The English works of Wyclif hitherto unprinted.Edited by F. D. Matthew.

XV. OF SERVANTS AND LORDS.

I HAVE little doubt of the authenticity of this tract, or of the date to which we ought to assign it. It was written soon after the Wat Tyler riots, when Wyclif and his followers were discredited by a supposed complicity with John Ball (cf. Wals. II. 33). The indignant disclaiming of Socialist doctrine is fearlessly combined with denunciation of the oppressions committed by the rich. The complaint that "lords strive with their tenants to bring them into thraldom more than they should by reason and charity" (p. 234), is a proof, if one were needed, of the kind of in|justice which led to the revolt. The author had lived among the poor and been an eye-witness of oppression, or he would not have insisted with such force on the need of the lord's presence to control the extortions of his steward (p. 240), nor should we have had the touch of the white (tally) sticks, which the poor were made to accept for their goods (p. 233).

The distinction between refusing tithes to wicked priests and withhold|ing dues from wicked lords or creditors, is clearly stated on pp. 229-230.

Copied from the Corpus MS. X. and collated with the Dublin MS. AA.

SUMMARY.

The duty of servants	p. 227
The devil moves some men to teach that no Christian should serve	227
Such teachings unjustly imputed to poor priests	229
To refuse rent is not the same thing as to withhold tithes	229
The duty of lords	230
God may take away lordship from those who abuse it	232
Wrongs done to poor men by prelates	233
Wrongs done to poor men by purveyors	233
Wrongs done to poor men by lawyers	234
Strifes from attempting to bring men into serfdom	234
Strifes from hypocrisy in religion	235
Falseness in prelates, confessors, lawyers, merchants, servants, and especially in the clergy	237
Duties of lords	238
Faults of gentlemen who encourage evil living in the clergy	241

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 ne grucchynge ne heuey in here seruyce doynge, but holde hem paied of þe staat of seruauntis, in whiche god haþ ordeyned hem for here beste to holde hem in mekenesse aȝenst pride, & besi traueile aȝenst ydelnesse & slouþe. for seynt poul biddiþ þat ȝif þou [1 Cor. vii. [21.]] be clepid a seruaunt, recke þou not þer-of; þat is to seie be not grucchynge ne heuy þerfore. ¶ Also poul techiþ þus: "ȝe [Ephes. vi. [5.]] seruauntis obeische to fleschly lordis wiþ drede & quakynge or tremelynge, in sympilnesse of ȝoure herte, as to crist; not seruynge at þe eiȝe, as plesynge to men, but as seruauntis of crist, doynge þe wille of god of herte, wiþ goode wille seruynge as to þe lord of alle lordis & not to men; wittynge þat eche man what euere good þing he do schal resceyue þat of þe lord, be he seruaunt or bonde or free man;" þat is to seie reward of god for þat good doynge. ¶ Also poul techiþ [Col. iii. [22.]] þus seruauntis; "obeche, ȝe seruauntis, bi alle þingis to fleschly lordis. what þing euere ȝe don worche ȝe of herte, þat is wisdom & wille, as to þe lord & not to men, witynge þat of þe lord ȝe [he X.] schulle take [omitted X.] retribucion, þat is mede or reward, of heritage in heuene. serue ȝe to þe lord crist; for who þat doþ wrong or iniurye schal resceyue þat þing þat he haþ wickydly don, & anemptis god is not accepcion or takynge of personys." þat is o man schal not be sparid in goddis dom for his richessis or lordschipis or heiȝ blood, & a pore man be ponyschid for a litel trespas, as men don in þis wickid world, but eche man schal be ponyschid after his owene gilte, & [page 191] eche man rewardid after his owene goode lif. but here þe fend moueþ summe men to seie þat cristene men schullen not be seruauntis or þrallis to heþene lordis, siþ þei ben false to god & lasse worþy þan cristene men; neiþer to cristene lordis, for þei ben breþeren in kynde, & ihū crist bouȝte cristene

