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

XXVI. THE CLERGY MAY NOT HOLD PROPERTY.
WITH AN APPENDIX ON THE WRONGFULNESS OF THEIR UNDERTAKING SECULAR WORK.

No external evidence authorizes us to attribute this tract to Wyclif. It does not even derive credit from being bound up with other works believed to be his, since it fills the little volume in which only it is found.

Dr. Shirley admitted it to his catalogue on the ground of style, and it is only on that ground, and for its general consonance with Wyclif's habits of thought, that it can be ascribed to him. I find it very difficult to arrive at a decided opinion. On the one hand, it is more orderly and less vivacious than most of Wyclif's pamphlets; with scarcely any of his characteristic outbursts of lament over abuses or invectives against those who practise them. It relies more, too, on citations of authorities than is his custom. On the other hand, there are passages that look like his work, such as (p. 368) the story of the bishop who looked forward to the time when the gentry should be the hired soldiers of the Church, and the warning (p. 372) that when the clergy have once got power, "the secular party may go pipe with an ivy-leaf," (otherwise whistle for) the return of any part of it.

In substance the tract is purely Wyclifite, but it has no trace of his latest developments. If it is by the master, it must be one of the earliest compositions in this volume, as it has much more likeness to his writings of 1365-1375 than to those of his latest years. The difference will be strongly felt if it is compared with the Supplementum Trialogi, which deals with the same subject.

Copied from the Lambeth MS. (LL).

SUMMARY.

CHAP. I.	To the three persons of the Trinity answer the three states in Christ's Church	p. 362
	Secular lords to the Father	362
	Priests to the Son	362
	Commons to the Holy Ghost	363
	Each has its own duties, and may not infringe on the province of another	364
II.	Christ in the old law gave no possessions to the clergy, but ordered them to live on tithes and other offerings	364
	This law is still binding, since it was confirmed by Christ	366
	It ought then to be kept more strictly now than under the old law	367
III.	The lordship of priests is against the commands and the example of Christ	368
	The priests aim at getting all property into their hands	369
	They try to stop the mouth of those who would preach the truth	369
	The secular power of priests is a cause of confusion	370
	Lords must amend the evil, or they will be guilty of consenting to it	370
IV.	The evil is great and increasing	372
	The clergy say they are upholding the rights of Holy Church	373
	But the chief lord of all property, God, has forbidden them to possess property	373
	Scriptural and patristic authorities	374
V.	Silvester committed a great sin in accepting lordship, and was guilty of simony	377
	Contrast of his behaviour with that of Elisha to Naaman, and with that of Christ	377
VI.	The deed of Silvester being wrong, the endowment of the clergy, which is founded upon it, must be wrong	379
	We may blame what Silvester did without blasphemy	380
	We must follow the saints only so far as they follow Christ	381
VII.	Covetous clerks allege the example of Hugh and other saints	382
	It is not safe to take any creature as a pattern	382
	The clergy bargain and even fight for property	383
	St. Peter behaved far otherwise	383
VIII.	The clergy and religious say that they hold their property in common, as did the first Christians	384
	They say, too, that they hold it not by secular dominion, but as perpetual alms	384
	They quarrel like lords for rights of jurisdiction and of gallows	385
	It is not alms to take from secular lords and give to the clergy	386

CHAP. IX.	God provided for all states that he ordained, and he commanded the priests to act as proctors for the poor, and be content with food and raiment	p. 386
	It is presumptuous to add to a provision made by God and secured by Christ's promise	388
	Endowment is not alms, and should be taken away from the priest|hood	388
	Oaths sworn to maintain it are not binding, since it is sinful	389
X.	It is thought wrong to alienate entailed land from those to whom it is entailed	390
	God, the chief lord, has given to lay lords in perpetuity all secular lordship	391
	It is wrong to divert it to the clergy; yet the clergy have laid hands on it, under pretence of holiness	392
	Laymen should follow the rule of ecclesiastical corporations, which forbid all alienation of property	392
	The clergy have enough with tithes, offerings and fees	392
APPENDIX.	The clergy ought not to take secular office	393
	Lay lords should not induce them to do so	394
	Bishops should show lords the peril of thus withdrawing the clergy from their duty	395
	Lords should look that they do not set up prelates who neglect their duty as watchmen	395
	Authorities (in Latin) against the secular lordship of priests	396
	Authorities against the secular office of priests	402

[page 2] Fundamentum aliud nemo potest ponere preter id quod positum est quod est cristus Jhesus. [[1 Cor. iii. 11.]]

[Capitulum i.]

Almyȝty god þe trinyte, fadir, sonne and holy gooste, boþe in þe olde lawe and þe newe haþ fowndid his chirche up-on þre statis, awnswerynge or acordynge to þes þre persones and her propirtes. So þat to þe fadir in trinyte, to whom is apropred power, awnsweriþ þe state of seculer lordis, fro þe hiȝest knyȝte, þat is, or schuld be, þe emperoure, to þe lowest sqwyer þat by wai of office of his state beriþ þe swerde. For þis state in holy chirche saynt poule calliþ [Rom. xiii. [4.]] powers, and saiþ þat þis power beriþ þe swerde not wiþ-owte cause, but to avenge þe wraþ of god in-to hym þat misdoiþ, [page 2b] and to supporte and mayntene hym þat wel doþe. þis is þe sentence of poule þere. And þis state or power is þe vicar of þe god-heede, as it may be growndid here. And as saynt Austyn saiþ in þe booke of qwestyons of þe olde lawe and þe newe, and in oþer dyuers placis. And so as it bylongiþ to þe godheed of criste to avenge hym on his ennemys and to rewarde his trewe saruandis, as god hymsijlfe saiþ, as þe apostle rehersiþ: "To me," saiþ god, [[Rom. xii. 19.]] "it longiþ to do vengance and I schal rewarde." And also þe prophete seiþ þat "god shal rewarde euery man aftir his werkis." So it by-longiþ here up-on erþe to þe state of seculere lordis, as vicars of þe godhede, to do in ponyschynge and rewardynge to [page 3] þe ennemyes and seruandis of god.

To þe secunde persone in trinyte, to whom is apropred wisdam or kunnynge, awnsweriþ þe state of þe clergy or of presthode; þe whiche by bissy study and contemplacyon schulde gete hem heuenly kunnynge, wherby þai schulde teche þe peple þe way to heuen and lede hem þer-inne.

And herfor saiþ god by his prophete Malachie: "Labia [Mal. ii. [7.]] sacerdotis custodiunt scienciam, et legem exquirunt ex ore ejus, quia angelus domini exercituum est"—"þe lippis of þe prest kepyn kunnynge, and the pepille schul seke þe lawe of his mouþe, for he is þe awngell of god." And herfor criste, supposynge þat þis heuenly kunnynge schuld be in the state of presthode, commaundid hem alle in his ascencyon in þo wordis þat he saide to [page 3b] his apostles, and in hem to alle oþer prestis, as saynt awstyn saiþ in a sermon þat bigynneþ þus: "Si diligenter attendites etcetera," þat þai schulden teche and preche þe gospelle to his peple, þe whiche gospel is heuenly kunnynge. For þis state in þe chirche is þe vicar of þe manhede of criste, as saynt austyn saiþ in a booke þat is alegyd to-fore. And so as criste cam in his manhede to teche and preche þe gospelle and to suffre meekly persecucion þerfore, so schulde þe state of prestis, þat ben vicaris of his manhede, do as he commaundit hem in his ascencyon and oft-times byfore.

To þe þridde persone in trinyte, to whom is apropryd true loue or goode wille to þe fadir & sonne, [page 4] awnsweriþ þe state of þe comonte, þe whiche owiþ true loue & obedyente wille to þe statis of lordis & prestis, as saynt poule techeþ, saynge: "Serui obedite dominis vestris carnalibus cum omni [Eph. vi. [5.]] timore et tremore," þat is: "Seruandis obeyiþ to ȝour temporalle lordis wiþ alle drede and tremblynge." Also saynt poule saiþ þus: "Obedite prepositis vestris; ipsi enim [Heb. xiii. [17.]] vigilant tanquam reddituri racionem pro animabus vestris:" þat is: "obeiþ to ȝoure souereyns; forsoþe þai waken as for to ȝeue acowntis for ȝoure soulis." By þes souereyns is undir|stonde þe state of presthode; þe whiche schulde bisyly wake in studiynge and prechynge of goddis lawe to alle cristen peple, and to ȝeue goode ensaumple in her lyuynge. And in þis euery man [page 4b] is bonden to obey to her doctrine. And þerfore poule saiþ: "Be ȝe fylowers of me as I am of criste." [[1 Cor. xi. 1.]] And efte he saiþ; "þouȝ we or an awngelle of heuen preche [Gal. i. [8.]] to ȝou bysidis þat þat we han prechid, be he acursid." And

so bi þis sentence prestis schulden not haue worldly lorde|schippis; siþ criste and his apostles han uttirly forfendid hem, boþe in her lyuynge and techynge, as it suiþ playnly her-aftir. For it was neuer cristis lore to make prestis riche and knyȝtis pore. And so þes þre statis ben, or schulde be, sufficient in goddis chirche; or ellis men mosten say þat god is and was fawty in ordenance of boþe his lawis. And in full euydence and open tooknynge þat god takiþ þis or|denance in his chirche [page 5] as full sufficient, and in no wise fawtye in scarste or excesse þer-of, criste, þe wisdam of þe trinyte, by whiche wisdome þe chirche is ordend and fowndid up-on þes þre statis, techiþ us in all his lawe to kepe & to mayntene þis ordenance with-owten addynge þer-to or abregynge þer-fro. wherfor poule saiþ: "no man may putt an oþer grounde bysidis þat þat is putt, þe whiche is criste ihesu."

Capitulum ij.

hEre it schal be schewid how god hatiþ worldly lordeschip in þe state of his clergye, þat schulde performe the perfeccyon of þe gospell. For in þe olde lawe, wher god made an ordynance how & wher-wiþ þai schulde lyue in every state, he assigned þe worldly possescyons to þe [page 5b] seculer party, and bad þat prestis schulde by no way haue eny possescions wiþ [Num. xviii. [20.]] þat oþer partye of þe peple. Saue þe people was chargid of god to ordeyn þe prestis and deeknys housis, not to be lordis of hem but to dwelle in hem. And on þe same wise þai hadden subarbis to fede þer þe beestis þat schuld be offred sacrifice to god in þe temple. And god saide he wolde be þe parte of þe prestis and deknys; þat is to mene, þat þo þingis þat I schal assigne to hem, þe whiche þingis ben offred to me, schal be her parte and her lyuynge. And so god assignyd to þe prestis and deknys þe first fruytis and tiþis and oþer certeyn deuocyons of þe peple, þe whiche was lijflode I|nowȝe

