer
lawis, čat deuocion & holy meditacion & studyynge & techynge
of cristis holy gospel is for¨eten, & discencion among cristene
men brou¨t in, & meyntenynge of wrongis & oppressynge
of pore men bi here worldly power and cautelis holden vp.
also čei taken benefices wič cure bi appropriacion, čat is maad
bi fals suggestion & symonye, & techen not če parischenes
goddis lawe ne mynystre hem sacramentis ne releuen pore
men wič residue of tičes & offrynges. But setten čer a viker
or a parische prest for litel cost, čou¨ he be vnable boče 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 tyčes & mynystringe of
sacramentis & očere occupacious. & čus wise clerkis ben
putt out fro benefices čat my¨ten, couden and wolden teche
če peple če gospel & goddis hestis, & blynde lederis ful of
coueitise, lecherie & očere synnes brou¨t in; & almes doynge
to pore men of če parische & hospitalite & fyndynge of pore
children to scole & so clergie afčirward ben outlawid. also
čei taken če ordre of presthod to seie massis for money, &
whanne čei schulden be gostly li¨t of če world bi opyn
ensaumple of holy lif & trewe prechynge of holy writt, as
crist comaundid to alle his apostlis & disciplis, čei hiden
hem self in gay cloistris & lyuen in lustis of flech & glotonye,



|p117


drounkenesse & ydelnesse & sleep. & as čei feynen čei ben
exempt from prechynge, čat crist comaundeč to prestis, bi
procession maad to synful foolis & in cas to sathanas čat
techeč hem če 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 deč. & čus čes 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 če peple in eche
degree.  Also čei distroien kny¨thod bi wiles of če fend, for
čei han grete lordischipis amorteised to hem; bi whiche lord
schipis kny¨tis schulden be susteyned to gouerne če peple
& čei moten now faile boče in noumbre & power; & čis
amorteisynge comeč in bi ypocrisie of preiynge be mouč
čat is preised of hem more čan prechynge of če gospel; but
certis čis is merueile, for none of alle čes čat preien čus
whot where his preiynge schal turne in-to his owene damp_nacion, 
and čan is it litel worč to očere synful men; &
almy¨tti god seič čat če sacrafices of wickid men ben abhomi_nable 
and that he schal curse to here blissynges; & če preire
of čat man čat turneč away his erris to here not goddis lawe
is abhominable or cursed; & čanne sič god comanndič so
often in his lawe boče olde & newe čat clerkis ne schulden
haue non seculer lordischipis & čei hauen so many, & so
faste meyntenen hem, here preynge is cursed & abhominable.
And ¨if seynt austyn, seynt gregory & seynt bernard & očere
seyntis & reson wič manere of lyuynge of čes proude posses_sioneris 
ben wel sou¨t in matere of preiynge, čere wole seue
a sentence of grete wepynge & monynge, schewynge how
men ben disceyued bi ypocritis preire boče in feič hope &
charite & worldely goodis & pees & reste. for ¨if a lord or
a laborer loue betere god čan čes veyn religious & proude
& lecherous possessioneris, če lewid manys preiere is betere



|p118


čan alle here criynge & knackynge; & certis it were račere
almes to lordis to hire suche proude clerkis to seie neičer
masse ne matines in čis cursed lif čan to holde & to meyntene
hem in čis maners preiynge; for her lyf is blasphemye vnto
god, as austyn seič; & čei stiren god of treuče račere to
vengaunce čan to mercy, as seynt gregori seič. And čer-fore
seynt ierom criede & wrot to his deč čat clerkis schulden
lyue on dymes & offrynges čat is goddis part & not haue
seculer lordischipis ne worldly richesses, but in pouert sue
cristis cros: & seynt bede wrot to če erchebischop of ¨ork
čat ¨ifte of kynges whanne čei ¨auen temporaltes to clerkis
was most fool ¨euynge, & tellič many harmes comynge
čer-of; & čer-fore whanne seynt austyn sey his clerkis
wexe proude for litel rente čat čei hadden he priede če
peple of his cite to taken če rentis a¨en and suffre hem
lyue on goddis part, čat ben tičes & offrynges, as če holy
martir possidonye writtič of seynt austynes lif. čanne sič
trewe techynge of curatis is leid doun by apropriacion of
perische chirches, & kny¨tthod bi amorteysynge of temporal
tees is mochel distroied, & če pore peple hard piled bi
coueitouse clerkis opynly; it sueč čat čes proude posses_sioneris 
distroien če comunes of če lond, sič čei fordon trewe
techynge bi curatis & clerkis & good |r[p.109_MS.]  gouernaile bi kny¨ttis,
& ben cruel in gedrynge of here rintis & mercymentis more
čan lordis wolden, and ¨euen ensaumple of pride & coueitise
& wrongful meyntenynge of worldly plees a¨enst ri¨t & good
conscience, & letten almes of curatis, & wasten pore mennys
liflode in pride & glotonye & worldly array more čan grete
lordis may wel atteynen to.

                    Capitulum 2=m.=

   Also čes possessioneris seyn in dede čat cristis lif & en_saumpel 
čer-of is insufficient & lif sikerere bi worldly lawes
is betre; for čei forsa¨en pore lif & meke aftir crist & his



|p119


apostlis, & taken worldly sykernesse for če betre; & her
čei blasphemen crist & ben out of ri¨t feič. And ¨if čei
witten čat cristis lyf and trewe lif of clerkis ensaumplid
čer-aftir is best & most esy & most siker for če soule, če
ben oute of charite to forsake če best tau¨t [&] ensaumplid of
crist, and to take a lif ordeyned of synful foolis & coueitouse
of worldly pride & name & auer; & ¨if čei meyntenen stifly
čis errour čei ben stronge heretikis.

                     Capitulum 3=m.=

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



|p120


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

                      Capitulum 4=m.=

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

                      Capitulum 5=m.=

   ¨it čes possessioners entren vnder colour of seyntis & lyuen
alle a¨enst čes seyntis; for čei 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 čei
rennen in-to pride, coueitise, wordly worschipe & welfare
& idelnesse, & ben wode whanne men tellen če soče of cristis
gospel & his pore lif & če soče of here owene reule & profes_sion; 
for bi čis techynge here ypocrise and lesyngis schulde
be knowen, & čei be turned to here first ground or ellis for_saken 
al. & čis wheren grete peyne for proude men &
delicat; & čerfore čei maken a scheld of ypocrisie & worldly
frendischipe a¨enst čis treuče.

                       Capitulum 6=m.=

   Also čes proude possessioners lien on seyntis & sclaundren
hem wič worldly lif to coloure čerby here owene false pride;
or čei writen čat čis is benetis lif & thomas of canterburies,



|p121


whanne čei lyueden & endeden in contrarie manere. And
čei bryngen forč poyntis of here worldlynesse whanne če
diden a¨enst holy lif & techynge of crist, & hiden here grete
sorowe & penaunce čat čei diden for s[i]ch wildenessis; &
alle čis is for čei wolden coloure here owene synne bi čes
seintis & maken če peple wene čat čes seyntis camen to
heuene be čis mirče of worldly lyuynge & likynge of here
flesch; & čus čei brengen cristene peple in errour a¨enst
če feič bi lesyngis putt on seyntis.

                       Capitulum 7=m.=

   ées proude possessioners ben čeues & heretikis; for če
comen bi false menys as ypocrisie & lesyngis to čes grete
lordischipes & bi colour to spende hem in almes of pore men,
but čei wasten hem in glotonye & pompe & pride & worldely
gaynesse, as pelure & costelewe cločis & proude slitterede
squyerys & haukis & hondis & mynstralis & ryche men; &
bi colour čat crist was čus worldly lord, čer-fore čei schulden
haue čus seculer lordischipis bi heritage of crist as his most
worči seruaunčis; but crist seič in če gospel of seynt ion
čat his kyngdom is not of čis world, & hadde not bi worldly
lordischipis where onne to resten his owene hed; čerfore
it is heresie to putten čis seculer lordischipe on crist, &
herbi disceyuen cristene men in feič & worldly goodis, &
maken hem to meyntenen clerkis in here heresie.

                       Capitulum 8=m.=

   Also čes ypocrit is possessionerschargen Hem self more čan
crist |r[p.111_MS.]  and his apostelis wolden or my¨tten, & wittyngly take
če werse & leuen če betre. For bi als moche as čei haue
seculer possessions more čan crist & his apostlis hadden čei
ben bi čat bounden če more, & čei ben bounden to holy lif
& trewe techynge bi presthod in as mochil as čei may čerfore;
& čei taken bisynesse of če world & leuen studiynge &



|p122


techynge of holy writt & deuocion in preiere & činkynge
of heuenely swettenesse; & čei chesen račere to lyue vnder
synguler obedience & procession maad to worldly foolis čan
to lyue bi forne of če gospel in čat fredom čat crist ¨af to
prestis. & čer-če čei ben many times nedid & bi ypocrisie
disceyued to leue goddis hestis vndon & to performe če
wrongful biddynge of anticrist; & bi čis feyned obedience
is strif & enuye brou¨t in and pride & worldly lordischipe
meyntened in dede men; & čus čei 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.=

   ées seculer lordischipis in clerkis bryngen in symonye
coueytise & glotonye & ydolatrie, čat is worschipynge of false
goddis; for bi cause of čis lordischipis men comen to grete
prelacies & očere degres of če chirche bi money & worldly
fauour & pledynge & fi¨ttynge, where čei schulden come to
hem bi mekenesse and holy lif & bisy traueile in studiynge
& techynge of goddis lawe; & feyned religious possessioners
comen to čes ordris for sikernesse of worldly welfare & pride
& eise of body, where če schulden come to hem to be dede
to če world & to lyuen in penaunce & streit pouert as cristis
apostlis, & čus čei suen čis holy staat of pouert & penaunce
for worldly richisse & wombe ioie. And herfore čei ben ful
of symonye & heresie, as reson & lawe techen, & čei wasten
moche good in ryot & glotonye & pledynde & meyntenynge
of wrongis a¨enst pore gentil men & comunes. And sič al
čes wastid goodis ben pore mennus liflode, as ierom & lawe
techen, & he čat defraudeč pore men čer-of is a man of blood
spilid, čes possessioners ben mansleeris & irreguler & cursed
of god; & sič coueitise & glotonye ben seruage of maunmetrie,
as poul seič, čes possessioners honouren false goddis. for čes
skillis & many mo če angel seyd ful soče whanne če chirche



|p123


was dowid čat čis day is venym sched in-to če chirche; for
čei čat 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 čis lif can telle če harmes her-of.

                      Capitulum 10=m.=

   ¨it čes proude possessioners ben anticristis martiris, for čei
|r[p.112_MS.]  ben reised bi hym fro deč of worldlynesse and vanyte to lif
of lordis and werris & falsnesse; for in here procession če
ben tolden dede to če world & vanyte & likynge čer-of.
But in desirynge & holdynge seculer lordischipis & worldly
honour & delicat mete & drynk & gaye cločis čei schewen
in dede čat čei ben ri¨t freisch in bodely lif, but I suppose
čat čei ben dede to holynesse & penaunce & profitynge to
očere men; & namely čei schewen čis reisynge in pledynge
& werrynge in here owene persones, & in counseilynge očere
men to werre on cristene men for worldly goodis; for čat čei
don more cruelly čan worldly lordis, as men knowen of
pletynge & conseilynge to werris. čerfore it semeč to summe
men čat čei feynen hem dede to gete pray of worldly lordi_schipis 
& richesse; as če fox feyneč hym dede til briddis
comen to his tounge, & čanne he schewič hym on lyue
deuourynge & swelwynge of hem; & čus čei ben dede to
procitynge of očere men & here temporaltees ben mortesid,
čat is confermyd in čis deč, for čei comen neuere to seculer
men ¨if čei may, čou¨ čei ben getyn bi neuere so fals title
& a¨enst conscience; for čei wolen not see mennys ri¨t, ne
worsche aftir good conscience, but bosten of čousand markis
& čousand poundis čat čei wolen coste in plee bi-fore čat čei
lesen ony fote of lond; & of suche religious wrecchis seič
Robert grosted čat siche on is a dede careyne gon out of his
sepulcre wlappid with cločis of mornynge, dryuen & stirid



|p124


of če deuyl among men. And for čis worldly lif & coueitise
čei wolen coste & die to meyntene it; but for to meyntene
če treuče of cristis lif in mekenesse & pouert & bisi traueile
in prechynge če gospel čei wolen not traueile, but račere
pursue hem to deč čat tračeilen for čis holy lif; & čus čei
lyuen in delices of če world & here flech, & čer-fore čei ben
dede to god as poul seič, & so čei lyuen anticristis lif &
meyntene čat to here deč a¨enst cristis lif and lawe &
techeris čer-of.

                   Capitulum 11=m.=

   ¨it proude possessioners ben anticristis, for čei letten trewe
men to preche če gospel of ihu crist & suffren not če peple
knowe goddis lawe bi whiche čei schulden be sauyd. For
prestis čus dowid ben so occupied aboute če world and newe
seruyce and song & feyned obedience to worldly foolis čat
čei may not studie & preche goddis lawe in contre to cristis
peple.  And ¨if čei preche selde whanne čei prechen cronyclis
& poisies & newe fyndynges of hem self, & maken false
comendaciones of dede men for to geten a name of veyn sotilte
& worldly čank, & leuen to preche cristis gospel and his
lawynge; & ¨if očere men wolen treuly & frely preche če
gospel & dispise synne, as crist comaundeč, čes 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 čei may. & čis
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 seič čei schulde be put out &
dispised of men; for bi čis prechynge here worldly lif &
coueitise schulde awey & penaunce & traueyle come a¨en.



|p125


                   Capitulum 12=m.=

   ées proude possessioners ben rotid in lesyngis a¨enst crist
& his trewče, for as seynt bernard & anselme seyn monkis
& chanons ben bounden to če same lif čat pore men of
ierusalem helden after sendynge doun of če holy gost. And
čei selden her possessions & putten če pris to alle cristene
in comyn conuertid & čer was no nedy man amongis hem.
For it was ¨ouen to eche man as it was nede, & non of hem
seide čat ony čing was his owene; but alle čingis weren
in comune to hem. but monkis & chanons apropren alle
čingis to hem self & not to comunete of cristene men; &
čes possessioners seyn in word čat alle čingis ben comune,
but in dede čei han proprete & stryuen & pleden čerfore;
¨it seynt ierom & anselm seyn čat če croune of clerkis crieč
pouert, & here cločinge crieč honeste, holynesse & forsakynge
of če world, & helles here signes ben false & čei ben lesyng_mongeris 
& lesynge in itself. but now čei ben riche &
proude & coueitouse & ful of enuye & glotonye, & ben če
fendis children for čei louen čus lesyngis, as seynt ambrose
seič, & č us čei disceyuen če peple bi ypocrisie.

                    Capitulum 13=m.=

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



|p126


w[olen] suffre a monk goo to beggeris ordre whanne he axič
leue, čou¨ hee gete it neuere; & čus čei holden če ordre of
beggeris maad of synful men more perfit čan religion of
presthod maad of ihu crist god & man.

                    Capitulum 14=m.=

   Also čes possessioners dreden more lesynge of here tem_poraltees 
čan loos of goodis of vertue & of charite, & chargen
more name & preisynge of men čan preisynge and čank of
god; for čei dreden more to displese lordis & my¨tty men,
bi seynge & meyntenynge of a profitable treuče, for loos
of here temporaltees čan to displese god bi suffrynge of opyn
synne & domnpnesse, for whiche čei ben |r[p.114_MS.] dampnable, as seynt
poul seič; & čei chargen more kepynge of here veyn sygnys
& customes, for to haue preisynge of men čat čei holden wele
here religion, čan kepynge of goddis hestis & poyntis of
charite & discret penaunce for preisynge & čank of god;
& here is foule ypocrisie & cursed blaspheme & forsakynge
of god as seynt poul witnesseč plenerly in holy writt.

                    Capitulum 15=m.=

   ées possessioners bynden hem self to contradiccion & čing
čat is imposible; for čei bynden hem self to be dede to če
world & forsaken it & bysynesse, & on če točer side čei
bynden hem to obedience for to take worldli bisynesse aftir
biddynge of a worldly & synful & coueitous & vnkunnynge
abbot or priour, & čis čei moten do bi vertue of čis obedience,
čou¨ god stire hem to be betre occupied aboute studiynge &
techynge of holy writt, & čus mannus comaundement is
performyd bi blyndnesse & ypocrisie & goddis comaundement
& more profit of cristene soules is putte bihynde. But it
semeč čei forsaken hunger & čurst & penaunce & traueile
to be lordis & riche & lyue in bodyli ayse on alle sidis; &
čus če fend bi his worldly clerkis disceyueč men by colour



|p127


of holynesse, & bryngeč hem to worldly lyuynge whanne
čei wenen to come out čer-of, & čes casteč hem bi here
owene turn.

                    Capitulum 16=m.=

   ¨it religious possessioners ben groundid & holden forč bi
blasphemye & heresie; for čei ben groundid on čis, čat
statutis maad of a synful fool ben betere in here dom čan
če lawis čat crist ordeynede for prestis & clerkis, for ellis
čei wittyngly forsoken če betre & token če worse &
helden it forth, & weren out of charite. And ¨if čei meyn_tenen 
an errour a¨enst charite čei ben heretikis; & ¨if če
seyn čat here reulis ben betre čan cristis reulis ¨ouen to
prestis & clerkis, čei blasphemen a¨enst god, & so at če
begynnynge čei ben blasphemys on alle sides or at če leste
knowen not cristene bileue; & in holdynge forč comynly
čei ben blasphemys, for čei letten a prest to lyue & teche
as crist comaundid in če gospel, & čei letten a cristene
man to serue his god in če beste manere. For ¨if a prest
of her feyned ordre wole lyue poreli & iustly & goo freli
aboute & teche frely goddis lawes, čei holden him apostata
& prisonen hym, & holden hym cursed for čis 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 techeč in če gospel, čei pursuen him as apostata &
cursed man, for he doč as crist & his apostelis techen; &
čis is cursed blasphemye of god. & ne were čis 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 čes possessioners wasten bi ypocrisie nedeles many
pore mennys goodis, for seculer possessioneris han many
precious cločis & costy & riche peluris; & alle čis is wast



|p128


of pore mennys goodis, sič bi here owen lawe what euere
clerkis han is pore mennys, & čei schulde teche to cristene
men boče in word & ensaumple of here owene dedis če
pouert & symplenesse of crist & his apostlis. Also religious
possessioneris wasten pore mennus goodis in wide cločis &
precious, čat foure or fyue nedy men my¨tten welle be cločed
wiče o cope & hood of a monke, & čat large cloč serueč to
gidre wynd & lette him to go & do his dedis; & ¨it čei ben
brou¨t in-to chirche to reise vp cristis pouert & his apostlis
& lyuen in mornynge and penaunce and to be deed to če
world; but by ypocrisie al čis is turned vpsodoun, what in
wast meyne and proude and hi¨e houses and glotonie and
ydulnesse. And so in ensaumple and dede čey techen heresie
and blynden če people in feith and lyf of crist and his
apostlis to če contrarie as cursed disciples of antecrist.

                    Capitulum 18.

   ¨yt čes possessioners ben čeues and so striers of clergye
and of good lif in the people, for čei han manie bokes,
and namely of holy writt, Summe by bygging and some by
¨ifte and testamentis and some bi očere disceitis and sutiltees,
and hyden hem from seculer clerkis & suffren čes noble bokes
wexe roten in here libraries, & neič wolen sillen hem ne
lenen hem to očere clerkis čat wolden profiten bi studiynge
in hem & techen cristene peple če weie to heuene. & in
čis defaute ben religious mendynauntis as principal čeuys
& forgoeris of anticrist, čat seculeris & curatis may almost
gete no bok of value, and herby, as seynt Richard primat of
irland witnesseč, čei casten to distroie clergie of seculeris
and trewe techynge of če peple. lord sič čes bokis ben
ore nedeful to mannys good lif čan gold or siluer, & he
is out of charite čat seeč his bročer haue nede of worldly
sustenaunce & helpič him not whanne he may esely; hou
moche more ben čes religious out of charite, čat helpen not



|p129


seculer clerkis & curatis of čes bokis neičer be ¨ifte ne lenyng
ne sillyng for no money.

                      Capitulum 19=m.=

   Clerkis possessioners ben foule out of charite & blynden
foule če peple; for čou¨ čei han many grete houses, costlewe
& wasty, & alle čat čei 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 čes traitours ben excused
at domesday, sič crist seič če men čat 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 cločis & huge ¨iftis, at pore men
schullen stonde with oute & goo dailes but ¨if čei geten
knockis & reprouynge & wrong extorsions & euyl paynge of
here hire; & ¨it čes mendynauntis passen alle očere posses_sioners 
in čis ypocrisie & defaute of pite for to gete worldly
čank & grete wynnynge.

                     Capitulum 20=m.=

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



|p130


for here owene wickid lif & ypocrisie. čerfore crist curseč
scribis & pharisees, ypocritis, čat eten widewis houses bi
suche longe preieris. & čei visiten not fadirles children &
moderles and widewis to releue hem bi almes ¨euynge, but
enqueren siche children & widewis ¨if čei may disceyne hem
in purchasynge of here rentis & očere goodis bi flaterynge
wordis & sikernesse of gostly helpe; & in čis ypocrisie čes
mendynauntis beren če baner for svtilte & feyned pouert.

                     Capitulum 21=m.=

   ¨it čes possessioners blynden lordis & my¨tty men to
turmenten goddis suauntis, bi prisonynge & očere bodily
peyne, whanne čei forsaken proude & coueitouse men endurid
in here synnes & seruen god in če beste manere after here
power & kunnynge bi fredom of če gospel; & čus čei
disceyuen lordis in feič, hope & charite, & maken lordis če
deuylis turmentours wanne čei hopen to plese god in meyn_tenynge 
of holy religion.

                      Capitulum 22=m.=

   Also čes possessioners, wič helpe of false freris, sotil
ypocritis, & cursed heretikis, dampnen holy writt, če kyngis
regalie & wise men of oure lond, for to meyntene here false
geten possessions & worldly lif; for čei crien čat it is heresie
or errour a¨enst goddis lawe čat seculer lordis may take
temperal goodis fro clerkis trespasynge bi longe custome; &
certis ¨if seculer lordis may not take temperal goodis to
clerkis, čanne čou¨ clerkis trespassen neuere so moche, ¨e
in traiterie, conspirynge če kyngis deč & quenys & alle če
lordis & ladies & comunes of oure lond, če kyng may not
ponysche hem bi o ferčing worč, & čanne is goddis lawe
fals čat ¨eueč power to kyngis & seculer |r[p.117_MS.] lordes to ponysche
generaly, outakič no man; & many mo orible conclusions
suen of čis 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 čei
feynen, to bisien hem nedles ny¨t & day wič worldly occu_pacion,
a¨enst cristis reule & here owene profession, for ellis 
čei a seyn here couent schulde perische & here religion goo
doun; & čus bi obedience maad to synful man, & in cas to
fendis, čei fordon obedience to god lord of al čingis. & ¨if
a synful ydiot bidde hem do če lesse goode, & god biddeč
hem do če more goode, čei schullen leue če more good &
sterynge of crist & če holy gost for čis feyned obedience to
a synful caitif; & čus whanne čei bynden hem to forsake
če world & be dede čer-to, čei ben quekenyd bi anticristis
obedience & maade more worldly čan ony očere man.