men on þe crois & made hem fre; but aȝenst þis heresie poul writiþ þus in [& X.] goddis lawe: "what kynne seruauntis ben vnder [1 Tim. vi. [1.]] ȝook of seruage deme þei here lordis worþi alle manere honour or worschipe, þat þe name & techynge of þe lord be not blasphemyd," þat is, holden wrongful & dispised; & þis word is vndirstonden of heþene lordis. "but þo seruauntis þat han trewe or cristene lordis, dispise þei not to serue hem for þat þei ben breþeren boþe in kynde & in feiþ, but more serue þei for þe lordis ben cristene & louyd, þe whiche ben partyneris of good dede. teche þou þes þingis," seiþ poul to bischop thymothe, "boþe to men þat ben vnlerned, And stire men þat ben lerned & necligent in doynge. ȝif ony man techiþ oþer wise, & accordiþ not to þe hoole wordis of oure lord ihū crist & to þat lore þat is after pitee, he is proude, no þing kunnynge, but weilynge or languyschynge aboute questiouns & fiȝttynge of wordis, of whiche ben gendred enuyes [enemyes X.] st[r]yues & blasphemes, þat ben dispisyngis of god, euyl suspescions & fiȝttyngis to-gedre of men þat ben corupt in herte or soule, þat ben priued fro treuþe." ¶ Also poul [Titus ii. [8. 10.]] techiþ þat generaly cristene men & wymmen schullen be so holy of lif, þat men out of bileue be aschamed & haue noon euyl to seie of cristene men, & chargiþ seruauntis to be suget, or vnderlout, [under lout X.] to here lordis, & plesynge in alle þingis, & not aȝen seiynge, not doynge fraude, but in alle þingis schewynge good feiþ or fidelite or treuþe, to worschipe, or to make fair in alle þingis þe techynge of god oure saueour. And þerfore techiþ petir þat cristene men schullen haue so [1 Peter iii. [16.]] good conscience & so good lif þat enemys of oure feiþ þat bakbiten or myspeken of vs ben confounded, & also þei þat falsly chalengen oure goode lif in crist be stoppid; & petir spekiþ more pleynly of þis matir, & comaundiþ cristene men [1 Peter ii. [12.]] to haue goode lyuynge amonge heþene men, þat in þat þing þat þei myspeken of vs, as of mysdoeris, þat þei beholden & see vs of oure goode werkis, & glorifie god in þe tyme of

visitacion. ¶But ȝit summe men þat ben out of charite sclaundren pore prestis wiþ þis errour, þat seruauntis or tenauntis may lawefully wiþholde rentis & seruyce [servyces AA.] fro here lordis whanne lordis ben opynly wickid in here lyuynge. & þei maken þis false [page 192] lesyngis vpon pore prestis to make lordis to hate hem, & not to meyntene treuþe of goddis lawe þat þei techen opynly for worschipe of god & profit of [on X.] þe reume and stablynge of þe kyngis pouer & [in X.] distroynge of synne. for þes pore prestis distroien most bi goddis lawe rebelte of seruauntis aȝenst lordis, & charge seruauntis to be suget þouȝ lordis bi tirauntis, for seynt petir techiþ þus: "Be ye ser|uauntis [1 Peter ii. [18.]] suget to lordis in alle manere of [omitted AA.] drede, not only to goode lordis & bonere, [honoure X.] but also to tirauntis, or siche þat drawen fro goddis scole." for, as seynt poul seiþ, eche [Romans xiii. [1.]] man owiþ to be suget to heiȝere potestatis, þat is to men of heiȝe power, for þer is no power but of god; & so he þat aȝenstondiþ power, stondiþ aȝenst þe ordynaunce of god; but þei þat aȝenstonden geten to hem self dampnacion. & þerfore poul biddiþ þat we be suget to princes bi nede, & not only for wraþþe but also for conscience; & þerfore we paien tributis to princis, for þei ben mynystris of god; & poul biddiþ vs paie dettis to alle men, tribut to hym þat we owen tribut, & so of taliage for þingis boren aboute in lond, & so drede & also worschipe or honour. & þus seruauntis schulden trewely & wilfully seruen lordis & here maistris, & lyue in reste, pees & charite, & stire lordis, þouȝ þei weren heþene lordis, to good cristene feiþ & holy lif bi here pacience & opyn trewe lif & meke. & þis is a feyned word of anticristis clerkis þat, ȝif sugetis may leffully wiþdrawe tiþes & offryngis fro curatis þat openly lyuen in lecherie or grete oþere synnes & don not here office, þan seruauntis & tenauntis may wiþ|drawe here seruyce & rentis fro here lordis þat lyuen opynly a cursed lif. for to þe first sugetis han þe auctorite of goddis lawe & mannus lawe also, but not to wiþdrawe

seruyce & rentis fro wickid lordis; but ben chargid of god bi petir & poul to be þus suget to wickid lordis; & þerfore crist paiede for hym & his apostlis tribut to þe heþene [Matt. xvii. [27.]] emperour. & we reden not þat he or ony apostle paide tiþes to þe wickid heiȝe prestis after tyme þat he began to preche. ¶ Also lordis han power of mennus bodies & catel in resonable [Rom. xiii. [1-7.]] maner, & temperale swerd & worldly power bi goddis lawe to compelle men to do here seruyce & paie rentis, but bi þe gospel & cristis lif & his apostlis, prestis han not siche power to constreyne men to paie hem dymes, & principaly whanne þei don not here gostly office, but harmen here sugetis in fals techynge & euyl ensaumple of lif. but þouȝ þei deden wele here office & men wolden not paie dymes, þei schulden suffren mekely & not curse, as ihū crist dide. [Luke ix. [55.]]

