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

XXVII. DE OFFICIO PASTORALI.

A LATIN tract under this title has been printed by Dr. Lechler. [Johannis de Wiclif Tractatus de Officio Pastorali e codice Vindobonensi primum edidit Gotthardus Victor Lechler. Lipsiæ, 1863.] The two are substantially the same, often answering to each other chapter for chapter. Each, however, contains chapters which are not in the other, while in details of treatment and in language they are independent. In this case, as in his defence of the Conclusions condemned in 1377, Wyclif has published his argument in two forms intended to appeal to different classes of readers; and we cannot doubt that, in this instance as in that, both forms were issued simultaneously or nearly so. Dr. Lechler in his preface dates the Latin tract not later than 1378, and his judgment is supported by the mention (p. 457) of Avignon as the residence of the Pope; since Gregory XI., the last of the Avignonese Pontiffs who was recognized in England, died March 27, 1378. This English version of the tract is much more vehement against the friars than the Latin; although even that, by the use of the phrase 'castra caymitica,' shows that Wyclif had already taken up a position of settled hostility to the Mendicant Orders.

Copied from the Ashburnham MS. MM.

SUMMARY.

CHAP. I.	Two offices are appointed to purge the Church; of knights and priests	p. 408
II.	A priest can avoid sin only by following Christ	409
III.	Priests should follow St. Paul's rule of contenting themselves with food and clothing	410
	Temptation to break this rule, and excuses for breaking it	411
IV.	Kings and lords do not come under this rule of poverty	412
	Priests may distribute alms, but not if it hinders their proper work	413
	They should be hospitable, but simply and to poor men	413
V.	Priests ought to live only on alms	414
VI.	Tithes are alms, and should not be enforced by law or cursing	415
	If the flock will not support their priest, let him go elsewhere or work for his living	416
VII.	Priests are bound to resist unlawful exactions on the part of prelates	416
VIII.	Parishioners should withdraw tithes from bad parsons	418
	To judge prelates is a right and a duty	418
IX.	Tithes should also be withdrawn when churches are appropriated	419
X.	Commons should withdraw their alms from places wrongfully endowed	421
XI.	It is not enough to give alms as the Pope or Bishop directs	422
	We must take the trouble to learn God's will	423
XII.	The Pope's leave cannot excuse from residence	424
	It is not enough to put in a vicar	425
XIII.	The Pope's approval of appropriation has no weight	426
XIV.	The need of colleges cannot excuse appropriations	427
	Degrees often useless	428
XV.	Frairs wish to stop the translation of the Bible	429
	Their objects in so doing	430
XVI.	Tithes due to good priests	430
	Part of them may be given to the poor	431
XVII.	Priests bound to poverty	432
	Quarrels arising from collection of tithes	433
XVIII.	Priests bound to preach	433
	Wickedness of priests who waste money in show or amusement	434
XIX.	Waste leads to luxury and incontinence	435
	Evil of fining for sins	435
	Curates who live at the Roman Court should not be paid	436
XX.	Prelates should not set a bad example by litigation	436
XXI.	Qualifications needed in a pastor	438
XXII.	Curates enrich their families out of tithes	439
XXIII.	Preaching a priest's best work	441
XXIV.	How men may sin in preaching	442

CHAP. XXV.	Faults that may be in the hearers	p. 443
	Friars get good preaching stopped	444
XXVI.	Causes that hinder preaching	445
	Friars slander parish priests	445
XXVII.	Sects disturb the Church Militant	446
	All the new orders smack of sin	447
XXVIII.	Christ's apostles lived otherwise than these new orders	448
XXIX.	How curates should be appointed	450
XXX.	Lords should purge the Church	451
XXXI.	Evils of absentee curates	453
XXXII.	Avarice of priests and prelates	455
	Duty of maintaining the truth	457
	The Pope the source of evil	457

[page 1] De officio pastorali.

[Capitulum primum.]

þer ben two offisis þat fallen to purging of þe chirche. þe toon falliþ to knyȝtis & kyngis wiþ oþere lordis, þat shulde defende wiþ strengþe þe lawe of crist in his boundis; & in þis seruyss þei holden of crist al þe lordchip þat þey han, & herfore þey shulden be war þat þey forfete not aȝenus þis lord. for ȝif þei ceessen of þis seruyss bi lesse tyme or more bi ony slouþe, god may not forȝete þis trespas but punysshe it in his tyme; & bi þis cause ben lordchipis chaungid, nou encreessid & nou destried. Þe toþer offiss to purge þe chirche falliþ to prestis, þat crist haþ ordeyned to telle generally his lawe to lordis & comyns what þey shulden do, & to stonde for goddis lawe to bodily deþ ȝif it be nede. & þus fiȝting of þes cristis knyȝtis stondiþ in paciense & passioun. & þus it is to saye shortly heere of þe offiss of goostly herde. Þer ben two þingis þat fallen to þe offiss of þis herde, & þes ben hoolynesse of lif & hoolsumnesse of his lore. A curat shulde preche to þe puple treuþis of goddis lawe þat euere ben grene, for þanne he lediþ his sheep wel in hool pasture þat wole not rote; & for hoolynesse of lif techiþ rude men by groos ensaumple, it is nede-ful to þis herde & to his floc to lyue hoolily. & herfore seyen hooly doctours þat þe lif of þis herde is a bok to lewyd men, & a marke þat þei shulden sue aftir. & herfore siþen crist is þe beste herde þat may not fayle in þis offiss, no cristenman shulde sue his prelate but in as myche as he sueþ crist. & þus an herde shulde passe in vertues his floc as þe herde passiþ his sheep, for he shulde be so sad in vertues & in suynge of þe firste herde þat neþer for coueytise ne fauoure ne drede of deþ he shulde not fayle; for þis herdis offiss is þe hierste þat criste ȝyueþ to ony man. & þus þey moten lerne þe craft of loue, to loue crist bifore alle oþere, & þanne a man

loueþ þus crist whanne he kepiþ wel his biddingis; & ellis he is not worþy to haue siche a maystir, as þe gospel seiþ. & [Matt. x. [37.]] þus þis herde mut nedis knowe bileue, hope & charite. For ȝif he fayle in ony of þese he techiþ not wel his floc, [page 1b] ne puttiþ his lif for his sheep aȝenus þe wolf whanne myster is.

[Capitulum] 2^m.

siþen a prest shulde be a mene bitwixe god & þe puple & teche þe puple þe wille of god, it is knowen þing bi skile þat whanne he erriþ in þis offiss he sinneþ more þan oþere men; & þus synnede scarioth more þan oþere comyn men. it is knowun bi bileue þat a man shulde not synne for to wynne al þis world, were it neuere so liȝt a synne; for ellis þis man synnede wel, & synnede not in synnynge þus. & þus a man shulde not synne al ȝif god bade hym synne, but god may not bidde man synne, as god hym silf may not synne. & siþen it mut nedis be synne to fayle fro suynge of crist, man shulde not fayle in þis suyt for god ne for ony creature. & it is knowun bi opyn skile þat it mut nedis be synne to fayle in suynge of crist for many resouns þer ben herof. for suynge of crist in vertues is so good þat it may not be yuel; and it is so liȝt a suyt þat no man is excuside bi noun power; & crist chees siche a lif to teche men to sue hym, & no man may come to heuene but ȝif he sue crist on sum maner. & þus al synne of man-kynde stondiþ in defaute of suyt of crist; & þus siþ ech cristenman haþ power of god to sue crist, he dissusiþ to myche his power þat vsiþ it not to sue þis lord. & heere men shulden be ware wiþ þe fend þat þey be not blyndid bi hym to seye who may be euene wiþ crist, & þus to allegge crist is but foly. Þis is þe lewiderste fendis skile þat euere cam out of his leesingis; for men wolen not be euene wiþ crist ne go bifore hym as petre wolde, but sue crist neer or ferrere, & ellis þey moten go amys. & þis may ech man do oþer more nyȝ or ferrere. & þus summe gon bifore crist & summe contrarien hym in þer weye. Þes men

gon bifore crist þat feynen hem an hid power for pride or for couetyise, alȝif þis power be not groundid in crist, & þus don prelatis nou-a-dayes in asoyling & priuylegies. & oþere men gon bifore crist þat trowen þat þey ben mouyd bi pite to stire a man to do a dede, & ȝit it is aȝenus goddis wille; & þus it semyþ þat petre was mouyd to lette crist to die for men, & herfore was petre clepid satanas & bedun go bihynde crist; for no drede petre hadde be dampnyd ȝif he hadde not sorowid for þis synne. Þes men reuersen crist bi his godhed & his manhed þat han power of cristis godhed to do a þing vpon resoun, & ȝit þey letten to do it, doynge [page 2] þe contrarye her-of. & siþen god is þe firste resoun many men in omissioun synne aȝenus crist, & þey moten nedis contrarie to hym. & þus men of þes newe ordris reuersen crist as satanas, for þey leeuen þat crist biddiþ & don newe biddingis vndir his power.