Capitulum 24=m.=

   Also čes possessioners ben neuere ful of worldly goodis &
seculer lordischipis, but euere purchasen, be ri¨t be it
wrong, bi gold, be ypocrasie of preiere & bi pardons; for če
coueitouse man schal not be fulfillid wič money, as god seyč;
& so čei breken če reule of crist tau¨t & comaundid bi seint
poul to alle prestis: we hawynge liflode & couerynge be we
apeied wič čes činges; & čus is ieromyes prophecie fulfillid
čat fro če leste to č moste čei studien to coueitise. & sič
čei may not gouerne wel če peple as lordis schulden, čei
wolle not cesse til alle be conqueris in-to here dede hondis
to distroie lordis & comunes & holy lif of prestis; & certis
očer čei ben of more my¨t & witt to do boče temperal office &
spiriutal to-gidre čan weren crist & his apostlis, or elles čei
been foolis desceyued bi pride & coueitise of čis world; for
crist & his apostlis couden not or my¨t not or wolde not do
čes offices to-gidre, but weren fully occupyed wič spiritual
office; & čus čes possessioners sclaundren cristis lif & ben out
of feič, hope & charite, & harde rotid in heresie.



|p132


                     Capitulum 25=m.=

   ées possessioners čat bynden hem to perfit conseilis of crist
& to forsake če world ben moste bisy to stryue and plede for
worldly possessions bi londis lawe, & curse also for dymes,
¨e, for foure penyworč good curse many čousand soules to
helle. lord! hou ben čei in charite, for so litel good damp_nynge
so many soulis, as moche as in hem is; sič čei schulden
lese alle worldly goodis, ¨e and here owene lif, for to saue o
soule bi če lawe of charite. certes čes ben religious of anti_cristis
& sathanas čat maken so grete stryues & discencions,
& to brynge men out of charite for to geten to hem a litel
drit of temperal goodis. litil setten čei bi seynt bernardis
word, čat what euere čou haldest to če of tyčes & offryngis
ouer symple liflode |r[p.118_MS.] & streit cločing, it is not čin; it is čefte,
raueyne & sacrelegie. in many casis sugetis may leffly wič_holde
tičis by goddis lawe & mannys also; čan it is sathanas
werk & anticristis to curse a man for he wole not paie his
tičes to a cursed man, a¨enst goddis lawe & mannys & a¨enst
his conscience ry¨tfully groundid, & čer-fore bereue him his
catel, peyne his bod
 ostlis curseden neuere ne tau¨ten to curse for tičes, but če
contrarie, as če gospel techeč; & sič čes tečes ben geten to
hem bi fals suggestion & meny tymes by symonye, & ¨it ben
superflue to hem, alle čes tičes ben pore menus liflode, & čei
ben manquelleris in defraudynge it & manyfold cursed &
groundid in gret heresie.

                     Capitulum 26=m.=

   Also čes possessioners ben counseillours to many čousand
mennus deč for to meyntene here possessions & worldly lif;
for čei conseilen lordis to werre vpon cristene men for to kepe
here lordischipis & worldly lif in reste; & sič fi¨ttere &
conseilere čer-to ben mansleeris bi goddis lawe & mannys,
alle čes possessioners ben manquelleris & irreguler, & as



|p133


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

                     Capitulum 27=m.=

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

                     Capitulum 28=m.=

   żit čes possessioners disceyuen men by ypocrisie & wasten
toche good in veyn; for čei feynen hem to rise at mydny¨t,
& spenden li¨t & očere costis maken, & bi day slepen moche
če čer-fore, čat alle čingis accountid čei han moche more
tyme to slepe čan ony očere commen men. & čus čei faren
as čeues, slepynge on če day & wagynge in če ny¨t to robbe
men of here catel by ypocrisie of čis wakynge & preiynge,
& herbi čei turnen če ny¨t in-to day & day in-to ny¨t &
maken moche wast.

                     Capitulum 29=m.=

   Also čes possessioners maken goddis houses a deen of
čeues; |r[p.119_MS.] for čey 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 & coučitise; & geten priuylegies
of kyngis to meyntene eche čef in here place wič-outen
restitucion, & stryuen & pleden to meyntenen čis wrong
priuylegie more čan če best reule of here ordren or ony
poynt of charite.

                     Capitulum 30=m.=

čit čes possessioners disceyuen lordis bi feynynge of special
preieris; for čei maken lordis to bileue čat 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 čan to
očere men čat ben in more charite; & čus če ri¨tful delynge
of god for če goode lif of men is for¨eten, & delynge of
synful foolis čat knowen not če ablenesse of men & ri¨tful
dom of god is holden forč; & herby my¨tty men ben brou¨t
out of bileue to triste more in special preynge & appliynge
of synful men čan in če ri¨tful partynge of god & ri¨twis_nesse
of here owene lif, & bi trist of suche special preieris
lordis vnderstonden čat čei schulden be excused čou¨ čei don
euyl in here owen lif. lorde! sič none of alle čes religious
whot where his preiere turne to his owene dampnacion, hou
doren čei chaffaren čus wič worldly possessions & rentis for
here preieris; sič čei owen to wyten čat here preieris ben
cursed & abhominable to god, for čei breken cristis hestis
in holdynge čus seculer lordischipis, & lyuen in pride,
coueitise, ypocrisie, glotonye & ydelnesse, čat drawen hem
to synne of sodom & maken hem worschiperis of false goddis.

                   Capitulum 31=m.=

   Clerkis possessioners pursuen crist to deč & bitraien him
for stynkynge drit; for čei sclaundren, cursen & pursuen
falsly to deč trewe techeris of cristis lif & goddis hestis čat



|p135


wolden saue mennys soulis bi trewe & free preechynge of če
gospel wič-outen glosynge & beggynge; & čei suffren, helpe
& meyntenen false prechouris, gloseris, to robbs če peple
bi fals beggynge, bi symonye & ypocrisie & blasphemye
putt vpon crist; so čat possessioners may holden forče here
seculer lordischipis & worldli lif a¨enst goddis lawe, in disy
troiynge & blasphemynge of cristis lif and cristene feič, in
distroiynge of seculer lordis & očere prestis & curatis & of
comunes also, as it is seid bi-fore; & as crist seič čis false
sclaundrynge & purauynge of cristis disciplis for čis ende is
purauynge of crist & of če holy trinyte.

                      Capitulum 32=m.=

   żit čes possessioners blasphemen a¨enst če holy gost; for
čei 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 čei feynen čat men schulden not teche goddis
lawe wič-outen here leue. And čei wolen ¨eue no leue
whanne men wolen vtterly teche če pouert & mekenesse &
bisy traueile of crist & his apostlis & prechynge če gospel,
& dampnen here coueitise & pride & worldly lif & ydelnesse
& ypocrisie; & čus as moche as is in hem čei distroien če
holy gost & če holy trinyte; & specialy bi čis ypocrisie
čat no man schul preche wič-outen here leue. for sič čei
ben ennemyes of crist & his lawe, as it is schewid bi here
opyn euyl lif, & in caas deuelis of helle, čei casten čat no
man schal teche trewely cristis lawe wič-outen leue of
cristis traitour & of deuelis in helle; & so prestis ben con_streyned
bi bodily peynes & deč to leue goddis wille &
precept for contrarie comaundement of goddis traitour, &
in caas a deuyl in flech, as ihu crist seič of iudas scarioč.



|p136


                    Capitulum 33=m.=

   ées proude possessioners blasphemen a¨enst če my¨t of če
fadir; for bi here worldly power & sotilte & malice čei
letten lordis power, čat čei may not meyntene goddis ordy_naunce
in če clergie & saue here owene soulis & gouerne
wel here tenauntis & comunes; & bi če same cautel čei
letten prestis to teche treuely & freely goddis lawe & his
ordynaunce bi power grauntid of god, last here pride &
worldly worschipe be brou¨t doun, & mekenesse & holynesse
ensaumplid of crist and his apostlis knowen & kept, &
ypocrisie & očere synnes aspied & distroied; & so as
anticrist čei magnyfyen hem self & here power more čan
god & his power.

                     Capitulum 34=m.=

   éit čes possessioners turnen abstinence & penaunce in-to
glotonye, & traueile in-to ydelnesse, & pouert in-to coueitise;
for čei ben groundid in abstynence after crist & his apostlis,
& namely čes newe religious, & čei turnen hem in-to glotonye
& delicat liflode more comynly čan očere men; & čei ben
groundid on pouert aftir crist & his apostlis, but čei ben
turned in-to worldly coueitise bi many sotiltes & ypocrisie;
& čei ben groundid on labor of here hondis bi here owene
reule, & ¨it čei turnen čat labor in-to preieris bi mouč &
ben idel & veyn; & čus bi colour of holinesse čei sti¨en
in-to synnes on eche syde.

                    Capitulum 35=m.=

Proude possessioners ben perilous čeues & cursed heretikis;
for čei affermen who euer takič ony temperal goodis fro holy
chirche, čat is če comynte of clerkis aftir here dom, he is a
čeef & cursed in dede; čanne sič čei taken awey če noble
gostly good of wilful pouert & symplenesse & mekenesse, in



|p137


whiche vertues crist groundid holy chirche, čei ben stronge
čeues & anticristis disciplis. & sič čei meyntenen so harde
čis wickid čeefte, & robben holy chirche fro čis noble tresor
of pouert & mekenesse, and defoulen it wič drit of worldly
lordischipe a¨enst če |r[p.121_MS.] wille of ihu crist here spouse, čei ben
cursed heretikis & here meyntenours also, & čus čei ben
anticristis peruertynge cristendom.

                    Capitulum 36=m.=

   żit čes possessioners bryngen lordis out of bileue, & maken
hem bi blynde swerynge meyntene če coueitise & worldly
lif of anticristis clerkis, whanne bi vertue of here oč čei
schulden distroie če false coueitise & pride of worldly clerkis:
for čes lordis sweren to meyntenen če priuylegyes & fre_domos
& ri¨ttis of holy chirche; & bi čis očer čei moten nedis
meyntenen če perfit fredom of holy lif, of mekenesse & pouert
& očere goode vertues čat crist ordeyned to če chirche; but
anticristis clerkis chalengen bi čis očer čat lordis owen to
meyntene here false lordischipis, pride & coueitise, & wrong
customes of prescripcion a¨enst goddis lawe & good con_science;
for ¨if čes anticristis clerkis han holden wrongfully
a cristene mannys good lond očer rentis or očer goodis bi
čritti ¨eer or fourty with-outen ony axynge, čei seyn čis
synful possession so longe contynued makič hem worldly
lordis of čis good; & čus čei maken lordis to meyntene
fraudis & falsnesse a¨enst goddis hestis, whanne lordis wenen
to meyntene ri¨tful lawes for worschipe of god; but certis
here is moche čefte, moche treson & moche harm of soulis
on eche side meyntened bi čis blynde swerynge.

                     Capitulum 37=m.=

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



|p138


heretikis for here cursed pride, coueitise & enuye čat čei
dwellen inne & meyntenen strongly; but of čis verry heresie &
most perilous wolen čei not čenke ne speke, ne suffre očere
trewe men to speke a¨enst it for to saue here soulis & helpe
očere men out of synne. & čus čei faren wič cristene men
& holy writt as diden scribis & phariseis wič crist & his apostlis
& his gospel, & whanne čes pharisees, scribis & hi¨e prestis
weren ful of heresie & blasphemye čei putten alle čes synnes
on crist & his apostlis to blynde če comune peple, & so čes
possessioners don now bi more ypocrisie & more sotilte &
more cruelte.

                     Capitulum 38=m.=

   ées proude possessioners disclaundren trewe prechours of
če gospel & cristis lif for makeris of discencion & debate
among nei¨eboris in če lond; whanne čei hem self wič here
cursed lif & confederacie wič tirauntis for here gold ben
cause of discencion & enemyte. for wič pore mennus liflode
čei hiren my¨tty men to stryue & plede a¨enst goddis
techynge, & helpe & releuynge & encressynge of seculer
lordis, & helpe & releuynge of pore comunes; & čus as
cursed pharisees & scribis & hi¨e prestis čei 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 deč of alle trewe
men as moche as čei may, & herbi čei ben manquelleris &
pursueris of crist & endurid in old heresie.

                     Capitulum 39=m.=

Also čes possessioners magnifyen hem self more čan ihu
crist, & seken more here owene name & honour čan honour
of god & helpe of Cristene soulis; for čei axen & coueiten
name of holynesse & reuerence wič čis proude worldly lif,
& čat schal no man reproue hem of here opyn ypocrisie,
symonye & coueytise: & ihu Crist my¨tte not kepe holynesse



|p139


wič suche worldly lif & axe such worldly reuerence as čes
possessioners don. And ihu crist was redy to be reproued
of his enemyes ¨if čei my¨tten fynde ony defaute in him.
but ¨it čes possessioners ben ful of synne, & čou¨ čei ben
most bounden to pacience, mekenesse & charite ¨it čei ben
wode whanne men wolen amende here cursed lif bi techynge
of če gospel; & ¨if men dispisen hem or don not worldly
reuerence to hem čei ben wode wroč & wolen be vengid vp
al here my¨t; but čou¨ men dispisen god in here presence
bi cursed swerynge or očere synnes čei chargen not, & ¨it
čou¨ here owene seruauntis do so, čat is worse to hem, če
chargen it not. but as če iewis diden crist to deč for drede
of lesyng of here lordischipe & worldly name & honour, so
čes possessioners don here power to do alle trewe men to deč
čat techen cristis gospel & mekenesse & pouert a¨enst here
false newe lawis & pride & coueitise, & hou čei enuenymyn
cristendom bi word & dede.

                   Capitulum 40=m.=

   żit čes ypocritis possessioners ben traitouris to god, to
lordis, & to comunes also; for čei han almost če tresor of če
lond & worldly lordischipe, a¨enst goddis lawe; & whanne
če kyng hač nede of a taxe, čei wolen not paie for pore
men, not wičstondynge čat čei ben procuratouris of pore
men, & al čat čei 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 a¨enst charite & good
conscience čei han čousand markis & poundis; & here čei
chalengen aboue crist & alle his apostlis čat čou¨ čei han
almost alle lordischipis amorteised to hem, ¨it čei wolen
not paien tribute ne taxe to če kyng for meyntenaunce of če
rewme & sauynge of pore mennus lif; & ¨it crist paide for
him & his disciplis tribute to če emperoure, čou¨ he hadde



|p140


non such temperaltees. & čis exempcion čei chalengen bi
anticristis power & not bi god almy¨tty, for he constreyneč
clerkis to be suget to seculer lordis & to lyue a iust lif &
symple & pore wič-outen worldly lordschipe |r[p.123_MS.] & opyn beggynge
in a vertuous mene. god almy¨tty stireč prestis, lordis &
comunes to knowe ypocrisie, heresie & treson of anticristis
worldly clerkis, & knowen & meyntenen če ri¨tful ordynaunce
of god & če perfit fredom of če gospel. Amen.



|p141

|rVII.

|rHow_the_Office_of_Curates_is_Ordained
|rof_God.



|p142


|r{summary}



|p143


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

                      |r[Capitulum_1.]

   For če office of Curatis is ordeyned of god & fewe don it
wele & many ful euyle, čerfore telle we summe defautis to
amende hem wič goddis helpe. First čei ben more bisi
aboute worldly goodis čan vertues & goode kepynge of
mennus soulis; for he čat can best geten richesses of čis
world to-gidre & holde grete houshold & worldly aray, he
is holden a worči man of holy chirche, čou¨ he conne not
če leste poynt of če gospel; & such on is preised & born
vp of če bischop & here officeris at če fulle; but čat curat
čat ¨eueč him to studie holy writt & teche his paryschenys
to saue here soulis, & lyueč in mekenesse, penaunce & bisi
traueile a boute gostly čingis, & reckič not of worldly
worschipe & richesse, is holden a fool & distroiere of holy
chirche, & is dispised & pursued of hi¨če prestis & prelatis
& here officeris, & hatid of očere curatis in contre; & čis
makič many curatis to be necgligent in here gostly cure &
¨eue hem to occupacion & bisynesse of worldly goodis. čes
necgligent curatis čenken ful litel hou dere crist bou¨te
mannys soule wič his precious blood & deč, & hou harde
rekenynge schal he make at domes day for čes soulis. certis
it semeč čat čei ben out of cristene mennys feič; for čei
maken hem not redy to come čedir & answere wel hou čei
camen in-to here benefices & hou čei lyueden & tau¨ten &
spendiden pore mennus goodis; for ¨if čei hadden čis feič
redy in here mynde čei wolden bigynne a betre lif & con_tynue 
čer-inne.



|p144


                     Capitulum 2=m.=

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

                      Capitulum 3=m.=

   ée čridde defaute of weiward curatis čat čei ben aungelis
of helle & ben sathanas transfigurid in-to an aungel of li¨t to
lede men queyntely to helle; for in-stede of trewe techynge
of cristis gospel čei ben doumbe, or elles tellen lesyngis of
mennys tradicions for pride & coueitise of worldly goodis; &
for ensaumple of good lif čei sclaundren here parischenys



|p145


many weies bi ensaumple of pride, enuye, coueitise & vnre_sonable 
vengaunce, so cruely cursynge for tičes & euyl
customes; & for ensaumple of holy deuocion & deuout preiere
& werkis of mercy čei techen in-dede ydelnesse, glotonye,
dronkenesse & lecherie, & meyntenynge of čes synnes & many
moo. For sič prestis ben clepid aungelis in holy writt, & čes
curatis bryngen not message of god but of če fend, as here
wickid lif scewič, čei ben not aungelis of god but aungelis of
če fend; & če trewe clerk robert grosted writič to če pope
čat curatis ben sathanas transfigurid in-to aungel of li¨t for
čei prechen not cristis gospel bi word & good lif, čou¨ če
diden no more synne; and sič seynt petir was clepid sathanas
of crist, as če gospel tellič, for he was contrarie to goddis
wille & sauourid not heuenly čingis, wel ben čes euele
curatis clepid sathanas, sič čei ben more contrarie to goddis
wille & sauouren less gostly čingis & sauynge of cristene
soulis.

                     Capitulum 4=m.=

   ée fourče errour; čat čei chargen more statutis of synful
men čan če moste resonable lawe of god almy¨tty; for čei
dreden more če popis lawe & statutis maad of bischopis & of
očere officeris čan če noble lawe of the gospel, & herefore
čei han many grete bokis & costy of mannus lawe & studien
hem faste. But fewe curatis han če bible & exposiciouns of
če gospelis, & litel studien on hem & lesse donne after hem.
But wolde god čat euery parische chirche in čis lond hadde
a good bible & good expositouris on če gospellis, & čat če
prestis studiende hem wel & tau¨ten trewely če |r[p.125_MS.] gospel &
goddis hestis to če peple; for čanne schulde good lif regne, &
reste & pees & charite; & synne & falsnesse putt a bak. god
brynge čis ende to his peple. amen.



|p146


   ée fyueče defaute; čat čei haunten strif & plee & gendren
enuye & hate among lewed men for tyčes, whanne čei don not
here office a¨enward; for now čei leuen prechynge of če
gospel & crien faste aftir tyčes, & somonen men to chapitre
& bi fors taken here goodis, & ellis cursen hem seuene fote
aboue če erče & seuene foot wič-inne če herče & seuene fote
on eche side; & afterward drawen men to prison, as če
weren kyngis & emperours of mennus bodies & catel, &
for¨eten clenly če mekenesse & če pacience of crist & his
apostlis, hou čei curseden not for tyčes whanne men wolden
neičer ¨euere hem mete ne drynk ne herbwre. But crist
blamyd his apostlis whanne čei wolden axe suche vengaunce,
as če gospel of seynt luk techeč, & seynt petir bidič blisse
očere men, ¨e here enemis, & not haue wille to curse, & poul
techeč čat we schulden not do euele for euyl, But ouer
come an euyl dede bi good doynge a¨en. Lord, hou louen
čes curatis here sugetis soulis čat wolen for foure pens
bitake hem bodi & soule to če fend, ¨e, whanne čei may
not paie for verray pouert, & whanne čei don not here
gostly office; & čanne če curatis ben more cursed of god for
wičdrawynge of techynge in word, in dede, in good en_saumple 
čanne če sugetis wičdrawynge tičes & offryngis
whanne čei dou wel here gostly office. & wold god čat če
peple wolde axe as faste of če curatis gostly office, čat čei
ben more holden to paie, as če curatis axen dymes & offryngis,
& če curat loueč more his owene worldly good čan his
sugetis soule čat wole brynge his parischen out of cherite
& pacience & coste ten mark or twenti for a cause of čre
peus or foure.

                      Capitulum 6=m.=

   ée sixte defaute; čat čei techen here parischens bi here
dedis and lif; čat is a bok to here sugetis, to loue & seke



|p147


worldly glorye & to recken nou¨t of heuenely čingis;
for čei maken hem self bisy ni¨t & day to geten worldely
avaunsementis & here owene worschipe & dignyte in čis
world and pleden & st[r]yuen čerfore, & helden it grete
ri¨twissnesse to holden forč & meyntene a poynt of worldly
priuylegie & dignyte; but aboute gostly dignite & hi¨e degre
of heuenly blisse čei wolen not st[r]yue a¨enst gostly
ennemys; for čei 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 & erčely goodis, as čou¨ čere were no lif
but only in čis wrecchid world; & čus where čei schulden
lede here parischenys to heuene bi trewe techynge & holy
ensaumple & gret desir of heuenely čynges, čei 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
čis wrecchid world.

                      Capitulum 7=m.=

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



|p148


geten wič false očis, false wei¨tis, & očere disceitis, čei
preisen hem & b[l]issen hem & seyn god is wič hem &
blisseč hem.