See we now hou lordis schulden lyue in here astaat. first, þei [page 193] schulden knowe goddis lawe & studie it & meyntene it, & distroie wrong & meyntene pore men in here riȝt to lyue in reste, pees & charite, & suffre no [not X.] men vnder colour of hem to do extorcions, bete men, & holde pore men out of riȝt bi strengþe of lordischipis. ¶ For þus spekiþ holy writt in þe fifte [first AA.] bok of goddis lawe; "whanne þe kyng is ordeyned bi [Deut. xvii. [16.]] þe 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 weiȝttis of siluer & gold, but after þat he schal sitte in sege of his regne, he schal writte to him þe bok of goddis lawe in a volym, takynge ensaumplerie of prestis of þe kynrede of leuy, & haue it wiþ him, & he schal rede þat alle þe daies of his lif, þat he kunne drede þe lord his god & kepe his wordis, þe whiche ben comaundid in þe lawe, & his herte schal not be lift vp in-to pride vpon his breþeren, & he schal not croke in-to þe riȝtte side ne in-to þe left side, þat he & his children regne long tyme vpon Israel." ¶ Also kyngis & lordis schulde axe of god, bi gret desir & holy lif, wisdom of

heuenely þingis & kunnynge of erþely þingis to reule goddis peple bi, & not richessis, ne worldly substaunces, [sustenaunces X.] ne worldly glorie, ne vnresonable vengaunces of here enemys, ne long lif in þis world, as kyng samon [salamon AA.] dede, & þerfore god ȝaf him wisdom of heuenely þingis & of erþely þingis & richessis & substaunce & glorie, þat neuere kyng bi-fore hadde so moche ne aftir. ¶ Also so [omitted X.] kyngis & lordis schulden be cloþid wiþ [Job xxix. [14 etc.]] riȝtwisnesse & riȝtful dom as wiþ a diademe, & be eiȝe to a blynd man & foot to þe crokid or haltynge, & be fadir of pore men, & wiþ most diligence sike þe cause þat þei knowe not, & defoule & distroie þe power of a wickid man, & take a-wey þe prey out of his teeþ; & whanne þei sitten as kyngis [lyngis X.] & compaynes stonden aboute þei schulden [be] confortours of mornynge men & men ful of myscheyf, & delyuere pore men criynge, & fadirles children & moderles þat han noon helpe, & so haue blyssynge of him þat was in poynt to perische, & conforte þe widwis herte. þes goodnessis & many moo vsed þe holy kyng iob, & ben in holy writt for ensaumple of kyngis & lordis. Also god him self seiþ bi ieromye þat [Jerem. xxii. 3. 5.] he schal take vengaunce on hem þat demeden not riȝthfully þe cause [omitted X.] of widwe, þe cause of fadirles & modirles, & þe cause of pore men. Also god hym self seiþ [omitted X.] by ysaie, þat princes [Isaiah i. [16.]] schullen cesse to don euele & lerne to do wel, & seke dom, & helpe men oppressid wrongly, & ȝeue dom to fadirles & modirles, & meyntene þe widwe, & come & reproue him; þat is to seie, but ȝif he þan helpe hem. & þerfore seiþ holy writt [Prov. xx. [28.]] þat mercy & trewþe kept of kyngis, & his trone is maade strong bi mekenesse [page 194] & mercy, & þe kyng þat sittiþ in sete of [Prov. xx. 8.] dom distroieþ alle euyl in his lokynge, & so it plesiþ more to god to do mercy & dom þan to do sacrifices; & þus salamon [Prov. xxv. 5.] seiþ, þat þei þat don wickedly ben abhominable to þe kyng, for his sete is maade stable bi riȝtwisnesse; & þus seiþ dauid, [Psalm xcix. 4.] þat þe honour of þe kyng loueþ dom; & for þe riȝtful & witti dom þat salamon dide bitwixen tweie comyn wymmen, alle

þe lond of israel drede hym. & þerfore techiþ poul þat [Rom. xiii. [3.]] princes ben not to drede of good werk but of euyl, & a man sette in grete power beriþ not wiþ-oute grete cause þe swerd, þat is worldly power, for he is a mynystre of god to do vengaunce to him þat doþ euyle. & seynt petir techiþ [1 Peter ii. [13.]] generaly cristene men to be suget to eche man for god, & to þe kyng as to souereyn bifore oþere, & to dukis as seynt of þe kyng [lyng X.] to vengaunce of mysdedis or mysdoeris & to preisynge [preiynge X.] of goode dedis or goode doeris. ¶ Also poul techiþ [Col. iv. [1.]] lordis þus: "ȝe lordis, ȝeue to seruauntis þat þing þat is riȝtful & equite & euene, witynge þat ȝe also han a lord in heuene." also poul seiþ in a-pistel of ephesyns: "& ȝe lordis, do to [Ephesians vi. [9.]] seruauntis þe same þingis, þat is goode riȝtwisnesse & equyte of herte, & wiþ goode wille, forȝeuynge manasse; witynge þat boþe ȝoure lord & hern is in heuenes, & [in X.] accepcioun [excepcion X.] of persones is not anemptis god;" þat 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.