[page 6] for hem wiþ alle her seruandis and oþer meynȝe. And he chargid sore and harde þe peple to þenke on his clergi, and þat þai defraude not hem of þe parte þat god haþ assignyd to hem. For þai hadden noone oþer possesyon amonge þe oþer peple, ne eny schuld haue. So þat goddis parte was þus assignyd to þe trybe or kynrede of leuy; of þe whiche kynrede wern goddis prestis in þe old lawe, and of noone oþere. And þis ordynance of god as tochynge þe liflode of prestis was kept ful streytly, so fer forþe þat þo þingis þat wer offrid to god in þe temple by deuocyon of þe peple, þe whiche wer not by þe lawe of god expresly assigned to the kynrede of leuy, weren kept [page 6b] fro þe use of þat kynrede to þe comon profete of alle þe peple; as to þe [4 Kings xii. [4-15] and xxii. [4-7.]] repaire of þe temple, and to rawnson þe kynge and þe rewme at nede, as scripture beriþ witnesse in the tyme of goode kyngis Joas & Josias. For siþ god had assigned lyflode to þe kynrede of leuy aftir his owne witte, and he may not be fawty in his worchinge or ordenance, it had ben a dampnable presumpcion for to haue ordend more lijflode to hem. And not-wiþstondinge þat kynge dauyd, purposynge to encrese þe worschip of god in his peple, ordend syngers and players in dyuers musical instrumentis to serue byfore god in þe temple; ȝit presumyd he not to take eny þinge þat god had assigned to þe temporall parte of his peple, and endowe wiþ siche goodis þes [page 7] mynystres of þe temple; but he chese þes men of þe tribe or kynrede of leuy and lett hem lyue on her owne parte, and so kept þe temporalte hoole wiþ-owte eny peyr|ynge þerof. And salamon his sonne, the wisest kynge þat euer was, dide þe same. And siþ kynge dauid, þe chosen of god aftir his owne herte & full of þe spirite of prophecye, and salamon his wise sonne also, durste not chawnge þe ordenance of þe goodis mouable and vnmouable, þe whiche god had by|take to her gouernance, and make prestis ryche, as þouȝ god had not sufficiently ordend for hem in his lawe. And wiþ þis, not-wiþstondynge þat kynge dauyd was so fulle of vertuous and kyngly condycions þat he is sett in scripture as

a patrone & ensaumple [page 7b] of alle goode kyngis, how dar oure kyngis, þat han not þes ȝiftis of god, so expresly aȝens goddis lawe, þe olde and þe newe, presume to ouerturne all the gloriouse ordinance of god a-bowte siche temporaltes, and make the state of presthode lordis aȝens þe lyfe and þe lore of criste and his apostles, and aȝens þe proces of þe olde lawe in þis poynte, confermyd bi þe newe? In whiche he haþ so openly, in worde, dede, and in ensaumple, tauȝte and commaundit hem þat þai schuld not be lordis so. And understonde þu here, þat whan þer is eny þinge dampned of god in þe olde lawe, if þe same be dampnyd in þe newe, alle þe euydence þat ben aȝen syche a defawte in þe olde lawe ben euen aȝens þe same [page 8] in þe newe. And so all þe lawis þat god ȝaue by moyses aȝens þe worldly lordeschip of prestis of þe olde lawe be euen aȝens þis, þat prestis schulde be lordis so in þe newe lawe. Siþ þat moyses lawe is moralle in þis poynte, þat longeþ to þe perfeccyon of presthode, criste myȝte not distroy þes lawis neiþer dispens wiþ hem, þat prestis schulden not now be bunden to þes lawis. And siþ criste and his colage myȝt not be dispensid wiþ ne be exempte fro þe bondis of þe olde lawe in þis mater, I merueyle wher þe pryuelegis commen alonde wherby owre colagis of monkis, chanons or eny oþer endowid prestis þat dwellen in siche conventycles claymen to be exempt fro þis bonde of þe olde lawe [page 8b] in this poynte, þat in so many placis so opynly forfendiþ hem siche lordeschip; for þus it is writen: "Dixit [Num. xviii. [20.]] dominus ad aaron In terra eorum nichil possidebitis nec habebitis partem inter eos Ego pars et hereditas tua in medio filiorum israel. filiis autem leui dedi omnes decimas israel in possessionem pro ministerio quo seruiunt mihi in tabernaculo. Nichil aliud possidebunt decimarum oblacione contenti, quas in usus eorum et necessaria separaui"—"þe lorde sayde to aaron, and in hym to alle þe tribe or kynred of leuy, of þe whiche kynred wer þe prestis & deeknys: ȝe schal haue no possescyon in þe londe of þe childern of israelle. I am þine part & þine erytage in þe myddis of þe sonnys of israelle. And I have

ȝoue to the sonnys of leuy alle þe tiþis of [page 9] israel in-to possescion, for þe seruyce þe whiche þai done to me in þe tabernacle. þai schal haue noone oþer possessyon, þai schal be payde wiþ offrynge and tiþis þe whiche I haue departid in-to her vsis and nedis." Also in þe booke of Deutronomy [Deut. xviii. [1.]] god saide thus: "Non habebunt sacerdotes, et omnes qui de eadem tribu sunt, partem et hereditatem cum reliquo populo israelle; et sacrificia domini et oblaciones commedent, et nichil aliud accipient de possescione fratrum suorum"—"þe prestis and deeknys, and alle þo þat ben of þe same tribe, schal not have part and heritage wiþ þat oþer peple of israel; for þai schal ete þe sacrifyce and þe offryngis of þe lorde, and þai schal taake no þinge ellis of þe possessyon of [page 9b] her breþern." Also it is writen þus: "Tribui autem leui non dedit posses|cionem: [Josue xiii. [33.]] quoniam dominus deus israel ipse est possescio eorum, ut locutus est illi,"—þat is, whan moyses assignyd þe possescyon of þe londe of israel amonge þe peple, he ȝaue no possescion to þe tribe of leuy. For whi, þe lorde god of israel is þe possescion of þat tribe, as he haþ spoken to hym. Also þes lawis, ȝouen of god by moyses, þe holy prophetis tauȝten. As amonge oþer we may rede of Ezechiel, þat tawȝte how þe prestis & deeknys schuld haue hem-sijlfe to godwarde in lyuynge and sacrifice doynge; for he saiþ þus: "Non est [Ezec. xliii. [28.]] autem eis hereditas, ego autem hereditas eorum: et posses|cionem non dabitis eis in israel, ego enim [page 10] possessio eorum." "Forsoþe þer schal be noone heritage to hem; forsoþe I am þe heritage of hem; and ȝe schal ȝeue no possescion to hem in israel, for I am þe possessyon of hem." And saynt Jerom saiþ acordynge her-to: "Clericus nichil preter dominum possidere debet, scilicet, non aurum, non argentum, nec [Ep. xxxiiij.] possessiones; quia cum huiusmodi non vult dominus esse pars." "A clerke schal haue no possession but god; þat is to say, neþer gold, ne siluer, or possessions, for wiþ siche god wille not be parte, þat han more þan is necessary to performe her office wiþ. Of þis processe be-fore we may se how expresly god forfendiþ lordeschip to his prestis in þe olde lawe; and

þai cowde not schake away þis bonde by a contrari glose, lijke [page 10b] as oure prestis kan nowe. And bi þe same bonde oure prestis ben bonden to kepe þes lawis, as tochynge þe auoyd|ynge of worldly lordeschipis. And ouer þat þai ben bonden to þe same by a more perfyte lawe þan wer þe prestis of þe olde testament; þerfore þai schulde be þe more wiþdrawe fro seculer lordeschip þan prestis of þe olde lawe; namely, siþ þe olde lawe byhotiþ for þe kepynge þerof prosperite of þis lyfe, and þe gospelle bihotiþ þe kyngdome of heuen. And so no man may putte an oþer grounde bisyde þat þat is putte þe whiche is criste ihesu.

Capitulum iij.

MOre ouer we may se how euen aȝens cristis wordis in þe gospelle prestis ben þus lordis, wher criste saiþ þus:

"Reges gencium dominantur eorum, vos autem [page 11] non sic"— "þe kyngys of heþen han lordeschip on hem, but ȝe not so." [Luke xxii. [25.]] And also aȝens his ensaumple þai ben lordis; for whan he was sowȝte to be made a kynge, & so to take in hym worldly lordeschip, he fledde in-to þe hille and prayde, in toknynge þat siche lordeschip was contrarie to þe state of þe clergi, þat schuld lyue in contemplacyon. But clerkis nowe lyuen not oonly contrariously to þis techynge and ensaumple of criste, but also þai maken stronge lawis reuersynge boþe his wordis and dedis, and letten, in alle þat þai may, hem þat wolde teche þe trouþe of criste. And, by þis lawe þat þai han made, sum of hem han saide þat þai schuld gete owte of þe seculer hondis alle [page 11b] the temporal lordeschip þat þai may, and in no caase delyuer noone aȝen. And þerfore a gentilman axid a greete bischop of þis londe: "In caase þat þe clergy hadde alle þe temporal possescyons, as þai han now þe more parte, how schal þe seculer lordis & knyghtis lyue, & wher-wiþ? siþ god haþ in boþe his lawis alowid her staate and her lijflode." And þen he awnswerid & sayde þat "þai schuld be clerkis soudyoures, and lyue by her wagis." And certis

þis lawe of getynge in of þes temporaltes and þes oþer wordis of þis bischop ouȝte to be taken hede to. For siþ þai han now þe more part of þe temporal lordeschips, and wiþ þat þe spiritualtees and þe greete [page 12] mouable tresouris of þe rewme, þai may lightly make a conquest up-on þat othir party; namely, siþ þe temporal lordis ben not in noumbre and in ryches lyke as þai wer sum tyme; for þai ben sotilly spolid of her lordeschipis, in distroyng of her staate and power þat god sett hem in, and þe party of þe clergy in alle þes poyntis ben encresyd, and so couetously þai ben sette up-on þes goodis þat þai welden now, & mo þat þai hopen to haue, þat þai will not suffre her couetise to be enpugnyd openly ne priuely, als ferr as þai may lett it. For þe gospel of Jon saiþ þat bischopis and pharises sayden [John xi. [47.]] of criste: "If we leuen hym þus alle men schul byleue in hym, [page 12b] and romayns schulen comme & take oure place and oure folke." For þai dredden hem of criste, ȝif his wordis wenten forþe, þat romayns schulden comme and fordo prestis and phariseis. As if bischoppis and abbotis spaken to-day to-gedre: "hyde we goddis lawe, lest þes seculer lordis comme and take oure lordeschippis and fordo oure statis." "And fro þat day," þe gospel saiþ, "þai þouȝten to sle criste." So now by more malyce þai killen hem þat techen þe trouþe of cristis gospelle. and in þat þai suffre not criste to be alyue in þe sowlis of his peple bi qwike faythe, whiche commiþ by knouleche of his lawe, þat þai so cruely hyden fro þe peple; & þis is more cruel killynge of criste þan to kille hym bodely in his owne persone, [page 13] for þer-of came þe mooste goode to mankynde, þat is, saluacion of þo þat ben chosen to blisse. But of þat oþer maner of killynge of criste by hidynge of his lawe may no goode comme; for it is aȝens þe plesance of criste, & mooste lykynge to þe fende and lesynge of soulis. And þerfore saynt poule saiþ: "Si [[2 Cor. iv. 3.]] opertum est euaungelium nostrum: hiis qui pereunt est opertum: in quibus deus huius seculi excecauit mentes in|fidelium" (2 cor. 4)—"ȝif þe gospel is hid, it is hid to hem

þat perschen, in þe whiche god of þis worlde haþ blyndid þe mynde of unfeiþful men." And þus whoso biþenkiþ hym what maner malyce was practisid aȝens criste by bischopis and scribis and religious in tyme of his bodily presence here, þe same malice in kynde [page 13b] he schal fynde, ȝhe uphepid, in oure byschopis and religious. And as þe peple of israel wern werste gouernyd undir her prestis, whan þe gouernance was commen holy in-to her hondis, and undir þat gouernance come in her mooste confusion & losten þe holy londe for euer; so ben now cristen rewmys foule confoundid by worldly gouernaunce and lordeschip þat prestis han take up-on hem. And alwey as þai getyn more & more of þis, so to more confusion drawen cristen rewmys. And for crist wolde not þat prestis schulde haue syche worldly gouernance, he saiþ to alle men: "Reddite que sunt cesaris cesari, & que sunt dei deo"—"ȝeldiþ to cesar þo þingis þat ben of cesar, [Luke xx. [25.]] and to god þo [page 14] þingis þat ben of god"; confermynge to þe seculer party of the chirche þe material swerde wiþ his purtenance in þe persone of cesar, in whom þat tyme was chefly þis swerde, wiþ alle þe temporaltes þat longen þerto. And certis I drede not but þat þe seculer party of þe chirche, & namely þe lordis, han als myche or more coloure of þe firste party of þis texte to chalenge oonly to hem þe tem|poral swerde, wiþ his purtenances þat longeþ þerto, as seculer lordeschipis wiþ seculer iugement & seculer offyce, as oure prestis han euydence of þe secunde party of þis tixte to chalenge þe tiþis of þe peple, as þingis oonly longynge to hem. And if þai wer indifferent, as þai demen þat it is wronge and [page 14b] dampnable a seculer man to take up-on hym a prestis office, in prechynge or minystrynge of sacramentis, and in disposynge of tiþis, þat weren lymyted to þe state of þe clergy, so þai schulden deme it fulle dampnable a prest to ocupie þe temporal swerde, wiþ þe purtenance þat longiþ þer-to specified to-fore. And in full witnes þat þis lordeschip is dampnable in þe state of presthode, crist, in whom is full ensaumple and lore of perfeccyon of presthode, fled alle þes