                      Capitulum 8=m.=

   ée ei¨te defaute; čei shitten če kyngdom of heuene bi_fore 
men, & neičer gon in hem self ne suffren očere men
to entren; for čei shitten holy writt, as če gospel & com_aundementis 
& condic[]ounes of charite čat ben clepid če
kyngdom of heuene, bi here false newe lawis & euyl glosynge
& euyl techynge; for neičer čei wolen lerne hem self ne
techen holy writt, ne suffre očere men to don it leste here
owene synne & ypocrisie be knowen & here lustful lif wič_drawen.
& čus čei closen cristis lif & his apostlis fro če
comune peple bi keies of anticristis iuridiccion & censures,
& maken hem not so hardy to seye a treuče of holi writt
a¨enst here cursed lif, for čat schal be holden detraccion &
enuye & a¨enst charite; & čerfore čei make če peple to sue
here techynge & here statutis & customes & to leue goddis
techynge, & herbi leden hem blyndly in-to helle; & čus
closen če kyngdom of heuene fro hem & leden hem to helle bi
here blynde ypocrisie & coueityse, as crist seič hym self.

                      Capitulum 9=m.=

   ée ney[n]če errour; čat čei wasten pore mennus goode in
ryche pellure & costy cločis & worldly aray, as festis of
ryche men & glotonye & dronkenesse & lecherie sumtymes,
for čei passen grete men in here gaye pellure & precious
cločis & wast festis & tatrid squeyeres & očere meyne, čat
semen račere turmentours čan cristene men; & he čat
wast most of pore mennus liflode is holden most worči
& most noble man of holy chirche. litel čenke čei hou
sore pore men traueilen & spenden here flesch |r[p.127_MS.] & blood
aboute če goddis čat čei wasten so nedeles; & hou seynt



|p149


bernard crieč: what euere čing curatis holden of če auterage
ouer a sympule liflode & cločinge it nys not here but očere
mennus, & it is čefte & raueyne & sacrilegie; & hou euyl it
is to suffre pore men perische for hungire & čriste & cold, &
here curatis han fatte hors with gaye sadlis & bridelis. hou
resonable is čis poynt čat če procuratour of pore men schal
haue so riche pelure & esy fare of body, boč of mete & drynk
& reste, & pore men whos čes goddis ben schullen haue so
moche peyne & payn defaute.

                     Capitulum 10=m.=

   ée tenče defaute; čat čei haunten lordis courtis & ben
occupied in worldly office & don not here cure to here
parischenys, & ¨it čei taken mo worldly goodis čerfore čan
crist & his apostlis. And certis čis is gret traitere, for what
man druste vndertake to kepe men biseged in a feble castel
wič many stronge enemys, & čanne fle in-to an hogherdis
office & lete enemys take čis castel & distroie it? were not
čis opyn treson, and čis kepere gilty of če castel lesynge
& alle men čer-inne? So it is of čes curatis & cristene
soulis of whiche čei taken cure, čat ben bisegid wič fendis,
whanne čei leuen hem vnkept & bisien hem in worldly office
& lordis courtis. whi ben not čes lordis čat čus holden
curatis in here courtis & worldly offices traitours to god
almy¨tty, sič čei drawen awey his chef knyttis fro here
gostly bataile whanne & where čei weren most nedful. for
čis seruyce čat lordis han of curatis abouten worldly office
cristene soulis ben vntau¨t, & woluys of helle stranglen hem
& encombren hem in endles dispeir.

                     Capitulum 11=m.=

   ée eleuenče errour; čat čei chargen more wrongful
maundementis of synful men čan če most ri¨tful comaunde_mentis 
of god; for ¨if če pope or bischop sende a letter



|p150


for to resceyue a pardoner to disceyue če peple bi
graunt of many čousand ¨eer to pardon, he schal be sped
algatis; but ¨if čer come ony trewe man to preche frely &
trewely če gospel, he schal be lettid for wrongful comaunde_ment 
of a synful man. & čus čei dreden more synful men
čan god almy¨tty, sič čei putten goddis comaundement & his
ri¨tful wille bihynde & putten a synful mannus wille & wrong
comaundement bifore. & čus for here owene worldly profit
& bodely ayse čei stoppen here parischenys fro herynge of
goddis lawe, čat is fode of soule, & leden hem blyndly to
helle; & čes ben euele fadris čat čus cruelly enfamynen here
sugetis soulis & dryuen hem to dampnacion for loue of
worldly muk or bodily ayse, or for drede of wrecchid
anticristis čat ben goddis traitours & his peplis.

                    Capitulum 12=m.=

   ée twelče errour; čat čei dispisen če principal office
comaundid of |r[p.128_MS.] god to curatis, & bisen hem aboute nouelries
maad of synful men; for comunly čei kunnen not preche
če gospel, & čei wolen lerne bisily mennus tradicions for
worldly wynnynge, but not če gospel čat crist god & man
tau¨te & comaundid curatis to techen čat to lif & deč; &
certis as čei louen to studie, kepe & teche če word of synful
men bifore the word of god, so čei louen synful men or pride
or worldly drit čat comeč of mennus lawe more čan almy¨tty
god & če blisse of heuene; & certis herfore čei ben traitours
of god & cheuenteynes in če fendis hoost to lede men in_to 
helle.

                    Capitulum 13=m.=

   ée črittene errour; čei cursen here gostly children more
for loue of worldly catel čan for brekynge of goddis hestis.
For čou¨ a man breke opynly če hestis of god, lyuynge in



|p151


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

                      Capitulum 14=m.=

   ée fourtenče; čei taken here worldly myrče, haukynge &
huntynge & očere vanytes doynge, & suffren woluys of helle
stranglen mennus soulis bi many cursed synnes. éei schulden
drawe men fro worldly vanytes & techen hem če perilis of čis
lif & to čenke on here deč day, & be myrrour to hem to
morne for here synnes & očere mennus & for longe tariynge
of heuenenly blisse, & laste in holy preieris & trewe techynge
of če gospel and aspiynge če fendis cautelis, & warne
cristene men of hem. But now če more čat a curat hač of
pore mennys goodis, če more comunly he wastič in costy
fedynge of houndis & haukis, & suffre pore men haue grete
defaute of mete & drynk & cloič; but hou schullen če
answere to crist at če dredful day of dom, čat čus holden pore
mennus liflode fro hem & wasten it in such worldly vanyte?
certis čei schullen be dampnyd for mansleeris boče of body &
soule, & for sleeris of crist wič če wickid iewis čat nayleden
him on če cros.



|p152


                       Capitulum 15=m.=

   ée feftenče; čat čei haunten tauernes out of mesure &
stiren lewid men to dronkenesse, ydelnesse & cursed swerynge
and |r[p.129_MS.] chydynge & fi¨ttynge; for čei wolen not traueilen faste
in here gostly office after crist & his apostlis, čat ful bisili
hač tau¨t hem; čerfore čei fallen to nyse pleies, at tables,
chees & hasard, & beten če stretis, & sitten at če tauerne til
čei han lost here witt, & čan chiden & stryuen & fi¨ten sum_tyme, 
& sumtyme neičer han ei¨e ne tonge ne hond ne foot to
helpe hem self for dronkenesse, & be čis ensaumple če lewed
peple weneč čat dronkenesse is no synne; but he čat wastič
most pore mennys goodis at tauernes, makynge hym self &
očere men dronken, is most preised of nobleie & curtesie &
goodnesse & largenesse & worčinesse of če world. lord,
hou wel ben čes dronken curatis disposid to serue god &
mynystre sacramentis, & namely of confession in tyme of deč,
to here sugetis.

                       Capitulum 16=m.=

   ée sixtenče; čei wolen not ¨eue če sacramentis of če auter,
čat is cristis body, to here paryschenys, but ¨if čei paied here
tičes & offryngis, & but ¨if čei han paied money to a worldly
prest to slee cristene men. & ¨if men douten of čis, late hem
enquere če soče hou it was whanne če bischop of norwich
went in-to flaundris, & killed hem bi many čousandis & made
hem oure enemys. litel recken čes curatis in what deuocion
& charite here parischenys resceyuen cristis body, whanne
čei openly taken hem vp fro goddis bord, & stiren hem to
vnpacience & enuye & hate for a litel muk čat čei chalengen
to hem self.



|p153


                       Capitulum 17=m.=


   ée seuentenče; če ben blynde lederis ledynge če blynde
peple to synne bi here euyl ensaumple & fals disceit in
techynge, & at če laste in-to helle; for čou¨ čei kunnen not
o poynt of če gospel ne whiten what čei reden, ¨it čei wolen
take a fat benefice wič curs of mannus soule; & neičer
kunnen reule here owene soule ne očere mennys, ne wolen
spedly lerne ne suffre očere men to teche here parischenys
trewly & frely če gospel & goddis hestis. And ¨it čei crien
fast čat če peple schal doo after hem, whenne čei knowe not
če ri¨tte weie to heuene; & so čei leden če symple peple in
errour & synne whanne če peple weneč for to do wel, &
maken če peple to demen good euyl & euyl good, & to wende
če weie to helle whanne čei wenen to goo to heuene.

                      Capitulum 18=m.=

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



|p154


peple out of cristene feič bi here false cronyclis & here sotele
fablis. For crist seič čat men schullen be blissed of god
whanne men schullen curse hem & pursue hem & seie alle
euyl a¨enst hem falsly for če loue of Crist & his trewče. And
če peple bileueč če contrarie of čis techynge of crist bi čis
fablis & seyntis dedis, or lesyngis putt on sevntis.

                        Capitulum 19=m.=

   ée neyntenče; čei assenten to pardoners disceyuynge če
peple in feič & charite & worldly goodis for to haue part of
here gederynge, & letten prestis to preche če gospel for drede
laste here synne & ypocrisie be knowen & stoppid; for
whanne čere comeč a pardoner wič stollen bullis & false
relekis, grauntynge mo ¨eris of pardon čan 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 čat he getič; but a preste čat wole telle če
trewče to alle men wič-outen glosynge & frely wič-outen
beggynge of če pore peple, he schal be lettid bi sotil
cauyllacions of mannus lawe, for drede last he touche če sore
of here conscience & cursed lif. & čis pardoner schalle telle
of more power čan euere crist grauntid to petir or poul or
ony apostle, to drawe če almes fro pore bedrede nei¨eboris
čat 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 če peple is more bold to lien stille in her synne, &
weneč not to haue as myche čank & reward of crist for to
do here almes to pore feble men, as crist biddič in če gospel,
as whanne čei don here almes to riche housis aftir graunt
of synful foolis; & this is opyn errour a¨enst cristene feič.



|p155


                       Capitulum 20=m.=

   ée twentiče; čat 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 čat
suffren men wexe roten in here cursed synne is louyd, preised
& cherischid among such synful folis; for čei seyn čat such a
good prest is an ydiot and an ypocrite & sclaundrič men of
holy chirene & lettič men to do here deuocion to holy chirche;
& bi here dom a prest čat liueč comyn worldly lif & stirič
no men to wrač bi reprouynge hem of here opyn synnes
doč moche worschipe to holy chirche & encresceč mennus
deuocion; & čus for here coueitise & pride trewe prestis ben
put abak & dispised, & ydel prestis & worldly be preised &
cherischid, & čis makič many men slowe in good lif &
prechynge and manye |r[p.131_MS.] to loue worldly lif & ydelnesse &
vanyte.

                       Capitulum 21=m.=

   ée on and twenteče; čei hiden & meyntenen her synnes &
očere mennus bi proteccion & helpe of lordis, čat here
souereyns may not corrente hem ne compelle hem to resi_dence. 
for whanne čer 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;
čat his souereyn schal not dore correcte him for drede of his
temperaltees & wračče of lordis; & čus lordis ben made
schildis of synne for a litel money or worldly seruyce of
wickid curatis, čat ri¨twisnesse may not forč in her vertuouse
lyuynge.

                        Capitulum 22=m.=

   ée two & twen[ti]če; čat many of hem vnder colour of
lernynge of če gospel lerne statutis maade of synful men &



|p156


worldly prestis, & lyuen in ydelnesse, glotonye, dronkenesse
& lecherie, & ben euere če lengere če more vnable. For
whanne čei 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, čei gon
to scole & faren wel of mete & drenk & reste & studyen wič
če cuppe & strumpatis; where goode prestis traueilen faste
to lerne goddis lawe, čei gon for če manere to cyuyle or
canon, & don litel good čer at as trewe men činken; & čus
čei 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.=

   ée čre & twentiče; če 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 bače hem in here synne as swyn in če fen. & herby
he čat can cracke a litil latyn in constories of hečene mennus
lawe & worldly prestis lawe & can helpe to anoie a pore man
bi knackis or chapitris, is holden a noble clerk & redy & wys,
čou¨ 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 čou¨ it were no lawe, & comenden here owene
lawe & hem self more čan holy writt & ihu crist & his apostlis
čat so blessidly lyueden; & čis makič synne & falsnesse to
regne, & feič & treuče & charite be defoulid & quenchid.



|p157


                     Capitulum 24.

   ée foure & twentiče; čat čei maken če clene lawe of god
vnder če feet of anticrist & his clerkis, & treuče of če gospel
be dampnyd for errour & ignoraunce of worldly clerkis; for
čes worldly clerkis čat lyuen in glotonye & studien to drynke
hei¨e wynes |r[p.132_MS.] & base fisik wič strumpetis presumen bi here
pride to be domes men of sotil & hei¨e mysterijs & priue
articlis of holy writt, & blyndly dampnen treučes of cristis
gospel, for čei ben a¨enst here worldly čif & fleschly lustis;
& čes blynde bosardis wolen dampnen trewe men čat techen
trewely & frely holy writt ¨eist here synnes to če heretikis,
For no man schelde here goddis lawe tauw¨t bi suche trewe
men, & čei hem self wole preche here owne tradicionis & not
če 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 čes deuelis blasphemyes &
cursed heresies of anticrist & his worldly fonned clerkis.

                      Capitulum 25=m.=

   ée fyue & twentiče errour; čei chesen newe lawis maad of
synful men & worldly & coueytise pristis & clerkis to reule
če peple bi hem as most nedful & best lawis, & forsaken če
perfiteste lawe of če gospel & pistlis of crist & his apostlis,
as not perfit ne fully ynou¨ ne trewe; for now hečene mennus
lawis and worldly clerkis statutis bčin red in vnyuersitees, &
curatis lernen hem faste wič grete desir, studie & cost, but če
lawe of god is litel studied, litel costid čer aboute, & lesse
kept & tau¨t; but če olde testament for wynnyng of tyčes &
offryngis is sumwhat practised; & če gospel čat techeč cristis
mekenesse & wilful pouert & bisi traueile¨ in prechynge to
saue cristene soulis, for it constreyneč prestis to čis holy lif,
is litel loued & studied & tau¨t but račere dispised & hyndrid
& maade fals bi speche of anticristis clerkis. & in čis čei



|p158


seyn čat crist is vnwytty, out of charite & treuče, sič he ¨af
not a sufficient lawe & če beste for reuelynge of his peple, &
čat worldly fonned clerkis of sathanas & anticrist ben wittiere,
trewere & in more charite čan ihu crist, sič here lawes ben
betre & more nedful for cristene men čan čo lawis čat crist
himsilf made. But on this blasphemye heresie schullen alle
cristene men crien out & take fully če gospel to here reule &
helče, & not sette bi čes newe lawis maad of synful wrecchis
but in also moche as čei ben groundid in holy writt expresly
or good reson & trewe conscience & charite; for as god bi
seynt poul techič, who euere techeč očere lawes he is cursed
of god; ¨e, čou¨ he were an angil of heuene; for god may
not make očere lawis a¨enst his gospel & charite, whi schulde
anticrist & his clerkis?

                       Capitulum 26=m.=

   ée sixe and twentiče; čei magnyfyen hem self abouen crist
god & man; for čei comaunden here sugetis čat čei 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 ri¨tful dom &
not aftir če face. Also oure lord ihu bad his enemys bileue
to his werkis čou¨ čei wolden not bileue to him, & bad čat
|r[p.133_MS.] men schulden not bileue to hym ¨if he dide not če werkis of
his fadir.  Also crist bad to his enemys čat čei schulde bere
witnesse of euyl ¨if he had spoken euyle, & seynt poul biddič
his hereris deme čat čat he seide, where čes worldly foolis
wolen be anticristis more maistris čan crist god & man, čič
čei wolen not be demyd & amendid bi cristis peple vnder
hem of here opyn werkis a¨enst goddis hestis ne of here fals
lesyngis čat čei 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.

   ée seuene and twentiče; čei ben anticristis lettynge cristene
men to kunne here bileue & speken of holy writt; for čei
crien opynly čat seculer men schullen not entirmeten hem of
če gospel to rede it in heir modir tonge, but heere her gostly
fadris preche & do after hem in alle čingis; but čis is ex_presly 
a¨enst goddis techynge. For god comaundič generaly
to eche lewid man čat he schal haue goddis hestis bi-fore hym
& teche hem to his children & also to hise meyne, & če wise
man biddič euery cristene man čat alle his tellynge be in če
hestis of god altherhi¨est, & čat he haue euere more in mynde
če comaundementis of god. And seynt petir biddič cristene
men be redi to ¨eue reson of oure feič & ope to teche eche
man čat axit it, & god comaundid his prestis to preche če
gospel to eche man, & če skille is for alle men schulden kunne
it and reule here lif čer aftir. lord, whi schulde worldly prestis
forbede seculer men to speke of če gospel & goddis hestis, sič
god ¨eueč hem gret witt of kynde & gret desir to knowen god
& louen him. for če more goodnesse čat čei knowen of god
če more čei schullen loue god. where worldly prestis schullen
for here owene vnkunnyngnesse & sleuče & ydelnesse & pride
stoppe cristene men to knowe god & serue hym vp če ¨iftis
čat god ¨eueč hym. he¨ere scole of anticrist to distroie
cristene mennys bileue & charite herde neuere creature to
makyng of če world čan is čis blasphemye heresie, čat lewid
men schulden not entirmeten hem of če gospel.

                      Capitulum 28=m.=

   ée ei¨te & twentiče; čei disceyuen cristene men in doynge
of verray penaunce; for čei doren not telle če soče hou nedis
čei mosten forsake alle falenesse in craftis, in očis, & alle
synne vp here kunnynge & power, & for no good in erče
wityngly & wilfully do a¨enst goddis hestis, neičer for lucre
ne drede ne bodily deč, & ellis it is not verrey |r[p.134_MS.] contricion, &



|p160


ellis god wole not asoile hem for no confession of moueč, ne
for assoilynge of prestis, ne bullis of pardon, ne lettris of
fraternyte, ne massis, ne preieris of ony creatur in erče or in
če blis of heuene; but čei speken mochil of tičes & offryngis
in čis confession, & litel of restitucion & doynge of almes to
pore bedrede men, but of masse pens & chirche gaynesse.
& herby če peple is brou¨t out of bileue, tristynge čat here
synne is for¨oue for here prestis assoylynge, čou¨ čei don not
verrey penaunce as god techeč hym self. And herby čei
magnyfien more here owene assoilynge čan assoilynge of god
for verrey contricion, whanne god him self seič in what
kynne hour a synnere hač inwardly sorowe for his synnys he
schal be saue, čei wolen make čis word fals, seynge čat he
schal not be saf be he neuere so contrit wičouten schrifte of
mouč maad to hem, čat ben in cas če fendis procuratours to
disceyuen men in here soulis helpe for here vnkunnynge &
pride & coueitise.

                     Capitulum 29=m.=

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



|p161


   ée črittiče; čei taken not dymes & offryngis bi forme of
če olde testament & partyn hem in comyn to alle prestis &
mynystris nedful in če chirche, ne bi forme of če gospel
takynge a symple liflode ¨ouen of free deuocion of če peple
wič-outen constreynynge & cursynge, as crist & his apostlis
diden. But bi če newe lawe of synful men o prest chalengič
him self alle tičes of a gret contre bi worldly plee & newe
censures; & neičer lyueč as a good prest, ne techič as a curat,
ne delič če residue to pore men as a good cristene man.
|r[p.135_MS.] But wastič hem in pompe & glotonye & očere synnes, &
lettič trewe prestis to do če office enyoyned to hem bi god
almy¨tty. certis it semeč čat čes ben not prestis after goddis
lawe but after synful mennus ordynaunce, to be maistris of
god & lordis of cristene peple, sič čei holden neuer neičer
lawe of god in dymes takynge, & taken hem bi vyolence &
stronge curses a¨enst mennus goode wille, & maken če peple
out of pacience & charite bi here pledynge, & don not wel
here gostly office.

                     Capitulum 31=m.=

   ée on & črittiče; čat at ensaumple of serpentis čei seruen
bisily to lordis in seculer offices for nou¨t as who seič, and in
če ende poisonen če lordis wič venym of symonye čat is
worse čan ony bodily poison. & whanne čei han a benefice
wič cure of mennus soule čei 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 čis
weynard curatis čat čus enuenymyn hem self, če lordis &
comunes wič venym of symonye, of pride & glotonye & alle
manere of synne.



|p162


   ée two & črittiče; čei 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 čei crien faste čat lordis & comunes moten
meyntenen goddis seruauntis in his seruyce & če lawis & če
libertes of holy chirche, & maken newe seruyce likynge to
worldly mennus eris & news lawis & customes for here owene
wynnynge & pride, & leuen čat seruyce & clene lawe čat god
made to prestis for most profit on eche side. & čus whanne
tordis & comyns wenen to meyntenen goddis prestis & his
lawe, čei meyntenen anticristis prestis and here lawis &
wrong customes & pride & očere synnes instede of mekenesse
& očere vertues, & magnifyenge of mennus lawis & dispisynge
of goddis lawis.

                      Capitulum 33=m.=

   ée čre & črittiče; čei techen cristene men to blaspheme
god & holden werre a¨enst hym; for čei techen cristene men
to meyntenen mennys lawis & ordynaunces for betre & more
nedful čan če clene lawe of crist & his witty ordynaunce;
& crien faste, ¨if cristene men meyntenen če multitude of
worldly clerkis in here newe lawis & customes & libertes čei
schullen haue goddis blissynge & prosperite & pees & reste, bi
so many deuout prestis seculer & religious preiynge, redynge
& syngynge ny¨t & day; & ¨if čei wolden brynge prestis out
of čis glorious lif & new song to mekenesse & gostly pouert
& bisi traueile in lernynge & prechynge of če gospel, as crist
& his apostlis didin, čei schullen be cursed & haue werre &
myschif, boče in čis |r[p.136_MS.] world & če točer; & čis makeč če
blynde peple to werre a¨enst god & his ordynaunce & pursuen
his techeris as heretikis.  O ¨e curatis, seeč čes 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 če gospel & ordynaunce
of god, as crist & his apostlis diden, for reward of heuenely
blisse, & in confessions & očere spechis charge ¨e more
brekenge of goddis hestis čan brekynge of foly bihestis of
newe pylgrymagis & offryngis; & teche cristene men to turne
suche fonnyd a-vowis in-to betre almes, as crist techič in če
gospel. Almy¨tty god brynge curatis in-to holy lif & trewe
techynge after crist & his apostlis. Amen.



|p164


|rVIII.


|rThe_Order_of_Priesthood.



|p165


|r{summary}



|p166


           éis is for če ordre of presthod.

                   Capitulum primum.