¶ Siþ þis is þe office of kyngis & lordis, to venge þus synnys & to preise & rewarde goode dedis, ȝif lordis leuen þis office, & meyn|tenen synful men & wrong doeris, & helpen not pore men in here riȝt, þei may drede þat here kyngdom & lordischipis schullen be translated in-to anoþer folk, as þe wyse man seiþ: "a kyngdom [Ecclus x. [8.]] is [omitted AA.] translated from o peple in-to anoþer for vnriȝtwisnesse, & iniuries or wrongis, & contekis or debatis, & for dyuerse giles or disceitis." for men dreden [dredem X.] þat vnriȝtwisnesse aȝenst god regneþ in oure lond; for men dreden more to displese an erþely dedly wrecche for lesynge of worldly frendischipe þan to displese god almyȝtty & to lese his moste blissed frendischipe; & loue more to performe a wrong comaundement of proude luciferis children þan to performe þe moste riȝtful comaunde|ment of god, þat is esy & sikirere; & louen more a litel stynkynge drit of worldly goodis þan þei louen þe blisse of

heuene; for many men maken hem more bisy to geten worldly muk þan to geten vertues & holy lif, & maken more sorowe whanne þei fallen fro worldly catel in-to pouerte þan whanne þei fallyn fro grace & charite & oþere vertues in-to many orble [orrible AA.] synnys. Also men [page 195] louen more to venge wrongis & dispites don to here owene personys or lordischipis þan to venge wronggis or dispitis don aȝenst þe mageste of god almyȝtty; as ȝif a man speke a word of litel reprof or vilonye of a lord or a grete man of þis world he schal be pursued & peyned þer-fore þat alle þe world or many men schullen wondere vpon hym, but ȝif men speken falsnesse bi oure god, seiynge þat crist beggede [begge X.] as men don now nedles, or dispisen his name bi cursid swerynge, or speken vilonye of lecherie or of oþere foule synnys to foule cristene soulis þerbi, þei ben not pursued ne hurlid out, but chirischid & holde goode felawis, & summe ȝit ben holden holy men, for goddis lawe is not knowen & here ypocrisie is ȝit hid, & þus vnriȝtwis|nesse regneþ vpon many sidis.

iniuries or wrongis ben don to pore men many weies; for prelatis techen hem not treuely goddis lawe, neiþer in word ne ensaumple of holy lif, & ȝit þei cursen faste for here dymes & offryngis of pore men, whanne þei schulden raþere ȝeue hem worldly goodis þan take of hem; for prelatis wasten in pride, glotonye, [gloterie AA. and so generally through the tract.] worldly plees & grete festis of lordis and riche men þe tresor of pore men, þe while þei ben in moche peyne & wrecchidnesse in bodi & soule; & ȝit prelatis wolen not do sacramentis & here gostly office to here sugetis, as halwynge of chirchis and auteris & chircheȝerdis & oþere ornementis, but [omitted X.] ȝif men bien hem for moche money; & þanne comynly þe biere & þe 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 þerfore but white stickis, & dispisen hem &

manassen hem & sumtyme beten hem whanne þei axen here peye. & þus lordis deuouren pore mennus goodis in glotonye & wast & pride, & þei perischen for myschief, & [as X.] hungur & þrist & colde, & þere children also; & ȝif here rente be not redily paied here bestis ben stressid & þei þursued wiþouten mercy, þouȝ þei be neuere so pore & nedi & ouerchargid wiþ age, febilnesse & loos of catel & wiþ many children. & ȝit lordis wolen not mekely here a pore mannus cause & helpe hym in his riȝte, but suffre sisouris of contre to distroie hem, but raþere wyþholden pore men here hire, for whiche þei han spendid here fleisch & here blood. & so in a manere þei eten & drynken pore mennus fleisch & blood & ben manquelleris, as god pleyneþ bi his prophetis. where-fore god seiþ bi þe prophete ysaie, þat siche lordis ben felawis of [Isaiah i. [15. 23.]] þeuys & here hondis ben ful of blood, & þerfore whanne þei preien many preieris bi mouþ & holden vp [page 196] here hondis, god wole not here hem ne resceyue here offryngis þat ben wrong|fully geten of pore mennus goodis bi extorcions & raueyne & robberie. & ȝit men of lawe, þat schulden distroie siche falsnesse bi here offices & don eche man riȝt & reson, [X inserts &.] meyn|tenen wrong for money & fees & robis, & forbaren pore men fro [for X.] here riȝt, þat it is betre to hem to pursue not for here riȝt, be it neuere so opyn, þan to pursue & lese more catel for disceitis of delaies and cauellacions & euele wilis [willes X.] þat þei vsen; & þus wrong is meyntened & trewþe & riȝt outlawid in many statis.

