An apology for Lollard doctrines, attributed to Wicliffe. Now first printed from a manuscript in the library of Trinity College, Dublin. With an introduction and notes by James Henthorn Todd.

III. Of cursing twey points. 1. þat þe ministris of þe kirk owe not to curse. 2. þat þe kirke may not rizt|wisly curse a riztwys man.

Of cursing twey poynts.

A noþer is þis þat is put and askid, þat þo minstris of þe kirke owe not to curse and to wari.

Certs to þis I sey þei owe boþe to curse and wari, but neuer for iuil wille ne veniaunce, but for luf of ritwisnes. And raþer for þe breking of þe bidding of God, þan for worldli goodis or pride of þe world and flescli lust.

An oþer is þis þat is putte, þat þe kirke may not riȝtwisly curse a riȝtwys man. To þis I seid þus, þat in two maner of þing, is seid iust; first sympli, or after trowþ, as þat vnrytwysnes is not inne. In þe secound maner is a man seid iust, onli in name or aftir present riȝtwisnes. And þus as doctors seyn, a sentence of cursyng is seid to be ȝeuun justli, on two maners. On after trouþ, wan it is don wit just cause, juste ordre, and iust entent. A noþer, wan it is don onli up on comyn form o lawe. And þus it may be as it semiþ sum tyme, þat þow þe kirke curse iustli, as to form, a iust man, neþles it [is] not iust as to soþfastnes; as wan þer is no cause of þe fulnes of þe kirke cursing: vnriȝtwisnes of þe cause is þo syn going be for of þe obstinat, wan þe synnar wil not dewli obey ne amend riȝt. þat is þat þu dost þo dom in nam of þe kirke, feiþfully wilyng þe mendment of þe synnar, helful, to þe worschip of our Lord Jhu Crist, and due ordre procedand up þe gospel. But suppose her þat þis iust is þat is ordeynid be God to do a þing, or to suffre, to comyn, or to minister in ani maner, or ȝend in þe nam of Crist, and he willing to perform obediently and fille þe wark þat

God haþ ȝeuun to do, suppose he þat þis is iust. And þan I sup|pose þe kirke mai not iustli curse him, as he may not sequester him fro þis þat God joiniþ him to do, but if God wille þat he be sequestrid; nor þe kirk may not iustli priue þe comyning of cristun men, nor taking of þe sacraments, nor part taking of good þings, wyle he is iust, not but if God wil þat it be done; nor þe kirke may not iustli punisch nor bid punische swilk on, bifor þat God bid; nor non may denounce swilk on cursid, not but in þe forme þat he is cursid; nor þe kirke mai not iustli lede ani man in to synne, nor bid do synne, ne contune þer inne, þe wilk he putt owt of comyn and harmiþ, as it semiþ bi þe speche of feiþful men; nor mai not iustli wari him, ne pray iuil to him, ne punisch him, for he will do wel and fille Godds bidding, and amend his mis. In ani swilk maner þei mai not curse ani swilk iust man.

But it semeþ me þat it spedeþ a litil to seeke þe witte and þe sawis of feiþful men, owe [how?] þei speke of cursyng, for þer is mani maner of cursyng. þe first and þe warst, and þat is dedely synne, bi þe wilk a man synning, puttiþ him self out of cominyng of feiþful men, þat is to sey, vndisposiþ himsilf to tak part of þe merits of þe kirk, as it is of ilk man deed bi synne; and þus owiþ no man to curse ani man, for God may not autorise þat actyfe cursyng; nor Crist was not þus cursid, for he synnid neuer. But passyue cursyng, þat is peyn be it self wiþ synne folowand, is iust; wilke is proper God to ȝeue, and is iust medicyn þat þo synnar owiþ for to take þankfuly, and be sory for þe cause þerof: þer is also a noþer cursing, þat is preying of iuil or effectual warying or cursyng þat is iust, departing fro comyning of feiþful men, and fro þe taking of þe sacraments. And a noþer by wilk a man cursiþ a noþer contrarily to þe lawe of Crist, and þat but only in nam or pretendid.