   For če ordre of presthod is ordeyned of god boče in če
olde lawe & če newe, And many prestis kepen it ful euele,
telle we summe errours of prestis to amende hem wič goddis
grace. First, comynly čei comen to here ordris by symonye
many weies, for čei ben more maad prestis for worldly honour
& aisy lif & welfare of body čan for deuocion to lyue in
clennesse & holynesse & penaunce, & gret gostly traueile in
preieris & studiynge & techynge of goddis lawe, & to suffre
persecucion & sclandre & prisonynge čerfore; & so čei sillen
in manere če spiritual lif of cristis apostilis & disciplis for a
litel drit & wombe ioie, & čis is cursed gostly symonye &
heresie bifore god. & what lettris & preieris čei maken for
to ben ordrid prestis whanne čei ben vnable boče of lif &
kunnynge men may knowen opynly, & čis is styngynge
heresie of symonye; & ¨it čei ¨euen a gret raunson to
bischopis officers for lettris & veyn customes or čei may be
ordrid & do execucion of here office; & čou¨ prelatis & here
officeris ben grettere heretikis for sillynge of čes ordris & čis
extorcion doynge, nečeles čes prestis ne beč not alle excused
for čei consenten čer-to račere čan čei wolen be harde
examynyd & lettid of here ordris. sumtyme holy men &
kunnynge is-scheweden to be prestis for hei¨enesse of če
ordre. But now ¨onge childre vnable boče 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 čei lyuen comynly in symonye, sillynge here massis
& če sacrament of cristis body for worldly muk & wombe



|p167


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

                       Capitulum 3=m.=

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



|p168


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

                        Capitulum 4=m.=

   Prestis also sclaundren če peple bi ensaumple of ydelnesse &
wauntounnesse; for comynly čei chouchen in softe beddis
whanne očere men risen to here labour, & blabren out matynys
& masse as hunteris wič-outen deuocion & contemplacion, &
hien faste to mete richely & costly arayed of če beste, & čan
to slepe; & soone a-noon to tablis & chess & tauerne &
betynge of pauement, & čan speken of lecherie, of de_prauynge
of goode men, čat wolen not sue here companye;
& čanne comeč dronkennesse, chidynge & fi¨ttynge & many
tymes mansleynge, & bi čes prestis & here wantownesse
moche peple is brou¨t to lecherie, glotonye, ydelnesse & čefte.

                      Capitulum 5=m.=

   Also prestis occupien hem ouer moche in worldly occu_pacions 
& seculer offices a¨enst 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
čan haue many trewe seruauntis of god for alle here doynge,
& če endis ben ful dyuerse. for če first bisynesse & care,
but ¨if god helpe če more, bryngeč euerlastynge care & peyne
of helle; & če točer li¨t traueile & ioiful bryngič 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 & očere synnes; for
čei taken ful mochil hire for to seie here matynes & masse &



|p169


očere deuocions, & čer-wič ben foul lecchouris, ful of pride
& coueitise, glotonye & ydelnesse; & maken če peple wene
čat here preieris ben acceptable to god, & ¨it god seič bi his
prophete čat he curseč suche wickid mennus blissyngis, and
čat mannus preiere is abhominable & cursed čat turneč a wey
his here & herič not goddis lawe; & god seič bi če prophete
ysaie to suche wickid men čat he wol not here hem whanne
čei maken many preieris; for who lyueč best preieč best,
& no man preič wel but ¨if he leue wel, as austyn & očere
doctours techen pleynly, čanne is here a gret disceit of euyl
prestis. For whan men purposen to fynde trewe seruauntis
to god, čei fynden his enemys & traitours, & here preieris
cursed of god for here synful lif.

                      Capitulum 7=m.=

   Also čei magnyfien more newe songe founden of synful
men čan če gospel of ihu crist, čat is cristene mennus
saluacion; for čei bisien hem fastere to kunne & do & teche
čis newe song čan to kunne & kepe & teche cristis gospel; &
čis is merueile, for čis song distractič če syngere fro deuocion
& lettič men fro consceiuynge of če sentence; &, as austyn
& gregory techen wel, preiere is betre herd of god bi
compunccion & wepyng & stille devocion, as moyses & ihu
crist diden, čan bi gret criynge & ioly chauntynge čat stireč
men & wommen to daunsynge & lettič men fro če sentence of
holy writt, as Magnyficat, sanctus & agnus dei, čat is so
broken bi newe knackynge. it semeč čat god seič bi čes
newe singeris as he dide in če gospel to pharisees, "čis peple
honoureč me wič lippis but here herte is fer fro me, čei
worschipen me wič-outen cause, techynge lore & comaunde_mentis 
of men." moyses & ihu crist & his apostlis preiden bi
ny¨t stillely in hilles, wič clennesse of lif & gret desir of
ri¨twisnesse & brennynge charite to frende & enemys, & here
fore god herde hym graciously. but now newe men crien



|p170


hi¨e to mennus eris wič stynckynge lecherie, pride, coueitise
& očere 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 čis preiere, & ¨if god suffre vs haue oure desir,
čat is vengaunce of god to haue oure wille to grettere peynes
of |r[p.139_MS.] helle, for god hatič vs.

                         Capitulum 8=m.=

   żit čei chargen more če ordynal of salusbury čan če hestis
of god; for ¨if a prest faile a poynt of his ordynal, čat is no
poynt of cristene mennus feič, he schal be reproued scharply
& openly anon & of manye. But čou¨ a prest faile opynly
a¨enst goddis hestis bi veyn swerynge, bi pride, bi coueitise
& vanyte & ydelnesse noman almost chargič čat, but lie¨eč &
iapič & helpič hym čer-to. ful vnable ben čes 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 čei taken presthod
for to lyuen esely & fare wel, & take no reward to here hei¨e
hoot complexon, but norischen it in welfare of mete & drynk
of če beste & riche cločis & softe beddis, & traueilen not, &
ben ¨onge & idel & li¨t chered & wordid & han daliaunce
wič nyce wommen; & alle čis bryngeč many brondis of
lecherie; & sič seynt poul chastised his flesch wič so gret
traueile & peyne & abstynence, & ¨it vnnečis my¨te he
ouercome lustis of lecherie, hou may čes ¨onge foolis clene be
kept fro čis synne wič čis lusty lif & idel & daliaunce of
wommen.



|p171


                        Capitulum 10=m.=

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

                        Capitulum 11=m.=

   Also for gostly li¨t of good ensaumple & trewe techynge
čei hilden out foul derkenesse of many synnys; for sič god
seič bi his prophete čat a prest is aungel of god, čat is a
messager to telle goddis wille to če peple, & čei leuen čis &
tellen lesyngis & wrecchidnessis of synnys, čei ben angeles
of sathanas transfigurid into angelis of li¨t; for čei han name
of holynesse & of goddis trewe seruauntis & ben not so in
dede. & sič crist seič in če gospel čat prestis owen to be
salt of če erče & li¨t of če world, čat is myrrour & ensaumple
to make men bareyne fro synne & bi li¨t of trewe techynge
brynge hečene men to cristene feič, hou ben čei not traitours
to god |r[p.140_MS.] & procuratouris of sathanas whanne čei leuen čus
gostly lif & trewe prechynge of the gospel & ¨euen ensaumple
of synne & boldnesse čer-inne?

                     Capitulum 12=m.=

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



|p172


helče of mennys soulis; for čei traueilen faste aboute here
owene worldly honour and lucre & ben wode ¨if ony man
speke a¨enst hem, but of goddis worschipe & helpe of
cristene soulis chargen čei ful litel; & čat semeč wel bi here
lif, studye & spekynge, for it is aboute worldly goodis & not
aboute studie & techynge of holy writt; & ion če euaungelist
seič & seyn austyn declarič čat če men čat čus denyen ihu
ben anticristis, & settič ensaumple of forsworen men, of
lechouris & coueitouse men & vsureris & many too; &
seynt ysedore & ierom accorden čer-to.

                       Capitulum 13=m.=

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

                        Capitulum 14=m.=

   Also čei ben foule ypocritis, clensynge če gnatte &
swolwynge če g[r]ete camaile alhool; for ¨if čei failen in
manere of here song & očere newe sygnes founden of synful
ben čei chargen čat as a greuous synne for to be dampnyd in
helle čerfore, but čou¨ čei failen foule in prechynge of cristis
gospel & holdynge of goddis hestis čei chargen not a straw,
but račere letten, dispisen & pursuen falsly čo prestis čat
bisien hem to do čis grete poynt of charite; & ¨it čes
ypocritis feynen hem ful holy in si¨te of če peple, & knelynge



|p173


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

                        Capitulum 15=m.=

   żit čes worldly prestis ben lik to helle, neuere ful of
coueitise in no degree; for čei connen not be a-paied wič a
resonable liflode ne resonable cločinge, but euere redy to take
of alle men čou¨ čei han no nede, & euele dispenden it &
quiten not a¨en but stynkinge preiere bifore god, & lyuen
forč in ydelnesse & pride & očere vanytes; for here herte is
ouermoche on worldly goodis & veyn statis, what euere če
tonge sch[e]wič wič-outen forč. & this is a venymous rote
čat makič here seruyce & preieris not acceptable to god &
helpeful to cristene peple as čei schulden be. |r[p.141_MS.] čerfore čis
coueitise schulde be fleed of alle prestis, as ground of alle
synnes as poul seič.

                        Capitulum 16=m.=

   Also čei ben čeues, robbynge pore men of here sustenaunce
bi colour of holynesse; for čei hi¨en faste to be prestis mo
čan ben nedful for če peple, for to haue esy lif & welfare &
han če almes čat god ordeyned to pore nedy men čat han
not of here owene & may not labore for sikenesse or elde;
& al is demyd holynesse for helpe of here preieris, & ¨it če
beste of hem wot not what his preiere is worče & where
it turne to his owene dampnacion or saluacion. & certis čat
man čat loueč best god preieč best, not for o man only
but for alle men čat ben able to haue part čer-of, be he
schephe[r]de or ploughman. éerfore prestis owen to lyuen
wel & wasten not pore mennus liflode in pride, glotonye &
očere vanytes.



|p174


                    Capitulum 17=m.=

   Prestis weiward of lif turnen vpsodoun cristis techynge bi
lesyngis & ypocrisie; for čei colouren pride wič honeste &
clennesse, wračče & vengaunce bi manlynesse & ri¨twisnesse,
enuye bi prudence & wisdom, coueitise bi ri¨t traueile & wis
kepynge of goodis to do almes in nede & pursuynge of ri¨t,
sleuče bi sauynge of mannes body & worčinesse, glotonye bi
largenesse & fedynge of pore men & helpynge of viteleris &
očere men of craftis, dronkenesse bi good felaweschipe &
gendrynge of charite & solasynge of mennus wittis, lecherie
bi helpynge forč of če world & kyndely dede; & čis čei don to
excuse here owene synne, & norischen očere men čer-inne for
čank & worldly wynnynge; but certis čes ben anticristis &
perilous heretikis.

                     Capitulum 18=m.=

   Also čei ben foule ypocritis & setten more prise be an oxe,
hors or asse čan bi če soule of here maistir čat costič mychil
on hem; for ¨if čei seen vnresonable bestis of here maistris
or očere mennus fallen in a perilous lake čei wolen traueile
& helpe & crien to men aboute til če vnresonable beste be out
of perils; but čou¨ here maistris soule be in če foule lake of
old custumable synne, & body & soule in poynt to be dampned
wič-oute ende, čei schullen not helpe to brynge hem out of čis
peril, neič bi trewe conseilynge ne trewe prechynge ne
stirynge of gostly frendis to čis helpe; & herby čei schewen
čat here herte is seeit to loue his muk & not is soule. But
where ben falsere traitouris čan čes prestis čat wole not helpe
here maistris out of čis moste peril, but račere norische hem &
conseile hem čer-inne for to haue here owene listis & welfare.

                      Capitulum 19=m.=

   Many of hem poisonen gostily here maistris for če benefices
čat čei receyuen of hem; for čei conseilen here maistris faste



|p175


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

                       Capitulum 20=m.=

   Also čei disceyuen če peple in feič of cristendom; for če
maken če peple ween čat čei schullen not haue part of here
preieris, čou¨ čei ben in charite, but ¨if čei paien moche money
to a prest čat is ydel & vicious. for ¨if men wisten čat če
schulden haue part of alle goode preieris bi mercy of god as
moche as is ri¨tful, čei wolden do here almes to here pore
nei¨eboris as crist biddič, & not fynde so many worldly
prestis čat kunnen no goode & non wolen lerne, ne teche
očere men to lyue wel ne lyue wel hem self. but čus čei
maken hem maistris & lordis of goode preieris & sillen hem to
men čat hem likič for money, & taken not reward to partynge
of god, hou he is chief lord & grauntič part of good preieris
to euery goode man čat is in grace as moche as is ri¨tful.

                        Capitulum 21=m.=

   Wykede prestis also disceyuen cristene men in hope; for
čei techen čat men schullen haue more čank of god to do here
almes to riche freris & false pardoneris & to make grete waste
housynge, čanne helpe here pore nei¨eboris in cločinge &
housynge & out of dette & prison, & parische chirchis



|p176


vplond; & certis čis is anticristis techynge, for men ernen
& geten moche wračče of god in doynge syche nouelries for
worldly name & ignoraunce, če whiche nouelries god biddič
not, & in leuynge werkis of mercy where god comaundič
hem to be don, for bi čis techynge čei wenen čat it is almes
to myspenden here goodis & leuen goddis comaundement vndo.

                       Capitulum 22=m.=

   Also čei disceyuen cristene men in charite; for čei conforten
hem to fi¨tte a¨enst cristene men in false werris for pride &
coueitise bi sikernesse of here veyn preieris čat ben cursed of
god; & hereto čei wolen crie ora pro nobis abouten če grete
stretis čat god distroie here cristene brečeren & ¨eue hem
schort lif, euyl sped & wicked ende; & here-bi čei axen here
owen dampnacion, as god seič in če pater noster & očere
placis of če gospel. it were betre to crie faste čat če peple
amendid here lif, & čat god helpe vs & oure enemys a¨enst če
fend & make us frendis in crist.

                       Capitulum 23=m.=

   żit čes worldly prestis disceyuen riche men in here almes;
for čei 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 če chirche in si¨tte of |r[p.143_MS.] če world,
& helpe to serue hem at če mete & očere worldly offices; &
¨it čei stiren hem to fynde summe prestis to lawe, čat maken
false dyuorsis & holden false causes & dispisen očere symple
prestis čat lyuen in mekenesse & deuocion & medlen not of
syche pledynge, but čei stiren not riche men to fynde a good
deuout prest able of witt & wille to lerne holy writt & preche
it freely to če peple to saue here soulis; & čis makič moche
čat holy writt is not knowen ne kept, ne tau¨t trewely &
frely as it schulde be.



|p177


   Also čei maken riche men & tirauntis to holde werre
a¨enst god after here deč day; for whanne čes riche
marchauntis & tirauntis dien & mowen no lengere meyntene
synne in čis world bi here owen persone, čan čei fynden many
worldly & synful prestis, bi goodis falsly geten čat schulden
be restorid to pore men, not to lerne & teche holy writt as
crist comaundič but dwelle at o place & crie on hey wič newe
song čat lettič deuocion & če sentence to be vndstonden; &
čes worldly prestis letten most očere prestis čat lyuen wel &
techen wel, last here synne be aspied & here wynnynge &
bodily ayse ceese.

                     Capitulum 25=m.=

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

                    Capitulum 26=m.=

   Also čes euele prestis pursuen crist in his membris & naile
hym on če croos of lesynges & vnkyndenesse; for čei
sclaundren cristis seruauntis wič lesynges & haten hem, &
helpe to lette hem fro trewe prechynge bi suspendynge,
symonynge & cursynge & mannus iurdiccioun, & seyn čat it
was god world be for čat prestis precheden & sič hač ben
discencion & werris & pestilencis; & alle čis is to lette goddis
word čat it be not knowen & kept & opynly tau¨t. & čei
sclaundren goddis lawe wič many errouris & maken it
vnsawory to worldly men, for as moche as čei wolden čat it



|p178


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

                   Capitulum 27=m.=

   Also čei dreden more synful men & in cas fendis of helle
čan almy¨tty god in trinyte; for čou¨ god comaundid hem
to preche lawe in word & ensaumple, & fauoure trewe
men & helpe hem & preche če gospel, čis doren č not done
ne helpe očere čer-tofor drede of a wrongful maundement |r[p.144_MS.] of
a bishop or his officeris; for čanne čei schulden be somoned &
traueiled & dispised & suspendid of here masse as čei dreden,
and alle čis were medful ¨if čei wolden take it paciently. but
čei dreden ouere litel če grete peyne of helle to whiche god
schal sende hem for defaute of charite & doynge his wille
bifore alle očere čingis; & čus čei dreden more če bischopis
lettre čan če gospel of crist, & so če bischop more čan oure
lord god almy¨tty, & čis is foule blasphemye.


Capitulum 28=m.=

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



|p179


Capitulum 29=m.=

   But goode prestis, čat lyuen wel in clennesse in čou¨t
& speche & dede & good ensaumple to če peple, & techen
goddis lawe vp here kumnynge, & traueile fast ny¨t & day to
lerne betre & teche opynly & lastyngly, ben verrey prophetis
of god & holy aungelis of god & gostly li¨t of če world, as
god seyč bi his prophetis & ihu~ crist in če gospel, & seyntis
declaren it wel bi auctorite & reson. ¨e prestis čenke on čis 
noble office & worči, & doč it wilfully vpon ¨oure kunnynge
& power. čenke, ¨e lordis & my¨tty men čat fynden prestis
hou dredful it is to meyntene worldly prestis in here lustis,
čat neičer kunnen goode ne wolen lerne ne lyuen holiliche
in čis noble ordre. for ¨e may li¨tly amende hem wič-outen
coste or traueile, tellynge hem čat ¨e wolen not fynde hem
but ¨if čei don here besynesse to lyue wel & lerne & preche
če gospel, & certis čan čei wolden don it in dede. A, čenke
¨e, grete men, čat čis were a čousand fold betre čan to
conquere al če 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 čis holy ende. Amen.



|p180


|rIX.

|rThree_Things_Destroy_This_World.



|p181


ére čingis distroien čis world, false confessoures, false
            men of lawe, & false marchauntis.

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



|p182


ben cursed alle čat aprouen siche iubilees & dispensacions.
And sič čis dispensacion is wel don as čei seyn, čat god
aproueč it for certeyn cause, but očere cause is čer noone
but čat čis man schal betere serue god wič-outen čes
obseruaunces čan to holden hem forč; čanne what man frere
or munk schal betere serue god wič-outen siche obseruauncis
of freris or munkis čan wič hem, god aproueč čat čat frere
or monk leus here obseruauncis & turne to fredom of cristis
gospel. But it semeč whanne lordis heren a false confessour
čei hiren an anticrist to leden hem to helle. And čus false
confessouris ben če fendis norisses to norisse mennus soulis in
synne & to brynge hem to sathanas; & čus in a maner če
sillen soulis to sathanas for a litel stynkynge drit or wombe
ioie or pride & worldly worschipe, & čus čei ben traitouris to
god almy¨tty, to clerkis, lordis & comeneris, & dampnen hem self.
   Also false men of lawe disceyuen moche čis world, for
čei tellen not sadly & trewely hou če lawe stondič. But
norischen pledynge & debate among men for to haue a veyn
name & wynnen hem a litil worldly stynkynge muk wič
goddis curs, & wittyngly meyntenen če fals partie bi
cauelacions, & forbarien pore men of ri¨t, čat čou¨ a pore man
han neuere so muche ri¨t ¨it čei wole make many doseyns to
forsweren hem on če book to gete hem self čank or wynnynge.
but čes ben false procuratouris of sathanas to dryue mennus
soulis to helle; for ¨if čer be a trewe man in a contre he
schal not come on his queste ¨if he may deuoyde hym, & ¨if
he seie če soče ho schal haue his hate, sclaundrynge, loos of
his catel or of his lif in čis world; & čes laweieris čanken &
flateryn & meyntenen false men & helpen hem what čei
may; & čus čei ben special procurators & false kny¨ttis or
champions of če deuyl to meyntenen falsenesse, & distroien
treuče & kny¨ttis of treuče, equyte & charite; & herby čei
geten hem gold & purchasen rentis & londis of lordis &



|p183


distroien verrey heieris, & čis distroieč moche oure lond.
for hou schulde ri¨t be among suche men, čat čis day han but
here penye & anoon purchasen rentis & londis to be peris wič
knyttis or barons. Certis falsnesse avaunseč hem, & čerfore čei
maken sacrifice to če fend. lord, hou schal god here hem in
here moste nede, sič čei wolen not here a pore man, haue |r[p.162_MS.] he
neuere so grete ri¨t. certis sič men schullin be dampnyd for
defaute of werkis of mercy, moche more čei čat wolen not
opene here mouč to speke o word for treuče & goddis loue;
but moche more schullen čei be dampnyd for extorcions &
false plees čat čei meyntenen wittyngly, or whanne čei owe
to witte it, a¨enst trewe partie; but most čei schullen be depe
dampnyd for here grete ypocrisie, for čei maken it so holy
boče in word & signes, as knockynge on here brest, knelynge
& seiynge of matynes & euensong, & herynge of massis, &
many očere deuocion to coloure here falsnesse, čat symple
men supposen no more ri¨twisnesse in ony man čat leueth in
herče. but ¨it iurrouris in questis wolen forsweren hem
wittyngly for here dyner & a noble, & čat so custumablice čat
čou¨ a man haue neuere so opyn ri¨t to a lordischipe anemptis
mannys lawe & also goddis, čat many questis wolen wittyngly
swere čat it is not his for a litel money; & so čei sillen crist
čat is treuče, as iudas dide, for a litel money, & čei ben so
esely assoiled, but falsly of false confessouris for a litel part
here wicked catel, čat čei maken no conscience for čis cursed
periurie but ben endurid or hardid čer-inne as fendis of helle.
& čus lordis & očere men ben nedid for čis falsnesse to holden
hem at fees & očere grete costis, for ellis wič here wiles &
falnesse čei wolen dryue lordis & gentil men out of here housis,
heritage & alle here goodis; & bi čis falsnesse a fewe pore
wrecchis my¨ten conqueren in-to here owene hondis in
schort tyme almost al če lordischipe čat may be sold on ony
resonable manere. & čou¨ it be bou¨t opynly a¨enst če lawe,
¨it bi cauellacions čes lawieris holden it forč, čat če ri¨tful
heir may as wel bien a straunge lordischipe as geten his