þingis; for he auoidid þis swerde in seculer office, and tauȝte his apostles, and in hem alle oþer prestis, to do þe same whan he fled fro þe peple þat wolde han sett hym in þe office of a kynge. And whan he was requirid to ȝeue iugement bitwene two breþern [page 15] stryuynge for heritage, he wolde not ȝeue þat seculer iugement, but saide: "Homo, quis me [Luc. xii. [14.]] constituit iudicem aut diuisorem super vos?"—"Man, who made me a iuge or a departer up-on ȝou?" And so he auoidid þis swerde, and left it to þe temporal party of his chirche wiþ all þe purtenances. And þis same lesson tauȝte þe apostle: for saynt poule assigneþ þis swerde to þe seculer lordis, as it is saide bifore, and techiþ men to pray firste for [[1] Tim. ii. [2.]] suche men; þat þe peple mai lede a pesable lyfe undir hem. And he techiþ cristen men to obey to hem whedir þai ben [Eph. vi. [5.]] [Titus iii. [1.]] cristen or heþen; ȝe, all-þouȝ þai ben tirawntes. And saynt [1 Peter ii. [13.]] petir techiþ þe same lesson, and biddid þe peple to obey to þe kynge, as to hym þat is passynge [page 15b] oþer, & to duykys as to þo þat ben sent of þe kynge, in-to þe vengance of schrewis & preysynge of goode men. And as touchynge þis seculer lordeschip, saynt petir techiþ how þer schulde be no lordis in [[1] Peter v. [3.]] þe clergy; and þis worde most nedis be vndirstonden of seculer lordeschip, þe which criste his maistir bifore forfendid to alle his clergi. Siþ þan þat þis lordeschip of þe clerkis is so openli aȝens þe wille of god, schewid in boþe his lawis, and so þai offenden god deedly, & euer schulen while it duriþ in hem, it wer tyme þat cristis chirche toke hede to cristis wordis, þe whiche he spak to petir figurynge þis chirche, and saide: "turne þe swerde in-to his place"; as þouȝ crist [page 16] wolde say þus: "þou my chirche, figurid bi petir, se how þe material swerde wiþ his purtenances is owte of his place; þerfor do as I commaundid þe, and turne þis swerde in-to his place wiþ his purtenancis, as secular lordeschipis, seculer office & seculer iugement, in-to þe seculer arme of my chirche, as I haue ordeyned." And certis, but if þe chirche here effectualy þis worde of criste, schal it neuer stonde in redy rule, ne aftir þe plesance of god; and þerfore lordis schulden take hede fulle tendirly to

þis voyce of criste þat saiþ: "turne þis swerde aȝeyne in-to his place;" for whi þis apostasie of þe clergie will not oonly be cause of dampnacion of hem sijlfe, but also of alle [page 16b] þo þat mai [Rom. i. [32.]] amende þis & done not. For saynt poule saiþ he is not oonly worþi deþ þat doþe yuel þingis, but also he þat consentiþ to þe doer. Forsoþe alle þo consenten þat done not her power to amende syche defawtis. And þerfore no man may putt an oþer grounde bisidis þat þat is putt, þe whiche is criste ihesu.

Capitulum iiij.

nEþelesse of o þinge I pray ȝou here, þat ȝe greue ȝou not, all-þouȝ I forȝete not liȝtly þe materialle swerde wiþ his purtenances, and þat I desire hertly þat it wer turnyd aȝen in-to his kyndely place, wher god hym sijlf had putt it. For whan crist was in þe hondis of his enmyes, wher co [page 17] munly men forȝeten hem sijlfe & all þat þai han to do, ȝit he byþouȝte hym on þis swerde, and saide to petir, & in hym to all his clergye: "turne þe swerde in-to his place." And it wer nede þat cristis chirche toke tente to þis word by-tymys; for þis swerde wiþ his purtenance may be drawe so fer owte of his place þat it wille be vnpossible to brynge it aȝen. For þus it stondiþ of þis swerde in fulle many londis, wher clerkis han fully þe seculer lordeschipis in her power; & it is ful like for to stonde in þe same wise wiþ-in a few ȝeris in ynglonde, but if þe knyȝthode of þis rewme sett þe sonner honde upon þis swerde to brynge it in-to his kyndely place. For well myȝte we se [page 17b] uer þat slepe of litergi þat is fallen up-on vs, þat þe clergi haþ fro day to day more & more honde vp-on þis swerde wiþ his purtenance. And so þai ben likly durynge þis slepe in þe seculer partye to pull þis swerde owte of þe seculer honde sodenly, and so to haue fulle power þerof, as clerkis in oþer diuers londis han. And wete lordis well þat, if þe clergi gete þis swerde oonys fully in her power, þe seculer party may go pipe wiþ an yuy lefe for eny lordeschipis þat þe clerkis wille ȝeue hem aȝen; for it wer aȝens þe lawe þat þai

han made as touchynge siche lordeschipis; bi þe whiche lawe þai ben bonden to gete in-to þe clergie als myche of þe possescions as þai may, and in no caas to ȝeue eny siche [page 18] lordeschipis aȝen in-to þe seculer honde. And þis lawe, as experience techiþ vs, is streytly ynouȝ kepte amonge hem. For alle day it is seen þat seculer men ȝeuen her temporall possessions to þe clergi; but cowde I neuer seen ne here þat eny siche lordeschipis wern ȝeuen aȝen to þe seculer party. Neþeles I wote welle þat þe clergi will sai here, þat all her bissynes þat þai han in þis worlde a-bowte siche lordeschipe, as in stryuynge, pletynge, chydynge, and fiȝtynge, is for the ryȝte of holy chirche. But certis it is merueyl how & by whos autorite þis riȝte cam a place. For welle I wote þat god is fulle lorde of alle þis worlde aboue and also of the erthe bineþe, as þe prophete dauyd saiþ: "Domini est terra & [[Psalm xxiv. 1.]] plenitudo [page 18b] eius"—"þe erþe and þe plente þerof is þe lordis." And welle I wote þat þer is no lorde here of þe erþe, but if he hold of hym as chefe lorde, & haue his lordeschip & hold it by autorite of þis lorde god. And wel I wote forþermore þat þis chefe lorde haþ ȝeue a decre vp-on his clergi, boþe in þe olde lawe & in þe newe, þe whiche may not be reuokid riȝtfully; þat none of þe clergye, þe whiche is ybonden by his astate & office to sue criste in þe perfeccion of þe gospelle, schulde eny siche lorde be; as it is schewid openli before by autorite of boþe þe lawis and by þe lijfe of criste and his apostles. And þerfore þe holy doctoure origene writiþ þus of [hom. xvi.] goode prestis & yuelle: "wolt þu wite what difference is bitwix þe prestis [page 19] of god & þe prestis of pharao? pharao grawntiþ londis to his prestis; forsoþe god grauntiþ none partye in þe erþe to his prestis, but saiþ, 'I am ȝoure parte.' þerfore alle ȝe prestis of þe lorde þat reden þes þingis, take hede & se what is þe difference of prestis; lest þai þat han parte in þe erþe & taken tente to bissinessis and tilþis of þe erþe be not seyn to be prestis of þe lorde but of pharao; for he wille þat his prestis haue possessions, & hawnte þe tylynge of þe felde & not of þe soule; he wol þat þai ȝeue bissynes to þe londe,

& not to þe lawe. But what criste commaundiþ, here ȝe: 'He [[Luke xiv. 33.]] þat forsakiþ not alle þingis þat he haþ in possession may not be my disciple.' Crist denyeþ him to be his disciple þat haþ [page 19b] any þinge in possess[i]on, and him þat forsakiþ not alle þingis þat he haþ; & what do we? how rede we þes þingis oure sijlfe, oþer how expowne we þes þingis to þe peple? þe whiche renounce not þes þingis þat we han, but we willen gete to vs þo þinges þat we hadden neuer bifore we cam to criste. That is to forsake pouert and bodely trauelle for to haue riches and ese. But certis þis is contrarie to þe apostles lijfe, as saynt petir witnessiþ, saynge to criste: what schal be to vs þat han [Matt. xix. [27.]] forsaken alle þingis & swen þe? so petir axed not lordeschip & ese of þis lijfe to rewarde for his seruyce." And þerfor þe holy doctoure Odo in a sermon saiþ, þat bigynneþ þus, [page 20] Ecce, nos reliquimus omnia: "Abel is dede; þe bissynes of schipard and spiritual mornynge or weylynge is slayne; but cayme, þat is possession, is kept, ȝee and caym þe erþe-tyllere, is made þe hirde or gouernor [gouer MS.] of sowlis. For it is not axyd in þe chirche if he kan welle teche, or if he kan wepe & weyle for synys, but ȝef he be caym, þat is an erþe-tilyere þat kan welle tille þe londe. And it is no wondir þouȝ possession sle ful many, siþ it is venym. For þe same day þat the chirche was endowid bi constantyne, þer was herde a voyce in þe eyre: 'to-day is venym sched in-to þe chirche.' for the chirche was made more in dignite but lesse in religion. And if it be axid of siche oone: [page 20b] 'where is þe schepe þat was bytaken to þe?' he awnsweriþ 'wheþer I am kepar of my broþer?' as þouȝ he sayde, 'what charge is to me of þe sowlis, so þat I haue welle ordenyd for þe temporalle goodis.' Syche ben acursid, as cayme was, þat led owte þe schepe abel & brynge hym not aȝen, but disseyuen hym; of whiche god saiþ by þe prophete Ezechiel, her schipardis han disseyuyd hem." Alle þis saiþ þe goode doctour Odo. To siche holy sentence of scripture & doctouris schulden lordis take hede; for saynt ysydre saiþ,

and it is putt in þe lawe: "Seculer lordis, pryncis of þe [Ysydori senten|ciarum 1. iii. c. xxi.] worlde, schulden well wite & knowe þat þai schal ȝelde herd rekenynge & acowntis to god for [page 21] holy chirche, þat þai han take of criste to kepe & to defende. For as saiþ the law; þer wheþer so euer þat seculer lordis rule holy chirche wel or yuelle, criste schal ax reknynge of hem. For undir seculer lordis power crist haþ sett þe rulynge and gouernynge of his chirche." And þerfore saynt Austyn, in þe boke of questyons of þe olde lawe and þe newe, & in oþer dyuers placis, saiþ þat kyngis and lordis ben vicaris of þe godhede. And saynte poule saiþ: "Not wiþ-oute cause knyȝtis beren swerde, but [Rom. xiii. [4.]] to avenge þe wraþe of god in-to hym þat mysdoþe, & to supporte & mayntene hem þat done wel." [yuel MS. (This clause is not in the passage referred to.)] And for worþines of þis astate saynt poule techiþ to pray first of alle for kyngis [[1] Tim. ii. [2.]] & knyȝtis, þat god ȝeue hem grace to gouern [page 21b] hem selfe & her peple, þat þai han in gouernance to þe plesance of god & to helþe of her owne sowlis. And herfor saynt petir biddiþ [[1] Peter ii. [17.]] þe peple to obey to kyngis, as to hem þat ben passynge oþer, & to dukys as to þo þat ben [bent MS.] sent of kyngis in-to þe vengance of mysdoers & to þe praysynge of goode men. And not|wiþstondynge alle þes autorites, þat ben rehersid afore aȝen þe lordeschipis þat þe clerkis occupien expresly aȝens goddis lawe, as it schal be pleynly proued her-aftir wiþ goddis help, ȝit þai sayen þat criste forfendiþ hem not siche worldly lordeschip, saaf þat þai schuld not be lordis aftir þe pompe & pride of þis worlde. But þis fleschly glose & many siche oþer þat þai han is no þinge to pur [page 22] pose. For god haþ forfendit pompe and pride to all maner of men, and mysuse of his goodis; for he ȝaue neuer man leue to do synne. But vp hap þu art a clerke or a religious man endowid wiþ many worldly lordeschipis, and art wo þat euer crist was so yuel avised to say, or þe euaungelist to write, þes wordis; þe kyngis of heþen han lordeschip upon hem, but ȝe not so; and woldist liȝtly, and it wer in þine power, do þis worde & siche

oþer owte of þe gospelle for euer; as waiwerd clerkis wolden in seynt Austyns time haue done owte, & þai wisten how, þis worde of þe gospelle: "super cathedram moyses sederunt &c." [Matt. xxiii. [2.]] "Vpon moyses chayer han siten scribis & pharyseis: alle þat þai schal say to [page 22b] ȝou kepe & do ȝe, but do ȝe not aftir her werkis." þus saiþ Austyn, de uerbis domini, super isto textu. And for als myche as þu maist not undo for euer suche textis, ne ȝit þu wilt do aftir þe letter of siche textis; þerfore þu saist þu most haue a glose. wel þan for goddis loue, If þu wilt glose þe textis of þe gospelle þat ben so euen aȝens þi lordeschip, glose hem as criste did and commaundid þe to ȝeue fulle credence to his glose, whan he saide: "ȝif ȝe leue not [John x. [38], xiv. [11.]] me for my wordis, leue ȝe þe dedis." And if þu bileue effectualy þis glose, þu schalt not oonly forsake þe lordeschip þat þu occupiest, but also, raþer þan þu schuldist be ocupied þerwiþ, þu schalt renne awai þer-fro & hyde þe, as cristis [John vi. [15.]] glose saiþ þat he did. and if þu wilt not bileue ef [page 23] fectualy cristis wordis neþer his glose, þan þu wilfully & obstynatly forsakist crist vttirly; and so þu bycummyst a lymme of anticriste, for no man may putt an oþer grounde bysidis þat þat is put, þe whiche is criste ihesu.