þerfor to spek of þe cursyng of þe kirke, [by] þe wilk þe kirk de|nounciþ opunly a synnar to be put out of comynyng, and be for|fendid

him þo comyn feleschip of feiþfulmen, and taking of sacraments, þat he do þe raþer penaunce, and infect not oþer, and þat þis be ritful boþ up þe side þat is cursid and up on þe kirk side cursing, be howfiþ þe kirk to temt warly. For as þre condicouns mak martirdom faire, þat is to sai, riȝtwisnes of þe cause, charita|ble pacience of þe martir, an vnriȝtwisnes of þe persewar, and so þat cursing be riȝtwyse longen in a contrari maner; þat is to say, riȝtwisnes in the kirk cursing, cause of vnriȝtwisnes in þe man cursid, and enemy of þe obstinat. And þus it may be, þof þe kirk curse a iust man iustly, as to form of vsing of lawe; naþles it is not iustly as to þe cause of soþfastnes, nor it may not, wyle þer is no cause of vnriȝtwisnes in þe man, ne obstynacy, ne ritwisnes in þe kirk, þus doing; þat is, wile God biddiþ not þe kirk curse, þus þe vnriȝtwisnes of þe cause is synne going biforne, for wilk þe man schuld be cursid. Enemy of þe obstinat, wan þe synnar wil not dewli obey ne a mend. Riȝtwisnes of þe kirk doing execucoun is wan þe kirk a cordiþ wiþ Crist, and þe kirk aboue; of mek charitable feiþful entent, þenkyng helful correccoun of þe synnar to þe honor of God, procediþ in dewe ordre up þe gospel.

But, for to haue þe more clere and vndeceyuid knowyng of þis mater, cursing and assoling in mater of domis, and geuing of sentence in ani maner of dome, priuey or comyn, and in mater witnessing, and in materis to be don, þolid, susteynid, aprouid, confermid, canoniȝid, autenkid, or to be helpid, in ani maner of cause a geyn ani man, or for ani þing, me semiþ now spedy to sey summe þings.

First, I tak as feiþ, þat no creature mai do iustli, wele, meri|torili, perfitly, vnsinfully, effectuali, ne perseuerantli ani þing, not but if God wirk þat þing bi him, and in him; þat if he do, or pre|sume to do þis þat God wirkiþ not bi him, he synneþ, and his wark schal be in veyn, and idil, and schal not stond in profit. þis semiþ þus, Crist miȝt not, þan mikil more non oþer creater mai þat Crist

miȝt not, semiþ þus; for he seiþ in the gospel, þe Sone mai not of [Jo. u^o.] himsilf ani þing, nor nouȝt, but as he seþ þe Fadir doing; þat if he schuld do ani þing þat God schuld not bi him, schuld do vniustly. For þus he seiþ: If I bere witnes of misilf, mi wittnes is not trewe, it is Fadir þat beriþ wittnes of me; and as þe Fadir beriþ witnes of him, and biddiþ him bere witnes and speke, so he beriþ witnes and spekiþ. War for he seiþ; þe words þat I speke, I speke not of misilf, but þe Fadir dwelling in me he doþ þe dedis, and as he gaf me bidding so I spek. And so is ilk man holdun to spek, and do, and witnes, as þe Fadir giffiþ bidding to hem. And þat no creater mai do iustli ani þing, not but if Crist do it bi him, semiþ þus. Ilk power in heuen and in ȝerþe is ȝeuen to Crist. Also þe Fadir haþ ȝeuen al dome to þe Sone, and al wysdam is of þe Lord God. þerfor wiþ out Crist is no iust power, dome, ne wisdam; he haþ þe key of Dauid; he closiþ, and þan no man [Apoc. iij.] opunniþ; he opunniþ and þan no man closiþ. If he dyng down, þan no man biggiþ vppe. If he close, þan is þer no man þat may opun, ne iustli aȝenstond him, nor no man mai sey þis schal be don, but if he bidde. And he giffiþ power, and wisdam, and seiþ: Wiþ outen me ȝee mai no þing do. And for þis seiþ Poule: We [Joh. xu^o.] may not of our self þenk ani þing as of ourself, but our sufficiens [2 Cor. iij^o.] is in God; and no werkis in vs and no þing mai we aȝen þe trowþ, [2 Cor. xiij^o.] but for þe trowþ. And for þis seiþ þe prophet: Lord, þu hast wrout al our warkis in vs. And mani swilk witnes. And so, sin [Is. xxuj^o.] no creater mai do iustli ani þing wiþ outun Crist, þan þe kirk may not, noþer general kirk, ne particuler; þe kirk in heuen, ne þe kirk sleping in purgatory, ne þe kirk fiȝting in þis world, aggregat, or gedred to gidre in on of Crist, and of al chosun to be blessid wiþ him wiþ outen ende, lepun vp to gidir in to oo spirit and con|corporel and conperseyuers and felows of þe heiȝest of Crist, and of his godly kynd. As Petre seiþ in his epistil, and Poul of Colo|censes: Weþer it be þe kirk particuler, as were two or þre are