|p184


owene.  Also falsse laweieris maken lordis & očere men
to meyntenen false causis & do wrongis to here nei¨eboris,
whanne če lordis wenen čat it is soč, & so priuely maken
lordis dampnable for here wrong meyntenynge.
   But of laweiris of če consistorie or chapitris is more synne
& ypocrisie to schewe. for čei tarien men in here courtis
čou¨ če ri¨t neuere so pleyn, čat men ben ful [weary] of here
peyneful lif so čei ben hurlid abouten; for ¨if a trewe man be
falsly sclaundride & come among hem it is li¨ttere to make a
fyn for moche money čan to purge hym, be it neuere so opyn
knowen; for ellis he schal be hurlid fro contre to contre, fro
day to day, čat he schal be cotumax & cursed, & čanne stonde
at here wille, or ellis for traueile & cost be ful [weary] of his
lif.  And čou¨ a man be neuere so cursed, ¨if he wole paie an
annuel rente to čes lawieris & to |r[p.163_MS.] če cursed court or to
bischopis almes, he schal bače hym in his synne as longe as he
wole čus paie; & ¨if čere be ony good bischop čat wole chace
če fendis of lecherie or vsurie & siche moo, anoon coueitous
laweieris wič here gnackis & iapis, delaies, excusacions & fals
appelis, letten če bischop to ponyesche čis synne. & cursed_nesse 
of čis synne regneč forč bi a ¨eer, hauynge če apel in
če hei¨ere court. & sumtyme as long as čis cursed man lyueč;
& also whanne a trewe prest wolde bi goode conscience & bi
forme of če gospel distroie synne, čan lawieris maken procees
bi sotilte & cauyllacions of lawe cyuyle, čat is moche hečene
mennus lawe, & not accepten the forme of če gospel, as ¨if če
gospel were not so good as paynymes lawe. & čus čei seyn
če gospel is not ynow¨ to reule holy chirche by, but synful
mennus lawis ful of errour ben more nedful čan če gospel
čer-to. & čus čei seyn in dede čat crist was a fool & out of
charite; for sič he tau¨te not če beste lawe for to reule
cristene mennys soulis bi, as čei seyn, he was out of charite;
for he my¨tte & coude ¨euere če beste, & sič he demyd čat
če gospel was če beste, & it is not če beste as čei seyn,



|p185


čan čei seyn čat crist was a fool. & so čei putten če
gospel bihynde & dispisen it & magnyfien paynymes lawes &
očere synful mennys lawes for če beste, & seyn in dede čat
paynymes & očere synful men, čat in caas be dampnyd deuelis,
weren wisere & betre čan ihu crist, sič čei ¨euen betre lawes
& more nedful for holy chirche čan euere dide ihu crist; &
herefore čei reulyn clerkis bi čes worldly wronge lawis, &
maken oure clerkis worldly & to forsake holy writt, for it
dampneč pride & coueitise clerkis & techeč mekenesse & to
flee coueitise & očere synnes. But paynymes lawe & worldly
clerkis lawe meyntene pride, coueitise, extorcions & očere
synnes, & čer-fore čei ben studied of worldly clerkis, &
goddis owene wordis ben dispised.  Also čei maken men
to forsweren hem & norischen hem čerinne, & maken men to
charge more če peny čan če trewe conscience & maundementis
of god, & čer-to maken dyuors bi false witnesse & očere
cautelis, & so reisen debatis & enemytes bitwene weddid men
& here wiwes bi many priue menys of anticrist. & ¨it če
fend techeč 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 & my¨tti ben not ponyschid bi here
lawis, be here synne neuere so opyn, but pore men ben
ponyschid, ¨e čou¨ čei ben trewe & clene, but ¨if čei paien to
anticrist aftir his wille. & čus |r[p.164_MS.] čes courtis ben courtis of
wrong & falsnesse & not cristis but če fendis, to exile treuče
& charite & holy writt & to meyntene falsnesse & synne &
magnifien synful mennys lawis more čan če gospel.
    Also false marchauntis bryngen vp & susteynen moche
synne to distroie če world; for čei lyuen comynly bi falsnesse
as bi false swerynge, false mesure & false weitis, & techen čis
falsnesse to ¨onge prentis, & preisen hym most čat foulest
raymeč alle če membris of crist falsly, & most sotilly can
bigilen če peple, & ¨if ony seruaunt of here wole do treuče
& drede synne he is holden but a fool & vnčrifty & schal
neuere be man; & ¨it čes false marchauntis bien gret chep &
sillen out of cours dere & bringen fro hečene men, & očere



|p186


cursed men čat hem name of cristene men, many newe gises
of pride & worldly vanyte, & magnyfien hem aboue če
cloudis; where-fore če lordis & očere men ben drawen fro
činkynge of god & heuenely čingis, & setten here wittis &
likyngis in čes newe vanytees & fantom of worldly glorie.
& če moste of here wynnynge stondič in fals vsure, so moche
čat čei han enuenymed almost alle clerkis, alle lordis, & alle
očere men wič čis cursed vsure; summe bi doynge of vsure,
summe bi consentynge čer-to & for meyntenynge čer-of, & so
čei bringen cursyngis to alle men comynly of oure lond. &
¨it čei lyuen in glotonye, dronkenesse & lecherie as hoggis, &
in coueitise, ydelnesse, pride, enuye & wračče as fendis; &
čis cursed lif čei techen in word & dede to očere pore men as
sathanas procuratouris & cursed heretikis. but ¨it false con_fessouris 
čat leden hem & reulen hem in čis cursed lif, &
wolen not tellen hem če soče for drede of lesynge of here
frendischipe & worldly wynnynge but conforten hem in čis
synful lif & vndertaken for here synnes at domes day, don
most cursed synne of alle. for čei techen čes foolis to make
gret cost of wast houses of freris or of očere veyn religion, or
to holde proude & worldly prestis, or to founde a college of
worldly clerkis or religious a¨enst goddis lawe, & čer-bi to be
sauyd čou¨ čei dwellen stille in here synne & maken no
restitucion to men čat čei han disceyued, & čou¨ čei don not
here almes to pore men & nedy čat ben bedered & mowe not
helpe hem self, but suffren hem to perische for myschief.
& čus lordis & riche men hiren false confessouris wič grete
spensis čat leden hem faste to helle; & če comune peple is
constreyned bi anticristis lawis to meyntene wič tičis &
offryngis false curatis & confessouris, čat disceyuen hem in
techynge of goddis lawe & norischen hem in synne & so
leden hem to helle. And čus bi čes men falsnesse regneč,
& treuče & vertuous lif ben distroied, & so čes čre fals men
distroien čis world boče in soule & in worldly goodis.



|p187

|rX.

|rOf_Feigned_Contemplative_Life.

|r{introduction_and_summary}



|p188


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

|r[p.165_MS.] First whanne trewe men techen bi goddis lawe wit & reson
čat eche prest owič to do his my¨t, his wit & his wille to
preche cristis gospel, če fend blyndič ypocritis to excuse
hem by feyned contemplatif lif, & to seie čat sič it is če beste
& čei may not do boče to-gidre, čei ben nedid for charite of
god to leue če prechynge of če gospel & lyuen in contempla_cion. 
See nowe če ypocrisie of čis false seiynge; crist tau¨t &
dide če beste lif for prestis, as oure feič techič, sič he was god &
my¨te not erre; but crist preched če gospel & charged alle his
apostlis & disciplis to goo & preche če gospel to alle men: čan
it is če beste lif for prestis in čis world to preche & teche
če gospel.  Also god in če olde lawe techič čat če office of a
prophete is to schewe to če peple here foule synnys; but eche
prest is a prophete bi his ordre, as gregory seyč vpon če
gospellis, čanne it is če office of eche prest to preche & telle
če synnys of če peple, & in čis manere schal eche prest be an
aungel of god as holy writt seič.  Also Crist & ion baptist
leften desert & precheden če gospel to here deč čer-fore, & čis
was most charite, for ellis čei weren out of charite or peierid
in charite, čat my¨te not be in hem boče, sič če ton was god,
& no man after crist was holyere čan baptist & he synned not
for čis prechynge.  Also če holy prophete Jeromye halwid in
his moder wombe my¨tte not be excused fro prechynge bi his
contemplacion, but chargid of god to preche če synnes of če
peple & suffre hard peyne čerfore, & so weren alle če pro_phetis 
of god.  A lord, sič crist and ion baptist & alle če
prophetis of god weren nedid bi charite to come out of desert



|p189


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



|p190


chargid alle his prestis to do če same; & čes ypocritis
wenen čat here dremys & fantasies of hem-self ben contem_placion, 
& čat prechynge of če gospel be actif lif, & so čei
menen čat crist tok če worse lif for čis world, & nedid alle
prestis to leue če betre & take the worse lif; & čus čes fonnyd
ypocritis putten errour in ihu crist. But who ben more
heretikis?  Also čes blynde ypocritis alleggen čat crist biddič
vs preie euermore, & poul biddič čat we preie wič-oute
lettynge, & čat we prestis may not preche as čei feynen
falsly. but here čes ypocritis schullen wite čat crist & poul
vnderstonden of preiere of holy lif, čat eche man doč as
longe as he dwellič in charite; & not of babelynge of
lippis čat no man may euere do wič-outen cessynge, for ellis
no man in čis world my¨te fulfille če comaundement of crist;
& čis techič austyn & očere seyntis. & sič men čat 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 seič bi salomon, čes prestis čat prechen not če
gospel as crist biddič ben not able to preie god for mercy,
but disceyuen hemself & če peple & dispisen god & stiren
hym to wračče & vengaunce, as austyn & gregory & očere
seyntis techen; & principaly čes ypocritis čat han rentes &
worldly lordischipes & parische chirchis approprid to her
a¨enst holy writt boče |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.
čes foolis schullen lerne what is actif lif & contemplatif
bi goddis lawe, & čanne čei my¨tten wite čat čei han neičer
če ton ne če toičer, sič čei chargen more veyn statutis of
synful men, & in cas of deuelys, čan čei chargen če heste of
god & werkis of mercy & poyntis of charite. & če fende
blyndič hem so moche čat čei seyn in-dede čat čei moten



|p191


euere preie to plesynge of god, sič čei vnablen hem self to
do če office of prestis bi goddis lawe & purposen to ende in
here feyned deuocion čat is blasphemye to god.
    Also bi song če fend lettič men to studie & preche če gospel;
for sič mannys wittis ben of certeyn mesure & my¨t, če more čat
čei ben occupied aboute siche mannus song če lesse moten čei be
sette aboute goddis lawe; for čis stirič men to pride & iolite
& lecherie & očere synnys, & so vnableč hem many gatis to
vnderstonde & kepe holy writt čat techeč mekenesse, mornynge
for oure synnys & očere mennus, & stable lif & charite. &
¨it god in all če lawe of grace chargič not siche song but
deuocion in herte, trewe techynge & holy spekynge in tonge, &
goode werkis & holy lastynge in charite & mekenesse; but mannus
foly & pride stieč vp euere more & more in čis veyn nouelrie.
First men ordeyned songe of mornynge whanne čei weren in
prison, for techynge of če gospel, as ambrose & men seyn, to
putte awey ydelnesse & to be not vnoccupied in goode manere
for če tyme; & čat songe & oure acordič not, for oure stirič
to iolite & pride, & here stirič to mornynge & to dwelle lenger
in wordis of goddis lawe. éan were matynys & masse &
euen song, placebo & dirige & comendacion & matynes of oure
lady ordeyned of synful men, to be songen wič hei¨e criynge
to lette men fro če sentence & vnderstondynge of čat čat was
čus songen, & to maken men wery & vndisposid to studie
goddis lawe for akyng of hedis: & of schort tyme čanne
weren more veyn iapis founden; deschaunt, countre note &
orgon & smale brekynge, čat stirič veyn men to daunsynge
more čan to mornynge, & herefore ben many proude &
lecherous lorelis founden & dowid wič temperal & worldly
lordischipis & gret cost. but čes foolis schulden drede če
scharpe wordis of austyn, čat seič: as oft as če song likič me
more čan doč če sentence čat is songen, so oft I confesse čat
I synne greuously.  And ¨if čes knackeris excusen hem bi
song in če olde lawe; seie čat crist, čat best kepte če olde
lawe as it schulde |r[p.168_MS.] be aftirward, tau¨t not ne chargid vs wič



|p192


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



|p193


his ordynale men holden čat grete synne & reprouen hym čer_of 
faste, but ¨if a preste breke če hestis of god men chargen
čat litel or nou¨t; & so ¨if prestis seyn here matynes, masse
& euensong aftir salisbury vsse, čei hem self & očere men
demen it is ynow¨, čou¨ čei neičer preche ne teche če hestis of
god & če gospel. & čus čei wenen čat it is ynow¨ to fulfille
synful mennus ordynaunce & to leue če ri¨tfulleste ordynaunce
of god čat he chargid prestis to performe. but, lord, what
was prestis office ordeyned bi god bi-fore čat salisbury vss was
maad of proude prestis, coueitous, lecherous |r[p.169_MS.] & dronkelewe?
where god čat dampneč alle ydelnesse chargid hem not at
če full wič če beste occupacion for hem self & očere men?
hou doren synful folis chargen cristis prestis wič so moche
nouelrie, & euermore cloute more to, čat čei may not frely do
goddis ordynaunce? for če iewis in če olde lawe haden not so
manye seremonyes of sacrifices ordeyned bi god as prestis han
now ri¨ttis & reulis maade of synful men. And ¨it če olde
lawe in čes charious customes mosten nedes cesse for fredom
of cristis gospel; but čis fredom is more don awei bi čis
nouelrie čan bi customes of če olde lawe; & čus many grete
axen where a prest may wič-outen dedly synne seie his masse
wič-outen matynys; & čei demen it dedly synne, a prest to
fulfille če ordynaunce of god in his fredom wič-oute nouelrie
of synful men, čat lettič prestis fro če betre occupacion, as
¨if čei demen it dedly synne to leue če worse čing & take
če betre whanne čei may not do boče to-gidre. & čus, lord,
čin owen ordynaunce čat čou madist for či prestis is holden
errour & distroied for če fonnyd nouelrie of synful foolis, &
in cas of fendis in helle.  But here men moste be war čat
vnder colour of čis fredom čei ben betre occupied in če lawe
of god to studie & teche it, & not slou¨ ne ydel in oumoche
sleep & vanyte & očer synnes, for čat is če fendis panter.
 See now če blyndnesse of čes foolis; čei seyn čat a prest may
be excused fro seiynge of masse čat god comaundid him self



|p194


to če substance čer-of, so čat he here on. But he schal not be
excused but ¨if he seie matynes & euensong him self čat
synful men han ordeyned, & čus čei chargen more here owene
fyndynge čan cristis comaundement. A lord, ¨if alle če
studie & traueile čat men han now abowte salisbury vss wič
multitude of newe costy portos, antifeners, graielis, & alle
očere bokis weren turned in-to makynge of biblis & in
studiynge & techynge čer-of, hou moche schulde goddis lawe
be forčered & knowen & kept, & now in so moche it is
hyndrid, vnstudied & vnkept. lord, hou schulden riche men
ben excused čat costen so moche in grete schapellis & costy
bokis of mannus ordynaunce for fame & nobleie of če world,
wolen not spende so moche aboute bokis of goddis lawe
for to studie hem & teche hem, sič čis were wič-oute com_parison 
betre on alle siddis & ly¨ttere & sykerere. but ¨it
men čat knowen če fredom of goddis ordynaunce for prestis
to be če beste wič grete sorow of herte seyn here matynes,
masse & euensong, whanne čei schulden ellis be betre occupied,
last čei sclaundren če sike conscience of here brečeren čat ¨it
knowen not goddis lawe. god brynge čes prestis to če fredom to
studie holy writt, lyue čer-after, & teche it očer men frely,
to preie as long and as moche as god meueč |r[p.170_MS.] hem čer-to, &
ellis turne to očere medeful werkis, as crist & his apostlis diden;
& čat čei ben not constreyned to blabre alle day wič tonge &
grete criynge, as pies & iaies, čing čat čei knowen not & to
peiere here owen soule for defaute of wis deuocion & charite.
   Also bysynesse of worldly occupacion of prestis lettič
prechynge of če gospel, for čei ben so besy čer aboute
& namely in herte, čat čei čenken litel on goddis lawe &
han no sauour čer-to.  And seyn čat čei don čus for
hospitalite & to releue pore men wič dedis of charite; but,
hou euere men speken, it his for here owen coueitise, & lustful
lif in mete & drynk & precious cločis, & for name of če
world in fedynge of riche men, & litel or nou¨t comeč frely



|p195


to pore men čat han most nede. But čes 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 če gospel; & čis determi_nacion 
& ful sentence was ¨ouen of alle če apostlis togidre
whanne čei hadden resceyued če plenteuous ¨iftis of če holy
gost. Lord! where čes worldly prestis ben wisere čan ben
alle če apostlis of crist? it semeth čat čei ben or ellis čei ben
fooles. also crist wolde not take če kyngdom whan če puple
wolde haue maad him kyng, as iones gospel telleč; but if it
haade be a prestis office to dele aboute čus bodily almes,
Crist čat coude best haue do čis office wolde haue take čes
temperal goodis to dele hem among poeuere men; but he
wolde not do čus, but fley and took no man of če aposteles
wič him, to faste he hiede. lord, where worldly prestis
kunner bettere don čis partinge of worldly goodis čan ihu
crist? And ¨if čei seyn čat crist fedde če puple in desert
with bodily almes manye čousand, as če gospel saič; čat
dide crist by miracle to shewe his godhede and to teche prestes
hou¨ čei schulden fede gostly cristene men by goddis word;
for so dide cristis aposteles and hadde not where-of to do
bodily almes, whan čei mi¨ten haue had tresour and iuelis
y-nowe of kynggis & lordis. Also peter saič in dedis of
apostlis to a pore man čat to him neičer was gold ne siluer,
and ¨it he performede wel če office of a trewe prest; but oure
prestis ben so bysye aboute worldly occupacioun čat čei semen
bettere bailyues or reues čan gostly prestis of ihu crist. For
what man is so bysy aboute marchaundise and očere worldly
doyngis as ben preostes, čat shulden ben ly¨t of heuenly lif
to alle men abouten hem? but certes čei 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 če gospel, as ben laboreris aboute
worldly labour for here sustenaunce; and muche more bysie



|p196


¨if čei mi¨ten, for čey ben more holden for to lyue wel and
¨eue ensaumple of holi lif to če puple & trewe techinge of
holy writ čanne če people is holden to ¨yue hem dymes or
offringis or ony bodily almes; and čerfore prestis shulde not
leue ensaumple of good lif & studyinge of holi writ & trewe
techinge čer-of for no bodily almes, ne for worldly goodis,
če for sauynge of here bodily lif. and as crist sauede če
world by writynge & techinge of foure Euaungelistis, so če
fend casteč to dampne če world and prestis for lettynge to
preche če gospel by čes foure; by feyned contemplacioun,
by song, by salisbury vse, & by worldly bysynes of prestis.
God for his mercy styre čes prestis to preche če gospel in
word, in lif, and bewar of sathanas disceitis. Amen.



|p197

|rXI.

|rThe_Paternoster.



|p198


|réis his če pater noster

|r[p.172_MS.] Oure Fadir čat art in heuenes, halwid be bi name. či reume
or kyngdom come to če. be či wille don in herče as it is
doun in heuene. żeue to vs to-day oure eche dayes bred.
& for¨eue to vs oure dettis, čat is oure synnys, as we
for¨euen to oure dettouris, čat is to men čat han synned in
vs. & lede vs not in-to temptacion, but delyuere vs from
euyl. amen, so be it. Whanne we seyn, če fadir čat art
in heuenes, we ben tau¨t to loue eche očere as brečren of o
fadir & o modir bodily, & moche more, sič god is oure fadir
čat made vs of nou¨t; & we ben tau¨t to lyuen in mekenesse
eche to očer, & to desire heuenly čingis, as vertues & holy lif,
don alle oure dedis preuyly & apert for če honour of god
če blisse of heuene; & so oure lif owič to be in heuenys
če holy desir & lastynge. & čus at če bigynnynge we moten
be meke & in charite to alle men, boče cristene & hečene, &
frendis & enemyes, & ellis we ben not worči to preie čis
pater noster. whanne we seyn, halwid be či name, we
preien čat we ben maad holy & stable in vertues bi če holy
name of god & his grace & his vertue; čat we ben holy bi
grace as oure fadir god is holy of hym self. in čis word we
axen deuoutly sadnesse of feič, wič-oute whiche feič we may
not plese god; & we preien čat alle manere of pride, boče in
čou¨t & spekynge & dede & alle manere berynge counte_aunce, 
be putt awey fro vs, for suche pride makič men
luciferis children; & čat alle manere verrey mekenessis be
grounded in vs a¨enst čis pride, for verrey mekenesse makič
vs goddis children.  whanne we seyn bi kyngdon or reume
come to če, we preien čat alle men & wommen lyuynge in čis
world čat schullen be sauyd, & alle čat ben departed come |r[p.173_MS.] to
če Blisse of Heuene as soone as god wole, to see čere oure
blissed spouse ihu crist, & haue endeles ioie wič him & his
angelis & seyntis. for alle angelis & men & wommen čat
schullen be sauyd ben goddis kyngdom & holy chirche; &



|p199


oure lord ihu is kyng of čis reume & heed of čis holy
chirche; & alle če čat schullen be dampnyd in helle ben
deuelis chirche or synagoge, & če deuel is here false prince
& kyng, but račere her tiraunt. & here we axen trewe hope
lastynge to haue če blisse of heuene, be mercy of oure god
bi oure goode lif & endynge in perfit charite. in čis word
we preien čat alle cursed enuye & hate be putt awey from vs,
čat alle brennynge charite to god & oure euene cristene be
so sadly rotyd in vs čat it faile neuere in čis lif for no čing
čat may be.  Whanne we seyn, čei wille be don in erče
ri¨t & it is in heuene, we preien čat we don če wille of god
wič-outen any errour & wič-outen any cessynge, as blissed
aungelis don euere in heuene, & čat we don čis wille of god
wič ri¨t fulle vnderstondynge, & wič grete desir & ioie &
likynge, & not wič heuynesse & grucchynge.  In čis word
we axen čat in alle čingis oure wille be confermed to goddis
wille, čat no čing may departe oure wille & oure loue fro
god, čat is endeles good & ri¨tful.  And here we preien
algatis to geten če he¨e vertue of charite, with-outen whiche
alle očere čingis ben not worči to vs to brynge vs to heuene.
& here we preien čat god kepe vs fro wickid coueitise of
worldly goodis, čat we offenden not goddis comaundementis
ne good conscience, neičer for wynnynge ne holdynge forč of
worldly goodis; for he čat bi brekynge of goddis hestis, as bi
false sweryngis, false mesures or wei¨tis, or ony slei¨tte,
getič or holdič his nei¨eboris goodis, doč not goddis wille, but
is čef & traitour of god & his nei¨eboris 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 čat ben gostly sustenaunce of oure soule, & čat we han
čis sustenaunce trewely geten, not by raueyne ne extorsion ne
falsnesse, but čat it be spendid in seruyce of god & his drede;
čat we čanken mekely oure god for alle his grace & ¨iftis
čat he ¨eueč vs of his grete goodnesse.  In čis word we
preien to haue če vertue of prudence to knowe whiche