Capitulum 3^m.

of þis goldun bileue shulden prestis take þis reule of crist þat poul ȝyueþ to tymothe, & in hym to alle cristen [[1 Tim. vi. 8.]] prestis: "hauynge fode & oþere þyngis bi whiche we ben skilefuly keuerid, be we payed wiþ þes two," & do we werk þat prestis shulden do. for ech prest shulde sue crist bi þe power þat crist haþ ȝouyn hym; but ech prest may liȝtly þus sue crist ȝif he lette not hym silf, & þus synne excusiþ hym not þat he synne not in þis noun suyt. & þus crist lyuede a comyn lif þat ech cristenman may sue, & noon of hem may be euene wiþ crist, for nedis cristis godhed mut be bifore. & þus ech cristenman may renne faste & he shal ay fynde crist bifore hym; be he pore, be he riche, be he feble, be he witty, he may not fayle in his good wille þat ne he shal sue crist in þat. & þus shal ech cristenman do, be he herde, be he sheep; but ȝif he take to be herde he shulde passe in witty suyng; & þis reule þat poul ȝyueth mouyde apostlis & oþere prestis, til þat þe chirche of rome was dowid, to sue

crist in þe gospels pouert, & what þing þat a prest haþ more he haþ his meede heere but not in heuene. & þus poul vndirstondiþ bi fode, mete & drynk þat ben couenable to do betere þe seruyss of god; & not lustly deyntees of prestis, neþer to make þer body wantoun, ne gete hem worchip in ouer-greet meyne. two maner of hiling ben nedeful to prestis þat shulden do þis offiss; hiling of resonable cloþis, & eke hiling of skileful housis. but be war heere þat synne of curatis brouȝt in bi custom in þes two be not cause of þy synne to spende to myche in oþer of hem. & siþen we shulden be pilgryms heere & rowe wisely in þis boot to heuene, ȝif we passen þis fode & hiling we chargen vs silf wiþ|outen fruyt. & þus prestis shulden be war þat coueytise ouer þis reule of crist lette not prestis to holde poulis reule, for þanne þey synne in auerise. & þus prestis may bi þre enemyes be temptid to breke þis apostlis reule; bi þer fleys, & bi þe world, & bi pride of þe fend. Þat prest þat fediþ [page 2b] hym silf to lustfuly to plese his fleys mut passe resoun in his dispensis; & þat bringiþ in robbing of curatis. & þat prest synneþ bi þe world þat passiþ þis reule in to greet meyne or in to costly dispensis, & seiþ þe world nediþ herto. he synneþ bi tempting of þe fend, þat bi pride or worldly worchip coueytiþ more of siche godis þan resoun axiþ to his offiss. & þus onest pouert is best, moost sure, & moost liȝt to prestis heere; & bi þis cause crist helde þis meene bitwixe begging & worldly richees. & heere ben þre excusaciouns þat ben seyd to excuse prestis synne. summe seyen þat for worldly worchip þey moten passe þis reule of poul; & þus þei desiren more worldly worchip þan worchip of heuene in staat of blis bi þe holding of goddis reule. but where is more foly of man? Þe secound excusacioun of synne seiþ þat prestis moten do bodily almes, & algatis helpe folc of þer kynd. but þis telliþ an opyn blasfemye, þat crist was vnwiss in þis, siþ he vside not þis in word ne dede, for goostly almes is myche betere þan deling of þis worldly drit. Þe þridde excusacioun of prestis is þat þey moten nedis gedere godis for sekenesse & eelde

& oþere caassis to helpe hem in tyme of nede. Þis is aȝenus þe lore of crist, to triste in help of worldly muc, & leeue to triste in god almyȝti for keping of his comaundementis.

Capitulum 4^m.

but heere anticrist argueþ aȝenus þis lawe of god þat bi þis same skile lordis þat lyuen worldlily shulden holde hem payed of þer fode & þer hiling, but where were þanne þer lordchip & þer tresour to helpe reumes?

many siche ape resouns han men herd aȝenus crist, as ȝif an ape wolde argue þus: "a mannus eye is in his hed of sutil fode & vnhilid, bi þe same skile shulde his foot." Þis fend mut lerne arguyng, & wite to what ende god haþ ordeyned dyuerse lemes of hooly chirche, & þeraftir shapun hem godis. prestis shulden be in þe hierste staat, & sue crist in sure pouert. kyngis & lordis shulden be byneþe & shewe þe godhed of crist; & so hem falliþ to þer offyss to haue lordchip & worldly richees, & bi þis shulden þey shewe cristis power in his godhed. & cristis prestis shulden be pore & pacient bi cristis manhed. But hou ben worldly godis nedeful to kepe siche offiss of [page 3] prestis? clerkis shulden shame of siche resouns, & algatis hou þey passen crist in taking of worldly lordchipis & hauyng of erþely tresour, þat shulden be proper to worldly men. crist wolde not in his persone ne in his apostlis haue siche richessis, but kepte lordchipis & worldly godis to kyngis & lordis of þis world; & certis þese axen bodily trauel & myȝti defense of goddis lawe þat shulden not acorde to prestis; wherfore shulden þei haue þes godis? & so worldly lordis shulden knowe wherfore god ȝaf hem þes godis, & serue god bi þes godis in myȝti defending of his lawe; for wite þey wel þat for þis defaute may þey be blamed of þis cheef lord. prestis shulden not lette þis ordenaunse, but helpe þat it were kept of þe chirche; for so dide crist in word & dede, why shulden not his prestis do so? auerous gedering of tresour is to blame in ech staat.

Ȝit argueþ anticrist aȝenus þis lawe þat poul haþ teld; apostlis as þei weren tauȝt of god chesiden to hem seuene dekenes to serue folc at þer mete & to do bodily almes. Why shulden not prestis do so, siþen þei kunnen wiseliere do þis? [Acts [vi.]] but heere men seyen as bifore þat þis smacchiþ an ape skile. for we graunten to þes spekeris þat boþe lowere prestis & dekenes may serue trewe men & pore in departing of mete to hem; but þey shulen not bi þis offiss leeue ay to preche cristis gospel. & so men shulden take heere good hede hou apostlis gederide not þes godis, but seculeris puttiden hem at þer feet; & ȝit þei leften not to preche for departing of þes godis. & þus a clerk or spenser of a curat may parte þes godis in þe name of hym. what lewid skile shulde moue of þis þat prestis shulden be seculer lordis, or haue worldly godis in propre, siþen apostlis kepten hem fro þes two. & heere men answeren to þe þridde skile þat anticrist makiþ heere; poul techiþ hou þat bishops shulden ordeyne wel for þer hous & herbore men wiþ-oute grucching, but herto þei moten haue wherof ouer þer fode & þer hiling. We graunten wel þat siche bishops as ben keperis of parischis shulden wel ordeyne for her housis boþe in prestis & oþer meyne, so þat þey hadden not to manye ne to ydil ne to synful. & siþen þey shulden haue ynow boþe of fode & of hiling, þey shulden not euere be so nedy þat ne þey myȝten helpe pore pilgryms. but heere þei hadden need to be war of herboringe [page 3b] of stronge beggeris & of myȝti men of þe world to haue heere þank of worldly manhed. Þey shulden kepe pore pilgryms for tyme þat þei hadden wher-of, & fede hem bi apostlis fode & not bi deyntees for worldly worchip. & þis shulde teche siche persones to take more hede to þer paryȝshis to fede her soulis goostly, al ȝif þey shulden do þis sumtyme. & þis were litil charite in persouns to spare hem silf for a nyȝt for to helpe þer euene cristen, whanne þey sawen þat þei hadden nede; & algatis to take siche gestis þat helden hem payed wiþ siche godis, & weren of þe noumbre of hem þat poul biddiþ to holde hem payed.

Capitulum 5^m.

of þis may men se ouer þat alle herdis of crist shulden lyue of þe almes of sheep þat þey techen. for ȝif þey han rentis bifore or worldly richees, þei shulden leeue hem bifore or lyue on hem bi-syde þer sheep. & þus apostlis leften þer godis whanne þey weren chosun to cristis disciplis. for ech persoun shulde bi charite sue crist as lichy as he myȝte, but crist lyuede of almes of þe puple þat he tauȝte; why shulde a prelat shame to lyue þus on siche almes? Þe gospel of luk [Luke viii. [3.]] seiþ hou marye maudelen & cusees wif & many oþere mynys|triden to crist of þe godis þat weren herne; & þus as crist was nedy for men, so he wolde take of þer almes; hou shulde a prelat shame to take þus godis of pore men? Also ech prelat shulde lyue moost parfit lif & moost sikire, but it is more parfit & sikire to lyue on siche almes þan bi ony oþer maner, & þerfore prelatis shulden mekely holde hem payed of þis title. Ȝif þei hadden bi anticristis lawe weye to plete for þes godis, þey wolden stryue & curse for hem & wrongly disturble þer sugetis, & þus to haue bi title of almes as crist hadde is more worchipful, for lawe of þe lord is betere, & þus prestis ben more lik to crist. & þus prelatis shulden bi title of almes ȝyue lore & leding to þer sugetis; & siþen þis ȝyuyng is myche betere þan bodily ȝyuyng þat þe puple ȝyueþ, it is more worchipful to prelatis to ȝyue þus goostly almes þan to take bodily almes, þat is so litil & so myche dette, & herfore seiþ poul soþely þat it is more blessid condicioun for to ȝyue [Acts xx. [35.]] betere þing þan to take þing lesse worþ. & þus ȝif title of almes renne bi-twixe þis herde & his sheep, it is more willeful to þes sheep & so more meedeful to hem, & herfore wolde poul take willefuly þe ȝifte þat philemon shulde [page 4] ȝyue hym. [[Philemon v. 15.]] & on þe toþer syde anentis þe herde it turneþ hym to more mekenesse, & stiriþ hym by skyle & shame to ȝyue aȝen betere ȝifte. Also god is so skileful þat he wole not þat men chaffere but in þingis whoos valu þei knowen; but lore &

preyour of prestis may not be taxid bi mannus wit, & þerfore god wolde not þat it were seld bi dymes ne offeringis. & þerfore seiþ crist in matheus gospel to his disciplis þat techen [Matt. x. [8.]] þe puple: "ȝee token frely ȝoure wit of god, & ȝyue ȝee it frely to þe puple." & þis sentense shulden prestis take as a reule of bileue, for myche wit & myche strengþe ben in goddis reules þat semen rude.