gedrid to gidir in Cristis name, and of þe kirk; or if it be a per|sone ordeynid to do ani þink in þe name of Crist and of þe kirk, he mai no þing do iustli, but in maner befor seyde, þat Crist do it bi him.

And þus is opun þat þe kirk mai not iustli curse ne bles, but as he haþ befor ordeyned to be doun, and do it be þe kirk; þe kirk mai not ellis curse iustli, þat is noþer sequester ani man fro comyning of feiþful men, ne fro part takyng of sacraments, ne for bid him ne to do ani þing, ne joyn him penaunce, ne denounce, put out of comyn, ne bid iuil to him, ne curse him in ani maner, be wat nam þat cursing be callid; þe kirk may not do it iustli, ne vnblamfully, not but in als mikil as Crist haþ ordeynid to be doun, and doiþ it bi þe kirk, and confermit it. And riȝt so of soiling; oþer wis may not þe kirk bring a man out of synne, ne forȝef þe peyn, nor man siker, ne pronounce, ne hiȝt him to be soylid, in ani maner for ani cause. Ne oþer wyse howiþ ani man to dred ani curse, not but in als mikil as it is ȝeuen vp Cristis bidding, ne oþer wise ioi of assoiling; ne reste hemsilf siker þer for. Oþer wyse ow ȝe not to drede it; þat is, ȝe ow not to drede it þat it schal greue ȝow, or noy ȝow, as at God to mak ȝow sinful, or to be punischid, nor ȝe ow not cesse, ne abstene fro ani good wark, but vp þat Crist for bediþ it him. þis sentence is clere of manifold witnes of þe feiþful opunning of holi writt, and publischid expresly and ympliȝeþly, and of þe sawis of feiþful doctours, witnessing and expounding; and of þe decreis of þe kirk conferming. In canoun it is writun þus, of þe words of þe pope Leoun; Þe priuylege of [Leoun.] Petre dwelliþ were euer þe dome is ȝeuen aftir his equite, þat þe fersnes be noþer to mikil ne to litil, were no þing schal be bounde ne lowsid, not or Petre byndiþ or lowsiþ. Who euer deserue to tak þe sentence of daming, if he wele perseyuer in his wit, no man mai relesse him. And also Jerom seiþ, If ani man be put out [Jerom.] nouȝt be riȝt dome of hem þat are abouen to þe kirk, if he went