|p200


sustenaunce is nedeful & resonable to vs, & what we owen to
do čerfore to god, & in what mesure we schullen take it, to
putte awey alle manere glotonye & dronkenesse & coriouste
& wast of metis & drynkis; for čis glotonye & dronkenesse
makič men to loue more bere bely & here golet čan god
almy¨tty; |r[p.174_MS.] for čei maken here wombe here false god, as seynt
poul seič. Whanne we seyn, & for-¨eue vs oure dettis, čat
is oure synnes, as we for¨euen to houre dettouris, čat is to
men čat han trespassed a¨enst vs, we preien čat god haue
mercy on vs as we han mercy on hem čat han wraččid vs.
certis ¨if we han no mercy on hem čat trespassen a¨enst vs,
we preien god a¨enst oure owene heed čat he dampne vs for
oure synnys. but here men moten for¨eue če rancour, hate
& euyl wille of here herte to here nei¨eboris, but čei may
lawefully pursue worldly dette, so čat čei do čis bi iuste
menes, & kepe pacience & charite; & ¨if men ben pore
iust of lif & wolden fayn paie, & traueile bisily čerfore in
treuče, & ben not wastouris of here litil good, čanne čis
preiere wole čat siche pore ben not prisonyd ne peyned, but bi
pacience & mercy suffer til čei may paie. In čis word we
preien to haue če vertue of ri¨twisnesse to putten out
vnresonable wračče & vengaunce, & holden vs sadde in
verrey mercy & pacience a¨enst malencolie & puttynge awey
of reson, so čat reson & mercy reule welle alle oure stiryngis
of herte & speche & doynge. Whanne we seyn, & ne lede
vs not in-to temptacion, we preien čat god suffre vs not bi
wičdrawynge of his grace & helpe be ouercomen in tempta_tions 
of če deuyl, of če world, & of če fleschly lustis or foule
delectacions. for it is profitable to be temptid & wič-stonde
če temptacions bi helpe of god & his angelis, for čere is oure
mede & ioie restorid; but it is euyl to ben ouercomen in čis
temptacion, & čat schal not be but be oure owene necligence
& slou¨te & fals likynge in synne. čerfore in čis word we
preien to haue če vertue of gostly strengče, to be strong bi



|p201


helpe of če holy gost a¨enst alle temptacions, & čat we ben
not hardid in synne, but čat we waken in holy preieris &
good occupacion, & haue saad mynde of če schortnesse of
lykynge in synne, & on če bittre peynes of purgatorie & helle;
& ¨if we wolen, bi čis mynde & occupacion sič goddis grace
& helpe is redy, we schullen ouercomen alle oure temptacions
& gete oure corone in heuene wič-outen ende.  Whanne we
seyn, but delyuere vs fro euyl, we preien čat god delyuere
vs from alle euyl of synne & peyne boče of body & soule in
čis lif & in purgatorie & namely fro peyne of helle, & čat
we falle not in-to dispeir of goddis mercy for olde rotynge &
custome in synne. In čis word we preien to haue če vertue
of temperaunce, to take so worldly goodis & myrče čat we
for¨eten not god in heuenly blisse, & čat we tempere so če
stiryngis of oure fleisch čat we delen not fleischly wič ony
woman but ¨if it be in verrey & laweful |r[p.175_MS.] matrimonye; & in
drede of god, & not as bestis wič-outen reson, čat ben alle
seit abouten here lustis & for¨eten god & alle his werkis.
for če archangel raphael tau¨te tobie čat če deuyl hač power
ouer siche men čat čus defoulen če ordre of matrimonye
don al for here lustis & for¨eten god & his drede & don as
bestis wičoute 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, boče in čis lif & purgatorie & helle; & graunt vs bi
ri¨t feič trewe & perfit charite to gete heuenely blisse. so be it
ihu for bi grete mercy.  Certis čis pater noster passič alle
očere preieris in auctorite, in sotilte & profit boče of soule &
body. It is of most auctorite; for oure lord ihu crist, god &
man, made it & comaundid cristene men to seie it; but očere
preieris ben made be men, & enclosen noon očer sentence
čan doč čis pater noster, but ¨if it če errour. čerfore as ihu
crist is more worči čan očere synful men, so čis pater noster
is of more auctorite čan is preiere maad of očere men, čou¨
here preiere be good. čis pater noster is more sotil čan



|p202


očere preieris; for it is maad of endeles wisdom & charite of
crist, & encloseč alle činkyngis čat ben nedful boče for body
& soule in čis world & če točer; & oure lord ihu made it in
schorte wordis & moche witt, for men schulden not be heuy
če excusen hem fro kunnynge & seiynge čer-of. it is of most
profit, for ¨if a man seie it wel he ne schal faile no čing čat is
nedful & profitable for bodily lif & vertuous, to brynge men
to heuene & haue blisse in body & soule wič-outen ende. lord,
hou moche ben čei to blame čat bisien hem aboute preieris
maade of synful men & leuen čis pater noster čat is best &
most hesy of alle, comprehendič alle goodis for body &
soule. blissed be čis endeles goode lord, čat of his endeles
wisdom & charite tau¨te čis schorte preiere. Amen.



|p203


|rXII.

|rThe_Ave_Maria



|p204


                   éis is če aue maria.

Heil be čou, marie, ful of grace, če lord is wič če.
blissed be čou among wymmen, blissed be če fruyt of či
wombe, ihu crist. amen. so be it. ée arcangel gabriel
sent of god grette oure ladie seynte marie wič čes wordis,
heil. be čou ful of grace. če lord is wič če. blissed be
čou among wymmen. & he seide no moo wordis, as če firste
gospel of seynt luk techič, & but elizebeth, če modir of seynt
ion beptest, seide čes wordes to oure lady whanne sche hadde
conseyued crist; blissed be čou among wymmen & blissed
be če fruyt of či wombe. as če same gospel techič; but
cristene men for deuocion adden to čes tweie wordis, marie &
ihu~ crist; |r[p.176_MS.] & men seyn čat popis graunte moche pardon čer_fore, 
but hou euere it be of pardon, čis addynge to is trewe,
for če gospel techič vs čes names & čei 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, & čanne čei worschipen
wel ihu here gostly spouse & seynt marie his modir; & ¨if
čei lyuen in pride of herte for nobeleie of blood or kyn &
rentis & richessis of če world, & han indignacion and dispit
of očere pore men or wymmen; and delyten hem in
lecherie in ony degree; or in hate & enuye or glotonye &
dronkenesse & boldnesse in synne, & colouren & meyntenen
it and lyuen in riot, daunsynge & lepynge in ny¨ttis & slepen
out of reson on če morwe, for¨etin god & his drede &
deuocion of preieris; what euere here tonge blabre, here euyl
lif blasphemeč & disbisič boče ihu here noble spouse & his
modir marie, tresour of clennesse & deuocion.  And ¨if čei



|p205


maken hem more bisi in herte & dede to be gaie and costelewe
of array of cločis & keuerchers and perlis & ribanys, or
siche vanytes, to maken here body fresch and likynge to
mennus ei¨en to coueiten hem, čan to gete vertues in here
soule to make it fair to če holy trinyte & to ihu here worčieste
spouse, čei ben out of charite, & če deuelis panter, to kacche
men in-to synne of lecherie & many moo synnes & holde
hem čer-inne, til sathanas drawe hem boče in-to helle; &
what euere nobleie or dignyte čat čei han in čis world, be čei
gentil ben or wymmen, for čis cursed lif čei ben cherlis
or bonde wymmen of synne, & fendis of helle, & gostly spouse
brekeris or avoutreris, & lemmans of foule sathanas čat is
foulere čan ony mesel or leprous in čis world. & but ¨if čei
amenden hem in čis world čei schullen be of hem čat god
spekič of in iobis bok.  éei leden, seič god, here daies in
lustful goodis & myrčis of čis 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, sleuče, coueitise, glotonye, dronkenesse
& lecherie & meyntenynge of synne & hordam, of wračče &
enuye & bost & cursed swerynge & wast of goodis & robbynge
of pore men & distroiynge of londis & good cristendom.
 O ¨e gentil wommen, čenkič 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 čat ony man passe hem in
goodnesse. And as hard it is čat ony man passe hem in
synne whanne čei ben turnyd to pride & lecherie & dronke_nesse.



|p206


I gesse wel čat ¨onge wymmen may sumtyme daunsen
in mesure to haue recreacion and li¨tnesse, so čat čei haue če
more čou¨t on myrče in heuene & drede more & loue more
god čer-by, & synge honeste songis of cristis incarnacion,
passion, resurexion & ascencion, & of če ioies of oure ladi, &
to dispise synne & preise vertue in alle here doynge; but
nowe he čat kan best pleie & pagyn of če 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 čank of pore & & riche; & čis is clepid worschipe
of če grete solempnyte of cristismasse; & čus for če grete
kyndenesse & goodnesse čat crist dide to men in his incar_nacion 
we dispisen hym more in outrage of pride, of
glotonye, lecherie & alle manere harlotrie. & bi čis doynge
če fend bryngeč in iolite of body & myrče & 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 čat man or womman
čat makič hym so bisi to make his soule fair in vertues to
goddis si¨tte as he makič hym bisi aboute atir of body for če
si¨tte of men? Alas, čat so gret cost & bisynesse is sette
abouten če roten body, čat is wormes mete & a sak of drit & dust
& aschis; but aboute če soule made to če ymage of če trinyte,
& če whiche soule crist bou¨te so dere wič his precious herte
blood, is no bisinesse to clense it out of synne but to
brynge it in-to more synne boč ny¨t & day. litel čenk čes
woode men & wommen on cristis pouert & cold & pouert of his
modir & what lif he lyuede in čis world in so gret penaunce
& dispit & wepynge for oure synnys & what schameful deč he
suffrid at če laste. ées lordis & ladies schulden suffre in here
presence & courtis no dispisynge of god bi wood swerynge,
bi wordis of lecherie, ny očere rebaudrie and vnresonable



|p207


speche; for ¨if čei suffreden ony of here seruauntis to dispise
oure erčely kyng moche ponyschynge schulde come to hem
& čei ben holden false & traitour to če kyng. o hou moche
more traitours & false ben čes worldly lordis to crist kyng of
alle heuene & alle erče & helle, whanne čei heren sich dispit
don to his maieste & refreynen not here seruauntis čer-of.
certis ensaumple of clennesse, honeste & holynesse cam sum_tyme 
|r[p.178_MS.] fro lordis courtis to če comyns, & čan was holy lif in
worschipe among pore & riche. But now comeč ensaumple of
pride, glotonye, lecherie & hal harlotrie fro lordis courtis to če
comyns. And here-fore regneč synne & in alle manere peple
wič-outen schame. čus če fend blyndič men to clepe čis
cursed hauntynge of arlotrie & synne gret worschipe of god,
& to clepe deuocion of preieris & sade mynde of cristis pouert,
penaunce & deč & of če day of dome ypocrisie & folie; &
suche men ben not worči to dwelle in lordis courtis, laste čei
dryuen awey če 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
čou¨t, worde & dede, to plesynge of god & sauynge of
mennus soulis.  Heil marie, čat is wel be to če, marie; or
ioie be to če. for bi čat womman & euere cam sorowe, peyne &
woo to mankynde for sche tristed not sadly to goddis word
but tristed to če 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 če gospel seič. čerfore flee
lesyngis & pride & holde sadly bileue of goddis word with
mekenesse & charite & čou 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 seič,
but lasse čan oure lady, & oure swete lord ihu was ful of
grace aboue steuene & oure ladi čer-to. & so čer ben čre



|p208


degrees of plente of grace. če leste of čis plente was in
steuene, če mydil in oure lady, but če most in oure lord ihu
crist.  God če trinyte is wič eche creature bi my¨t, wisdom
& goodnesse to kepe it, for ellis it schulde turne to no¨t; but
god is wič goode men of vertuous lif bi grace to approue &
accepte here doyngis & helpe hem čer-inne, to rewarde hem
in blisse čerfore, & dwellič in here soulis as his owen temple,
& makič 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 čingis & haue alle čat euere
čei desiren wič-outen ony anoye or peyne.  Blissed be čou
among wymmen; čat is more čan ony očer womman, for
noon očer was so sad in bileue ne so meke ne so chast ne so
goode in alle manere holynesse & namely in brennynge
charite. ¨if čou wilt haue part of maries blisse & goddis
blissynge sue marie in čis holy lif & namely in čes seuene,
feič, hope, & charite, & mekenesse, chastite, sobirnesse, &
brynnynge desir of ri¨twisnesse. And blissed be če fruyt of
či womb: čat is ihu, for bi his mercy & grace comeč alle
goodnesse, & namely bi his trewe techynge & wilful deč &
endeles my¨t, be whiche he schal reise alle men at domes day
& ¨if blisss of heuene in bodi & soule to čo čat ende in
perfit charite. god ¨eue vs grace to čenke on cristis mercy &
ri¨twisnesse & 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 čer-inne & in here fyue
   wittis.

                    Capitulum primum.

|r[p.179_MS.] First crist comaundič men of power to fede hungry pore
men; če fend & his techen to make costy festis & waste
many goodis on lordis & riche men & to suffre pore men
sterue & perische for hunger & očere myscheuys; ¨e, men
čat feynen hem ful of charite & religion gadren propre
goodis to hem seluen & festen delicatly lordis & ladies &
riche men & suffre here pore brečren begge for meschef &
fare ful harde. crist comaundič to ¨eue drynk to črusty men
& wymmen; če fend & his techen to purueye hei¨ wyn &
spised ale & strong for riche men & lordis to make hem
dronken & chide & fi¨tte & for¨ete god & his lawe, & to suffre
pore čat han nou¨t of here owene & may not labore for
febilnesse or sikenesse & blyndenesse drynke water & falle in
feueris or ellis perische. crist comaundič to cloče nakyd men
& wymmen whanne čei han no¨t of here owene; čer-to če
fend & his techen to ¨euere costly cločis & manye to riche men
& mynstralis or shaualdours for worldly name, & suffre pore
men haue nakid sidis & schakynge lippis & hondis for cold
čat woo is hem wič če lif. że, prelatis & men of singuler
religion, čat taken če charge to ben procuratouris & dis_penderis 
of pore mennus liflode, cločen fatte horsis & gaie
sadlis & bridlis & mytris & croceris wič gold & siluer &
precious stonys & suffren pore men & children perische for
cold; & ¨it čes prelatis & newe religious comen in staat of
cristis pouert & his apostlis, & techen & crien čat what euere
čei han is pore mennus goode. ¨it riche men cločen dede
stockis & stonys wič precious cločis, wič gold & siluer &
perlis & gaynesse to če world, & suffren pore men goo sore
a cold & at moche meschefe. Crist techič to herbwre pore
men čat han non houses ne peny to peye for here innys; če



|p211


fend & his techen to herberwe riche men & lordis wič gret
cost & deyitte for worldly worschipe, & suffre pore men
wander in stormys & slepe wič če swyn, & many tymes
suffre not hem come wič-inne here ¨atis, & to fynde many
excusacions & coloure čis doynge. ¨e, ypocritis of priuat
religion maken grete houses & costy & gaely peyntid |r[p.180_MS.] more
čan kyngis & lordis bi sotil beggynge & confessions & trentalis
& meyntenynge of synne, [and] herberewe lordis & riche men
& namely ladies, & suffre pore men lie wič-outen or geten
houslewth at pore men or ellis perische for wedris & cold.
 Crist techič to visite sike men & counforte hem & helpe hem
of sustenaunce; če fend & his techen to visiten riche men,
lordis & ladies in here prosperite & lykynge to be holden
kynde & curteis, & to counforte eche očer in synne & to haue
lustis of glotonye, lecherie & očere schrewidnessis, but of
pore men čat ben beddrede & couchen in muk or dust is litel
čou¨t on or no¨t.  żit ypocritis of feyned religion visiten
not fadirles children & modirles & widewis in here tribu_lacion 
& kepe not hem self vnbleckid fro čis world, as seynt
iame techič: 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 techeč to
visite men in preson & helpe to delyuere hem in good manere
& counforte hem bi almes ¨euynge; če fend & his presonen
pore men for dette whanne čei ben not at power to paie, &
traueile ny¨t & day & lyuen ful harde, & to lyue wič trewče
& 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 čei prechen trewly & frely cristis gospel & goddis
hestis & reprouen here ypocrisie, symonye, coueitise & očere
disceitis; & ¨it čes ypocritis blenden lordis & prelatis to
enpresone siche pore prestis techynge če treuče bi comaunde_ment 
& ensaumple of crist & his apostlis, not-wičstondynge



|p212


čat lordis & prelatis ben charged vp peyne of dampnacion
to helpe hem & meyntene čis treuče & prechouris of it.
 It is holden a werk of mercy to birie dede men after če
techynge of goddis lawe; če fend techič worldly riche men.
clerkis & religious, to make solempnyte whanne riche men
ben dede wič dirige & messis & wax & rengynge & grete
festis, but whanne pore men ben dede vnneče wole ony man
berie hem or seie derige or masse. żit feyned religious
wolen come to čiche mennus dirige in grete multitude &
stire hem to be biried in here chirche, & stryuen & fi¨tten for
če dede careyne for loue of offrynge & worldly honour, but
pore men schullen not lie among hem čou¨ čei axen it
neuere so faste for charite. & čus 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
čer-of, & euyl is clepid good & good euyl.

                       Capitulum 2=m.=

   Werkis of mercy ben worse turned vpsodoun. crist seič it
is a souereyn werk of mercy & charite to teche vnlernyd
men če ri¨tte weie to heuene, čat is če gospel & goddis
comaundementis; če fend & his seyn it is grete charite to
teche ¨onge men & očere sotil craftis & nedeles & queynte
slei¨tis to disceyue schepische men of worldly goodis & make
hem self riche & bostful & proude. & če fend bi sotil mercys
of ypocrisie & symonye stireč lordis & my¨tty men to make
an ydiot & fool curatour of cristene soulis, čat neičer 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 očere
to teche hem frely & trewely wič-outen flaterynge for drede
last his owene falsnesse be knowen; & ¨it čes cursed
auaunsynge is clepid charite to helpe čus a pore man. But
an ydiot & a lecherous wrecche schal be sett to kepe če soulis
for litel pris, & če more lorel goo of haukynge & huntyng,



|p213


& serue in lordis courtis, in worldly offices, & če deuyl drawič
wič his helpis alle čat he may to helle & čis is clepid mercy
& charite; but čis deuelis charite puttič oute charite & loue
of god & bryngič in loue of money & synne & hate of vertues
& cristene soulis. crist seič it is werk of mercy to conseile at
perti hou a man schal best lyue in čis or čis special poynt.
če fend & his seyn it is mercy & charite to conseile men to
holde forč craftis čat čei vsen a¨enst here conscience &
excusen hem bi almes, as masse syngynge & makynge of
nedles houses & costy. & whanne clerkis schullen conseile
lordis & očere men hou čei may best serue god & saue here
soulis in here a-staat, čis 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 če
holy gost to ¨euere vtterly conseil in special poyntis čat ben not
expresly comaundid ne forboden in holy writt, worldly clerkis
ful of pride, symonye, coueitise & očere synnys ¨euen fulbut
conseil a¨enst če holy gost & a¨enst če helpe of če soule for
here owene pride & coueitise; & čus conseil of če holy gost
& profit of soulis is putt bihynde & conseil of če world &
če fleisch & of sathanas is putt forč. god biddič čat lordis &
souereyns schulden in resonable manere chastise here sugetis,
seruauntis & children whanne čei trespassen opynly in word
or dede a¨enst goddis comaundementis; če fend & his techen
čat suggettis & seruauntis ben cruely beten, pyned, prisoned
& sumtyme hangid & drawen for worldly trespas & defaute
of here |r[p.182_MS.] seruyce doynge, & vnreuerence a¨enst worldly
souereyns, but of trespas & dispit of god & his lawe no
charge but mirče & liynge & iapynge. worldly prelatis of
anticrist seyn čat lordis schullen chastise here sugetis of
worldly causes, but not of lecherie ne pride ne forswerynge,
be it neuere so opyn, for čat longeč to iurdiccion of prelatis;
nečeles ¨if čei han money of čes lecherous čeues čei schullen
lie in here cursed synne fro ¨eer to ¨eer, ¨e be al here lif ¨if



|p214


čei paien moche & redily. clerkis seyn čat lordis ben cursed
čif čei chastisen hem, čou¨ čei 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 & očere 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 čei ben holden
her-to vp peyne of dampnacion, for ellis čei failen in mercy
& charite. god techič it is mercy to counforten men fallen in
myschif & disese. ée fend & his techen čat it is almes to
pursuen men to prisonynge & exilynge whanne čei ben
brou¨t doun bi sodeyne loos, as brennynge & robbynge, for
riche men beren hem on honde čat it is for here synne &
mysreulynge of hem self, & ellis očere bročelis wolden renne
awey wič riche mennus good, & čer-fore čei schulden be seet
in strong preson til čei perische for hungur & myschef &
dispeiren & grucchen a¨enst god; & čus for loue of rotyn dritt
čei don čat is in hem to dampne many soulis. ¨it worldly
clerkis cursen for dymes & offryngis, čou¨ men ben ful pore &
čei don no čing here offis, & veyn religious cessen not to begge
& craue of pore men, čou¨ here rente be bihynde & here
werk bestis in distresse & wif & childe hungry & nakyd, &
so čei bryngen hem in-to more myschif & counforten hem not
but bi lesyngis & fals grauntynge of gostly helpe, čat is not
in here power but only in goddis delynge.  God techič
čat it is mercy to for¨euere trespasis & wrongis don a¨enst men
hem self & algatis rancor & ewil wille of herte; če fend &
his seyn čat it is manlynesse & ri¨twisnesse & almes to betyn
gadlyngis & be vengid on hem čat don hem wrong, for ellis
čeues & lorellis wolden ouerrenne hem & here sugetis wolden
not drede hem; but comynly čis chastysynge is don bi pride,
coueitise & out of charite. & čou¨ lordis & grete men wynnen



|p215


herby worldly name & temperal goodis, čei lesen charite &
here soule čat ben worči a čousand |r[p.183_MS.] fold betre čan alle erčely
tresour.  God seič it is mercy & charite to suffre men
mekely & wisly whanne čei ben out of reson as wroč &
malencolious; če fend & his seyn čat čis is couwardise &
leesynge of worldly name & boldynge of euyl doeris; & čerfore
for o schrewed word a man mot quyte anočer or moo, & so
of euyl dedis comeč hate & strif, & fi¨ttynge & pledynge be
reised & witt & reson & charite exilid, & many men perischid
in bodi & soule. god comaundič vs to loue oure enemys of
oure herte & doo good to men čat hatič vs & preie for men
čat pursuen vs wrongfully & falsly; če deuyl & his seyn čat
it is ri¨tful to hate oure enemys & don heuyl & harm to hem
čat 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, & čerfore we willen defende
vs če while čat we may. trewe men seyn to če fend & his
disciplis čat ¨if we kepen goddis hestis oure god wole fi¨ten
for vs & maken oure enemys afferd, & bi oure goode pacience
& charite & herty preiynge for oure enemys čei schulden be
goddis grace cesse of here wrong & turne to pees & charite;
& čis is li¨ttere & betere čan to conquere al če erče bi dynt
of swerid. & ¨if oure enemys ben endurid in synne, as was
pharaoo, oure godde wolde ordeyne če beste for vs boče for
body & soule ¨if we kepen mekenesse, pacience & charite; &
sič werris comen to men for synnys let men leue here cursed
synne & god of mercy & pees wole ¨euere vs reste & pees of
alle erčely enemyes. bi čes cautelis & many moo the fend &
his disciplis distroien werkis of mercy & fallen in-to loos of
čingis čat čei coueiten mochel & in-to endelis myschefes čat
čei wolen to askape, for čei wolen not be reulid bi goddis
lawe & reson but bi hire wille, & čer-fore alle čingis schal
turne a¨enst hem at če laste.