Capitulum v.

hEre we may se þat a clerk may not be a lorde, or vir|tuosly occupi so seculer lordeschip. And ȝif þu wilt wete whi, me semiþ þat þis is a cause sufficient y-nowe. þat criste haþ forbodun hem þis lordeschip in playne wordis, as it is writen ofte to-fore, & glosid þo wordis wiþ his dedis; for whan he was souȝte to his passion, he profred hym silfe, but whan he was souȝte to be a kynge & to haue taake up-on hym þe material swerde wiþ his purtenances, he fled and [page 23b] hidde hym self and left þis swerde hooly in his place; techynge his prestis by þis ensample to do þe same. And it is no doute but þat þis ensaumple was a commaundement to

cristis prestis to fle vttirli þis lordeschip. For as seynt gregory saiþ: "Dominus ihesus cristus aliud nos sermonibus, [Gregorius omelia xvii.] aliud vero operibus ammonet. Ipsa enim facta eius precepta sunt, quia dum aliud tacitus facit, quid agere debeamus innotescit." Cristis dedis or ensaumples ben commaunde|mentis what we schulden do. And þat criste fled þis temptacion of þe peple & hidde hymself schuld teche prestis to fle, not oonly þis synfull & dampnable lordeschip in þe state of presthode, but also þat [MS. inserts 'but.'] þai fle þe occasion or the temptaci[on] [page 24] þer-of. And þis ensaumpled criste in his fleynge and hydynge. And not oonly þis, but also crist in his doynge dampnyd symony, þe whiche is takynge, or an unruely wille to take or to ȝeue, worldly goode for grace, or bi occasion of grace of god mynystred to eny creature. For whan criste had graciously & by myracle fed þe peple, þorow occasion of þat grace, þis peple was moued to take hym & make hym a lorde; but criste, a clere ensaumple of clennesse of prestis, by whom as goddis instrumentis grace is ȝouen to þe peple as þis grace was by þe preste criste, fled þis ȝifte. And in þis fleynge of criste fro þis lordeschip aftir þe myracle & grace þat god þe fadir had ministrid by hym, he dampned [page 24b] þe ressauyng of þe lordeschip þe whiche siluestre toke of constantyne. And criste commendid & confermyd þe dede of þe blessid prophete helyȝe, þat refusid þe ȝiftis proferid to hym of Naaman after þe miracle & grace [4 Kings v. [16.]] þat god had done by hym to Naaman. Neþelesse for þe more open knowleche of þat þat I moue here, þu schalt undirstonde þat þe casis þat bitydden bytwene constantyne & siluestre & naaman & heliȝe ben wondir like; for boþe þes seculer men wer grete lordis & mesels, and boþe weren helid bi myracle of god, & bi grace mynystred to hem bi þes two prestis. For Naaman was helid of god bi grace ministred to [4 Kings v.] hym bi heliȝe. And constantyne was he[lid] [page 25] of god by grace ministred to hym bi siluestre, as his storie telliþ. and boþ

þai wer helid in oon wise, for in water schewid of god to þes two prestis, and bi þes two prestis schewid to þes [to þes to þe MS.] two sike men. And aftir þes gracis þus minystred by þes two prestis, Naaman proferid to heliȝe wondir grete ȝiftis of mouable goodis, and constantyne proferid to siluestre boþe mouable & vnmouable goodis in wondir grete plente and excesse. But not-wiþstondynge þat naaman prayed fulle hertly heliȝe, & enforsid hym þat he schuld haue take þo ȝiftis, vttirly he forsoke hem; but siluestre in þe same case toke þat þe emperoure proferid hym, boþe þe grete worldly [page 25b] aray & þe wondir grete lordeschipis. And oo grete cause whi heliȝe wold not assent to Naaman to take eny ȝiftis of hym in þis case was for þan heliȝe had been a symonient, siþ his man giezi, þat ran aftir naaman and toke ȝiftis of hym þorow occasion of þat grace so minystred, was a symonyent, not|wiþstondynge þat þat grace was not ȝeue by hym in eny wise to Naaman, but þat he toke þo ȝiftis bi occasion of þat grace. how myche raþer his maister heliȝe, þat had more kunnynge & was bounden to more perfeccion, schuld haue be a symonyent ȝif he had ressauyd þat goode, siþ þat grace was ministred to Naaman by hym. And no dowte þouȝ siluestre had in þis case ressauyd but mouable goodis, he [page 26] schulde haue synned more greuously þan giezi did, or heliȝe schulde ȝif he had ressauyd þat naaman proferid to hym; for siluestir trespassid aȝens a more perfite lawe. And what bi giezi & balam, what by Judas & symon magus, þat wer symony|entis acursid of god & ysmyten wiþ goddis vengance, & what bi many faire euydencis of scripture & reson þat siche a man owȝt to haue had, he had many grete warnyngis of hydousnes & perille of þis synne ouer þat his predecessouris hadden; and alle þis agregeden hys syn. Here it may be knowen þat siluestre did not aftir þe ensaumple of criste, þat fled whan he schuld haue be made a kynge & hidde hym self and so wiþ-stode it, but he proferid hymself to his

passion. But [page 26b] siluestir did on þe contrari wise; for whan he was sowȝte to passion, he hidde hym sijlfe, as þe storie of [John xviii. [4.]] hym telliþ. And whan he was callid to þe state of þe emperoure or worldly dignite, he in a maner proferid hym self; in als myche as he manly wiþstode not þe hidous & synfulle purpose of þe emperoure, but cowerdly consentid to his foly. And certis I drede not þat he had neuer better cause of martirdome þan to haue wiþstonde þis foli of þe emperour, in case þat he wolde by violence haue enforsid hym to þis lordeschip. For as a man may conceyue, in partye of þat þat is saide before, & of euydence þat wiþ goddis help schal sue her-aftir, þis wickid dede was peruertynge of cristis ordenances in [page 27] his chirche, & harmfulle & destruction to euery state þerof, & will be fynal confusion þerof but ȝif it be remedied. And so þis man had neuer so grete cause to fle & to hide hym self as whan he was callid to þis rialte; and þat he myȝte haue lernyd of criste, þat schulde haue be his maister, þat in þe same case fled & hidde hymself. And þouȝ vnkunnyngnes myȝte sumdele excuse þe emperour; ȝit þat myȝt not excuse þis preste, þat owȝte to knowe, as a þinge chefly bilongyng to his perfeccion, þat he schulde not be a lorde on þat wise. For no man may putt an oþir grounde biside þat [þat] is putt whiche is criste ihesu.

Capitulum vj.

aNd so who so lokiþ wel þe dede of siluestir, it was [page 27b] ex|presly aȝens þe lyuynge & þe techynge of ihesu criste, as it is openli tawȝt bifore. And siþ þe endowynge of þe clergi is groundid vp-on þis dede, we may se by þis processe how þe clergi is wondirfulle enfect wiþ symonye & heresie. For þis sinne in hem may not be vndo till þe temporalle lordeschip in hem be distried, whiche haþ envenemyd alle þe clergi. & ȝif we taake hede to þis processe, we schal not myche wondir, all|þouȝ

þe awngelle of god, aperynge in þe eyre in þe tyme of doynge of þis wickid dede, saide þes wordis: "þis day is venym sched or helt in þe chirche of god;" as gorram saiþ up|on þe xij chapitre of þe apocalips. And þerfor saiþ [page 28] saynt Jerom, in vitis patrum: "Siþ þe chirche encresid in posses|syouns, it haþ decresid in vertues." And herfore criste þat was in lyke case wiþ þes two prestis, heliȝe & siluestre, in dampnynge of þis wickid dede þat haþ so myche harmyd & envenymyd his chirche, left þe way of siluestre, þat toke þis worldly lordeschip, and chese þe way of heliȝe þe prophete, þat forsoke þo ȝiftis þat naaman proferid hym, and fled boþ symony & heresy. And so, as heliye left þe grete richesse þat naaman wold haue ȝyue hym & tooke worþili þe pore ordenance & fyndynge þat a goode man & his wyfe proferid [4 Kings iv. [8.]] to hym; þat is to say, a lytille soler, a bedde, a borde, a chaire, & a kandilstek, þe whiche [page 28b] ben acordynge to a studier or a contemplatyfe man; So criste forsoke seculer lordeschipis, & held hym payde wiþ þe pore liflode þat deuoute peple ministred to hym to his nedeful sustenance in his labours. And þus didden also alle þe apostles, as a man may conceyue of þe gospelle & in many oþer placis of her lijfis. For aftir [Luke viii. [3.]] tyme þat god þe fadir had wrouȝte þis grete miracle bi criste his preste, in releuynge of fyve þousande & mo þat wern in mysese of hunger, he avoydid siche worldly rewarde þat schulde haue be ȝoue to hym by occasion of minystrynge of þis grace. Siþ þan þat criste & heliȝe acorden to-gydre in þis case, & siluestre reuersiþ hem boþe here; [page 29] and siche contrarius dedis in casis þat ben so lijke mow not be glosid to-gedre, þan we most nedis, ȝif we will go a sure way, magnifie in worde & dede þe doynge of heliȝe & of criste in þis case; siþ þat heliȝes dede is commendid in scripture, and crist is truþe and autor of scripture. þan we moten dampne þe doynge of gyezi & of siluestre, þus ferr strayynge away fro heliȝe & criste & his gospelle. And in þis writynge I blasfeme no more siluestre, & þes holy men and sayntis þat han ben siþ þis endowynge

of þe chirche cam in, all-þouȝ [I] rehers & blame her synne, þan I do petir & his felowis whan I say þat þai synfully forsoken criste, or poule whan [page 29b] i say þat he wickidly pursuyd cristis chirche. for I blame of no þinge wher-of þai schuld be sayntis, no more þan I do þes apostles; alle-þouȝ I blame her synnys, þe whiche þai hem self dampnyd, & wer sori þat euer þai synned so. For petir wept sore for his [Matt. xxvi. [75.]] synne, as þe gospelle saiþ. and saynt poule, mekely knowlech|ynge his synne, saide þat he was not worþi to be callid [[1] Cor. xv. [9.]] apostle of criste, and þat bi-cause þat he pursuyd cristis chirche. And on þe same wise siluestre and þes sayntis diden, or ellis schuld haue do for her synne. For whan we will preyse sayntis, we schul loke wherin þai suyd criste and his lawe in worde, dede, or maners, and so ferr þai ben worþi [Matt. xi.] preysynge [page 30] and no ferþer; for crist is þe mesure of vertuous lyuynge & worchynge; and herfore he calliþ alle men to sue [Matt.xxviii.[20.]] hym & to lerne of hym, & namely prestis to teche þat þat he tawȝte, and þan we may not erre. And herfore saynt poule [Eph. v. [1.]] [[should be 1 Cor. xi. 1.]] tauȝte cristen peple to sue hym, but no ferrer þan he sueþ ihesu criste. And saynt petir remittiþ þe pepille to criste, for to take of hym ensaumple; saiynge þus: "Crist haþ suffred for [1 Peter ii. [21.]] vs, leuynge ȝou ensaumple þat ȝe filow þe steppis of hym þat did no synne, neþir was eny gyle founden in his mouþe." And so a man may euer saafly sue his lyuynge and techynge wiþ-owte eny errynge; but & we sue in alle þingis eiþer petir, poule, or siluestre, or eny [page 30b] oþer synfulle man, we must nedis erre in many þingis, as þai diden. Loke þan if siluestre suyd criste whan he forsoke þe pouert of þe gospelle & by-cam a lorde vpon þe west empire of þe worlde. And if he so did, þan preyse hym in þat doynge, & ellis not. for whi no man may putt an oþer grounde bisidis þat þat is putt, þe whiche is criste ihesu.