not out be forne, þat is, dide not so þat he deseruid to be put out, he is no þing hurt in þis þat he semiþ to be put out fro men be dom not riȝt. And þus it is don þat sum tyme his [he?] is wiþ inne þat is cast out, and he is wiþ out þat semiþ wiþ inne. þus seiþ he. And Gelaȝi þe pope seiþ, He þat sentence is ȝeuen aȝen do he [Gelazi.] awey þe error and it is voyd, and if it be vniust, so mikil he owiþ to charge it þe lesse as at God and at his kirk. Wickid sentence mai greue no man, and so disire ȝe not to be assoilid þer of be wilk ȝe holdun ȝou not boundon. þus seiþ he. And Austyn seiþ, [Austeyn.] Vp on þe general feiþ, no man mai noi þe kynd of God, ne þe kynd of God mai not noi ani man vniustly, ne þole ani be noiȝed vniustly; he þat noiþ, as þe Apostel seiþ, schal reseyue þis þat he [Col. iij^o.] noiþ. To þis acordiþ Rabanus and oþer doctours mani; of wilk [Rabanus.] ȝet it is spedi to rehers summe. þer is a cursing þat is dedli synne þe wilk þe man synning puttiþ himsilf out of comoun; þat is, vn|disposiþ himsilf to tak part of merits of þe kirk, os it is of ilk ded be synne, and be swilk cursing is man waried to God. And þus no man ow to curse ani man, sin God mai not autorise þis cursing actif, for þus was neuer Crist cursid, for he synnid not. But cursing of peyn be it self folowand is iust, þe wilk longiþ to God to ȝef. þer is anoþer cursing, bi wilk þe kirk denounciþ opunly a synnar put out of comyn, and forbediþ him comyn feleschip of cristun men, and þe takyng of sacraments, þat he mend þe raþer, and smot not oþer. And of þis curse þe kirke spekiþ most famously. And þis is callid þe cursyng of þe kirk. To whas riȝtful ratifiyng, als wel on his syd þat is cursid, os on þe side of þe kirk cursing, þe kirk be houuiþ to tent to þre condicouns þat are requirid to þis lawful cursing; þat is, vnriȝtwisnes in the cause, enuy of aȝen stonder, and riȝtwisnes of þe kirke doing execucoun. þe first semiþ þat no man is þus cursid but materaly for synne. Ilk synne is vnriȝtwysnes or brynging it in, þerfor to þis lawful curse is re|quirid þe vnriȝtwisnes of þe cause; ne it is aȝen þis, but acording

þat man be cursid, for þe honor of God, and profit of himsilf, and of þe peple, wiþ mani final leful leke causis os it semiþ of þe peyn of dampnid men. þe secounde circumstaunce semiþ of þis, þat to lawful cursing is requirid þrefald broþer correcting, and but he dwel obstinat to þe fourt peyn þat is dede of þe kirk; for it is a pre|scripcoun fro comyning of feiþful men; ellis þis cursing is not lawful. þe þrid circumstaunce semiþ of þis, þat is it [it is?] not possible to be put of comyn of men, but þat if it be þerfor þow a persoun prescit curse bi autorite of þe [kirk], neuer þe lesse he presupponiþ þe kirk. And þus it semiþ al onli in effect an heretik schuld vnderly þe curse of þe kirk; but it semiþ þat ilk synning to þe deþ is an heretik; as aȝen ward a heretik is he þat synniþ to þe deþ, for ilk swilk pertinatly contrarily techiþ to holi writte. And swilk curse, syn it is iust medicyn of þe gilty, schuld be tane þankfully, for he is not perid þerby, but betteryd, or ellis his malice swagid. But he schuld do a wey þer of, and take þe medicyn, schakyng a wey synne from him be absolucoun of sacra|ment, and mekly taking a noþer absolucoun of iurisdiccoun of him þat cursid, by was vertewe he myȝt comyn wiþ cristun men and tak sacraments. And þow þat medicyn be good for þe tyme, neuerþeles þe hele folowand is fare better. And bi resoun of þat prohibicoun fro comyng of feiþful men and reseyuing of sacraments, syn it is not a sacrament supposid þat is it leful to a lewyd man in þe vertew of þe kirk to curse and louse; but wan ani after þe þridde correpcoun dwelliþ inobedient, he owiþ not only to be de|nouncid a cursid, þat of sume is callid þe lesse curse; but comyn of feiþful men and takyng of sacraments owun to be defendid him; þat is callid þe more curse þan þe kirke haþ ordeyned re|sounably; þat þe kirk performe it solemply, candel slekennid, bell rogun, and þe cros turnid vp so doun. neuerþeles it intendiþ þe good of him þat is cursid charitabli, and profiȝt of þe kirk. And it semiþ be a noþer doctor to bring forþ a noþer curse, be wilk it

is leful to curse þe iust man, wiþ outun his demerit, of forbeding him comyn of men, and taking of sacraments, þat he geit mede of his obedience, and þe sinnar be mad redy, or for summe oþer swilk cause. But certeyn I am þat þis curse may not be done wiþ outun resounable cause; ne þe nakyd wille of þe prelat is not inowe þerto; ne a man is not holdun for swilk curse to leef þing þat he is holdun to do bi Godds bidding. Neuerþeles he mai medulfully cesser fro summe dedis for a tyme, and deserue for obediens. And if ani can ground þis maner of cursyng I consent.