Capitulum 6^m.

of þis it semyþ to many men þat neþer persoun ne prelat shulde wringe out þe godis of his sugetis bi cursis ne worldly ple. for þey ben pure almes as we supposen, on which almes shulde renne no ple; for þei shulden be willeful & ȝouyn wiþ-oute resoun of mannus dette. Also crist & his apostlis neþer cursiden ne pletiden for þer dette, & þey shulden be ensaumple to vs; why shulden we curse or plete for hem? & in tokene here-of god telde in his newe lawe litil or nouȝt of ȝyuyng of dymes. & it semyþ to trewe men þat god wolde þat dymes weren partid bi-twixe prestis & oþere pore men þat weren feble, lame or blynd. & therfore telliþ luk in his [Luke ix.] gospel hou crist cam þoruȝ samary wiþ his disciplis, & þey wolden neþer ȝyue fode ne herbore for hym & hise; & ioon & iames axiden of crist þat fier shulde come doun fro heuene & destrie hem, as ely dide; but crist answeride to þes apostlis & tauȝte þat he wolde not curse þus: "ȝee witen not," seiþ crist, "whoos spiritis ȝee ben, & hou y loue mekenesse & paciense; for mannus sone cam not in-to þis world to lese mennus soulis but to saue hem." & iurisdiccioun of crist was largere & freere þan þe popis. siþen crist wolde not curse for þes wrongis, & þei weren more þan oure wrongis, bi what lawe shulden we haue title to curse þus for oure lesse wrongis? no drede crist hadde more riȝt to þes dymes þan ony cristen|man may haue to dymes or to offeringis or to ony good by mannus lawe; & siþen crist tauȝte in þis dede not to plete for

his dette, why shulden not prestis sue crist heere, siþen cristis dedis ben myrour to hem?

& ȝif þey taken of þe olde lawe þat dymes ben [page 4b] due vn-to prestis, myche more in þe newe lawe whanne prestis ben more worþy bi crist. soþ it is þat dymes weren due to prestis in þe olde lawe, but þey weren holdun to do aȝen sleyng of beestis & hard seruyss. but god forbede þat oure prelatis oblische hem to trauele þus, for þanne þei abiden aȝenus bileue, sleyng of crist þat was þanne figurid. Also no man shulde plete an oþer, & algatis þe curat his sheep, but for charite to þe pleted man; siþen poul seiþ þat alle oure dedis shulden be don in charite, ȝe þat shulde strecche to oure enemyes. & ȝif þou seyst þat charite moueþ þee to plete þus for dymes, forȝyue þou hem as crist dide; for þat is more liȝt & of more loue. & ȝif a man plete in goddis cause & alegge þat þou hast synned in doyng of þyn herdis offiss, in þingis þat þou shuldist ȝyue þi sheep; no drede þou maist not answere heere ne iustefie þy part bi goddis lawe. & þus in þe newe lawe siþen prestis bi-gunnen to plete þus, þei han left to do þer offiss, as þei leften in þe olde lawe; & so in-stode of siche plees þe curat shulde moue his sheep bi paciense & oþere vertues & trewe trauel in his offiss. & ȝif þis wole not moue þe puple to ȝyue hym þingis þat ben nedeful, turne þis prelat to oþer puple; for so dide crist, & god failiþ not; or ellis lyue he on his bodily trauel or oþere mennus almes as poul dide.

Capitulum 7^m.

of þis ground may men se ouer, þat ȝif an hye prelat charge a persoun to ȝyue hym godis þat is not groundid bi lawe of god for to ȝyue, þys persoun shulde not ȝyue þes godis, neþer for cursing ne oþere censuris. for a man shulde not asente to synne for noþing as it is seyd; & no drede þis persoun assentide to þe wrong of his prelat aboue, whanne he ȝyueþ

þus pore mennus godis bi ȝifte þat goddis lawe techiþ not. for al treuþe is in goddis lawe, & dettis feyned wiþ-outen it ben pure robbery of þe puple; but who shulde not aȝen-stonde þis? & it is all oon to an hye prelat to curse þis persoun for þis cause & to seye: "robbe þou pore men, & take of hem so myche good, & y shal mayntene þi robbery, & ellis y shal curse þee in þyn hed & suspende þee & þe puple þat þey here not goddis seruyss." Who wolde not fle fro siche spuyling for siche feyned censuris of prelatis? but heere haþ þe fend shapun a sharp cautel to strengþen þis robbery. Þey wolen bi process of þer lawe priue a man of his benefiss & putte in an-oþer fend þat wole blely robbe pore men & þus ȝyue þis robbery to þis prelat of anticrist. & þis astonyeþ many persouns to stonde for riȝt aȝenus þe fend. but heere shulden alle þre [page 5] partis of þe chirche helpe ech oþer aȝenus þe deuel, & wite wel first þat suche cursing or censuris ben vnskileful; & so men shulden quenche hem siþ þei ben aȝenus goddis lawe. & trewe persouns wiþ þer pariȝschis shulden not lette for siche manass to stonde algatis for þis treuþe, neþer for dispensis ne peyne; for siþen persouns shulden haue no godis to ȝyue þer prelatis but of þer sheep, what persoun shulde for al þis world make þis robbing of pore men? & ȝif manye wolden holde togedere in þis bileue aȝenus þe fend, it were a triacle aȝenus venym þat emperour prelatis sowen in þe folc. for no drede neþer persouns ne puple shulden assente herto for ony man. & þanne bischops & archidekenes wiþ þer officials & denes shulden not amersy pore men; for þis is worse þan comyn robberye, siþen ipocrisie is feyned ouer wrong-taking of þes godis. a prest shulde raþere leeue þis offiss & suffere deþ or he assentide by ony of sixe maner of consentis to siche piling of pore men. for it is in many caasis as myche synne to rob a wedewe or a pore fadirles child of a peny or an halpeny as it were to robbe a riche man of an hundrid markis worþ godis. & no drede siche cowarde prestis ben cause of al siche spuyling; & it is shewid by þis þefte þat þei louen more þer shepis godis þan þey don heelþe of þer soule, & þanne þay

faylen of gode herdis, & ben hirid hynes or woluys, & þe puple shulde crye out on siche.

Capitulum 8^m.

cristenmen of þis ground þenken þat pariȝschens shulden drawe fro persouns offeringis & dymes & oþere godis whanne þey faylen opynly in þer offiss, for siche assent is to blame þat nurshiþ persouns in siche synne. but what meede were it to pariȝshens to ȝyue her almes to siche a prelat to werre aȝenus crist & his chirche & mayntene þe fendis part aȝenus crist? siþen crist haþ tauȝt cristenmen hou þey shulden wisely do þer almes; not aȝenus þer oune hed, ne aȝenus þer modir hooly chirche. Also bileue in ioons epistle techiþ þat [2 John [10].] men shulden not grete siche; but it is more to ȝyue hem almes þan to grete hem bi nakid word; myche more men shulden not grete hem wiþ almes, but fle fro hem as fro false prophetis. Also þe popis lawe biddiþ men to not here þe massis of prestis þat ben comyn lechours. Þanne ȝif prestis ben in more synne þat is more knowun to þe puple, þey shulden not take þes prestis seruyss; hou shulden þey herfore ȝyue hem almes? Also poul [page 5b] biddiþ drawe men to dele not wiþ siche men þat ben contrarie to goddis lawe, but sich prestis ben contrarie [[1 Cor. v. 11.]] to god & to his puple as wolues of raueyn; hou shulden men þanne ȝyue hem godis to peruerte so myche puple? for what euere þei don, in masse or mateyns or oþer dedis of þer lif, þey harmen hem silf & þer pariȝs & oþer puple [MS. pupple.] þat is aboute hem. & bi þe same skile [they are] foolis þat ȝyuen þer godis as almes to siche prelatis; for siche ȝifte is not almes but ȝifte of helle to strengþe þe fend. & þe fend shulde shame heere to seye þat pariȝschens shulden not iuge of þe lif of þer prelat wheþer þat he be good or yuel; for þey shulden iuge to sue hym in as myche as he sueþ crist. & þus siþ crist biddiþ

iuge his werkis, why shulden not men iuge & fle false prelatis? it is al oon to seye þis feynyng & to lette men to fle fro fendis & blesse hem fro þer wickid werkis, but teche men to assente to hem. lord, siþ crist biddiþ men þat þey shulden not trowe to hym but ȝif he dide his fadirs werkis, what priuylegie haþ anticrist heere þat men shulden trowe & susteyne hym in doyng of þe deuels werkis? Also crist techiþ in þe gospel [Matt. v. [13.]] þat ȝif salt vanyȝsche awey it is not worþ aftir but to be castun out & be defoulid of men; & þis salt shulde be þes prelatis. lord, wher þis casting out & þis defouling þat crist spekiþ of be ȝyuyng of godis to siche curatis, & mayntenyng of hem in þis staat. lord, siþen men doren not mayntene an opyn traytour of þe kyng, hou doren þey mayntene a more traytour & more harmful of ihesu crist? Þe harme þat wolde sue of þis lore semyþ to stonde in þis good, þat prestis shulden shewe bi þer werkis þat þey weren worþy to be helpid; but þis lore is tauȝt of crist, & blessid be þe weye þat techiþ it. Ȝif men iugen vndiscretly þey don hem more harm þan prestis, for laste prestis in vertuous lif & drede þey not of sustenaunse.

Capitulum 9^m.