¶ Also stryues, contekis & debatis ben vsed in oure lond, for lordis stryuen wiþ here tenauntis to brynge [brynke X.] hem in þraldom more þan þei schulden bi reson & charite; & þei grucchen aȝen, & cursen & warien nyȝt & day, & grete men of þis world [worldly AA.] debaten, & meyntenen debatis at louedaies; & who so may be strengere wil haue his wille don, be it wrong be it riȝt, & ellis make debate among many hundrid & þousand men & sumtyme many countres, & by [omitted X.] sich debatynge many men holden grete houses & grete araies &

grete costis. & summe lordis, seme þei neuere so holy & deuout in here preieres, wolen to meyntene name of here lordischipe beten men of contre, & meyntenen oþere mysdoeris þer-to, þouȝ men pursuen riȝt & reson in good manere, & þis is for falsnesse of a liere & coueitise & worldly pride. & clerkis striuen for holy writt & seyn þat it is most trewe & best to reule cristene mennus soulis bi, but ypocritis seyn þat holy writt is fals, & newe lawis maad of worldly clerkis ben betre for cristene men þan holy writt, & þerfore þei studien mannus lawis & techen hem to coloure bi here pride & coueitise; & leuen þe gospel & goddis lawe, for it dampneþ pride & coueitise of clerkis, & techiþ mekenesse & wilful pouerte & bisynesse in preiere & gostly occupacion. trewe clerkis seyn þat þat religion & ordre þat crist, god & man, maade is most perfit, most liȝt & most siker for myȝt, wisdom & charite of þe lord; but ypocritis seyn þat newe religion, founden of synful men & gadrid of many errouris, of foolis & worldly, proude & coueitise wrecchis, is best; & þerfore þei leuen cristis religion in his owene fredom, & bynden [byndem X.] hem bi singuler profession to synful foolis. & ȝit crist & his apostlis tauten neuere ne vseden siche profession. & herfore many children ben brouȝt to siche newe religion for loue of worldly pride & welfare of body more þan for holy lif to serue god in penaunce & clennesse of soule, & sum ben stolen þefly fro here frendis, & summe bi false lesyngis & false bihestis brouȝt þer-to, & for-þinke it after, & be not suffred to turne to cristis clene religion, þouȝ þei ben vnable to þis newe religions maade of synful mennus [page 197] ordynaunce; & so in summe manere þei ben nedid to be dampnyd for ypocrisie & grucchynge of conscience, & leuynge of betre þing & holdynge forþ of þe worse wyttyngly. ¶ Trewe clerkis seyn also þat cristis lyuynge & his apostlis in wilful pouert, wiþ|outen fals & nedeles beggyng & whiþ-outen worldly lordischipis, is most perfit in itself & best for alle clerkis, siþ crist god & man chees þis [omitted X.] lif for þe beste; & he myȝtte not erre neiþer in

þouȝt ne in word ne dede, but summe ypocritis seyn aȝenst þis in worde or dede or boþe, þat it his best to feyne holy pouert aftir crist & his apostlis, & þer-wiþ lyuen in lustis of worldly gaynesse, of costy [gostly X.] housynge & grete more þan lordis don, & in costy cloþing for ony lord, & in cost of mete or drynke & makynge of grete festis of riche men. & þis lif þei holden vp bi fals beggynge of pore men, þat may not wel paie here rentis to lordis & here dymes & offryngis to curatis & meyntene here wif & children & leue out of dette, traueile þei neuere so besily nyȝt & day. & be þei neuere so pore & in grete dette þes ypocritis ceessen not to robbe hem bi fals beggynge, dampned of goddis lawe. oþere ypocritis seyn in dede þat it is betre for clerkis to haue worldly rentis & lordischipis dowid to hem & parische chirchis approprid to hem [omitted X.] bi symonye & lesyngis þan to lyue in wilful & honest pouert as crist & his apostlis diden. & ȝit þei reulen not wele þe peple, as lordis schulden, but seyn þat þei ben dede to þe world; & [omitted X.] techen not þe peple goddis lawe in word & ensaumple as prestis schulden, but seyn it falleþ not to hem to preche; & þei traueile not for here liflode, as god enyoyned adam for his penaunce, & poul traueiled wiþ his hondis in nede for his sustenaunce, but þei lyuen comynly in ydelnesse & glotonye & enuye & many oþer synnys, & feynen holy|nesse in syngynge, in preynge of mouþ & customes maad of mannus errour, more þan 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 & ȝiftis of money & censures, as suspendynge, cursynge & prisonynge, & þanne is debat & strif reised at þe fulle. for many lordis & grete men ben disceyued bi þe multitude of ypocritis, & many blente bi ȝiftis of money & worldly profitis þat þei geten of þes ypocritis, & summe bi fleschly loue & worldly frendi|schipe, & for þat fewe stonden wiþ þe trewþe & but fewe

lordis or riche cristene men stonden bi goddis lawe & profit of cristene mennus soulis for to wynne þe blisse of heuene; & þerfore pore clerkis ben sclaundrid for heretikis, for þei seyn þe treuþe of holy writt, & hurlid & cursid & prisonyd & lettid to preche þe gospel, for drede laste þei warne þe peple after cristis techynge of þe [page 198] false disceitis of anticrist & his worldly & proude & coueitouse clerkis. & þus str[i]ues & debatis ben reised & meyntened in oure lond.