Capitulum vij.

bI þis processe bifore saide men mow lerne to awnswere to þe comon argumentis þat couetous clerkis maken in þis mater to mayntene wiþ her synne. In þe whiche argumen|tis þai aleggen for hem þe sinnes of her predecessoris, saynge þus, "seynt hue, seynt thomas and seynt swyþune [page 31] wer þus lordis, & þai wer holy men here & now ben seyntis in heuen; þan may we, be þe same skile, medefulli taake up-on vs þis temporall lordeschip, and sue hem in þis." But ȝe schal undirstonde þat þis maner of arguynge holdiþ welle whan we argue of god; for it suyþ well, "criste did þus, saide þus, or wolde þus, þerfor þis was wel done, saide, or willid; & so in þis dede, worde, or wille, it is holsum, spedy & plesaunt to god þat we sue hym." But whan we argue of an creature þis argument is to schorte; for it sueþ not, "Petir saide þus or did þus, þerfore he did or saide welle, and in þes wordis & dedis it is holsum to sue hym;" for þis maner [page 31b] of arguynge is vnpreuyd in þat þat petir forsoke criste, & in þat þat he smote of malcus ere; so þat þis maner of arguynge of a creature is to schorte. And þerfor ȝe most argue þus: "Petir saide or did þus, and in þis saiynge or doynge he suyd þe life & þe lore of ihesu criste; þerfor petir in þis did or sayde welle, and in þis it is holsum to sue petir." And so musten oure clerkis argue whan þai aleggen for her lordeschip þe lyuynge of her patrons & sayntis, & sayen þus: "Seynt thomas & seynt hwe & seynt Swiþune wer þus lordis, & in þis þai suyd cristis lyuynge & his lore; þerfor we may lefulli be þus lordis." And I wote wel þat gabriel schal blow his horne or þai han preuyd þe mynor; [page 32] þat is, þat þes seyntes or patrons in þis suyden þe lore or þe life of ihesu criste. And of þis ȝe may se þat siche nakid argumentis, þat ben not cloþid wiþ cristis lyuynge or his techynge, ben riȝt nouȝt worþe, alle-þouȝ þe clerkis ablynden wiþ hem myche folke in þis worlde. But here haue I no leyser to telle, all ȝif I kouȝde, what chefesaunce

and costis þe clergi makiþ, & what werris þai holden to con|tynu þis symony & heresi so vnauysely brouȝte in-to þe chirche. And ȝit þai sechen alle þe ways þerto þat þai kan, ȝhe in so myche þat [þai] gone openli armyd into þe felde to kill cristen men for to gete and holde siche lordeschipe. And not-wiþstondynge þat seynt petir was so pore þat he had [Acts iii. [6.]] neþer golde [page 32b] ne siluer, as he saiþ in þe dedis of þe apostles. And his oþer worldly goode he lefte whan he began to sue criste. And as tochyng þe tytle of worldly lawe þat he had to þat goode, he made neuer clayme, ne neuer resseyued aftir worldly lordeschip. And ȝit þai callen alle her hoole lorde|schip seynt petirs grounde or lordeschip. And þerfore saynt bernerd writiþ to ewgeny þe pope, saiynge þus: "ȝif þu wilt be a lorde, sike it by an oþer title but not by þe apostles [libro ii. [cap. 6.]] ryȝte, for he myȝt not ȝeue þe þat he hadde not: þat he hadde he ȝaue, þe whiche was bissynes vp-on chirchis; wheþir he ȝaue lordeschip, here what he saiþ: 'Be ye not lordis in þe [1 Peter v. [3.]] clergi, but be ȝe made fourme & ensaumple of cristis [page 33] flokke.' And lest þu trow þis to be sayde not of trowþe, take kepe what crist saiþ in þe gospelle: 'þe kyngis of heþen han lorde|schip vp-on hem, forsoþe ȝe not so.' Se how pleynly lordeschip is forbodyn to alle apostles; for ȝif þu be a lorde, how darst þu take vp-on þe apostilhede? or if þu be a bischop, how darst þu take vp-on þe lordeschip? playnly þu art forbodyn boþe; and ȝif þu wilt haue boþe to-gydire, þu schalt lose boþe, and be of þat noumbre of whiche god pleniþ be þe prophete ose, [Hosea viii. [4.]] saiynge, 'þai regneden but not be me, saiþ god.' And ȝif we holden þat þat is forboden, here we þat is bodyn of criste: 'he þat is gratter of ȝow, loke þat he be made as ȝongar [page 33b] in sympilnes; and he þat is forgoer, loke he be a seruant.' þis is þe forme of þe apostles lijfe; lordeschip is forbodon, & seruyse is boden." þis saiþ saynt bernarde þere. And þerfore no man may putt an oþere grownde bisidis þat þat is putt, þe whiche is criste ihesu.

Capitulum viij.

bVt ȝit I wote welle þat and clerkis & religious folke þat louen unkyndely þes lordlynes, willen glose here & say þat þai occupien not siche lordeschipis in propir, as seculer lordis done, but in comoun, like as þe apostles & þe perfite [profite MS.] peple [Acts iv. 32.] diden in þe begynnynge of cristis chirche, þe whiche hadden alle þinge in comoun, like as suche clerkis & religious saien þai han nowe. In tokenyng wherof as no man sayd of eny [page 34] þinge þat tyme, "þis is myne;" so oure clerkis & religious, namely, whan þai will speke in termis of her religion. A pri|uate persone wille not say, "þis or þis is myne," but in persone of alle his breþern he wille say, "þis is oure." And ouer alle þis þai saien, more sutilly, þat þai occupie not þis bi title of seculer lordeschip, but be title of perpetual almes. But whateuer þis peple saien here, we mot take hede to þe rewle of prefe þat fayliþ not, þe whiche rule criste techiþ vs in þe gospel in dyuers placis, wher he saiþ: "leue ȝe þe werkis, for whi by [John x. [38], and xiv. [11.]] her werkis ȝe schul knowe hem." And þis rule is wondir nedefulle to a man þat haþ a do wiþ eny men of þe pha [page 34b] riseis condicions; For, as criste saiþ, "þai saien but þai done not." [Matt. xxiii. [3.]] And so as cristis werkis beren witnes of hym, as he hym sijlfe saiþ, & schewdyn what he was & how he lyued; so þe dedis & þe maner of lyuynge, or þe þinge in it sijlfe beriþ witnesse wiþ-oute fayle how it stondiþ amonge hem in þis poynte. And if we take hede þus bi þis rule we schal se at yȝe how þe clergie saiþ here oþer-wyse þan it is. For in sum place in priuate persone, and in sum place in comunte, or persone aggregate, whiche is alle oone, as saynt austyn saiþ vp þe sawter, þe clergi occupieþ [occupier MS.] þe seculer lordeschip seculerli, & so in propre. For in þe same wise as þe baron or þe knyȝte occupieþ & gouerneþ his baronrye or his knyȝtte,

so after þe amor [page 35] tesynge occupieþ þe clerke, þe monke or chanon, þe colage or þe couente þe same lordeschip, and gouerniþ it by þe same lawis in iugement & ponyschinge; as prisonynge & hangynge, wiþ siche oþer worldly turmentynge, þe whiche sum-tyme bylongyd oonly to þe seculer arme of þe chirche. ȝhe, oft-tymys we may se how þai bissyen hem to be kyngis in her owne, & reioycen hem fulle myche in þat cyuylite or seculerte, ȝif þai may gete it. And þis is an euydence þat þai wold gladly be kyngis of alle þe rewme or þe worlde. For wher her londis & seculer mennys franchisen to-gydir, þai stryuen who schal haue þe galows or oþer maner turmentis for felouns. þei kepen also vndir bondage her tenauntis & her [page 35b] issue wiþ her londis. And þis is þe mooste cyuylite or seculer lordeschipinge þat eny kynge or lorde haþ on his tenauntis. And þerfore we may se hou þai claymen in her goodis a maner of propre possession, contrary to þe comounynge of þe comon goodis in tyme of þe perfyte men in þe begynnynge of cristis chirche. And what-so-euer þe clergye sayen, þair dedis schewyn welle þat þai han not her goodis in comoun, lyke as criste wiþ his apostles & perfyte men hadden in þe begynnynge of cristis chirche. For in holdynge or havynge of her goodis is propir of possessyon & seculer lordeschipynge, þe whiche stondiþ not wiþ þe plente of cristis perfeccion in prestis; as it sueþ of þis processe [page 36] and of þat þat is declarid before. And as for þat oþer glose þat clerkis han here, where þai saien þat þai holden þes lordeschipis by title of perpetual almes. But here ȝe schul undirstonde þat mercy or almes is a wille of relevynge of a wreche oute of his mysese, as lyncolnyence saiþ in þe bygynnynge of his ^*dictis. So þat ȝif a man schuld do effectualy almes, he most loke þat he to whom he schuld do almes wer in mysese and had nede to be releuyd. In [Dicto ii.] tokenynge wherof criste oonly assigneþ almes to þo in whom [Luke xiv. [14.]] he markiþ mysese. And so of þis it wille sue, þat ȝif a man releue oo wreche & makiþ an oþere or mo, he doþe noon almes, [page 36b] but raþer makiþ mysese. And myche more he doþe

noone almes ȝif he make riche þo þat han noone nede, for als myche as þai ben sufficiente to hem sijlf. þis haþ no coloure of almesse, for þis may bettir be callid a woodnesse or a wastyng of goddis goodis. And ouer þis, if a man take þo goodis þe whiche god in þe best wise, euen & wiþ-owte errouris, haþ assigned to þe state of seculer lordis, & ȝeue þo goodis to eny peple þat haþ noone nede of hem, ȝhe, to whiche peple siche goodis ben forfendit, þis schuld be callid noone almesse, but peruertynge of goddis ordynance, & þe destruccyon of þe state of seculer lordis, þe whiche god haþ aprouyd in his chirche. for as [page 37] saynt poule saiþ, "Almes-dede schuld be so [[2] Cor. viii. [13, etc.]] rewlid þat it wer relevynge to þo þat ressavyn it, and no tribulacion to þo þat ȝeuen it." And myche raþer it schuld not be vndoynge of þo þat done it. And herfore criste techiþ in þe gospelle to do almes of þo þinges þat ben needeles or [Luke xi. [41.]] superflue. And in þis dede a man schulde haue rewarde to þe nede of hym þat he doþ almes to, and to þe charge of his owne house. what almes þan I pray þe was it to vndo þe state of þe emperoure, & make þe clerkis riche wiþ his lordechipis? namely, siþ crist confermyd to þe emperour his state wiþ þo þingis þat longyd þer-to, not-wiþstondynge þat þe emperoure þat tyme was heþen. And he haþ forfen [page 37b] dit expresly his clergy in worde & in ensaumple siche lordeschip. And as þis was noone almes, so we mote say of oþer kyngys, dukis & erlis, barons & knyȝtis, þat ben vndo herby, & þe clerkis made riche & worldely lordis wiþ her goodis. wher|fore it may riȝtfully be sayde: "No man may putt an-oþer grounde bi-sidis þat þat is putt þe whiche is crist ihesu."

Capitulum ix.

hEre we may se, bi þe grounde of þe gospelle and be þe ordenance of criste, þat þe clergy was sufficyently purveyed for lyfelode. For god is so parfyte in alle his worchynge þat he may ordeyn no state in his chirche but if he ordeyn sufficient liflode to þe sa [page 38] me state. And þis

is open in goddis lawe whoso takiþ heede. And þat vndir euery lawe of god as vndir þe law of innocens & of kynde, vndir þe lawe ȝeue by moyses, and also vndir þe lawe ȝouen by criste. In þe tyme of þe state of innocence, we know wel by bileue þat god had so ordeyned for mankynde, þat it schulde haue had lyflode I-now; ȝhe, wiþ-owte eny tenefulle laboure. And of þe lawe of kynde criste spekiþ in þe gospelle, seyinge þus: "Alle þinges þat ȝe [we MS.] wollen þat oþer [Matt. vii. [12.]] men done to ȝou, do ȝe to hem." And if þis lawe had be kepte, þer schuld no man haue be mischeuously nedy. And in þe tyme of þe lawe ȝeue by moyses god [page 38b] made a fulle & sufficient ordenance for alle his peple, and assigned þe fyrste fruytis and tiþis to þe prestis & deeknes. And alle-þouȝ þat he wolde þat þer schulde be alleway pore men in þe londe of israelle, ȝit he made an ordenance aȝens myschevous nedis, & commaundit alle þe peple þat þer schulde be on no wyse a nedy man and a beggere amonge hem; as it is wryten. [Deut. xv. [4.]] And so in þis lawe he ordeynyd sufficiently I-now for his peple. And in þe tyme of þe new lawe criste assignyd þe seculer lordeschipis to temporalle lordes, as it is tauȝte byfore, and alowid þe comonte her liflode goten bi true merchandise & hosbondrie and oþer craftis, and in worde & ensaumple he tauȝte his prestis [page 39] to be procuratouris for nedy peple & pore at þe ryche men, & specifyed þes pore, & tauȝte how þai þat wer myȝty schuld make a purviance for syche pore folke, þat þai wer not constrenyd by nede for to begge; as grete clerkis merken vp-on þis worde of þe gospelle where criste saiþ þus; "When þu makist þine feeste," þat is, of almes, [Luke xiv. [12.]] "calle pore, feble, lame & blynde." He saiþ not "latt siche pore men calle vp-on þe," but: "calle þu;" menynge in þat, þat þu schuldist make a purvyance for siche peple þat þai be not myschevously fauȝty. And for þe clergy he ordenyd sufficiently, techinge hem in worde and in ensaumple hou þai schuld holde hem apayde wiþ lyflode & helynge, mynystred to