þis sentense of almes shulde strecche to plasis þat han chirchis approprid; as ben munkis & chanouns & seculer collegies. Þer ben þre maner of collegies þat vsen þis craft of appropring. Þe firste ben cathedral chirchis þat han pro|uendris approprid to hem; þe secounde ben chapels of prinsis þat han chirchis more approprid; þe þridde ben collegies of studies þat vsen þis same craft; bi þes may men knowe oþere þat han appropring of chirchis. For alle acorden in þis, þat þey han almes of pariȝschens & [page 6] ȝit dwellen not on þe pariȝs as herdis for to teche hem; & þey blasfemen in god. for þey moten nedis seye þat god ordeynede þis; & siþ no cause is of þis almes, þei seyen þat god shoop þis wiþ-oute cause. Also

god haþ ordeyned heere in erþe almes to be delid as he deliþ reyn; but he deliþ reyn as it is nede, bi smalle dropis where erþe is drye; hou shameþ not anticrist heere to make siche dichis & waste drye erþe? no drede he is an yuel god, þat þus reuersiþ goddis ordeynaunse. & ȝif siche collegies feynen þat þey preyen & oþere weyes profiten to þer pariȝschis, men shulden not þus chaffere wiþ preyere; for þey witen nere wher þey ben dampnyd. & preyour of siche fendis is litil worþ, ȝe to hemsilf, hou feden þey sheep? Also almes shulde be fre & discreet as goddis lawe techiþ, for ellis it were not meedeful, & god ȝaue no leeue to do it; what meede shal a pore man haue þat he sufferiþ aȝenus his wille his almes be borun to cayms castel to fede a floc of anticristis? certis þey don þes pariȝschis no good ne to general hooly chirche, but ȝif þei don good as þe fend þat reuersiþ goddis ordenaunse. men shulden seke ground of siche collegies, wheþer god haþ ordeyned hem to be, & þe floc fed bi hem þat ben so fer & so lewid. & þus þes nouelries of collegies semen to tempte crist as þe fend, for þey gon not to heuene bi greesis þat god haþ ordeyned to lede þidur, but þey wolen fle bi þe fendis craft & leeue þe weye þat crist haþ set. crist ordeynede þat his herdis shulden dwelle wisely vpon his sheep, & teche hem boþe bi lif & word hou þey shulden lyue to come to heuene; but anticrist castiþ an-oþer gile, þat his herdis dwelle afer in castels & be doump of lore of lif & lore of word to helpe þer sheep, & so it is nedeful þat þe puple be dis|seyued in body & soule. Þey ben disseyued in þer body, for þei ben robbid of bodili good & it is clepid almes bi ipocrisie. & þus þey ben goostly disseyued, boþe for hem wantiþ teching to wende to heuene bi cristis weye, & for þey ben led to helle bi errour of þe fendis weye. crist seiþ þat he is weye, & grounde þou þis apropring in crist, for ȝif crist grounde it not, it is þe brode weye to helle; it is a newe foundun weye [page 6b] for sutilte aȝenus charite, but þe kyngis weye is crist þat lediþ surely to heuene.

Capitulum 10^m.

Ant þus seyn summen heere þat, as lordis of þe world shulden wiþdrawe þer lordchip fro clerkis dowid aȝenus goddis lawe, so comyns of þe pariȝs shulden wiþdrawe þer almes & ȝyue it aftir þe lore of crist, for ellis þey reuersiden crist & dispisiden hym & chosun þe fend. & ȝif a prelat, as pope or bishop, streyne þe puple aȝenus þer wille to ȝyue þer almes to siche plasis, certis þei ben þe fendis proctours. for crist koude neuere make an almes þing þat were not willeful to men & he koude not ordeyne siche buschementis to robbe men & to wounde hem. Þes men ben woundid in soule þat ben smytun wiþ errour of vertues; & þus can anticrist bi many mylis sende his arowis to wounde þe puple, & moue con|sciense of men þat þey leeue goddis lore & take þe lore þat þe pope biddiþ, as ȝif þe pope were hyed ouer crist. for crist biddiþ men þus to do almes to pore feble & lame & blynd, but anticrist biddiþ to leeue þis, and to do it to stronge & idil men, þat ben nurschid in þe fendis nest to be an oost aȝenus crist. Also pride & coueytise of myȝti men of þe world weren ground of siche nestis wiþouten autorite of crist; & þus men moten nedis assente to þe fend aȝenus crist þat assenten to siche propring of chirchis bisyde cristis leeue, for crist seiþ þat who so is not wiþ hym he mut nedis be aȝenus hym. & þus coueytise of popis & bishops assentiþ to siche appropringis, & coueytise of þer messangeres þat ben hirid to helpe hem; & pride of men of þe world þat wolen make hem siche poondis, is an oþer rote of consense aȝenus crist lord of þis world. but ech man shulde þenke wisely þat his oune synne is to myche, al ȝif he procure not to be parsener of oþere mennus synnes bi consent. & þis consent of myȝti men bi strengþe & cautels of þe fend haþ maistry of pore sheep of crist, & autorisiþ siche wrongis in erþe. Also crist techiþ in þe pater noster to preye god to ȝyue vs oure breed, & it shulde be maad oure breed bi oure trewe seruyss þat god

biddiþ; but al þes þat han chirchis aproprid faylen of þis trewe seruyss herfore, & þus þei ben vnhable to preye, but preyen aȝen þer oune hed. & to þis purpos spekiþ poul, þat [[2 Thess. iii. 10.]] þis man þat traueliþ not ete he not; for ȝif he dide, he eet as a priue þef mete of oþere pore men. siche sutiltees of priue resouns þat ben hid in goddis lawe shulden moue men on goddis syde to holde cristis ordenaunse in his boundis; for certis a priuey errour & an hid wole bringe in [page 7] a grettere errour, as o defaute þat is contynued wolle bringe in a more defaute. as defaute of keping of o pariȝs wole turne hem to þe fendis children, & þey wolen infecte cuntreys, & cuntreys wolen infecte reumes; & þus it falliþ to kyngis & bischops to stoppe þis errour for more perel.

Capitulum 11^m.

but heere moueþ þe fend men to feyne falsly aȝenus treuþe. many men taken as bileue þat þei ben lordis of þer oune godis, & þanne it is leeueful to hem to do þer almes where euere þey wolen. but where shulden þey do þer almes but to ȝyue þer dymes & þer offeringis, & to siche curatis þat þe pope & bischops lymiten hem, for ellis myȝte a man be dampnyd wiþ-outen ony defaute of hym; for hou shulde a lewid man do but as his prelat techiþ hym?

Heere men seyn bi goddis lore þat ech man þat haþ dis|crecioun shulde be tauȝt wiþ-ynne bi god of grete articlis of bileue; but oon article of bileue next aftir þe hooly goost is to trowe hooly chirche þat is cristis spouse & oure modir. & þis is a foul errour to take þe spouse of þe fend & worchipe here as cristis spouse boþe in word & in dede. we may not ȝit wite for certeyn which persone is of cristis spouse of alle þe men þat wandren heere, but we may gesse & þat is ynow. As we gessen þat þis man þat holdiþ wel cristis lawe is a leme of hooly chirche, þe which chirche is oure modir, So we gessen of an-oþer man þat reuersiþ cristis lawe, þat he is a leme of þe fend & no part of hooly chirche; & we shulden

not ȝyue dymes ne offeringis to siche men as to hooly chirche, as we shulden not loute þe fend al ȝif he shewide hym in ymage of crist. & herfore crist & his apostlis weren not gredy of worldly godis, but helden hem payed of fode & hiling, & so don prestis of cristis chirche. & þus siþ crist is cheef lord, men moten dispende cristis godis on þat maner þat crist haþ lymyted, & not hou euere a man wole, & it is not ynow to do good but ȝif a man do it wel. for þe gospel of ioon telliþ þat crist seiþ of summe foolis þat þei shulen deme [[John xvi. 2.]] to obesche to god in pur-suyng of his apostlis; as poul wente þat he dide wel to drawe cristenmen to ierusalem. & þus it is nyȝ þe perel to ȝyue bodily almes to men but ȝif men knowen hem betere, & þanne in litil quantite. & herfore crist tauȝte not his apostlis to bisie hem abou [page 7b] te siche almes but aboute goostly almes, þat is preching of þe gospel; but bodily almes is brouȝt yn bi freris & oþere stronge beggeres. & þes fendis clerkis feynen almes whanne it is noon almes but synne. & þus errour in bileue, to trowe to þe pope & to bischops as men shulden trowe goddis lawe, makiþ many men blamed of god. for men shulden trowe to þes prelatis aftir þer dedis groundid in goddis lawe; but men shulden trowe to cristis lawe ouer þis as bileue. but ȝit þe fend disseyueþ men þat þey ȝyuen not þis almes vnto ioon or to robert, but to god & in his name bi good entent, & þat is ynow; for a man shulde paye his dette to hym þat is traytour to god. Heere is myche for to seye, for þe fend takiþ fals þat foolis ȝyuen not þer almes to robert þat is a leme of þe fend. & ȝif þei ȝyuen þis þus to god, þei ȝyuen it on an yuel maner; but men witen þat it is dampnable to ȝyue to god þer seruyss yuele as ech fend þat is in helle ȝyueþ to god his dampnyng. & þus men moten riȝte þer entent, & ȝyue discretly goddis godis, for wenyng to do wel in many caasis is not ynow. & as anentis worldly dette þer is an-oþer resoun þer-of; for a man may meedefuly ȝyue it to hym þat shal aftir be dampnyd; for þis is no willeful almes but ȝilding of dette bi mannus lawe.

Capitulum 12^m.