|p216


                       Capitulum 3=m.=

   żit če fend disceyueč men bi here fyue wittis & makeč
hem menys to synne where čei schulden be menys to vertue
& good gouernale of men: first he stirič men to seen
vanyte of čis world & setten here herte čer-onne & for¨eten
god & his werkis; also he stirič men to see faire wymmyen,
& bryngič mynde of hem & greet likynge of lecherie in-to
mennus hertis til čei consenten to synne & fulfillen it in
dede.  Also whanne men seen lordischipis of čis world &
precious iuelis & gold & siluer, faire hors & scheep & očere
goodis, če fend stireč hem to desire hem vnskilfully & sette
more here herte on hem čan on vertues & blisse of heuene;
& čanne čei fallen in-to pride & coueitise & očere synnys.
but men schulden see |r[p.184_MS.] goddis werkis, as heuene & erče, &
goddis creaturis & herbi knowen če my¨t, če wytt & good_nesse 
of če lord čat made alle čingis of not, & drede hym
ouer alle čingis & loue him ouer alle creaturis.  Whanne
men shulden here goddis comaundementis & poyntis of
charite & ri¨twisnesse & treuče, če fend stirič hem to heren
foul speche of leccherie, of bacbytynge of nei¨eboris &
lesyngis for to haue mynde & likynge of synne & to stire
men to hate & enuye & pledynge & fi¨ttynge, so čat meke_nesse 
& pacience & charite schullen be lost & cursednesse of
synne regneč, čat vnneče can ony man kepe his tonge fro
fals & veyn swerynge & schrewid spekynge boče of lecherie
& false spekyngis.  Whanne men schullen in spirit smelle
če swettenesse & če holynesse of ihu crist & his lif, & smelle
bi bodily witt če swettenesse & good odour of herbis & spicis
& trees & očere creaturis, to loue god & serue god & herie
hym for his goodnesse, če fend stirič men to sette here lust
in smellynge of lekerous metis & drynkis & to take ouer_mochil 
of hem, til čei lesen here wittis & for¨eten god &
his seruyce & fallen in lecherie & slepen as hooggis, & chiden
& fi¨tten 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 čis doynge
čei blasphemen god & styren men to synne more spedly čan
don many čousand fendis bi hem self. whanne men schulden
taste & take mete & drynk in resonable mesure to sustene
here lif & labore, & čerfore čank god & serue hym mekely
& wilfully & loue hym hertly, če fend stirič men to sewe
here owene lustis of flesch, to walwe in glotonye & drounke_nesse 
as swyn in če feen, čat čer is neičer witt ne reson in
hem, ne my¨t to goo on če erče sumtyme; & to fulfille čis
stynkynge glotonye & dronkenes čei seken many stretis
& tauernes to seke lekerous morselis & swete drynkis, &
borowen očer mennus catel & payen not a¨en many tymes;
for hereby čei wasten here owene goodis & očer mennus
& comen to pouert & ben casten in preson til čei steruen. &
bi čis glotonye & dronkenesse čei wasten here owen bodi &
wittis & fallen in-to sikenesse on many maneris & lesen
worldly catel & my¨ttis of če soule, as vnderstondynge,
mynde & reson, & geten peynes of helle in bodi & soule, but
¨if čei amende hem trewely in čis world. & če fend techič
glotonys & dronkelewe men to excuse čis wast on čis
manere: "God made alle goode mete & drynke couenable
for men schulden spende it & lyue čerby;" but čei taken
non hede of če mesure ne hou falsly čei lyuen a¨enst goddis
lawe, & hou crist & his seyntis tau¨ten & vseden abstynence
& penaunce, & hou cristene men schulden conquere heuene
bi brekynge |r[p.185_MS.] of fleschly lustis, as crist techič in če gospel, &
hou crist & poul & petir comaunden is čat we schullen not
fille če desiris of oure flesch, but as gestis or comelyngis &
pilgrimes absteynen hem & fro fleschly desires čat fi¨tten a¨enst
če soule. & certis če lesse čat a man spende boče of mete &
drynk & cloče & alle očere necessaries, so čat he be strong
to serue god & do his labour aftir če staat čat god settič him



|p218


inne, so moche če betre boče for body & soule & alle očere
men. but hou euere we excusen vs we wasten nedeles moche
goode boče in mete & drynk & cločis, werbi pore men
schulden be holpen & we betre serue god & lesse bisi aboute
če body & more bisy aboute god & helpe of oure soulis bi
lesse cost & spendynge ¨if we holden goode mesure.  ée
fend disceyueč men & wymmen bi touchynge of membris
ordeyned for genderure of mankynde, & bi kissyng & clippyng
is če fier of lecherie kyndlid & norischid in herte til če dede
sue, & many tymes long custome in čis cursed synne. čerfore
seič če wise man, he čat handlič pich schal be foulid čer-of:
čat is men handlynge wymmen & kyssynge hem schullen be
blickid wič lust of lecherie, očer in herte očer in body or ellis
in boče. čerfore ierom & seyntis seyn čat fleynge fro suche
companye & abstynence & saad traueile is best medecyne
a¨enst lecherie; but čis weiward dalliaunce wič wymmen is
so comyn čat vnneče can ony man kepe hym clene, or sengle
or weddid or men of ordre of religion. And čus it is
verrifyed čat god seič by Jeromye; deč hač entrid by ¨oure
wyndowis, čat ben fyue wittes. bi čes queyntises & many
moo če fend disceyueč men & of instrumentis or menys &
armu[r]e of vertue he makič instrumentis or menys & armour
of synne. God graunte vs grace to haue mynde on če
peynes čat crist suffrede in his herte, in his hondis & feet,
in his heed, in his si¨tte, & herynge, spekynge, smellynge, &
tastynge, & in eche place of his bodi fro če heued to če sole
of če foot, & to spende alle če my¨ttis of soule & bodi & oure
fyue wittis trewely in his seruyce, to seke his worschipe
in alle čingis & distroie synne & falsnesse boče in oure self
& očere men, & to holde & meyntene vertuous lif & ri¨twis_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 almy¨tty god
čat he graunte his grace for his hendeles mercy to oure
religious, boče possessioneris & mendynauntis, čat čei
assenten to čis fewe treučis.  First, čat čei louen more
heuenly čingis čan worldly čat soone schullen passe. če
secunde, čat čei setten more pris & deynte bi goddis comaunde_mentis 
čan bi tradicions maad |r[p.186_MS.] of here owene synful hedis.
 če čridde, čat čei holden in herte, in word, & dede čat če
noble religion maad of ihu crist for prestis in here clennesse
& fredom is more perfit čan ony newe religion maad of
synful men čat ofte erreden in čou¨t, word & dede.  ée firče,
čat čei chargen more sixtene condicions of charite čan here
bodely abite.  če fifte, čat čei loue more pouert of če gospel,
to whiche čei ben bounden bi here owene rende & procession,
čan richesse of če world, čat ben clepid drit bi seynt čoul in
holy writt, for which richessis čei make ofte sacrifice to
fendis & honouren false goddis as seynt poul seič.  če sixte,
čat čei loue more resonable abstynence čan glotonye, wombe
ioie & ydelnesse.  če seuenče, čat čei loue more če trenče of
holy writt čan ypocrisie & lesyngis of če fend.  če e¨te, čat
čei loue more če honour of god & saluacion of mennus soulis
čan here owen worldly pride & veyn glorie & singuler profit.
 če neyenče, čat čei setten more prise bi če most ri¨tful &
most profitable ordynaunce of god, boče for clerkis, lordis
& comunys, čan bi če wrongful & vnwitty ordynaunce of
synful men čat harmen alle čes čre.  če tenče, čat čei louen
more & kepen betre če most witti reulis of ihu crist čan če



|p221


vnwitti constitucions of synful & worldly men.  če elleuenče,
čat čei magnyfien more obedience maad to god in cristendom
takynge biforme of če čispel čan newe obedience maad
singulerly to a synful man, čat is not comaundid of god
neičer ensaumplid of ihu crist & his apostlis but don of here
owene synguler ordynaunce.  ée twelče, čat noman be
dispised ne ponyschid for good lyuynge in suynge ihu cristis
steppis bi forme of če gospel.  ée črittenče, čat čei studie
& kepe more če fredom & priuylegies grauntid of ihu crist
in če gospel čan wrongful priuelegies grauntid of synful
men, bi whiche boče pride & coueitise & čefte & wrongis
ben meyntened many tymes.  ée fourtenče, čat čei ben
verreyly dede to pompe & pride & coueitise of če world & to
glotonye & to fleschly synnes, & not ded fro nedful traueile
& profitenge to očere men vp če ¨iftis čat god hač ¨ouen
hym.  ée fiftenče, čat čei 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 čer
čat it is most worschipful to god & most nedful & profitable
to cristene soulis.  ée sextenče, čat čei ben verrey bokis &
myrrours of mekenesse, wilful pouert & of besi traueile in
goddis cause & holynesse to alle men in če world, & not bok
or myrrour of |r[p.187_MS.] pride, of coueitise, of ydelnesse & worldly lif
to drawe worldly men in-to coueitise & očere synnys & at
here laste to helle. če seuentenče, čat čei drawen not noble
bokis of holy writt & holy doctouris & očere nedeful sciencis
fro curatis & clerkis in-to here owene cloistris, čat ben as
castellis or paleicis of kyngis & emperouris, & suffre hem be
closed čere & waxe rotyn, & neičer ¨eue hem ne leue hem
ne selle hem to curatis & clerkis, čat my¨tten, couden &
wolden lerne holy writt & teche it frely for loue of mennus
soulis. ée ei¨tenče, čat čei louen more comyn pr.ofit of cristene
men, boče gostly & bodily, čan here synguler worldly profit
& here owene bodily ayse & welfare. ée neyntenče, čat čei



|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 čer is o god, o
bileue, & o cristendom. če twentiče, čat čei suffre not pore
men to be opressid bi taxis & očere chargis more čan če
may wel bere, če while čat čei han plente of richesses &
wast iuelis to purchass landis & lordischipis & bilde grete
waste houses, sič alle here goodis ben pore mennus goodis,
& čei ben but spenderis or keperis of če goodis & procura_touris 
of pore men, as seynt ierom & če lawe of če chirche
witnessen. če on and twentiče, čat čei conforten not riche
men in here false lif, & stoppe not restitucion to be maad to
pore men bi sikyrnesse of here perpetual preiere, whanne če
witten not where here preiere be worč o ferčing. če two
& twentiče, čat čei manere not comyns so pore bi sotil
ypocrisie of gredy beggynne & trentalis, to make grete festis
& waste housynge, čat če comyns may not forče to paie here
tribut to če kyng & rentis to lordis & dymes & offrynges to
curatis. če čre & twenče, čat in alle čingis čei ben bisi to
seke goddis worschipe & loue hym & his lawe & holde no
custome ne tradicion čat hyndrič hem to serue god, but take
goode customes in as moche as čei helpen hem to kepe goddis
hestis & no more, for lif ne for deč. god brynge hem to čis
charite. ée foure & twentiče, čat čei hiren not grete men
bi gold fees & robees & false gostly helpe to be goddis
traitouris, holdynge a¨enst his lawe & his ordynaunce to
magnifye anticristis clerkis & synful mennus ordynaunce.
če fyue & twentiče, čat čei quenche not če ¨iftis of god &
so če holy gost as moche as is in hem, lettynge trewe
prechynge of če gospel, laste here pride, coueitise & ypocrisie
be knowen. če sixe & twentiče, |r[p.188_MS.] čat čei pursuen not crist
in his membris for trewe prechynge of holy writt & trewe
schewynge of synne to če peple, & of anticrist & his clerkis,
bi prophecie of ihu crist & his apostlis, pleynly tau¨t &



|p223


comaundid of god to be tau¨t trewely & opynly to his peple.
če seuene & twentiče, čat čei blyndyn not če kyng & lordis
bi ypocrisie & false lesyngis to meyntene wrong ordynaunce
of synful men for pride & coueitise, a¨enst goddis lawe & here
owene profit & helpe of če comyns. če ei¨te & twentiče,
čat čei aproprien not parische chirchis to ouer riche houses
bi false sugestions & symonye, & putten čere an ydiot, &
¨euen hym to litel liftode & taken alle če 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 če chirchis in hilynge & bokis &
očere ornamentis. če nyne and twentiče, čat čei procuren not
children to here religion bi sikyrnesse of worldly lordischipe
& wombe ioie & ydelnesse, & čanne make hem bi procession
bynde hem to grett pouert & to be dede to worldly myrče &
likynge; sič čo čat comen more to čes religious for pride,
coueitise, sikyrnesse of bodily welfare čan for loue of meke_nesse 
to lyue in pouert & discret abstynence & penaunce, ben
cursed & symonyentis in če entre. če črittiče, čat čes
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 čan če noble & free religion maad & kept
of ihu crist & his apostlis. če on & črittiče, čat čei stelen
not riche mennus children & pore, & leden hem to ferre
contres fro here frendis & holde hem cloos til čei ben processid
a¨enst here wille, & čan suffre hem not to goo out čou¨ čei
ben vnable to kepe čis religion; sič čei sillen in a manere
čes children to čis priuat ordre for worschipe & worldly
wynnyng & constreyne hem to here dampnacion. če two
& črittiče, čat čei sende not gold out of če rewme in-to
aliens hondis for to gete priuylegies & dispensacions a¨enst
če poyntis of here reule ¨if it be resonable & profitable, &
¨if it be vnresonable & vnprofitable late no man bynde hym



|p224


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



|p225


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



|p226


|rXV.

|rOf_Servants_and_Lords.



|p227


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 če
staat of seruauntis, in whiche god hač ordeyued hem for here
beste to holde hem in mekinesse a¨enst pride, & besi traueile
a¨enst ydelnesse & slouče. for seynt poul biddič čat ¨if čou &
be clepid a seruaunt, recke čou not čer-of; čat is to seie be
not grucchynge ne heuy čerfore.  Also poul techič čus: "¨e
seruauntis obeische to fleschly lordis wič drede & quakynge
or tremelynge, in sympilnesse of ¨oure herte, as to crist; not
seruynge at če ei¨e, as plesynge to men, but as seruauntis of
crist, doynge če wille of god of herte, wič goode wille
seruynge as to če lord of alle lordis & not to men; wittynge
čat eche man what euere good čing he do schal resceyue čat
of če lord, be he seruaunt or bonde or free man; "čat is to
seie reward of god for čat good doynge.  Also poul techič
čus seruauntis; " obeche, ¨e seruauntis, bi alle čingis to fleschly
lordis. what čing euere ¨e don worche ¨e of herte, čat is
wisdom & wille, as to če lord & not to men, witynge čat of
če lord ¨e schulle take & retribucion, čat is mede or reward,
of heritage in heuene. serue ¨e to če lord crist; for who čat
doč wrong or iniurye schal resceyue čat čing čat he hač
wickydly don, & a anemptis god is not accepcion or takynge
of personys." čat 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 čis 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 če
fend moueč summe men to seie čat cristene men schullen not
be seruauntis or črallis to hečene lordis, sič čei ben false to
god & lasse worčy čan cristene men; neičer to cristene lordis,
for čei ben brečeren in kynde, & ihu crist bou¨te cristene



|p228


men on če crois & made hem fre; but a¨enst čis heresie poul
writič čus in goddis lawe: "what kynne seruauntis ben vnder
¨ook of seruage deme čei here lordis worči alle manere
honour or worschipe, čat če name & techynge of če lord
be not blasphemyd," čat is, holden wrongful & dispised; &
čis word is vndirstonden of hečene lordis. but če seruauntis
čat han trewe or cristene lordis, dispise čei not to serue hem
for čat čei ben brečeren boče in kynde & in feič, but more
serue čei for če lordis ben cristene & louyd, če whiche ben
partyneris of good dede. teche čou čes čingis," seič poul to
bischop thymothe, "boče to men čat ben vnlerned, And stire
men čat ben lerned & necligent in doynge. ¨if ony men
techič očer wise, & accordič not to če hoole wordis of oure
lord ihu crist & to čat lore čat is after pitee, he is proude,
no čing kunnynge, but weilynge or languyschynge aboute
questiouns & fi¨ttynge of wordis, of whiche ben gendred
enuyes st[r]yues & blasphemes, čat ben dispisyngis of god,
euyl suspescions & fi¨ttyngis to-gedre of men čat ben corupt
in herte or soule, čat ben priued fro treuče."  Also poul
techič čat generaly cristene men & wymmen schullen be so
holy of lif, čat men out of bileue be aschamed & haue noon
euyl to seie of cristene men, & chargič seruauntis to be suget,
or vnderlout, to here lordis, & plesynge in alle čingis, &
not a¨en seiynge, not doynge fraude, but in alle čingis
schewynge good feič or fidelite or treuče, to worschipe, or to
make fair in alle čingis če techynge of god oure saueour.
And čerfore techič petir čat cristene men schullen haue so
good conscience & so good lif čat enemys of oure feič čat
bakbiten or myspeken of vs ben confounded, & also čei čat
falsly chalengen oure goode lif in crist be stoppid; & petir
spekič more pleynly of čis matir, & comaundič cristene men
to haue goode lyuynge amonge hečene men, čat in čat čing
čat čei myspeken of vs, as of mysdoeris, čat čei beholden
& see vs of oure goode werkis, & glorifie god in če tyme of



|p229


visitacion.  But ¨it summe men čat ben out of charite
sclaundren pore prestis wič čis errour, čat seruauntis or
tenauntis may lawefully wičholde rentis & seruyce fro here
lordis whanne lordis ben opynly wickid in here lyuynge. &
čei maken čis false |r[p.192_MS.] lesyngis vpon pore prestis to make lordis
to hate hem, & not to meyntene treuče of goddis lawe čat
čei techen opynly for worschipe of god & profit of če reume
and stablynge of če kyngis pouer & distroynge of synne.
for čes pore prestis distroien most bi goddis lawe rebelte of
seruauntis a¨enst lordis, & charge seruauntis to be suget čou¨
lordis bi tirauntis, for seynt petir techič čus: "Be ye ser_uauntis 
suget to lordis in alle manere of drede, not only to
goode lordis & bonere, but also to tirauntis, or siche čat
drawen fro goddis scole." for, as seynt poul seič, eche
man owič to be suget to hei¨ere potestatis, čat is to men
of hei¨e power, for čer is no power but of god; & so he čat
a¨enstondič power, stondič a¨enst če ordynaunce of god;
but čei čat a¨enstonden geten to hem self dampnacion. &
čerfore poul biddič čat we be suget to princes bi nede, & not
only for wračče but also for conscience; & čerfore we paien
tributis to princis, for čei ben mynystris of god; & poul
biddič vs paie dettis to alle men, tribut to hym čat we owen
tribut, & so of taliage for čingis boren aboute in lond, & so
drede & also worschipe or honour. & čus seruauntis schelden
trewely & wilfully seruen lordis & here maistris, & lyue in
reste, pees & charite, & stire lordis, čou¨ čei weren hečene
lordis, to good cristene feič & holy lif bi here pacience &
opyn trewe lif & meke. & čis is a feyned word of anticristis
clerkis čat, ¨if sugetis may leffulfy wičdrawe tičes & offryngis
fro curatis čat openly lyuen in lecherie or grete očere synnes
& don not here office, čan seruauntis & tenauntis may wič_drawe 
here seruyce & rentis fro here lordis čat lyuen opynly
a cursed lif. for to če first sugetis han če auctorite of
goddis lawe & mannus lawe also, but not to wičdrawe



|p230


seruyce & rentis fro wickid lordis; but ben chargid of god
bi petir & poul to be čus suget to wickid lordis; & čerfore
crist paiede for hym & his apostlis tribut to če hečene
emperour. & we reden not čat he or ony apostle paide tičes
to če wickid hei¨e prestis after tyme čat 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 če
gospel & cristis lif & his apostlis, prestis han not siche power
to constreyne men to paie hem dymes, & principaly whanne
čei don not here gostly office, but harmen here sugetis in fals
techynge & euyl ensaumple of lif. but čou¨ čei deden wele
here office & men wolden not paie dymes, čei schulden suffren
mekely & not curse, as ihu crist dide.
   See we now hou lordis schulden lyue in here astaat. first,
čei |r[p.193_MS.] schulden knowe goddis lawe & studie it & meyntene it,
& distroie wrong & meyntene pore men in here ri¨t to lyue
in reste, pees & charite, & suffre no men vnder colour of hem
to do extorcions, bete men, & holde pore men out of ri¨t bi
strengče of lordischipis.  For čus spekič holy writt in če
fifte bok of goddis lawe; "whanne če kyng is ordeyned bi
če 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
wei¨ttis of siluer & gold, but after čat he schal sitte in sege
of his regne, he schal writte to him če bok of goddis lawe in
a volym, takynge ensaumplerie of prestis of če kynrede of
leuy, & haue it wič him, & he schal rede čat alle če daies
of his lif, čat he kunne drede če lord his god & kepe his
wordis, če whiche ben comaundid in če lawe, & his herte
schal not be lift vp in-to pride vpon his brečeren, & he schal
not croke in-to če ri¨tte side ne in-to če left side, čat he &
his children regne long tyme vpon israel."  Also kyngis &
lordis schulde axe of god, bi gret desir & holy lif, wisdom of