hem for her true labour [page 39b] in þe gospelle, as it is wryten to-fore. Of þis þan þu mayst se houȝ god in alle his lawis haþ sufficiently ordend for alle þe statis þat he foundit and aproued. And houȝ it were aȝens þe goodnes and þe wisdome of god to orden eny state but if he ordend sufficyent liflode þerto. Siþ þen þis ordenance of god was sufficyent, als welle for þe clergi as for oþer men, it semiþ a foule presumpcyon to brynge in a new and a contrary ordenance of liflode for clerkis, vp-on þat ordenance þat crist had made for hem by-fore. Of þe whiche ordenance þe clergy fulle many yere aftir þe bi|gynnynge of cristis chirche, whan it was best gouernyd, helden hem a-payde. For þis meneþ þat cristis [page 40] ordenance was insufficyent & worthi to be vndo. And if we take goode heede, þai hadden no more nede to plene hem of þis orde|naunce þan hadden þe oþer two statis of his chirche, þe whiche in-to þis day holden hem apayde wiþ þis ordenance of criste, and desyren in grete party þat þis fayre and sufficient ordenaunce of criste were fully kepte. And more sikirnes or ensurance may no man make of eny-þinge þan criste haþ of þis liflode to þe clergy. For crist not oonly affermiþ to þe peple þat he wille not fayle hem in liflode & helynge, but also preueþ þis by argumentis þat may not be asoylyd, so þat þai be true seruandis to hym. For crist meniþ þus in his arguynge þer: "Siþ god fayleþ not briddis [Matt. vi. [26.]] [page 40b] and lilyes and grasse þat growen in þe felde, neiþer heþen men, hou myche raþer schal he not fayle his true seruandis." And so þis purvyance of perpetual almes, þat oure clerkis speken of, meniþ fawte of bileue & dispeire of þe gracious gouernance of god. Siþ þan, as it is sayde bifore, it is noone almes to releue oo wreche and make an oþer or mo; and to make hem riche wiþ temporalle lordeschip, þe whiche ben forfendit to siche peple; and namely if siche almes-ȝevynge be distroynge or apeyrynge of eny state aprevyd of god in his chirche, it wille sue þat þe endowynge of þe clergy wiþ worldly lordeschipe owȝt not to be callid almes, but raþer alle a mysse, or wastynge of goddis goodes, [page 41] or distroynge of his

ordenance, For as myche as þe clergi was sufficiently ordeynyd by criste. For whi þis almes þat clerkis speken of here made many wrechis, And it was ȝoue to hem þat hadde no nede. And þus it is enpeyringe not oonly of oone estate of þe chirche, but of alle þre, of þe whiche I spoke of in þe bigynnynge. And so þis almes-ȝevynge haþ made alle owre rewme, ȝhe, & as I suppose, fulle nye all crestyndome, full pore and nedy and myscheuous ouer þat it schuld have be if þe clergy had holde hem payde wiþ cristis ordenance. But now þorou þis perpetual alamysse þat þe clerkis and religious folke callen almes, cristis ordenaunce is vndo in sum londis hooly, & in ynglonde for þe more party. [page 41b] And it is likly to be alle vndo in processe of tyme. For by amortesynge of lordeschipis þe lordis ben vndo in grete party. And þo þat ben lefte, by-cause þat hem lakkiþ her owne party þorow foly ȝifte of her auncetreris, ben ful nedi. Ferþirmore it may be vndirstonde of þis processe þat wiþdrawynge of þes lordeschipis from þe clergi, and restorynge of hem to þe statis þat god haþ assignyd hem to, schuld not be callid robbery of holy chirche, as oure clerkis sayen, but raþer riȝtwise restitucioun of goode wrongfully and þeuely wiþholde. And þerfore þer may noon oþe or a-vow bynde eny man to mayntene þis þefte and distryinge of goddis ordenance, and þis greete harmynge of cristis chirche, as þe vow of iepte [Judges xi.] schulde not have bounde [page 42] him to kille & to sacrifice his owne douȝter. Ne þe oþe of herode schuld not haue bounde hym [Mark vi. [26.]] to kill innocent Ion. But as Jepte schulde have broken his oþe or avow, and han offred an-oþer þinge þat had be plesynge to god and acordynge wiþ his lawe, as saynt awstyn saiþ vp-on þe same storie, so herode schuld have broke his oþe, and a-savyd innocent blode, and sore a|repentid hym for his vnavysid swerynge. And so schulden lordis nowe breke her oþis, þat þai han unavisely and wiþoute cowncel of holy scripture sworne to mayntene þis þefte; ȝhe, heresye and symonye, as it is proued bifore, þe whiche oure clerkis callen perpetual almes. And not þus sue

her predecessouris or progenitouris in [page 42b] her foly dedis and oþis þat þai han made to mayntene þis mischeuous per|uertynge of cristis ordenance; for as þe state of þe clergi haþ no power ne leve to make þe peple or þe lordis to synne deedly, or to distroye goddis ordenance in his chirche, so þai have no leve or power of god to cowncelle or to constreyne in eny case þe lordis or þe peple to swere to mayntene þis endowynge of þe clerkis and religyous folke, þe whiche is fulle grete þefte, heresy & symony, and wondir harmfulle to cristis chirche; as it is schewyd in þis procese and in oþer writen bifore. But þe lordis specialy schulde se here what wer plesynge not to þes clerkis but to god. And þat schulde þai do; for her-to þai ben bounden by vertu of her office vp payne of dampnacion. And þer may no man dispence [page 43] wiþ hem of þat boonde, stondynge her state. for no man schuld putt an oþer grounde bisidis þat þat is putt, þe whiche is criste ihesu.

Capitulum x.

aNd þerfore men demen it a grete synne to ȝeue lande entaylid by mannys lawe fro þe persone or þe kynred þat it is entaylid to; ȝhe, alle-þouȝ it be not so ȝouen for euer but for a litille tyme. And þouȝ it be so þat þe persone or kynred, þat siche londe is ȝeue to, be nedy and haue leue by goddis lawe to occupie siche maner londe or lordeschip. and þis [is] demyd fulle grete synne amonge þe peple, not oonly to þe ȝeuer, but also to þe takere, for boþe þai done dampnable wronge to hem þat it is entaylid to, as þe peple demiþ; ȝhe, alle-þouȝ it be ȝoue for goode and true seruyce þat þe ressey|uour [page 43b] haþ done to þe ȝeuer bifore, or ellis bi way of almes of relevynge of þe persone or kynred þat is ȝeue to. Houȝ myche raþer þan, I pray þe, wiþ-owte comparyson, is it a grete synne, as wel to þe ressaueris as to þe ȝeueris, to take þe lordeschip þe whiche god, þat haþ fulle lordeschip up-on alle þe worlde, haþ

ȝoue bi perpetual lawe or riȝte to þe stade of seculer lordis, and ȝeue þis fro þat state, to þe whiche god entaylid þis lordeschip, to an-oþer straunge peple of an-oþir lyne, þe whiche haþ neþer nede ne leue of god for to ocupie it. And if oure prestis clayme tiþis as goodis in a maner entaylid to hem, for als myche as god in þe olde lawe had ȝoue & entailed siche tiþis to þe kynred of levy and to noone oþer lyne; For criste cam of þe lynyage of [page 44] Juda, to whiche lyne was no tiþis grauntid; And so as men supposen þis entaile was not expresly confermyd bi criste and his apostles to his prestis in þe new lawe. For as it is writen in policronicon, þe sevenþe boke, gregor þe sexte ordenyd first tiþis to be payde to curatis oonly. And ȝitt þai claymen so ferforþli þes tiþis, þat no man lawfully may wiþ-holde hem or minystre hem save þai. Ne þai may be turnyd or ȝouen to eny oþer state or kynred saue oonly to hem, all-þouȝ men wolden do þat undir coloure or bi titille of perpetualle almes; for þis schulde be demyd of þe clergy a dampnable synne & dis|troynge of holy chirche & sacrilege. Hou myche raþer þen is it an hidous and a [page 44b] dampnable synne, to ȝeue or to take away þe seculer lordeschipis fro þe state of seculer lordis, þe whiche god had ȝeue & entaylid to hem, bi þe same lawe & riȝte by þe whiche he had ȝouen þe tiþis to þe prestis in þe olde lawe? and þis entaile was neuer interrupte or y-broken in-to cristis tyme & his apostles; and þen þai confermyd þis entayle bi lawe so stronge to þe seculer party þat no man, safe anticriste and his disciples, may openly enpugne þis entaile, as it is schewid bifore. And so as no man schuld presume to wiþdrawe, wiþholde or turne þe tiþis fro þe state of presthode, as þai sayne; so myche raþer schuld no man presume bi ȝeuynge or takynge to aliene þe temporal lorde|schips [page 45] fro þe state of seculer lordis. And þus clerkis han not so myche coloure to sai þat þe lordis & þe lay peple robben holy chirche, if þai wiþdrew þe tiþis fro hem, for als miche as þai han take her temporaltes fro hem. And þis takynge of þes temporaltes in-to þe handis of þe clergi haþ

neuer þe lesse malice of robrye & cause of malice in it sijlfe, for als miche as it is done by symylacion of holynes, þe whiche is double wickidnes. For þus lucifer robbid Adam [Gen. iii.] boþe of goodis of fortune, of kynde, and of grace. As þe clergi haþ robbid, and ȝit doþe, þe chirche of þes þre maner goodis; For riȝt as lucifer did þis harme to adam & eue, vndir coloure of loue & frendischip & helpynge of hem, so done nowȝ [page 45b] his awngelis, þes ypocritis, þat transfigure hem sijlf in-to awngellis of liȝt, and disseyuen þe pepill by fals by-heest of heuenly help, þat þai willen procure to hem for her goodis as þai sayen. And if a bischop and his colage, or an abbot and his couent, may not alien fro hem eny of þe temporalateis þat þai han, ne ȝeue to her founder eny of þo possessions þat he haþ ȝoue hem, what nede þat euer he haue, I-bounden oonly by a posityue lawe or a tradycion þat þai han hem sijlfe made; And if eny siche lordeschips be wiþ|drawe, Alienyd or take fro hem by rechelesnes of her pre|decessouris, þai owȝten on all wise, ȝhe, in-to þe deþe, labore to [gete] þo possessions in-to her hondis [page 46] aȝen, as þai saien; Hou myche more þan schuld not a seculere lorde or a layman aliene fro hym & his issue, or fro þe state of seculere lordis þe seculer lordeschippis þe whiche god haþ lymytid to þat state? Siþ he is bounden by þe lawe of kynde for to ordeyne for his children. And ouer þis he is bounden by goddis lawe to susteyne þe state of seculer lordis, þe whiche is autorisid in þe chirche bi criste and his apostelis. Of þis processe þen, if a man take hede, he schal perceyue þe falsnes of þis glose, whan oure clerkis and religious folke saien þat þai holden þes lordeschipis oonly by tytille of perpetual almes. For certis siþ þes tiþis & þis offryngis, þe whiche as I suppose cowntirvaylen þe seculer lordis rentis of þe rewme or [page 46b] ellis passen as it is full likly (For þouȝ þai be lesse in oo chirche, þai passen in an-oþer) and ben sufficient for alle þe prestis in cristendome, & þai wer euen delyd; þen it wer no nede to amortise seculer lordeschipis to þe state of þe clergi; þe whiche amortesynge is vndoynge of lordis & apostasie of þe

clergy. And if þis amortasynge wer not nedefulle, þen wer it noone almes, as it is declarid. And ouer þe tiþingis and offeringes þat ben now of certeyne, þe clerkis han many grete & smale perquisitiuys, þe whiche smachen of symony and extorcion; as þe first fruytis of vacant beneficis, prouynge of testamentis, for halowynge of chapels, chirchis, chauncellis and oþer ournementis of þe chirche, & for sacrynge of ordres, & fulle many mo þat for multitude may not [page 47] wel be nowmbred. For welle niȝ alle her blessyngis ben sett to sale and to prise in-to crystenynge & confirmacion. wherfor I may now sai, as I sayd at þe bigynnynge; "Fundamentum aliud," &cetera— "No man may putt an-oþer ground bysidis þat þat is putt, þe whiche is criste ihesu." Þe whiche grounde of lyvynge criste graunte vs to kepe, þat we may ascape þe euerlastynge paynys of helle. Amen.