But how þat we spek of curse oiþer it þat is dedly, or peyn con|sequent þer of, or ellis warying, or it þat is sequestracoun of þe iust man fro comyn, or it be wilke þe iust man be cursid as contrari to Godds lawe, þat is but only in name or pretendand, or ani oþer, it semiþ þat noun owiþ to curse ani principali for money, for his proper cause or wrong don til him.

Þis semiþ bi ensaumpul of Crist and Moyses, and swilk oþer; and also be doctors and laws of þe kirk: for bi lawe canoun no man howiþ to curse in his owne proper cause; for vnder þe autorite of Gregor þe kirk writiþ þus; Among mani quarells a nobil man, [Gregor.] Ysidore, pleynid him to be cursid of þe [thy] broþer hed, and wan we lere of þe [thy] clerk þat was present for wat cause þis was don, he maad knowen for non oþer cause, but for he had greuid þee. Wilk þing noiȝiþ vs riȝt gretly, if it be so; þu schewist þee to þenk no þing of heuenly þings, but tokunist þee to haue an ȝerþli conuer|sacoun, til þu haue done cursing for venging of þi selue; þat is defendid bi holi rewlis. Werfore fro hene forþ be wel bisy abowt. And presume þu neuer to do aftur swilk þingis, for defence of þi noune iniurie; for if þu do ani swilk þing, wyte þu wel it to vengid after in þi self. Werfor þe glose of Ion seiþ, Þe bischop [Ion.] mai not curse ani man for wrong don to him, nor mai not be iuge in his oune cause, þat is to vnderstond, namly, it is leful to no man to curse principali for his o une proper cause.

þis semiþ be ensaumple of Crist, for he wold not curse hem þat denoied to him harborow and lifelod, but reprouid his disciplis [Luc. ix.] askyng veniawns; and wan he was waried he waried not aȝen, [1 Pet. ij.] wan he was punischid, he manest not aȝen, but mekly be toke him|silf to him þat iugid him vniustly; and þe peyn of oþer synne bare, and prayed for his cruciars.

Also be ensaumple of Moyses, wan þe peple synnid in to God, he vengid it; and wan þei greuid him he þolid, and ȝaue þe cause to God.

Also it be howuiþ þo synne to be notory and greuows, for wilk cursyng schuld be done. Were þe Archedecoun seiþ, þat þe more [Archede|coun.] curse is to be ȝeuun for contumacy alone; and þis he groundiþ be mani lawis. And al oþer lawis þat semen to sey, þat man how to curse for crime of vowtre, þeft, and swilk oþer; so þat vndir|stond for contumacy descendend of swilk crime. And he seiþ Lincoln to be of þe same sentence, and Innocent, seing þat man is [Lincoln.] not to be cursid only for þe crime, if he wil amend him. And þe [Innocent.] sentence of Crist acordiþ in þe gospel; were cursing is groundid. Were for þe kirk seiþ, None of bischoppis priue ani man fro comyn|ing of þe kirk, wiþ outun certeyn and opun cause of synne. [The kirk.] And resoun is þis, for ilk cursing vniustli also cursiþ himsilf, for he synniþ dedly. And Austeyn seiþ, as is be for seid: No man mai [Austeyn.] noye kynd of God.

Of þe wilk semiþ þre notable conclusiouns: first, þat God mai not curse ani man ne suffur him to be noiȝed to his pering, but himsilf be first in cause; for þe curse of þe kirk takiþ not a wey riȝtfulnes ne vertu, ne inferriþ not synne, but schewiþ departing fro comyn of seynts, and defendiþ medicinable comyning wiþ þe kirk or sacraments of it. Were for seiþ Archedecoun, efter þat he [Archede|coun.] schewiþ þat þe keyes of þe kirk only byndun and lousun, wan þei are confermid to þe keyes of Crist, þat bynding or lousing of þe prelat is not þe cause why ani is lousid or boundun in heuin. But