ȝit þe fend blyndiþ many curatis þat wenen þat wenen þat þei ben not holdun to residense bi leeue of þe pope or of þer bischop or of seculere lordis bi priuylegie, & þus þei taken fruytis of þer chirchis & seruen not þer puple þerfore. but heere trewe men shulden knowe þat neþer pope ne oþer man haþ power to kepe a man in his benefiss & to do nouȝt þerfore; for god wole not do þis dede but axiþ due seruyss for þis offiss. & as an ymage is not þe man al ȝif it be lik to hym, so siche leeue of a persoun makiþ hym not herde but wolf to god; & ȝif an herde haue bullis of þe pope þat he dispensiþ heere wiþ hym, alle siche bullis excusen not bifore þe iugement of god; but þey accusen more þe pope to take part of mennus dampnyng þat tristen so myche in þe popis bullis more þan in lawe or skile of god. & bi þe same skile bischops leeue, þat is of a persoun, excusiþ hem not bifore god, but te[lliþ] [Illegible from the margin being rubbed.] hou þey bien & sillen þer peyne; þis chaffere pas[siþ] [Illegible from the margin being rubbed.] symonye, for it is more nyȝ to wrong to ȝyue a man leeue for money to serue not god but to serue þe fend. For certis no man may haue þis power, [page 8] ȝe not anticrist hym silf. & as anentis seculer lordis, as kyngis & prinsis & oþere lordis, men shulden sharply telle to hem þat þei han no power aȝenus god, but þei moten nedis for siche dedis þat men clepen priuelegies dampne hem silf, wiþ þes persouns þat þey letten fro goddis offiss. & wolde god þat trewe prestis wolden telle sharply þis perel to lordis; for man myȝte not more opynly bicome traytour to his god þan to drawe his knyȝtes fro his seruyss, & bringe in fendis & sle his soulis. but ȝit þe fend haþ founden cautels to bringe in vikeris in persouns stede, & bi colour of siche vikeris he seiþ þat propring of chirchis is leeueful, & noun residense is excusid bi siche a viker þat holdiþ his stede. Heere men þenken þat it were good to haue a viker þat were nedy to take bodily almes of men whanne þe persoun trauelide

not þerfore; but þey ben not in þis þer vikeris, but in bodily trauel & spuyling of men. but boþe þis persoun & þis viker moten be punyȝshid for þer trespas, siþ ech man is holdun to serue god bi al þe power þat he haþ; for ȝif þis viker myȝte serue ynow, what nede were it of siche a persoun? certis but to spuyle þe pore folc, & make more synne in hooly chirche. & bringing in of siche vikeris, þat oftetyme ben vnhable herdis, makiþ hem pore & nedy, & sharpiþ hem to spuyle pore puple; & it makiþ persouns aboue more hardy to walowe in synne, & many tymes þei ben vnhable to haue trewely þe name of curat. & siche false names þat ben þus feyned excusen not bifore crist, siþ crist is þe firste treuþe & þe firste resoun of alle þingis. We graunte wel þat it were good many prestis to haue felowis in keping of a floc, oon to do o þing, an-oþer an-oþer; as oon to trauele bodily in mynistring of sacramentis, an-oþer to trauele in preching & oþer teching of þe puple; but loke þat þes boþe be hooly & lyue in pouert as apostlis diden & ech of hem helpe mekely oþer as felowis drawinge in goddis ȝoc. but þis axiþ residense on sheep þat man is herde of. god may not be bigilid bi siche names & excusing, for þis lord wole rikene wiþ þes seruauntis fully aftir þat resoun axiþ. Ȝif þou feynest þee an ordre þat þou preyest & þenkist on god, & þerwiþ þou hast cure bi þy viker þat kepiþ þe chirche, loke þat þou bere not falsly þe name, but lyue in pouert as baptist dide, not in hye castels of caym & lustful fode as boris in sty; [page 8b] for preyours þat siche booris maken don to many more harm þan good. for bi þis fallas myȝte a fend or a soutere be an herde ouer a þousynd men in englond & excuse residense bi a fool.

Capitulum 13^m.

ȝit argueþ þe fend to colour siche appropringis, þey ben con|fermed of þe pope & approuyd of þe court, who may im|pungne þis dede but ȝif he impungne þe pope; & of þis it wolde sue þat þe pope & hise ben opyn heretikis, but where were þis fiȝtinge chirche ȝif þis were soþ of þe pope, ȝif þe

pope & alle his clerkis weren dyuydid fro cristis chirche. for holding of cristis religioun shulde stonde moost in þe clergye, & algatis in þes newe ordris as ben freris, munkis & chanouns.

heere seyen trewe men in god more hardily þan þey weren wont þat þis is a lewid skile, ȝif þe pope approue þis þing þanne þis þing mut nedis be trewe, for herby þe contrarye is þe more licly. for siþ þe pope is more tempted þan oþere men & more led bi þe fend, it semyþ bi þe popis confermyng þat þis is þe fendis werk. & heere is more coloure in þis resoun þan in resouns þat aristotle telliþ þat ȝif a man haue a kempt hed þanne he is a leccherous man. sumtyme it may falle so & sumtyme þe contrarye may falle, as þe pope may sumtyme falle on þe soþe & sumtyme discorde þerfro, as he may bi fauoure or money approue fiȝting of prestis & ful asoyling of men þat fiȝten faste in his cause. but trowe we herfore þat god wole folde fro riȝtwesnesse of his lawe? for god is moost mersiful al ȝif he suffere siche blasfemyes, & þus he wolde þat mersy were in men & forȝyuenesse of þer wrongis; & not þat men shulden fiȝte to-gidere for siche lordchip of anticrist. Ȝif it be treuþe of goddis lawe god in þat confermeþ it, & ȝif it be falsed aȝenus god, ȝit it is treuþe as austyn seiþ, & so god confermeþ it to be punyȝschid bi his wille; but þe fend is autour þer-of & stiriþ men to trowe to it. & þus men þat han kunnyng & knowen þe errours of þe pope shulden wiþ mekenesse & obediense telle þes errouris to hym & oþere. For þus dide poul for liȝt synne þat petre did aȝen þe chirche, & ellis men loueden not þe pope ne iesu crist ne his chirche. Þus bi cautels of þe fend is hate turnyd to name of loue & loue turnyd to name of hate, [page 9] & þus ben many men disseyued. & men trowen as bileue þat þe pope haþ no power but to edifie þe chirche bi þe lawe þat god haþ ȝouyn; for poul seiþ he haþ noon oþer, & he hadde as myche as þe pope. & siþ þer is no power but of god, & god ȝyueþ no power to destrie his spouse; neþer pope ne oþer man haþ power but to helpe þe chirche bi goddis lawe. & þus feynyng of anticristis powere, þat is fals aȝenus þis

treuþe, comeþ of þe fadir of lesingis & disseyueþ many men. & as anentis heresies of þe pope & his clerkis supposen many trewe men þat he & hise ben heretikis, for þei holden aȝenus goddis lawe worldly lordchipis in prestis hondis, & þis is aȝenus crist & his lawe, & maynteynen [mayntenyd MS.] wrong aȝenus worldly lordis. crist wole punyȝsche þis heresie & make it more knowun her-aftir, al ȝif anticrist & hise seyn nou þat noone ben heretikis but þei þat seyen þus. mennus diffynyng of heresie is litil worþ but to blame men þat don & speken aȝenus goddis lawe, for siche ben mooste heretikis. & þus appropring of chirchis, newe brouȝt in bi þe fend, soweþ symonye & lesingis to make þis propring to be grauntid. & þus algatis ben pore men robbid of worldly godis & goostly help, & þe fend haþ an entre to ouercome helples men, as ben men of siche pariȝschis & oþere þat assenten herto.

Capitulum 14^m.

ȝit argueþ þe fend þat bi þis foly þat heere is spokun alle col|legies þat ben in studies shulden be destried; but where were þanne cristendom? for ȝif philosofie & dyuynite wantiden in þe reume of englond, where were þanne bileue of men or goddis lawe in englond? for collegies in oxneford & caumbrige ben foundid on siche appropringis, & collegians wenden out & prechen & quykenen many partis of englond; & degre takun in scole makiþ goddis word more acceptable, & þe puple trowiþ betere þerto whanne it is seyd of a maistir.

heere men seyn þat many goodis han comun bifore of siche studies, but neuere so myche siþen collegies weren dowid as dide bifore þer rentis weren proprid; & þerfore it were good þat þes studies & collegies þat ben in hem stooden in as myche as þei acorden to goddis lawe & lyuen wel, & as myche as þei discorden fro cristis lawe þat þey weren mendid. but siþ þat

apostlis token no siche degre & crist forfendide hem to be clepid maystris, it semeþ þat þis heþen maner brouȝt in in [Matt. xxiii.] studies discordiþ fro þe gospel; & as preching of apostlis was betere þan is preching of þes maystris, so prestis wiþ-oute degre of scole may profite more þan don þes maystris. [page 9b] take þe good fro þe yuel, & holde þe good & leeue þe yuel; & moue it not þee þat of siche yuel comeþ myche good to men & reumes, for god wole suffere noon yuel be don but ȝif good come þerof. & þus ȝif comyng of good þat springiþ of yuel bi goddis grace shulde moue men to do þat yuel, & continue it & holde it, ech yuel shulde be don & a man shulde fle noon yuel; for yuel of fendis doiþ myche good, as adam & eue diden good in synnyng, but it was don on yuel maner & þerfore þe maner shoulde be fled. & þus ȝif dyuynite were lernd on þat maner þat apostlis diden, it shulde profite myche more þan it doiþ nou bi staat of scole, as prestis nou wiþ-oute siche staat profiten more þan men of siche staat; & contynue þey in good lif & in boundis of goddis lawe, & þis shal make þe folc more trowe þan doiþ degre takun in scole. & manye sciensis ben vsid in scole þat profiten not to goddis lawe, but tarien & letten fro þis lawe, as poul techiþ opynly. & þus mannus lawe tauȝt in scolis lettiþ goddis lawe to growe, & no drede god is þat maistre þat wole teche nou as redily as he wolde bifore þis tyme, ȝif prestis lif be shapun þerto. & þat semyþ no good mene to passe ouer cristis ordenaunse & his lawe for good þat god sendiþ herof, for þanne men shulden [not] drede to synne. & þus men of scole trauelen veynly for to gete newe sutiltees, & to magnefie þer name for þer worchip & þer wynnyng, & þe profit of hooly chirche bi þis weye is put abac. & in making of þes maystris ben pore mennus godis ofte wasted, & þe kyng of pride is hied & cristis mekenesse is put bihynde. many siche synnes þat stiren to stryues comen of siche partis in studies; & þus bi propring of chirchis comeþ riȝtly noon help to þe chirche.