[Appendix.]

[On the Wrongfulness of the Clergy holding Secular Office.]

Here-aftir it schal be schewid what peryl it is to prestis to be in seculer office, and to lordis to suffre hem þer-inne, or to excite hem þer-to.

sEynt Cypriane saiþ þat þorow þe councelle of bischopis þer [xxj q. iij cap. Ciprianus.] is made a statute, þat alle þat ben charchid wiþ presthode [page 47b] and ordeynyd in þe service of clerkis schulde not serue but to þe auter, and to mynystre sacramentis, and to take hede to prayers and orysons. Hit is for-soþe writen: "no man [2 Tim. ii. [4.]] berynge his knyȝthode to god entrike hym wiþ seculer nedis;" þe whiche oure bischopis and oure predecessouris biholdynge religiously & purveynge hoolsumly, dempten þat who so euer take mynystres of þe chirche fro spiritualle office to seculere, þat þer be noone offrynge done for hym, ne eny sacrifice halowyd for his sepulture. For þai disserven not to be

nempnyd byfore þe auter of god in þe prayer of prestis, þe whiche willen clepe away prestis & mynystres of þe chirche fro þe auter. Þis saiþ saynte Cipriane. Here men mow se how perylous it is to þe kynge & seculer lor [page 48] dis to wiþholde eny preste in seculer bissynes. Þis is preuyd þus, for euery seculere lorde by þe lawe of þe gospelle is goddis bayly. But [Luke xvi. [1.]] if eny bayly hiryd a werkeman wiþ his lordis goode and putt hym to his owne seruyce, he must nede be vntrue to his lorde. Riȝt so is euery seculere lorde to oure lorde ihesu criste, but if he amende hym, þat takiþ a preste and puttiþ hym in his seculer office; brekynge þe heest of his lorde god þat commaundiþ: "þu schalt couett noon oþer mannys seruande." And he wiþdrawiþ hym fro þe seruyce of god & fro þe kepynge of cristen mennys soulis, þe whiche he haþ take charge of, for whiche soulis oure lorde ihesu criste toke fleisch and blode, and suffred [page 48b] harde deþe, and schedde his owne hert blode. Þis perylous doynge of seculer lordis is boþe aȝens goddis lawe and mannys. It is aȝen goddis lawe; For as saynt poule saiþ: "No man þat is a parfyte knyȝte of god, [2 Tim. ii. [4.]] as euery prest schulde be bi his ordre, entirmete hym wiþ worldly nedis & bissynessis." And for þis ende, þat he may so plese þat lorde to whose service he haþ putt hym-silfe, and þat is god. For siche worldly bissynes in clerkis is aȝens her ordre, and þerfore þe apostles sayden, as it is wryten in þe deedis of þe apostles: "It is not euen vs to forsake þe [Acts vi. [2.]] worde of god and mynystir to bordis of pore folke." And if it was vnequite, as þe apostles sayden in her common decre, hem for to leue þe prechynge of goddis worde & ministre to þe [page 49] bordis of pore men; hou myche more vnequite and wronge to god & man is it, prestis to leve contemplacion, studie, preyere & prechinge of goddis worde, and mynistrynge to pore folke, for þe service of a seculere lorde. Hit is also [iii. decre in fine.] aȝens þe popis lawe; For he spekiþ to a bischop and biddiþ hym þat [he] warne openly prestis and clerkis þat þai be not occupied in seculer office, ne procuratouris of seculer lordis nedis & her goodis. And if prestis and clerkis ben so bolde

to occupie hem in siche bissynes, and if þai falle aftir bi losse of lordis goodis; þan saiþ þe lawe, it is not worþi þat þai be holpen and socoured of holy chirche, siþ þorou hem holy chirche is sclaundred. And saynte gregori wrote to þe defen|soure of rome in þis maner: "It is tolde to vs þat oure moost reue [page 49b] rent broþer basile þe bischop is occupied in seculer causis, and kepiþ vnprofetably moote hallis; whiche þinge makiþ hym foule and distryeþ þe reuerence of presthode. Þerfore a-noone as þu hast ressayvid þis maundement, co[m]pell hym wiþ scharp execucion to turne aȝen. So þat it be not lefulle to þe by noone excusacion to tarye it fyve days; lest if in eny maner þu suffir hym eny langer to tary þer-inne, þu to be coupable wiþ hym anentis vs." And so bischoppis & oþir prelatis ben holden to teche and enforme lordis to wiþdraw hem fro þis synne, and scharply to repreue prestis and curatis vndir hem þat þai ocupie no seculer office. Þis is prouyd þus. þe holy prophete Ezechiel saiþ: "If þe [page 50] wayte or þe wacche-man se ennemys cum, and if þe peple be not warnyd & kepe not hem sijlfe, but ennemys cummen & sle þe peple; þen saiþ god þat þe pepille is take in her wickidnes. And of þe waite þat schuld have blowe in his horne wille god axe acountis and reknynge of þe blode and of þe deþe of þe peple." But now to goostly vndirston[din]ge euery bischop schuld be a waite or a waccheman, to telle & to warne byfore to alle þe peple by his goode lyvynge and techynge þe perelle of synne. And þis is þe reson whi bischoppis and oþir prelatis & prestis schulde not be occupied wiþ worldly nedis and causis; For siche occupacions and chargis maken prestis slepynge & slumbrynge in synne. And þerfore it is grete perelle to lordis to make [page 50b] ouer hem goostly waytis and wacchemen, as bischoppis, persones and vikers, þat ben slepers & slombreris in lustis of þe fleysch, & blyndid wiþ poudir of couetise of worldly riches, and so occupied in worldly nedis þat þai neiþer kan ne may kepe hem sijlfe, ne noone oþer man. For of þis perelle & siche oþir a prelate þat haþ witt and kunnynge schuld scharply

repreue & warne alle maner men, to þe schedynge of his owne blode, as criste did; and if he leue & blame not, þen he assentiþ to her trespassis and synneþ deedly. For as saiþ þe prophete malachie: "prestis lippis kepyn kunynge, and þe [Malachi ii. [7.]] pepille schal axe þe lawe of god of his mouþe; for he is þe awngelle of god if he kepe welle þe ordre & þe degre of prest [page 51] hode." And þerfore it is not lefulle to eny man to drawe to seculere office þe messangeris of criste, þat haþ so vttirly forfendit hem boþe in worde and in dede seculere office in presthode.

If eny man stonde in doute of þis sentence before; here suen autoritees of holy scripture and holy doctouris in latyn aȝens þe seculer lordeschip of prestis.

cIvilis aut secularis possessio fuit interdicta sacerdotibus & leuitis, ut patet Numer. xviii. Dixit dominus ad Aaron: [[Num. xviii.20.]] In terra eorum nichil possidebitis, nec habebitis partem inter eos: Ego pars et hereditas tua in medio filiorum israell. ffilijs autem leui dedi omnes decimas israelis in possessionem, pro [page 51b] ministerio quo seruiunt mihi in tabernaculo federis. Sequitur: Solis filiis leui mihi in tabernaculo seruientibus, & portantibus peccata populi, legittimum sempiternum erit in generacionibus vestris. Nichil aliud possidebunt, deci|marum oblacione contenti, quas in usus eorum [earum MS.] et necessaria separaui. Item Deut. xviii^o: Non habebunt sacerdotes et [[Deut. xviii. 1.]] leuite & omnes qui de eadem tribu sunt partem & hereditatem cum reliquo populo israel; quia sacrificia domini et oblaciones eius comedent, et nihil aliud accipient de possessione fratrum suorum. Deus enim ipse est hereditas eorum, sicut locutus est illis. Super quo glosa: Ministris altaris nec terrenis possessionibus adquirendis concessum est inhiare. vnde Matt. x^o: Nolite possidere aurum, neque argentum, neque [[Matt. x. 9.]]

pecuniam &c^a. et post pauca: dignus est operarius cibo suo. Et alibi, Qui altari deseruiunt cum altare [page 52] participant. Non [[1 Cor. ix. 13.]] enim opertum, quod qui semper altari debent seruire officio diuino, inhient terreno lucro, quibus dominus hereditas est. Quid ergo illi deesse potest qui omnia habentem habet. hec ibi. Item ezechiel xliiii: Non autem erit eis hereditas, [[Ezek. xliv. 28.]] ego hereditas eorum: et possessionem non dabitis eis in israel, ego enim possessio eorum. Victimam pro peccato et pro delicto ipsi comedent, et omne votum in israel ipsorum erit. Super quo Jeronimus, libro xiii^o super ezechielem: Qui autem talis extiterit ut ministret in sanctuario, et ingrediatur atrium interius, et offerat deo sacrificium, ita ut verus sacerdos sit, ymmo imitator eius de quo scriptum est, tu es sacerdos in eternum secundum ordinem melchisedech; iste nullam habebit partem nisi deum, qui est hereditas eius, nec accipiet possessionem in israel, hoc est inter vulgus ignobile, sed sacerdotalem, ut dicat de eo dominus: ego sum possessio et hereditas eius; quem cum venerit loquatur ac dicat, [page 52b] tenebo illum nec dimittam illum; et psallet cum propheta, pars mea dominus. hec ille. Item, deut^o x^o: Non [Deut. [x. 9.]] habuit leui partem in possessionibus cum fratribus suis, quia ipse dominus possessio eius, sicut promisit ei. Item, Josue [Josh. [xiv. 4.]] xiiii: non acceperunt aliam in terra partem nisi urbes ad habitandum, et suburbana earum ad alenda iumenta et pecora. Item, eccl. xlv^o: Nam sacrificia domini edent, que [Ecclus. [xlv. 26.]] dedit ipsi et semini eius. ceterum in terra gens [sic. MS. Vulgate, gentis.] non hereditabit, et pars non est illi in gente. ipse enim pars eius est et hereditas. Item, Mat. xx^o: Scitis quia principes [Matt. [xx. 25.]] gencium dominantur eorum, et qui maiores sunt potestatem exercent in eos; non ita erit inter vos, sed quicumque voluerit inter vos maior esse, sit vester minister. Et quicumque voluerit inter vos primus esse, erit vester seruus. Sicut filius hominis non venit ministrari sed ministrare, et dare animam suam redempcionem pro multis. Idem patet

Mat x^o et luce xxii^o. Item prima petri quinto: [page 53] Pascite qui [[1 Pet. v. 2.]] in vobis est gregem domini, prouidentes non coacti sed spontanee secundum deum: neque turpis lucri gracia, sed voluntarie: neque dominantes in clero, sed forma facti gregis ex animo. Item ad Thi^m vi^o: Habentes autem alimenta et [[1 Tim. vi. 8.]] quibus tegamur, hijs contenti simus. Nam qui volunt diuites fieri incidunt in temptacionem et in laqueum diaboli. Item, luce xiv: Sic ergo omnis ex vobis qui non renunciat omnibus [Luke [xiv. 33.]] que possidet, non potest meus esse discipulus. Item, Bernardus libro ij ad Eugenium papam: Esto, ut alia [[Bernardus de Consideratione, lib. ii. cap. vi.]] quacumque racione hec tibi vendices; sed non apostolico iure. nec enim ille tibi dare potuit quod non habuit: quod autem habuit, hoc dedit, sollicitudinem super ecclesias, numquid dominacionem. Audi ipsum. Non dominantes in clero, sed forma facti gregis ex animo. Et ne dictum sola humilitate putes; nonne eciam veritate. Vox enim domini est in euangelio. luce xxij^o: Reges gencium dominantur [Luke [xxii. 25.]] eorum; et infert, vos autem non sic. Planum est, apostolis interdicitur dominatus. Ergo tu et tibi usurpare audes aut dominans apostolatum, aut apostolicus [apostolatus MS.] dominatum. Plane ab alterutro prohiberis. Si utrumque simul habere velis, perdis utrumque. Alioquin non te exceptum putes de illo numero, de quibus sic conqueritur deus, Osee octavo: Ipsi [Hosea [viii. 4.]] regnauerunt sed non ex me. At si interdictum tenemus, audiamus edictum. luce xxii. Qui maior est vestrum, ait, [Luke [xxii. 26.]] fiat sicut iunior, et qui precessor est sicut qui ministrat. fforma apostolica hec est; Dominacio interdicitur, indicitur ministracio. hec ibi. Item, Origenes super gen. omelia xvi^o. Denique vis scire quid intersit inter sacerdotes domini et sacerdotes pharaonis. Pharao terras concedit sacerdotibus suis, dominus autem sacerdotibus suis partem non concedit in terra, sed dicit eis: Ego pars vestra. Obseruate ergo qui hec legitis, omnes domini sacerdotes, et videte que sit differencia sacerdotum, ne forte qui partem habent in terra,