þus it is seid, for oft þei felow hemsilf to gidir and for þei how to [Decreis.] felow hemsilf to gidir, os it semiþ bi þe decreis and sentence of doctors cording to gidir, is, þat þe keyes erring noiþer bindun ne lowsoun as to God. þe þrid is þis, þat he þat vniustly cursiþ as to þe face of þe kirk, noiȝþ principali himsilf, for he misusiþ his powar. Werfor [Decre.] þe decre seiþ, We are not dampnid wiþ out dom, wan we are cursid [Archede|coun.] vniustly. Archedecoun seiþ, þat he þat cursiþ his sugetis vniustly incurriþ sacrilege, for sacrilege is to file holy þing; þerfor he þat cursiþ vniustly filiþ þe holi body of þe kirk, fro wam he pulliþ out vniustly his membre. And I deme not but þat ilk curse is to be deede, for þat he is cursid vniustly, howiþ to examin him diligently after holi writte, þat he be not gilty in ani þing. Þe secounde he houiþ to drede of þe perel of him þat cursiþ vniustly. And þe þrid of harm of þe broþer þat may cum of þe forbodun of þe comunicatise doc|trine [Lincoln.] of broþer. And þis dede Lincoln, þat he calliþ to þe popis cowrt, wan he was manifold greuid þore, he appellid stalliworþli fro þe court of Innocent þe ferþe, vn to þe barre of Crist. Neþeles it is not to deme þat ne it is leful to curse accessorily; for þat tendiþ but to men lifing actifly; syn þat execucoun of þis curse [1 Cor. vi^o.] saueriþ seculer cause, and þe Apostil biddiþ, If ȝe han seculer nedis, ordeyn þoo þat are contemptible, þat are in þe kirk, to deme. And [Decre.] þis is notable to wite, in þe decre vndre autorite of þe senȝe and of seint Jerome, were after þat he schewiþ þat vnleful curse hirtiþ not him þat is notid þer wiþ, os innocents, he seiþ, mai not be condempnid wiþ þe crime of a noþer, he obiectiþ vnder þis forme, Crist seiþ, and þe Apostil: Blesse and wil ȝe not curse. Mischel was not hardi to ȝeue dome of blasfemy to þe fend, most worþi [Jude j^o.] curse, as þe Apostil seiþ, howe mykil more howe we to be clene of al cursyng. Þe fend seruid curse; but blasfemie howiþ not to go out of þe aungelis mouþ. Rede þe holde bokis, and see wilk lynage were sett in þe hille of Gariȝym to bles þe puple; and wilk in þe hille of Hebal to curse. Ruben þat filid his fadir bedde, and Zabloun

þe last son of Lia, and þe sonis of þe wengis were sette in þe hille of Hebal to curse hem þat were worþi curse. And wan we are tawȝt gostly of alle storis of þe wold testament how it is to do in tyme of grace, it semiþ þat half of þe linage blessing betokyn hem þat charitabli purli for desire of hietis of Crist comyn to þe hille; þe toþer half cursing meniþ hem þat for drede of torment filling þe lawe comun to þe hille. Also þei tokun actifis and contem|platifis; þat sterun to vertewe be þer two maneris. Þe souereynes of þe kirke howun not to curse for temporal þingis; ne bisy a bowt hem, but bles and preche. Þat it is leful for to curse semiþ of þe oold stori, and of þe newe testament; but þe canoun distinguiþ [Canoun.] þus; Cursing þat is forbidon is þis þat procediþ of wille of veniaunce or hate of þe perseware, not purli of þe luf of riȝtwisnes; and prouiþ þis of mani witts of seyntis. Þerfor it is certeyn þat iche man cursing, wiþ out stering of þe Holi Goost first cursing, or not þenkyng charitabli good of him þat is cursid, and good of þe kirk, he synniþ greuowsly; þerfor seiþ þe canoun, vnder autorite of Gre| [Canoun.] gori, Prestis synnen not in þat curse, in wilk þei discord not fro þe innare iuge. And after, vnder þe autorite of Austeyn, Sogets [Austeyn.] ben correctid of oþer prouastis wiþ correccoun comyng of charite, and for þe diuersite of synnis. But now it semiþ to men wel be haldyng þat prelats and prestis þeis daies in þe court of pleet, and þei þat persewen causis aȝen þer neybors, enfectun and warioun hem silf manifold and sinfully foilun ilk oþer. Also þat mani cursing now blowun in þe kirk are not to be dredde, not but in als mikil of þei smotte þe curse or oþer of cause on oþer side. And til is concordyng to þe first curse of God. It is semyng be þis wan it is noþer foundid in holi writt, ne in þe lif of Crist, ne of his Apostlis. But alle þings þat prelats owun to do are sufficienly groundid þer, and þan siþen þei curse not þus, it is not to drede oþer wise, þan as is seid before in þe strong autorite. Also for Crist forbediþ swilk maner of cursing, os now in case is vsid in þe