¶ Also diuerse gilis or disceitis & falsnesses rengnen moche in oure lond; for prelatis hiden þe gile of here symonye & ypocrisie, þat vnneþis comeþ ony to ony grete benefice wiþouten symonye, priuy or apert; & þus alle prestis & lordis & comyns also ben enuenymed wiþ heresie of cursid symonye, & prelatis þat schulden distroie synne & chasse it [omitted X.] out of londe wolen meyntene men in synne of leccherie & oþere fro ȝeer to ȝeer for a pencion bi ȝere, & clepen þis holy correction; & þei ben wode ȝif ony lord or oþere myȝtty man lette hem of þis correction, þe whiche is roberie & extor|sion. In confessouris regneþ moche gile for þei conforten & norischen grete men of þis world in here synnys for to gete a benefice, worldly wynnynge or frendischipe or lustis of [omitted X.] here stynkynge bely, & vnder colour of holynesse leden men to þe ȝatis of helle & sellen soulis to sathanas for drit of worldly goodis & wombe ioie for a while; for þei doren not telle hem þe soþe & gretnesse of here foule synnys & horiblite of peynes of helle, & forsake here companye whanne þei wolen dwelle stille in here synne, leste þei lese worldly [omitted X.] worschipe & lustis þat þei seken more þan to saue cristene soulis. In men of lawe regneþ moche gile, for þei meyntenen ⁴falsnes for wynnynge & maken lordis to⁴ [4_4 omitted X.] meyntene wrongis & don wrongis whanne lordis hopen to do riȝt & plese god, & bi here coueitise & falsenesse þei purchasen londis & rentis ynowe and don many extorsions & beren don þe riȝt boþe of pore & riche, & ȝit þei maken it so [omitted X] holy in signes outward,

as ȝif þei weren angelis of heuene, to colour here falsenesse & blynde þe peple þerby. ¶ In marchauntis regneþ gile in ful grete plente, for þei sweren falsly be alle grete membris of crist & bi alle myȝtty god in trinyte þat here chaffere cost so moche & is so trewe & profitable, to bigile þe peple & to teche ȝonge prentis þis cursed craft, & preisen hym most þat most bigileþ þe peple, & hiden here vsure & colouren it bi sotil cautelis of þe fend þat fewe men may proue þis vsure & amende hem þer-of bi-fore þe day of dom. ¶ In seruauntis regneþ gile, for þei traueilen faste awhile in presence of here maister, & in absence ben ydel & iapen & don litel good, & sweren faste þat þei may not labore treweliere & bisiliere þan þei don. & ȝit generaly in clerkis regneþ most gile, for þei disceyuen men bi here veyn preieris & pardons & indulgencis, for þei knowen not þe goodnesse of here preieris ne abilnesse of men þat þei preien fore, but þei owen to drede sore þat þei stiren god to vengaunce for here owene wickid lif; & þer comeþ no pardon but of god for good lyuynge & endynge in charite, & þis schal not be bouȝt [page 199] ne solde as prelatis chafferen þes dayes; for who is in most charite is beste herde of god, be he schepeherde or lewid man, or in þe chirche or in þe feld; & who kepiþ wel þe hestis of god schal haue pardon & þe blisse of heuene, & noon oþere for creature vnder god. & þus gile regneþ in many statis & personys þat oure lond may drede sore a conquest, But ȝif synne & gile be chasid out & treuþe & charite meyntened soone.

but nowe be lordis wel war þat þei don mercy & charite & good conscience to her seruauntis, for ellis þei schulle gete no mercy ne loue of god, for wrong oppressynge of pore men axiþ vengaunce of god, as doþ wrong mansleynge; & loke lordis þat þei reule wel seruauntis & tenauntis, þat þei drede god & his wraþþe þe more, & flee synnys & lyue vertuously & in treuþe anemtis god & man; for lordis owen to ȝeue holy ensaumple of lif to seruauntis & sugetis, & ponysche hem for here wickid lif anemtis god more þan for falsnesse of dispit