Capitulum 15^m.

ant heere þe freris wiþ þer fautours seyn þat it is heresye to write þus goddis lawe in english, & make it knowun to lewid men. & fourty signes þat þey bringen forto shewe an heretik ben not worþy to reherse, for nouȝt groundiþ hem but nygromansye.

it semyþ first þat þe wit of goddis lawe shulde be tauȝt in þat tunge þat is more knowun, for þis wit is goddis word. whanne crist seiþ in þe gospel þat boþe heuene & erþe shulen passe but his wordis shulen not passe, he vndirstondith bi his woordis his wit. & þus goddis wit is hooly writ, þat may on no maner be fals. Also þe hooly gost ȝaf to apostlis wit at wit-sunday for to knowe al maner langagis to teche þe puple goddis lawe þerby; & so god wolde þat þe puple were tauȝt goddis lawe in dyuerse tungis; but what [page 10] man on goddis half shulde reuerse goddis ordenaunse & his wille? & for þis cause seynt ierom trauelide & translatide þe bible fro dyuerse tungis into lateyn þat it myȝte be aftir translatid to oþere tungis. & þus crist & his apostlis tauȝten þe puple in þat tunge þat was moost knowun to þe puple; why shulden not men do nou so? & herfore autours of þe newe law, þat weren apostlis of iesu crist, writen þer gospels in dyuerse tungis þat weren more knowun to þe puple. Also þe worþy reume of fraunse, not-wiþ-stondinge alle lettingis, haþ translatid þe bible & þe gospels wiþ oþere trewe sentensis of doctours out of lateyn in-to freynsch, why shulden not engliȝsche men do so? as lordis of englond han þe bible in freynsch, so it were not aȝenus resoun þat þey hadden þe same sentense in engliȝsch; for þus goddis lawe wolde be betere knowun & more trowid for onehed of wit, & more acord be bi-twixe reumes. & herfore freris han tauȝt in englond þe paternoster in engliȝsch tunge, as men seyen in þe pley of ȝork, & in many oþere cuntreys. siþen þe pater|noster is part of matheus gospel, as clerkis knowen, why

may not al be turnyd to engliȝsch trewely, as is þis part? specialy siþen alle cristenmen, lerid & lewid, þat shulen be sauyd, moten algatis sue crist & knowe his lore & his lif. but þe comyns of engliȝschmen knowen it best in þer modir tunge, & þus it were al oon to lette siche knowing of þe gospel & to lette engliȝsch men to sue crist & come to heuene. Wel y woot defaute may be in vntrewe translating, as myȝten haue be many defautis in turnyng fro ebreu in-to greu, & fro greu in-to lateyn, & from o langage in-to an|oþer. but lyue men good lif & studie many persones goddis lawe; & whanne chaungyng of wit is foundun amende þey it as resoun wole. summen seyn þat freris trauelen & þer fautours in þis cause for þre chesouns, þat y wole not aferme, but god woot wher þey ben soþe. first þey wolden be seun so nedeful to þe engliȝschmen of oure reume þat singulerly in her wit layȝ þe wit of goddis lawe, to telle þe puple goddis lawe on what maner euere þey wolden. & þe secound cause herof is seyd to stonde in þis sentense; freris wolden lede þe puple in techinge hem goddis lawe & þus þei wolden teche sum, & sum hide, & docke sum. For þanne defautis in þer lif shulden be lesse knowun to þe puple, & goddis lawe shulde be vntreweliere knowun boþe bi clerkis & bi comyns. þe þridde cause þat men aspien stondiþ in þis as þey seyn; alle þes newe ordris dreden hem þat þer synne shulde be knowun, [page 10b] & hou þei ben not groundid in god to come in-to þe chirche, & þus þey wolden not for drede þat goddis lawe were knowun in engliȝsch, but þey myȝten putte heresye on men ȝif engliȝsch toolde not what þey seyden. god moue lordis & bischops to stonde for knowing of his lawe.

Capitulum 16^tum.

it were to speke ouer þis of dymes & of offeringis þat ben hire to prestis þat don trewely þer seruyss; & dymes ben clepid goddis part in goddis lawe for greet wit. many causis men tellen comynly why dymes ben clepid

goddis part. nyne partis ben of creaturis & god is in þe tenþe degre; & in tokene þat god is lord general ouer alle creaturis, men ȝyuen god þe tenþe part in tokene of his general lordchip. þe werkes of þe sixe dayes in whiche god made þe world holden sixe kyndis of þingis in þis ordre of ten; & ȝit þer ben nyne ordris of aungels, al ȝif þe firste bok of þe bible specifie not þes nyne ordris, as poul doiþ in his bokis. þe eyȝthe maner of creaturis ben comyn þingis þat god haþ maad, & hooly writ spekiþ of hem in many bokis of goddis lawe. þe nyneþe maner of creaturis, & þe hierste of alle oþere, is þe manhed of crist: & on þis sueþ his godhed, & þis tenþe þing is hierst lord of al maner of creaturis. & god moueþ al maner of tungis to clepe þis firste noumbre of ten bi symple name & aftirward þei clepen it bi a gederid name; & þis may men se in many tungis. & þis mouyde men in many agis to paye to god þe tenþe part, so þat bi þis þey confessiden to hym þe generalte of his lordchip; & þis cause is ynow to moue men to paye dymes. but it were for-to wite whiche men shulden reseyue dymes. þe firste bok of þe olde lawe telliþ of abel & caym, hou þey brenten þer tyþis to god, & þe smoke wente up to heuene. & it is licly þat þis maner lastide vn-to þe tyme of moyses; but god lymytide in moysees lawe þat prestis & dekenes shulden lyue on dymes, & semelily þis maner lastide vn-to þe comyng of crist. but nou in þe þridde tyme of grace prestis & prelatis chalengen to hem dymes & mennus offeringis bi autorite of þe olde lawe, & þis semyþ skileful, so þat men trauele wel wiþ hem, for men shulden paye þer dymes ȝit as þey diden in þe olde lawe, but þey shulden not brenne hem nou, for þer ben many pore goddis seruauntis. & þus lawe & skile chacchiþ men to ȝyue to trewe prestis þes dymes, for þis were moost liȝt & resonable ȝif þat prestis lyuen wel. & men neden not to rikene heere hou ofte þe olde lawe biddiþ þat prestis shulden haue hem; but for crist & hise apostlis weren fewe & lyueden on litil almes, [page 11] y can-not se bi goddis lawe þat ne dymes may be partid among cristis pore men, þe whiche crist

telliþ in þe gospel, as pore feble & pore lame & pore blynde. [Luke xiv. [13.]] & prestis ben þe firste for þei shulden be pore as crist, & feble þey ben to do þer seruyss & to gete þer-wiþ fode & hiling. crist koude bi weye of myraclis & weye of almes gete ynow, but ȝit crist was pore & feble & figuride prestis aftir to come.

Capitulum 17^m.

it were to shewe aftir þis þat þe lawe þat god ȝyueþ bi seynt poul his apostle in his writing to tymothe shulde not ceesse for oure taking of offeringis & dymes bi þe olde lawe. Seynt poul biddiþ to tymothe & rikeneþ hym silf as o man to whiche þat he spekiþ to, & ȝyueþ hem þis reule of god: "whanne we han fode & hiling, be we payed of [1 Tim. vi. [8.]] þes þingis." lord, siþ þis is a skileful reule þat goddis lawe ȝyueþ to prestis & clerkis, why shulden þey leeue þis for a willeful chesing þat þey taken of þe olde lawe? specialy siþ þes two lawis acorden boþe in wordis & resoun þat prestis shulden lyue on dymes & be payed of fode & hiling. certis ȝif god wolde þat þe toon ceesside, we shulden not take þes two to-gidere; but god were in þis to blame þat he telde not which he wolde were kept. siþen we taken dymes of þe olde lawe bi oure oune autorite, leeue we not þis bileue þat god ȝyueþ vs bi poule apostle; algatis siþ þis is skileful & ynow to a trewe prest. & of þis may men se ouer þat prestis shulden not gedere to hem dymes & offerringis of many chirchis, þat weren ouer þer fode & hilinge, for þus it were not leeueful to a prest for to do in þe olde lawe; myche more we shulden not do þus, siþ crist kepte so streyt pouert. Ȝif a prest myȝte be two men & do fully þe trauel þat fellide to hem, þanne it were to hym a coulur to take ful hire of two men; for men ben nou more insufficient þan þei weren in cristis tyme. but ȝit it semyþ excusable to haue to-gidere many benefisis, so þat þey come not alle to-gidere but to a skileful sustenaunse of man. but be þou war heere wiþ

ydilnesse & wiþ exceesse of dispensis, & algatis putte þy bisynesse to serue god & helpe his chirche, & loue more þes two þingis þan worldly worchip or worldly [page 11b] richees. & þus þer ben many mennus lawis of departing of persouns godis, hou þey shulen be delid on foure partis. hou þey & herne shulen first take mesurably of þes godis; þe secound part shulde be ȝouyn to pore & nedy folc wiþ-outeward; þe þridde part shulde be ȝouun to making of þe chirche & ournementis of it; & þe fourþe part shulde be dispendid to kepe þe housis of þe personage. & þis parting were ofte vnskileful, & þus siche general lawe were nouȝt. & þer ben oþere difficultees heere, what þing men shulden tiþe, as wode or erbis or oþer fruyt; wher laboreris shulden tiþe þer hire; & hooris or vsureris tiþe þer wynnyng; wiþ many siche doutis in lawe; þe whiche dyuynes shulden leeue vntretid, & lyue in pouert & serue þe chirche. for cristis prestis shulden haue no custom to ocupie hem wiþ siche stryues, but gedere al þer bisynesse to serue god & his chirche.