et terrenis cultibus [page 54] ac studijs vacant, non tam domini quam pharaonis sacerdotes esse videantur. Ille enim est qui vult sacerdotes suos habere possessiones, et exercere agri non anime culturam, Ruri sed non legi operam dare. Christus autem, dominus noster, sacerdotibus suis quid precipit audiamus: Qui non, inquit, renunciauerit omnibus que possidet, non potest meus esse discipulus. Negat christus suum esse discipulum quem viderit aliquid possidentem, et eum qui non renunciat omnibus que possidet. Et quid agimus? qui hec aut ipsi legimus, aut populis exponimus, qui non solum non renunciamus hijs que possidemus, sed & adquirere volumus ea que nunquam habuimus antequam veniremus ad papatum. ['Christum' Origen.] &c^a. per processum. Item, parysiensis libro de vicijs, titulo de auaricia mercenariorum: Sciebat dominus oculum ecclesie impediendum esse temporalibus istis ab officio suo; Modicum enim pulueris vel [page 54b] palee oculum omnino cessare facit ab officio suo. Immo voluit duces ecclesie pauperes esse, eo quod paupertas expedita est, sicut seneca dicit, et subdit: Si vis omnino vacare ut pauper sis, ora ut pauperi sis similis. Et si cetera membra corporis ad plura officia conueniant, ut lingua ad gustum et loquelam, et manus ad multa similiter, oculus tantum vnum habet, et contactum terre maxime timet. Sic oculus ecclesie con|templatiuus legi diuine debuit intendere, et a terrenis istis seperari. licet pes hominis a ceteris membris eius seperatus non sit, tamen habet seperatam artem que ei deseruit, & artifices qui ei totaliter circa calciamenta eius intenti sunt. Quanto magis debent esse aliqui qui totaliter spiritualibus sint intenti. Sed hodie magis occupata est ecclesia in temporalibus, quo ad magnam partem suam, quam fuerat sinagoga. vnde quum fuit datum a [page 55] constantino imperium occidentali ecclesie, facta est vox de celo, dicens: hodie infusum est venenum ecclesie dei. hec ille. Item Odo in sermone, Estote misericordes: Stercora putredinis sunt diuicie,

quibus volucres celi, i. demones, excecant oculos cupidorum. Et bene dicuntur diuicie stercora demonum, quum omnes diuicias reputant tanquam stercora, nec querunt nisi animam, vnde diues quum moritur quasi in tres porciones diuiditur; mundus rapit diuicias, vermes cadauer, et demones animam. Et quilibet contentus sua porcione alterius partem non desiderat; vnde versus:

Spiritus est sathane, caro vermis, mammona mundi; Vnica plus duplici pars sua cuique [cuilibet MS.] placet.

Item non tantum a demonibus sed a perfectis diuicie stercora reputantur; vnde apostolus: Omnia reputaui tamquam [[Phil. iii. 8.]] stercora ut christum lucrifacerem. Pro hijs stercoribus causidici clamant in foro; clerici quoque cantant in choro; medici cum egrotis vigilant [page 55b] in thalamo. Pro hijs stercoribus frequenter illicita committuntur in mundo. Sequitur: pocius cum thobia gaudeamus, qui, curata cecitate quam per stercora contraxerat, visum recuperauit. Sic cum diuicie auferuntur oculum iusticie recuperamus. Cum gladius furioso aufertur, sanitate restituta, gracias refert illi qui abstulit. Similiter si dolemus pro ablacione temporalium, quibus excecamur, quibus interficimur, furiosi sumus. Et reddita nobis dis|crecione, saltem in alia vita, illi qui nobis stercora ab oculis nostris extersit, illi qui gladium abstulit gracias referemus. Alibi appellantur venenum; vnde eodem die quo a constantino dotata est ecclesia, in aere audita est vox angelica, dicens; hodie infusum est venenum in ecclesia; maior quidem effecta est in dignitate, sed minor religione. Item Odo in sermone Ecce nos reliquimus omnia: Abel moritur i. cura pastoralis, luctus spiritualis interimitur, set [page 56] caym, i. possessio, conser|uatur; ymmo pastor animarum caym agricola efficitur. Non enim in ecclesia queritur si sciat bene docere, pro peccatis lugere, set si sit caym, i. agricola; si sciat terras bene colere. Nec mirum si multos interficit possessio, cum sit venenum;

vnde eodem die quo dotata est ecclesia a constantino audita est vox in aere: hodie infusum est venenum in ecclesia; maior quidem dignitate, set minor religione. Si queritur: vbi est ouis tibi commissa? respondet: Numquid custos fratris mei sum? quasi, Que cura est mihi de animabus, dummodo disponatur bene de temporalibus. Tales sicut caim sunt maledicti qui educunt ouem abel, et non reducunt, set seducunt. vnde Ezechiel: Pastores eorum seduxerunt eos. Item Gorham super illo Apoc. xii^o: Misit serpens ex ore suo post mulierem aquam tanquam flumen, &c. Per aquam fluminis significatur [page 56b] abundancia temporalis, que fluit cotidie sicut aqua. vnde psalmista: diuicie si affluant, nolite cor apponere. hanc aquam habundantissime misit draco in ecclesiam dei, domino permittente, quum a constantino datum est imperium occidentali ecclesie; vnde tunc audita est vox angelorum [anglorum MS.] in aere dicencium: hodie infusum est venenum in ecclesia dei; sicut legitur in apocrifo Siluestri. Et quia iam appropinquat venenum hoc ad cor ecclesie, ita ut iam sit suffocacio proxima, clamat ipsa ecclesia cum psalmista: Saluum me fac, deus, quoniam intrauerunt aque usque ad animam meam. Et deus de sua bonitate nunc primo incipit audire ecclesiam suam, et misit adiutorem suum, scilicet terram, que absorbere vult totum flumen; vel principem terrenum, qui vult auferre ab ecclesia omnia temporalia sua, licet intencio non eadem sit cum domino, qui propter bonum ecclesie mittit illum ex misericordia. hec ille. Item Jeronymus in vitis patrum: Ecclesia ex quo creuit in possessionibus, decreuit in virtutibus. Item Jeronimus ad ne [page 57] pocianum ep. xxxiiii: Aut aurum repudiemus nos, sc. clerici, cum ceteris supersticionibus iudeorum, aut si aurum placeat, placeant et iudei, quos cum auro aut probare necesse est nobis aut dampnare. Item Jeronymus ad nepocianum: Clericus qui christi seruit ecclesie primo interpretetur vocab[u]lum suum, et nominis diffinicione prolata, nitatur esse quod dicitur. Si enim cleros grece latine

sors appellatur, propterea clerici dicuntur quia de sorte sunt domini, vel quia dominus ipse sors, i. pars, clericorum est. Et quia et ipse pars domini est, et dominum partem habet, talem se exhibere debet, ut ipse possideat dominum et possideatur a domino. Qui enim dominum possidet, et cum propheta dicit: pars mea dominus, nichil extra dominum possidere potest; nam si quippiam aliud habuerit preter dominum, pars eius non erit dominus. verbi gracia, si aurum, si argentum, si possessionem, si variam suppellectilem habuerit, cum istis partibus dominus pars eius fieri non dignatur. Et paulo post: habens victum et vestitum hijs contentus ero, [page 57b] et nudus nudam crucem sequar. Obsecro te itaque repetens, iterum iterumque monebo, ne officium clericatus genus antique milicie puteo, ne lucrum seculi in christi queras milicia, ne plus habeas quam quando clericus esse cepisti.

Here suen autorites in latyn of holy scripture and doctouris aȝens seculeris office of prestis.

pAulus apostolus dicit ij thi. ij^o ad excludendum prelatos [[2 Tim. ii. 4.]] et sacerdotes ab omni seculari officio isto modo: Nemo militans deo implicat se negocijs secularibus, ut ei placeat cui se probauit. Iste autem textus breuis et compendiosus apostoli, ex fide quam importat, excluderet omnes sacerdotes et pure clericos ab omni officio seculari. Quum seculare officium est destructiuum cure pastoralis. Immo ex canone apostolorum dicitur: [page 58] Episcopus aut sacerdos aut diaconus nequaquam [lxxxviij. de cap^o. Eps.] seculares curas assumant. Sin autem assumpserint deiciantur; quia, ut dicit gregorius ibidem, Inutile et valde laboriosum est hominem litteratum raciocinacionum causas assumere, et in eis que non expedit se obligare. Item, ibidem dicit beatus ciprianus, cap^o neque: In dispensacione ecclesie hanc regulam obseruandam nouerit unusquisque, ut nulli quantumlibet exercitate persone duo simul officia committat. Immo nomine sacerdotis careat qui dei ministros a suis evocet officiis. Et idem Ciprianus dicit quod ministri ecclesie debent solum

altari et sacrificiis deseruire, et precibus, studijs et oracionibus vacare. Et si quis eos a spirituali officio ad seculare duxeret, non offeretur pro eo oblacio, nec sacrificium pro sepultura eius celebrabitur; non enim ante altare dei merentur nominari in sacerdotum prece qui sacerdotes et ministros ecclesie ab altari volunt avocare. Immo dicit beatus Augustinus: ffornicari hominibus nunquam licet, negociari autem [page 58b] aliquibus [lxxxviij. de c^o. ffornicari.] licet, aliis non licet. Antequam enim ecclesiasticus quis sit, licet ei negociari; facto ecclesiastico iam non licet. Item ibidem scribitur sic: Tuicionem testamentorum episcopus non suscipiat. episcopus nullam rei familiaris curam ad se reuocet, set leccioni et oracioni et verbo predicacionis tantummodo vacet. Item beatus petrus in epistola ad clementem dicit [xi. q. 1^o. c^o.] Sicut enim impietatis est crimen tibi, o clemens, neglectis verbi dei studijs sollicitudines seculares suscipere, ita vnicuique laicorum peccatum est nisi inuicem sibi ecclesiam in hijs que ad communis vsum vite pertinent operam fideliter dederint. Ideo concludit lex canonica apostolorum statuta sunt que dicunt: Nemo militans deo implicat se &c^a. Proinde aut [xi. q. iij. co. Credo.] clerici sint sine accionibus dominorum aut actores sine officio clericorum. Et uniuersi dixerunt; hec obseruemus. Item ibidem sic scribitur hij qui in ecclesia domini ad ordinem promouentur clericorum, in nullo [page 59] ab administracione diuina auocentur, nec molestiis et negociis secularibus alligentur ut ab altaribus & sacrificijs recedant; set die ac nocte celestibus rebus et spiritualibus seruiant Item beatus petrus in epistola ad clementem sic scribit: Te quidem oportet irreprehensibilem [xi. q. 1^o. c^o Te quidem.] viuere, et summo studio niti ut omnes vite huius occupaciones abicias. Non fide-iussor existas nec aduocatus licium fias, ne in ulla occupacione prorsus inueniaris mundialis negocii occasione perplexus. Neque enim iudicem neque cognitorem secularium negociacionum te ordinare vult christus, ne pre|focatus presentibus hominum curis, non possis verbo dei vacare. Hec vero opera que minus tibi congruere diximus exhibeant sibi inuicem vacantes laici, et te nemo occupet ab hijs studijs per que salus datur hominibus &c^a. Item

gregorius Romano defensori: perlatum est, inquit, ad nos [[Decreti pars la. Dist. lxxxviii. cap. 4.]] reuerendissimum fratrem nostrum, basilium episcopum, velut vnum de laicis in causis secularibus [page 59b] occupari, et pretorijs inutiliter obseruire; que res quidem et ipsum vilem reddit, et reuerentiam sacerdotalem adnichilat. statim ut experiencia tua hoc preceptum susceperit, ad reuertendum eum districta executione compellat, Quatenus te illic consistente quinque diebus sub qualibet excusatione immorari non liceat. Ne si quolibet modo eum ibidem amplius moram habere permiseris, cum ipso apud nos grauiter incipias esse culpabilis, &c.

Ista ad presens sufficiunt cum diligenti scripturarum excercitatione ad excitandum sacerdotes ne curis secularibus se subiciant; set oracioni, studio et predicacioni intendant, et sic, spiritualibus inimicis deuictis, soli deo placere studeant; ut cum ipso in celestibus regnare valeant; prestante domino nostro ihesu christo, qui cum patre et spiritu sancto vivit & regnat deus. Amen.