don aȝenst here owene persone or worldly profit; & to preise, cherische [chirch X.] & loue & rewarde hem for here holy lif & treuþe more þan for pleisynge of here owene persone or for doynge of here worldly auauntage or profit. & þus schullen lordis þat ben vertuous in hem self norische vertuous seruauntis & trewe to god & man, & reproue & ponysche wickid trecchouris [treccherous X.] & cursed of lif; & þus schulde synne among hem & oþere be hurlid out & trouþe & vertuous lif meyntened & cherischid. ¶ Also lordis schullen don non extorsions to here pore seruauntis bi ne worldly lawe ne customes, for alle þes lawes & customes ben noþing worþ but ȝif þei 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 siþ þei may distroie þis wrong [omitted X.] & don not, þei ben fautoris & meyntenors of þis wrong, & schulle be ponyschid as þe doeris, as seynt [Rom. i. [32.]] poul seiþ, & in many cas more scharply, for here meyntenynge doþ more harm & wrong þan þe wickid stiwardis bi hem-self; [1 Timothy v. [8.]] for seynt poul seiþ pleynly þat he þat haþ not cure or kepynge of his owene, & most of his owene homly meyne, [omitted AA.] haþ for|saken þe feiþ & is worse þan an heþene man. of þis it semeþ opynly þat þat lord þat chargiþ [chargid X.] not what wrong or extorsions his officeris don vnder hym forsakiþ þe riȝte feiþ & is worse þan an heþene man; for he doþ more harm to a cristene man, & distroieþ more cristene religion, & makiþ hate & grucchynge & discencion bitwixe pore & riche, & anemtis god; for þei myȝten soone enquere of trewe men of þe contre þe falsnesse of here officeris & amende hem, ȝif þei loueden treuþe of god [page 200] & riȝtful helpe of pore men as moche as þei louen helþe of here body & holsumnesse of here bodily mete; & but ȝif þei don þus þei fallen out of charite as it semeþ, for þei louen more ellis here bely & hem self þan þe honour of crist & riȝtful gouernaile of goddis peple. & lordis schulden warne here officeris þat ȝif þei don wrong to here pore

tenauntis þei schulden be put out of here offices & lese here frendischipe & lordischipe, & þanne 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 & oþere deuocions in mouþ & not in herte ne dede, & to suffre pore men distroied bi euyl officeris; for god seiþ bi salamon it is betre to do mercy & riȝtful dom þan to offre sacrifies. for þe presence of þe riȝtful lord schulde more distroie wrongis & euyl meyntenaunce þan many letteris sent to euyl officeris, for þei charge not to do riȝt after þe letteris, for þer is no more pursuet don after þe deed lettre. ¶ What is it worþ a lord to crie bi word to god, whanne many pore men axen riȝtfully vengaunce aȝenst him for extorsions & wrongis þat he & his officeris don or suffren [suffreþ X.] to be don in his name, whanne he may letten hem; for þan he is consentour or autor of siche wrongis. for god wole sonere here many pore riȝtfully criynge vengaunce þan a lord & many ypocritis axynge vnriȝtfully helpe & wynnynge of worldly goodis; for god seiþ þat he wole not here synful men criynge to him in tyme of here nede whanne þei wolen not here pore men & helpe hem in here wrongis & myscheues þat þei ben inne. ¶ Also a grete vnriȝtwisnesse regneþ among lordis whanne þei wolen not distroie pride, coueitise & worldly lif of clerkis þat harmen so moche cristene peple. for ȝif lordis wolden dispise þe pride of coueitouse clerkis & not conferme hem ne [no X.] meyntene here worldly lordischipe & symonye, þat is opynly dampnyd bi holy writt & cristis lyuynge, þes proude worldly clerkis ful of coueitise & lecherie & oþere synnes schulden sone ben abatid, & holy lif & trewe techynge schulde be brouȝt aȝen. but here renneþ moche gile & ypocrisie of anticrist & his clerkis, for þei seyn þat seculer lordis han no power vpon clerkis, but ȝif prelatis clepen hem to chastise clerkis whanne þei ben rebel & wolen not ben amendid bi here prelatis. for

salamon putte adoun on heiȝ prestis & ordeyned anoþer in his [1 Kings ii. [27.]] place, & owtlawid þe firste wiþ-outen axynge helpe of clerkis for traiterie don to salamon & his peple; & treson aȝenst crist & his lawe & his peple is more þan treson aȝenst an erþely 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; þanne þe more þat [page 201] a synne is, þe more howen lordis to ponysche it; but þe synne of clerkis is more þan þe synne of oþere lewid men, þanne lordis owen more to ponysche synne of clerkis þanne þe synne of oþer men. & it is more synne & perilous to goddis peple whanne lowere clerkis meyntenen here synne & grete prelatis suffren hem þer-inne, & consenten þer-to for necligence or coueitise, þan whanne prelatis don here bisynesse to distroie synne & pursue wickid clerkis. þer-fore lordis owen to ponysche more wickid clerkis whanne prelatis slepen & fauouren hem in synne for moneye, [meney X.] for ellis myȝtten kyng|domes ben conquerid for [to X.] necligence of coueitouse prelatis, as it was in þe lond of israel. & herefore whanne crist was preised of þe peple, he wente in-to þe temple & wiþ his hondis droof out symonyentis, to ȝeue ensaumple to lordis to do þe same; & þerfore petir & poul outaken not clerkis fro ponyschynge of lordis. þanne siþ goddis lawe ȝeueþ general power to seculer lordis for to ponysche mysdoeris, whi schulden þei not ponysche euyl clerkis, þat most drawen oþere men to synne & so to disturblynge of rewmes? siþ crist suffred paciently wrongful deþ of pilat, þat was a seculer iustise, moche more schulden clerkis suffren riȝtful ponyschinge of here synnys bi seculer lordis; for poul forsok [Acts xxv. 11.] not to take deþ of seculer domes men ȝif he hadde deserued it, & also appelid to þe heþene emperour of rome; & þus it semeþ þat þo clerkis þat wolen not be amended bi seculer lordis dom ben out of mekenesse & pacience & charite, & hiȝen hemself aboue crist & his apostlis aȝenst goddis ordy|naunce bi luciferis pride, & ben cursed anticristis. & ȝit