Capitulum 18^m.

it were to telle ouer þis hou þes herdis shulden kepe þer sheep in hoolynesse of þer oune lif & in preching of goddis word. & þanne þey ledden hem bi grene lesewis & water of heuene þat ben hoolsum, & þis is þe firste offyss of þre þat falliþ to a goostly shepparde. first shulde þe persoun fle in hym silf lustly fode & proud aray, & þenke on þis, þat his godis whanne þei ben gederid, be þey neuere so many, ben gederid of his pore pariȝschens, as ben wedewis & nedy men; so þat o peny gederid þus wolde saue þe lif of his sheep þat steruyþ. & þus it is a fendis boost to a curat to auaunte hym þat he may so myche dispende bi ȝeere, siþ þei ben cuylid pens of pore men; & þis is noon auaunt to þe persoun, but resoun to rikene for al þis almes. & þis is more þan worldly dette, siþen he is holdun to ȝelde betere; & oure iuge

may not be disseyued, siþ he is crist wisdom of god. þes curatis þat lyuen to lustly shulden þenke hou godis þat þey han ben gederid of pouert of symple men bi streit nede & hard lif. but who wolde waste a precious water þat were distillid bi bisy trauel, & caste þis water in a lake where it stood to no mannus profit? & þes men þat lyuen þus lustly ben þe more vnhable to preche & to preye; but no drede, siþ oure [page 12] god is resoun & þe freest man þat may be, he wole þat curatis haue skileful fode; but þer lust may not be iuge heere, but resoun must nedis iuge, for it mut iuge at domes day. & þe same skile is of oþer aparel, to bac, to chaumbre & to halle, as many han to costly cloþis, furrours & girdlis & shap of hem; & ende of þis is worldly glory & no profit to þer soulis; & þe same synne is in aparel of chaumbre, as in proud beddis testeris & curteyns: bi þis may men se veyn dispensis þat þe fendis cautil haþ foundun. curiouste stondiþ in hallis, boþe in making of þe housis, in doseris, bancurs & cuȝshens, & mo veyn þingis þan we kunnen rikene, as ben diȝschis & coupis of siluer & oþer vessel, & costly naprye. in alle siche shulden persouns þenke of þis reule þat god haþ ȝouyn of skileful [skilefuly MS.] ende of alle siche þingis; & mesure þe menes bi þis ende, & euere more drawe to pouert, þat it shyne in alle siche þingis. but prestis wasting in oþere þingis, as ben horsis, haukis & houndis, & costly making of feestis, ben ful dampnable bifore god; for þey shynen wiþ worldly ioye, & ben writun wiþ vicis aȝenus resoun. what skile is it at þe day of doom to answere to þe lord of þes godis þat pore men, þat shulden haue þes godis, periȝsche wiþ-outen bi many defautis, & her godis be wastid wiþ-ynne wiþ rot & wormes & oþer maner. þis is no skileful acounte to god to ȝyue hym rikenyng of his tyþis.

Capitulum 19^m.

of þis wasting of goddis godis springen synnes þat harmen þe chirche, for siche curatis ȝyuen not ensaumple hou men shulen fiȝte aȝenus þer fleys. but it may falle many tymes þat siche persouns bi lecchery waste þer pore pariȝschens godis, & þis is a greet synne. it is yuel to kepe a wast hors in stable to destrie pore mennus godis, but it is worse to have a womman wiþ-ynne or wiþ-oute at racke & at manger, for þis holding is more costly & more wast to body & soule. þe lawe spekiþ of siche holours þat synnen þus out of matrimonye, hou þey ben not weddid wiþ þe chirche ne wiþ god, þat is þe soulis spouse; & hou men shulden not here þer massis, & bi þe same sky [page 12b] le take not of hem noon oþer spiritual seruyss. for al þer lif is wlappid wiþ synne, & þey don harm what euere þei don. & þus men shulden not ȝyue hem offeringis ne oþere tiþis, þe while þey lyuen þus, for þat were consent to þer synne, & to nurshe hem aȝenus crist. but ech man of þis world, be he neuere so myȝti heere, þat makiþ þus party aȝenus crist, mut nedis falle & destrie hym silf; for treuþe mut vencusche al oþer þing. & þis wiþdrawing of temporal godis were betere bridil aȝenus siche men þan to amersy hem bi officials, bi erchedekenes or bi bischops; for siche robbing is but nurshing of more synne. for siche a persoun wole robbe his pariȝs whanne he may bie his synne þus liȝtly; & so þe pore men of his pariȝs shulen bie his synne bi double weye, boþe þey shulen paye þerfore to þe bischop, and be punyȝschid bi consent of soule. but what is þe pariȝs holpun herby, but ȝif þe fend helpe a man? for bodily & goostly þis curat doiþ harm to his sheep more falsly þan koude þe fend, for he is more homely enemye. & þis wiþ-drawing of godis for þis synne semyþ to strecche for oþere synnes, for ȝif an herde be doump at home & ȝyue hym to worldly ocupacioun, & wiþ-drawe his goostly help fro his sheep þat he shulde fede,

or ȝif he stonde in lordis courtis or in offiss of þe king or of oþere, and leeue þe seruyss þat god axiþ to kepe his sheep in goddis lawe; ȝif þis synne passe lecchery, it shulde be more punyȝshid bi skile. & so men shulden wiþ-drawe þer tiþis & ȝyue hem to oþere wisely. it were an almes & greet wit to ȝyue tiþis of siche wolues to oþere pariȝschens þat ben trauelid bi lawis þat anticrist haþ brouȝt yn; & so ofte tyme þe remenaunt of tiþis were to litil for dispensis þat anticrist makiþ to pursue siche men, þat stonden for resoun of goddis lawe. & hou euere iuges speken heere, þis were not aȝenus goddis lawe, for al siche almes of tiþis shulde be boþe skileful & willeful; but what skile is it to hire a wolf to do harm to a pariȝs? þis were a mouyng of þe fend, þat stiriþ euere aȝenus skile. & þe same skile is of curatis þat stonden in þe court of rome forto gete mo benefisis, or to serue þat wickid court; [page 13] for þes ben smyttid wiþ symonye & don men harm ouer þe see, as a iust man of ynde profitiþ to engliȝsch men; for þe lord þat seeþ þis meede is euery where to dele it wel. for sum help axiþ bodily residense, & sum help axiþ noon; as preyeris & many oþere gode dedis ben as wel don afer as neer; but þis is noon herdis offiss to be hirid for tiþis or offeringis.

Capitulum 20^m.

it were for to wite ouer hou prelatis shulden teche þer sugetis to vencuȝsche þe world & þe fend, for to þis lore ben þei holdun. lore to vencuȝshe þe world stondiþ specialy in charite, & in fleyng of coueytise to godis of þer pariȝs & oþere; & so it semyþ an yuel lore to ȝyue pariȝschens ensaumple to plete & to stryue wiþ hem for litil, whanne þey han ynow bi-syde. for siche ple is groundid in wronge don aȝenus goddis lawe, for bi goddis lawe prestis shulden haue no more but fode & hiling for þer offiss, & al þe remenaunt of þer hire þey shulden hope of god in blis. Also it falliþ

comynly þat a curat dispendiþ as myche in plees mayntenyd for his tiþis as ben þe tiþis in hem silf; but where is þanne encrees of his wynnyng? it semyþ þat wraþþe of his pariȝschen & harm of hym stonden for þe wynnyng; but hou stondiþ þis wiþ charite to þe man þat prestis shulden algatis loue? & þus biddiþ poul to cristenmen, but specialy [[Rom. xii. 19.]] to curatis, þat þey shulden be moost dere & not defende þer oune persone; myche more þey shulden not defende þe godis þat ben not sib to hem, but men shulden ȝyue stede to ire & algatis prelatis, in suffering of wronge for siche ire, baytiþ a pariȝshen aȝenus þe persoun longe tyme aftir. & ȝif þe pope feyne heere þat he ȝyueþ lawis & weye to hem to defende a mannus wrongis in his court; & þis is shewid for many wrongis ben riȝtid þere. & þus þey clepen hym a champioun of riȝt of god, þat can wel plete &, as þey speken, wynne to hooly chirche godis þat shulden falle to it. preise þey þis court þat han mater, but certis heere is no mater; for þis is a cautel of þe fend contrarie to goddis lawe. studie þey cristis paciense & make þei þer chayer in cristis cros, & loke þey wheþer crist or his apostlis tauȝten þus to plete for worldly þingis. & certis þey moten nedis sue crist ȝif þey wolen holde þe weye to heuene. fro a litil errour out [page 13b] of þis weye may a man come bi grace aȝen, but myche errour wiþ errour of wit makiþ man to growe in more errour, & no drede, proue who euere wole, a special medicyn aȝenus þe world is to leeue stryues in worldly causis; for þus tauȝte crist wiþ his membris. & þus who so wole ouercome þe fend, leeue he þe fendis lawe & þe world, & lede he his lif bi cristis lawe, & þus he shal best vencuȝshe hym & ȝyue ensaumple to oþere men, boþe to his pariȝshens & oþere, hou þey shulden vencuȝshe þe fend. for þes two lawis ben graues to þe fend to gnare men in his net. ȝif þou fle pride & his retenu, þanne þou vencuȝchist wel þe fend; & teche þou þis rewle to oþer men, & þanne þou doost a curatis office.

Capitulum 21^m.