|p231


heuenely čingis & kunnynge of erčely čingis to reule goddis
peple bi, & not richessis, ne worldly substaunces, ne worldly
glorie, ne vnresonable vengaunces of here enemys, ne long
lif in čis world, as kyng samon dede, & čer-fore god ¨af him
wisdom of heuenely čingis & of erčely čingis & richessis &
substaunce & glorie, čat neuere kyng bi-fore hadde so moche
ne aftir.  Also so kyngis & lordis schulden be cločid wič
ri¨twisnesse & ri¨tful dom as wič a diademe, & be ei¨e to a
blynd man & foot to če crokid or haltynge, & be fadir of
pore men, & wič most diligence sike če cause čat čei knowe
not, & defoule & distroie če power of a wickid man, & take
a-wey če prey out of his teeč; & whanne čei sitten as kyngis
& compaynes stonden aboute čei schulden [be] confortours
of mornynge men & men ful of myscheyf, & delyuere pore
men criynge, & fadirles children & moderles čat han noon
helpe, & so haue blyssynge of him čat was in poynt to
perische, & conforte če widwis herte. čes goodnessis & many
moo vsed če holy kyng iob, & ben in holy writt for ensaumple
of kyngis & lordis. Also god him self seič bi ieromye čat
he schal take vengaunce on hem čat demeden not ri¨thfully
če cause of widwe, če cause of fadirles & modirles, & če cause
of pore men. Also god hym self seič by ysaie, čat princes
schullen cesse to don euele & lerne to do wel, & seke dom,
& helpe men opressid wrongly, & ¨eue dom to fadirles &
modirles, & meyntene če widwe, & come & reproue him; čat
is to seie, but ¨if he čan helpe hem. & čerfore seič holy writt
čat mercy & trewče kept of kyngis, & his trone is maade
strong bi mekenesse |r[p.194_MS.] & mercy, & če kyng čat sittič in sete of
dom distroieč alle euyl in his lokynge, & so it plesič more to
god to do mercy & dom čan to do sacrifices; & čus salamon
seič, čat čei čat don wickedly ben abhominable to če kyng,
for his sete is maade stable bi ri¨twisnesse; & čus seič dauid,
čat če honour of če kyng loueč dom; & for če ri¨tful & witti
dom čat salamon dide bitwixen tweie comyn wymmen, alle



|p232


če lond of israel drede hym. & čerfore techič poul čat
princes ben not to drede of good werk but of euyl, & a man
sette in grete power berič not wič-oute grete cause če swerd,
čat is worldly power, for he is a mynystre of god to do
vengaunce to him čat doč euyle. & seynt petir techič
generaly cristene men to be suget to eche man for god, & to
če kyng as to souereyn bifore očere, & to dukis as seynt of
če kyng to vengaunce of mysdedis or mysdoeris & to
preisynge of goode dedis or goode doeris.  Also poul techič
lordis čus: "¨e lordis, ¨eue to seruauntis čat čing čat is ri¨tful
& equite & euene, witynge čat ¨e also han a lord in heuene."
also poul seič in a-pistel of ephesyns: "& ¨e lordis, do to
seruauntis če same čingis, čat is goode ri¨twisnesse & equyte
of herte, & wič goode wille, for¨euynge manasse; witynge
čat boče ¨oure lord & hern is in heuenes, & accepcioun of
persones is not anemptis god; "čat 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.
 Sič čis is če office of kyngis & lordis, to venge čus synnys & to
preise & rewarde goode dedis, ¨if lordis leuen čis office, & meyn_tenen 
synful men & wrong doeris, & helpen not pore men in here
ri¨t, čei may drede čat here kyngdom & lordischipis schullen be
translated in-to anočer folk, as če wyse man seič: "a kyngdom
is translated from o peple in-to anočer for vnri¨twisnesse, &
iniuries or wrongis, & contekis or debatis, & for dyuerse giles
or disceitis." for men dreden čat vnri¨twisnesse a¨enst god
regneč in oure lond; for men dreden more to displese an
erčely dedly wrecche for lesynge of worldly frendischipe čan to
displese god almy¨tty & to lese his moste blissed frendischipe;
& loue more to performe a wrong comaundement of proude
luciferis children čan to performe če moste ri¨tful comaunde_ment 
of god, čat is esy & sikirere; & louen more a litel
stynkynge drit of worldly goodis čan čei louen če blisse of



|p233


heuene; for many men maken hem more bisy to geten
worldly muk čan to geten vertues & holy lif, & maken more
sorowe whanne čei fallen fro worldly catel in-to pouerte čan
whanne čei fallyn fro grace & charite & očere 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 čan to
venge wronggis or dispitis don a¨enst če mageste of god
almy¨tty; as ¨if a man speke a word of litel reprof or vilonye
of a lord or a grete man of čis world he schal be pursued &
peyned čer-fore čat alle če world or many men schullen
wondere vpon hym, but ¨if men speken falsnesse bi oure god,
seiynge čat crist beggede as men don now nedles, or dispisen
his name bi cursid swerynge, or speken vilonye of lecherie
or of očere foule synnys to foule cristene soulis čerbi, čei 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, & čus vnri¨twis_nesse 
regneč vpon many sidis.
   iniuries or wrongis ben don to pore men many weies;
for prelatis techen hem not treuely goddis lawe, neičer
in word ne ensaumple of holy lif, & ¨it čei cursen faste
for here dymes & offryngis of pore men, whanne čei
schulden račere ¨eue hem worldly goodis čan take of
hem; for prelatis wasten in pride, glotonye, worldly plees
& grete festis of lordis and riche men če tresor of pore men,
če while čei 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 & chirche¨erdis & očere ornementis, but ¨if men bien
hem for moche money; & čanne comynly če biere & če
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 čerfore but white stickis, & dispisen hem &



|p234


manassen hem & sumtyme beten hem whanne čei axen here
peye. & čus lordis deuouren pore mennus goodis in glotonye
& wast & pride, & čei piechen for myschief, & hungur &
črist & colde, & čere children also; & ¨if here rente be not
redily paied here bestis ben stressid & čei čursued wičouten
mercy, čou¨ čei be neuere so pore & nedi & ouerchargid wič
age, febilnesse & loos of catel & wič many children. &
¨it lordis wolen not mekely here a pore mannus cause &
helpe hym in his ri¨te, but suffre sisouris of contre to distroie
hem, but račers wyčholden pore men here hire, for whiche
čei han spendid here fleisch & here blood. & so in a manere
čei eten & drynken pore mennus fleisch & blood & ben
manquelleris, as god pleyneč bi his prophetis. where-fore
god seič bi če prophete ysaie, čat siche lordis ben felawis of
čeuys & here hondis ben ful of blood, & čerfore whanne čei
preien many preieris bi mouč & holden vp |r[p.196_MS.] here hondis, god
wole not here hem ne resceyue here offryngis čat ben wrong_fully 
geten of pore mennus goodis bi extorcions & raueyne
& robberie. & ¨it men of lawe, čat schulden distroie siche
falsnesse bi here offices & don eche man ri¨t & reson, meyn_tenen 
wrong for money & fees & robis, & forbaren pore men fro
here ri¨t, čat it is betre to hem to pursue not for here ri¨t, be it
neuere so opyn, čan to pursue & lese more catel for disceitis of
delaies and cauellacions & euele wilis čat čei vsen; & čus
wrong is meyntened & trewče & ri¨t outlawid in many statis.
    Also stryues, contekis & debatis ben vsed in oure lond,
for lordis stryuen wič here tenauntis to brynge hem in
čraldom more čan čei schulden bi reson & charite; & čei
grucchen a¨en, & cursen & warien ny¨t & day, & grete men
of čis world debaten, & meyntenen debatis at louedaies;
& who so may be strongere wil haue his wille don, be it
wrong be it ri¨t, & ellis make debate among many hundrid
& čousand men & sumtyme many countres, & by sich
debatynge many men helden grete houses & grete araies &



|p235


grete costis. & summe lordis, seme čei neuere so holy &
deuout in here preieres, wolen to meyntene name of here
lordischipe beten men of contre, & meyntenen očere mysdoeris
čer-to, čou¨ men pursuen ri¨t & reson in good manere, & čis
is for falsnesse of a liere & coueitise & worldly pride. &
clerkis striuen for holy writt & seyn čat it is most trewe
& best to reule cristene mennus soulis bi, but ypocritis seyn
čat holy writt is fals, & newe lawis maad of worldly clerkis
ben betre for cristene men čan holy writt, & čerfore čei
studien mannus lawis & techen hem to coloure bi here pride
& coueitise; & leuen če gospel & goddis lawe, for it dampneč
pride & coueitise of clerkis, & techič mekenesse & wilful
pouerte & bisynesse in preiere & gostly occupacion. trewe
clerkis seyn čat čat religion & ordre čat crist, god & man,
maade is most perfit, most li¨t & most siker for my¨t, wisdom
& charite of če lord; but ypocritis seyn čat newe religion,
founden of synful men & gadrid of many errouris, of foolis &
worldly, proude & coueitise wrecchis, is best; & čerfore čei
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 brou¨t to siche newe religion for loue of worldly
pride & welfare of body more čan for holy lif to serue god in
penaunce & clennesse of soule, & sum ben stolen čefly fro
here frendis, & summe bi false lesyngis & false bihestis
brou¨t čer-to, & for-činke it after, & be not suffred to turne
to cristis clene religion, čou¨ čei ben vnable to čis newe
religions maade of synful mennus |r[p.197_MS.] ordynaunce; & so in
summe manere čei ben nedid to be dampnyd for ypocrisie
& grucchynge of conscience, & leuynge of betre čing &
holdynge forč of če worse wyttyngly.  Trewe clerkis seyn
also čat cristis lyuynge & his apostlis in wilful pouert, wič_outen 
fals & nedeles beggyng & whič-outen worldly lordischipis,
is most perfit in itself & best for alle clerkis, sič crist god &
man chees čis & lif for če beste; & he my¨tte not erre neičer in



|p236


čou¨t ne in word ne dede, but summe ypocritis seyn a¨enst
čis in worde or dede or boče, čat it his best to feyne holy
pouert aftir crist & his apostlis, & čer-wič lyuen in lustis of
worldly gaynesse, of costy housynge & grete more čan lordis
don, & in costy cločing for ony lord, & in cost of mete or
drynke & makynge of grete festis of riche men. & čis lif čei
holden vp bi fals beggynge of pore men, čat may not wel
paie here rentis to lordis & here dymes & offryngis to curatis
& meyntene here wif & children & leue out of dette, traueile
čei neuere so besily ny¨t & day. & be čei neuere so pore &
in grete dette čes ypocritis ceessen not to robbe hem bi fals
beggynge, dampned of goddis lawe. očere ypocritis seyn in
dede čat it is betre for clerkis to haue worldly rentis &
lordischipis dowid to hem & parische chirchis aproprid to
hem bi symonye & lesyngis čan to lyue in wilful & honest
pouert as crist & his apostlis diden. & ¨it čei reulen not
wele če peple, as lordis schulden, but seyn čat čei ben dede
to če world; & techen not če peple goddis lawe in word &
ensaumple as prestis schulden, but seyn it falleč not to hem
to preche; & čei traueile not for here liflode, as god enyoyned
adam for his penaunce, & poul traueiled wič his hondis in
nede for his sustenaunce, but čei lyuen comynly in ydelnesse
& glotonye & enuye & many očer synnys, & feynen holy_nesse 
in syngynge, in preynge of mouč & customes maad of
mannus errour, more čan 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, & čanne is
debat & strif reised at če fulle. for many lordis & grete
men ben disceyued bi če multitude of ypocritis, & many
blente bi ¨iftis of money & worldly profitis čat čei geten of
čes ypocritis, & summe bi fleschly loue & worldly frendi_schipe, 
& for čat fewe stonden wič če trewče & but fewe



|p237


lordis or riche cristene men stonden bi goddis lawe & profit
of cristene mennus soulis for to wynne če blisse of heuene;
& čerfore pore clerkis ben sclaundrid for heretikis, for če
seyn če treuče of holy writt, & hurlid & cursid & prisonyd
& lettid to preche če gospel, for drede laste čei warne če
peple after cristis techynge of če |r[p.198_MS.] false disceitis of anticrist &
his worldly & proude & coueitouse clerkis. & čus str[i]ues
& debatis ben reised & meyntened in oure lond.
    Also diuerse gilis or disceitis & falsnesses rengnen moche
in oure lond; for prelatis hiden če gile of here symonye &
ypocrisie, čat vnnečis comeč ony to ony grete benefice
wičouten symonye, priuy or apert; & čus allen prestis &
lordis & comyns also ben enuenymed wič heresie of cursid
symonye, & prelatis čat schulden distroie synne & chasse it
out of londe wolen meyntene men in synne of leccherie &
očere fro ¨eer to ¨eer for a pencion bi ¨ere, & clepen čis holy
correction; & čei ben wode ¨if ony lord or očere my¨tty man
lette hem of čis correction, če whiche is roberie & extor_sion. 
In confessouris regneč moche gile for čei conforten &
norischen grete men of čis 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 če ¨atis of helle & sellen soulis to sathanas for drit of
worldly goodis & wombe ioie for a while; for čei doren not
telle hem če soč & gretnesse of here foule synnys & horiblite
of peynes of helle, & forsake here companye whanne čei
wolen dwelle stille in here synne, leste čei lese worldly
worschipe & lustis čat čei seken more čan to saue cristene
soulis. In men of lawe regneč moche gile, for čei meyntenen
falenes for wynnynge & maken lordis to meyntene wrongis
& don wrongis whanne lordis hopen to do ri¨t & plese god, &
bi here coueitise & falsenesse čei purchasen londis & rentis
ynowe and don many extorsions & beren don če ri¨t boče of
pore & riche, & ¨it čei maken it so holy in signes outward,



|p238


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



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don a¨enst nere owene persone or worldly profit; & to preise,
cherische & loue & rewarde hem for here holy lif & treuče
more čan for pleisynge of here owene persone or for doynge
of here worldly auauntage or profit. & čus schullen lordis
čat ben vertuous in hem self norische vertuous seruauntis &
trewe to god & man, & reproue & ponysche wickid trecchouris
& cursed of lif; & čus schulde synne among hem & očere be
hurlid out & trouče & vertuous lif meyntened & cherischid.
 Also lordis schullen don non extorsions to here pore seruauntis
bi ne worldly lawe ne customes, for alle čes lawes & customes
ben nočing worč but ¨if čei 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 sič čei may
distroie čis wrong & don not, čei ben fautoris & meyntenors
of čis wrong, & schulle be ponyschid as če doeris, as seynt
poul seič, & in many cas more scharply, for here meyntenynge
doč more harm & wrong čan če wickid stiwardis bi hem-self;
for seynt poul seič pleynly čat he čat hač not cure or kepynge
of his owene, & most of his owene homly meyne, hač for_saken 
če feič & is worse čan an hečene man. of čis it semeč
opynly čat čat lord čat chargič not what wrong or extorsions
his officeris don vnder hym forsakič če ri¨te feič & is worse
čan an hečene man; for he doč more harm to a cristene
man, & distroieč more cristene religion, & makič hate &
grucchynge & discencion bitwixe pore & riche, & anemtis god;
for čei my¨ten soone enquere of trewe men of če contre
če falsnesse of here officeris & amende hem, ¨if čei loueden
treuče of god |r[p.200_MS.] & ri¨tful helpe of pore men as moche as & čei
louen helče of here body & holsumnesse of here bodily mete;
& but ¨if čei don čus čei fallen out of charite as it semeč,
for čei louen more ellis here bely & hem self čan če honour
of crist & ri¨tful gouernaile of goddis peple. & lordis schulden
warne here officeris čat ¨if čei don wrong to here pore



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tenauntis čei schulden be put out of here offices & lese here
frendischipe & lordischipe, & čanne 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 & očere
deuocious in mouč & not in herte ne dede, & to suffre pore
men distroied bi euyl officeris; for god seič bi salamon it is
betre to do mercy & ri¨tful dom čan to offre sacrifies. for če
presence of če ri¨tful lord schulde more distroie wrongis &
euyl meyntenaunce čan many letteris sent to euyl officeris,
for čei charge not to do ri¨t after če letteris, for čer is no
more pursuet don afrer če deed lettre.  What is it worč a
lord to crie bi word to god, whanne many pore men axen
ri¨tfully vengaunce a¨enst him for extorsions & wrongis čat he
& his officeris don or suffren to be don in his name, whanne
he may letten hem; for čan he is consentour or autor of
siche wrongis. for god wole sonere here many pore ri¨tfully
criynge vengaunce čan a lord & many ypocritis axynge
vnri¨tfully helpe & wynnynge of worldly goodis; for god
seič čat he wole not hore synful men criynge to him in tyme
of here nede whanne čei wolen not here pore men & helpe
hem in here wrongis & myscheues čat čei ben inne.  Also a
grete vnri¨twisnesse regneč among lordis whanne čei wolen
not distroie pride, coueitise & worldly lif of clerkis čat
harmen so moche cristene peple. for ¨if lordis wolden dispise
če pride of coueitouse clerkis & not conferme hem ne
meyntene here worldly lordischipe & symonye, čat is opynly
dampnyd bi holy writt & cristis lyuynge, čes proude worldly
clerkis ful of coueitise & lecherie & očere synnes schulden
sone ben abatid, & holy lif & trewe techynge schulde be brou¨t
a¨en. but here renneč moche gile & ypocrisie of anticrist &
his clerkis, for čei seyn čat seculer lordis han no power vpon
clerkis, but ¨if prelatis clepen hem to chastise clerkis whanne
čei ben rebel & wolen not ben amendid bi here prelatis. for



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salamon putte adoun on hei¨ prestis & ordeyned anočer in his
place, & owtlawid če firste wič-outen axynge helpe of clerkis
for traiterie don to salamon & his peple; & treson a¨enst crist
& his lawe & his peple is more čan treson a¨enst an erčely
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; čanne če more čat |r[p.201_MS.] a
synne is, če more howen lordis to ponysche it; but če synne
of clerkis is more čan če synne of očere lewid men, čanne
lordis owen more to ponysche synne of clerkis čanne če synne
of očer men. & it is more synne & perilous to goddis peple
whanne lowere clerkis meyntenen here synne & grete prelatis
suffren hem čer-inne, & consenten čer-to for Necligence or
coueitise, čan whanne prelatis don here bisynesse to distroie
synne & pursue wickid clerkis. čer-fore lordis owen to
ponysche more wickid clerkis whanne prelatis slepen &
fauouren hem in synne for moneye, for ellis my¨tten kyng_domes 
ben conquerid for necligence of coueitouse prelatis, as
it was in če lond of israel. & herefore whanne crist was
preised of če peple, he wente in-to če temple & wič his
hondis droof out symonyentis, to ¨eue ensaumple to lordis to
do če same; & čerfore petir & poul outaken not clerkis fro
ponyschynge of lordis. čanne sič goddis lawe ¨eueč general
power to seculer lordis for to ponysche mysdoeris, whi
schulden čei not ponysche euyl clerkis, čat most drawen
očere men to synne & so to disturblynge of rewmes? sič
crist suffred paciently wrongful deč of pilat, čat was a
seculer iustise, moche more schulden clerkis suffren ri¨tful
ponyschinge of here synnys bi seculer lordis; for poul forsok
not to take deč of seculer domes men ¨if he hadde deserued
it, & also appelid to če hečene emperour of rome; & čus it
semeč čat če clerkis čat wolen not be amended bi seculer
lordis dom ben out of mekenesse & pacience & charite, &
hi¨en hemself aboue crist & his apostlis a¨enst goddis ordy_aunce 
bi luciferis pride, & ben cursed anticristis. & ¨it



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lordis don gret wrong & gile, for čei auaunsen lewid men of
kunnynge & lyuynge to benefices wič care of many soulis,
& taken to hem self če profit of če 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 čou¨ no man coude worldly office but čei;
& wolen not suffe hem goo teche če soulis for whiche če
schullen answere at domes day, & for whiche crist schedde
his precious herte blood, but suffren & meyntenen če wolues
of helle to slee cristene mennus soulis bi synne, & letten
almes dede boče gostly & bodily, & so čei ben cursed traitours
to god & to his prestis & his pore peple. & more traitorie of
god & his peple is in čes prestis čat |r[p.202_MS.] wilfully & costly procure
to haue čis worldly offices & dwellen čer-inne & leuen here
gostly office vndon. but most traiterie of god & his peple is
in fals confessouris čat schulden telle lordis če grete peril of
čis synne & očere, & wolden not for drede of loos of worldly
frendechipe & lordischipe & worldly worschipe & wynnynge;
for čei sette more bi a litel stynkynge dritt of čis world čan
bi helpe of cristene soulis & frendischipe of god & če blisse
of heuene. Also many ietteris of contre čat wolen make
hem self gentel men & han litel or nou¨t to lyue onne, &
očere lordis also wolen preise a worldly prelat or curat & bere
him vp, čou¨ he be neuere so vicious in lecherie, pride &
coueitise & očere synnes, so čat čis worldly curat makič hem
grete festis & wastič pore mennus almes in ¨iftis of wyn &
vanytes; ¨e, čou¨ he be a market betere, a marchaunt, a
meyntenour of wrongis at louedaies, a fals suerere, a man_quellere 
& inreguler. but ¨if čer be a gostly curat or prest
čat lyueč a good lif in mekenesse & doynge almes to pore



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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 če beste weis to heuene boče in word
& dede, & so be hurlid & pursued priuely or apertly, & so
hatid amonge hem čat he schal be fayn to sette his chirche to
ferme to suche a gettere nerehonde for nou¨t, or ellis for
fals sclaundre putt on him lese his chirche, or for schame
or anoy flee če contre, & bi čis wrong ben many men
lettid fro goddis seruyce & trewe techynge. And ¨it lordis
don many wrongis & giles in here offices, for čei wasten here
tyme in slouče & ydelnesse, & wasten here goodis in bost &
pride & glotonye; & he čat best can do čis 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 čat ri¨t & lawe mayvertuous 
not haue his cours. & čus whanne čei schulden haue hous_hold
of ri¨twise men & of lif, čei meyntenen proude
luciferis children, extorsioneris, robberies, & reuers, to distroie
here pore nei¨ebores & maken here hous a den of čeues, &
ben procuratours of če fend to holde vp falsnesse & očere
synnes, & to putte doun goddis lawe & his seruauntis. for
lordis schulden traueile als faste to kunne holy writt, & do
treuče & equyte, & meyntene ri¨t 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 seič bi dauyd: "& now, ¨e kyngis, vnderstonde; be ¨e
lerid čat demen če erče; serue ¨e to če lord wič drede of
herte, & enyoie ¨e to hym wič quakynge." & če wise man
seič čat če most hard dom schal ben to hem čat ben aboue
očere, & ihu seič čat to whom is moche bitokene, of hym schal
moche ben axid. god stireč lordis to distroie synne & norische
vertues & holy lif of clerkis & alle očere sugetis. Amen.