kirk. As þe gospel of Luc telliþ, and absteniþ þerfro as it semiþ [Luc.] of Scharioþ, and neuerþeles in him was more cause of cursing þan in sum þat to day are blawun in þe kirk. It valiþ not to seie þat Petre cursid Anani, and Poule þe fornicary, for þei cursid be a cursing þat mani prelats to day kan not, nor han not power to. Petre be tok Anani bi dede going be for to þe fend to be tormentid perpetuali. And Poule be toke þe fornicari to saþanas til a tyme, þat his spirit schulde be saue. But mani prelats are out of part of þis maner of cursing. Also bi þe feiþ of þe gospel no man owiþ to curse a noþer not but of charite þat he haþ to him, for of þe feiþ we owe to luf our enmies, and also for to do alle þings in charite, for mani man cursiþ now not for charite, and þerfor not feiþfully. A part prouid of þis signe, þat þei curse more souare and horribe|lare hem þat þei hatun, as it semiþ of hem þat are cursid for þei wil not ȝef money or reuerens to þe mynisteris of þe kirk. And þus it semiþ þat prelats mai mikil drede of þer cursyng hem silf, and oþer ioi of þer cursyng, and dred mikil þer blessing; for Salamon seiþ, Cursing veinli brout schal pletesuowsli descende in [Salamon.] to summe man; þat is as þe glose seiþ, in to him þat bringiþ it [Glose.] forþ. And seiþ þe salm, He lufid cursing, and it schal cum to him. [Salm. cviii^o.] And he dede on cursyng os a cloþ, and entred as water in to his inword þings, and as oyly in to his bonis. Be it made to him a cloþe þat he is helid wiþ, and as belt þat is he ai gird wiþ. And Poul seiþ, Cursars schal not weld þo kyndam of God. And bi þe [1 Cor. vi^o.] Prophet God seiþ þus, Nowe to ȝow prestis þis sonde, if ȝe wil not [Mal. ij^o.] sett to þe hert to ȝef glory to my name, seiþ þe Lord, I schal sende hunger vn to ȝow, and I schal curse to ȝor blessing, and I schal curse to hem, for ȝe sett not to þe herte. And on þe toþer side þe salme seiþ, þei schal curse, and þu Lord schalt blesse. And so seiþ [Salme cviii^o.] Crist, ȝe schal be blessid wan men schal curse ȝow, and persew [Mat. u^o.] ȝow, and sey al iuel aȝen ȝow, and reproue ȝow, and cast out ȝoure name as iuel, liand vp on ȝow for me, and for þe gospel; ioieþ and

beþ glad, for ȝor mede is plentiuous in heuen. God bring us to his. And prelats mai sore drede, þat her vniust and iuilwilly cursing be in cause whi þe puple drediþ not cursing, nor mendiþ not, but aȝenstondiþ and risiþ aȝen hem; and þis is cause of al iuil, for ilk crature wiþ God auȝt to ȝenstond falshed: for þus is writun in þe Psalme, Who schal rise to gidre wiþ me aȝenis þe iuil willid, or [Psalme xciii^o. Sap. u^o.] who schal stonde wiþ me aȝen þe wirking wickidnes. And þe wise man, Þe gelousy of him schal tak armor, and arme þe crature to venge him on þe wickid, and wiþ him al þe world schal fiȝt aȝen þe vnwitti, and þe spirit of vertu schal stond aȝen, and as a wirlwynd schal diuide hem; and wickydnes schal bring al ȝerþ to wildrenes, for cursing þe ȝerþ swelliþ, and iuil wille schal turne out þe setis of þe miȝti. And as seynt Jame seiþ, As þe welle mai not bring [Jac. iii^o.] forþ of o pitte bitter water and swete; so mai we not blesse God wiþ þe mouþ, þat we curse man made to his lekenes.