lordis don gret wrong & gile, for þei auaunsen lewid men of kunnynge & lyuynge to benefices wiþ care of many [mennys AA.] soulis, & taken to hem self þe profit of þe grete benefices for many ȝeris, & 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, [lecherie X.] & 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 þouȝ no man coude worldly office but þei; & wolen not suffre hem goo teche þe soulis for whiche þe schullen answere at domes day, & for whiche crist schedde his precious herte blood, but suffren & meyntenen þe wolues of helle to slee cristene mennus soulis bi [omitted X.] synne, & letten almes dede boþe gostly & bodily, & so þei ben cursed traitours to god & to his prestis & his pore peple. & more traitorie of god & his peple is in þes prestis þat [page 202] wilfully & costly procure to haue þis worldly offices & dwellen þer-inne & leuen here gostly office vndon. [undir AA.] but most traiterie of god & his peple is in fals confessouris þat schulden telle lordis þe grete peril of þis synne & oþere, & wolden not for drede of loos of worldly frendschipe & lordischipe & worldly worschipe & wynnynge; for þei sette more [omitted X.] bi a litel stynkynge dritt of þis world þan bi helpe of cristene soulis & frendischipe of god & þe blisse of heuene. Also many ietteris of contre þat wolen make hem self gentel men & han litel or nouȝt to lyue onne, & oþere lordis also wolen preise a worldly prelat or curat & bere him vp, þouȝ he be neuere so vicious in lecherie, pride & coueitise & oþere synnes, so þat þis worldly curat makiþ hem grete festis & wastiþ pore mennus almes in ȝiftis of wyn & vanytes; ȝe, þouȝ he be a market betere, a marchaunt, a meyntenour of wrongis at louedaies, a fals suerere, a man|quellere & inreguler. but ȝif þer be a gostly curat or prest þat lyueþ a good lif in mekenesse & doynge almes to pore

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 ȝif he reproue hem of here wickid lif & teche hem þe beste weie to heuene boþe in word & dede, & so be hurlid & pursued priuely or apertly, & so hatid amonge hem þat he schal be fayn to sette his chirche to ferme to suche a gettere nerehonde for nouȝt, or ellis for fals sclaundre putt on him lese his chirche, or for schame or anoy flee þe contre, & bi þis wrong ben many men lettid fro goddis seruyce & trewe techynge. And ȝit lordis don many wrongis & giles in here offices, for þei wasten here tyme in slouþe & ydelnesse, & wasten here goodis in bost & pride & glotonye; & he þat best can do þis is holden of worldly men best lord & most worschipful, principaly ȝif he meyntene his men to bete pore men & do wrongis bi loue daies, holdynge & meyntenynge of causes þat riȝt & lawe may not haue his cours. & þus whanne þei schulden haue hous|hold of riȝtwise men & vertuous of lif, þei meyntenen proude luciferis children, extorsioneris, robberies, & reuers, to distroie here pore neiȝebores & maken here hous a den of þeues, & ben procuratours of þe fend to holde vp falsnesse & oþere synnes, & to putte doun goddis lawe [omitted X.] & his seruauntis. for lordis schulden traueile als faste to kunne holy writt, & do treuþe & equyte, & meyntene riȝt of pore men [page 203] & 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 seiþ bi dauyd: "& now, ȝe kyngis, vnderstonde; be ȝe [Psalms ii. 10.] lerid þat demen þe erþe; serue ȝe to þe lord wiþ drede of herte, & enyoie ȝe to hym wiþ quakynge." & þe wise man [Wisdom vi. 6.] seiþ þat þe most hard dom schal ben to hem þat ben aboue oþere, & ihū seiþ þat to whom is moche bitokene, of hym schal [Luke xii. 48.] moche ben axid. god stireþ [stire AA.] lordis to distroie synne & norische vertues & holy lif of clerkis & alle oþere [þere AA.] sugetis. Amen.