ȝit it were to speke more of þis pastoure to ȝyue to þes sheep. for we shulen take as bileue þat goddis lawe passiþ alle oþere, boþe in autorite & in treuþe & in wit. first in autorite; for as god passiþ men, so goddis lawe mut passe in autorite mannus lawe, & herfore god bad his apostlis not to preche mannus lawe but for to preche þe gospel to al maner of men. & myche more ben þey to blame þat prechen iapis & gabbingis; for goddis word mut euere be trewe ȝif it be wel vndirstondun, & þis word is more hoolsum to men siþen it is bileue & it techiþ to sue crist, & þat mut ech man do þat shal be sauyd. & þerfore þenke we heronne nyȝt & day, boþe wakinge & slepinge, for whanne oþere lawis moten haue ende þanne it shal dwelle in blis; & þe herte of þis lawe is þe gospel of iesu crist. preche prestis þis herte to men & teche þey hem to loue crist; for he is cursid þat loueþ hym not & sueþ hym not, as poul seiþ. & certis þat prest is to blame þat shulde so frely haue þe gospel, & leeueþ þe preching þer-of & turnyþ hym to mannus fablis. for þe lawe of god dampnyþ hym þat chesiþ þe worse & þe heuyere & leeueþ þe betere & þe liȝtere, boþe to hym & to þe puple. & god axiþ not dyuysiouns ne rymes of hym þat shulde preche, but to telle euene goddis gospel & wordis to stire men þerby. & þus curatis ben not excusid þat leeuen to preche to þer sheep, for a man shulde not be curat but ȝif he koude vn [page 14] dirstonde þe gospel, & he haþ to myche wanting of wit þat can-not teche hem herby. & ȝif a curat falle a caas þat he be lettid of þis preching bi hap or defaute of kynde, whanne he prechide bifore wel, teche he his floc bi hooly lif & god wole haue hym excusid. þe secounde offiss þat falliþ to herdis is to kepe þer sheep fro woluys, as false freris, þat comen to men to robbe þer wolle & do hem harm, ben clepid of crist woluys of raueyn. and of þis perel shulden persouns warne men. & what oþere false prechouris þat

comen to men & prechen herfore, þei ben woluys or foxis or houndis, & alle þes shulden be chased fro þe floc. þe þridde offiss þat falliþ to persouns is to greese þer scabbid sheep & to telle hem medicyn of goddis lawe wherby þat þey may be hool; & ȝif þes herdis faylen in þes þre, þey ben hirid hynes or woluys. & heere shulden persouns take hede þat þey spuylen not þer sheep for wrongis þat þer prelatis axen; for þey shulden leeue þer cure bifore.

Capitulum 22^m.

it were forto wite ouer hou curatis wasten pore mennus godis in makinge þer kyn riche; bisyde þat þey spenden in þer oune persone; & þus ben many in englond maad riche fro ful symple staat. & it semyþ þat þe kyng of pride haþ tauȝt þis bi his firste synne, for many curatis han delit to haue riche men of þer kyn & þat þer eldris weren noble men, as ȝif þer kynrede were noble; & þus hem silf shulden seme noble, as ȝif þey camen of greet blood. & siche ben turnyd in-to woluys fro herdis staat, as ipocritis; for þey semen to have an herdis staat, & ȝit þey ben many tymes fendis. for we shulden wite þis at þe bigynnyng þat prestis ben maad prelatis of men, not to lyue worldlyly ne lustly ne proudely, but to lyue in bisy trauel to kepe þer sheep & wynne hem heuene; & so þei moten lyue trewely, trauelously & perelously, siþen þei moten putte þer oune lif for þer sheep, as crist dide. to þis riching of þersouns kyn moueþ þe fend þes ipocritis bi feyned mersy & bi kynde; & boþe he seiþ comen of god. [page 14b] What man shulde not haue mersy on his pore kyn to helpe hem, for heere is more cause of mersy þan to helpe oþere straunge men; as a man loueþ bi kynde more his lemes þan oþere mennus, so bi kynde he shulde loue more his kyn þan oþere strange men. & by þis cause many prelatis coueyten to be riche & auaunsen men of þer kyn, al ȝif þey ben idiotis; but þe bileue of iesu

crist shulde teche men to quenche þis pride. crist louyde ful wel his kyn, as his modir & his cosyns, but he louyde hem not to be worldly riche but forto lyue a pore lif, bitwixe siche richees & beggyng; for þus men shulden haue lyued in staat of innocense & staat of blis, & þis is best for þe soule þe which men shulden moost loue. & þe loue of crist is loue so nedeful to cristenmen, þat þer loue is but hate but ȝif it be ensaumplid of cristis loue. & þus clerkis haten þer kyn þat maken hem riche of pore mennus godis; for bi þis þey harmen þer soule & maken hem synne bi many weyes. þer body is þus more vnhable to serue þer soule in temperure, & þey ben felowis bi assent to robbe þes pore men of þer godis; & no drede cause of þis pride is vnprofitable to hem, for nobley in vertues shulde be coueytid & worldly nobley litil teld by, but in as myche as it helpide men to kepe nobley in vertues. & in tokene of þis þing crist cam boþe of riche men & pore, as of kyngis & bonde men þe while þey lyueden in egipt. & boþe þes condiciouns diden good whanne grace of crist mouyde men to vertues. & þus þes prelatis harmen þer kyn to make hem riche on þis maner. & þus þes curatis louynge þus þer kyn synnen many weyes in maner of loue, for þey louen þer oune fleys more þan þey louen þer briþeren in god, & crist seiþ þey ben not worþy of crist to be clepid cristenmen; & ȝit crist shulde be oure nexste fadir, & his chirche oure nexste modir. & þus þes prelatis þat turnen þis loue synnen boþe in god & man, & disusen kyndely wille as don synneris in leccherye; & þus þey synnen in mersy & loue & in god & þer pore parischens. & herfore seiþ poul þat persouns offiss shulde not be to parte þes godis, but to preche & teche þe folc & holde hem payed wiþ fode & hiling. but litil errour & ydilnesse in þe bigynnyng of a staat bringiþ in [page 15] more aftir, as it falliþ heere & in oþere statis.

Capitulum 23^m.

it were forto declare heere þat riȝt preching of goddis word is þe mooste worþy dede þat prestis don heere among men. for crist, mesure of al good, vside moost þis werk heere & tauȝte whanne he wente to heuene his apostlis to do þis werk; & þus, siþen crist is best maystir, it is shewid of bileue þat preching is þe beste werk þat a prest doiþ in þis weye. Also goodnesse of werkis is mesurid bi fruyt þat comeþ of hem; but more fruyt comeþ of good preching þan of ony oþer werk, & þerfore siche good preching is þe beste werk þat a prest doiþ; for bi þis werk a prest getiþ goddis children & makiþ hem to come to heuene. & herfore seiþ poul to his puple: "in crist iesu [[1 Cor. iv. 15.]] y haue gendrid ȝou;" & herfore crist preisiþ more preching of þe gospel þat gendriþ þis chirche þan gendring of his oune body, al ȝif þey boþe ben gode werkis. & þus seyn clerkis þat gendrure, siþ it saueþ comyn kynde, is betere þan is nurshing þat saueþ o persone of þis kynde. & þus seiþ crist in lukis gospel to a womman þat blisside cristis modir & sayde, "blissid be þe wombe þat bare þee & þe tetis [[Luke xi. 27.]] þat þou hast sokun," & crist seyde: "ȝe but blissid ben þey þat heren goddis word & kepen it." & bi þe same skile or myche more þei ben blissid þat prechen goddis word. lord, hou worþy werk it is to gendre god in mannus soule bi seed þat is goddis word; for þis mut haue greet meede in heuene, boþe for þe werk in hym silf & of þe children þat comen þer-of. & herfore seiþ ioon euangelist þat he haþ no more grace heere þan to here his children go in treuþe. & ȝif þou seist þat a prest may not gete siche children in god; certis he may bi help off god, & ellis no man may gete a child, for god ȝyueþ bi hym silf þe soule, & who gat a child but ȝif it were ȝouyn? & herfore þenkiþ seynt austyn wel þat crist dide more myracle bi his apostlis to turne so manye heþen men in so short while fro so wickid

lif for to be þus cristis children, þan weren oþere myraclis of crist; & herfore þe apostlis chosen more to preche þan to do bodily almes. Also þe more þat crist helpiþ to a werk þe more it is good; but crist helpiþ more specialy to preching þan to oþer werk, & þerfore it mut nedis be betere for crist endiþ it þus graciously. & herfore seyn wise doctours þat it is more to preche wel þan to do ony oþer craft, as phisik or alkemonye; & herfore crist [page 15b] bad his apostlis do many werkis but noon as þis. for in þis a prest cloþiþ hym in cristis persone & getiþ cristis broþer, his sister & his modir. & of þis may a man gedere þat it is more synne to fayle in þis þan to fayle in oþere werkis þat ben not so gode as þis is. lord, siþ þe synne of sodom cryede to god for greet veniaunse, hou shal þis synne þat lettiþ þis gendrure crye to god to be a-vengid.

Capitulum 24^m.

it were to wite ouer þis hou men fallen in þis synne, & what medicyn were aȝenus it, siþ þis werk is so precious. þre maner of folc synnen heere; sumtyme þe prest þat shulde preche, þe puple þat shulde here þis preching, & he þat lettiþ goddis word to renne. þis prechoure may synne on many maners bi þat þat he sowiþ not good seed, but iapis & gabbingis or oþere tryuolis, & leeueþ to preche þe word of god. for luk seiþ þat þat is seed þat no defaute is foundun ynne, al ȝif þre defautes ben in þe lond vpon which þis seed is castun. on oþer maner þis prest þat sowiþ may meddle venym wiþ þis seed, as whanne he prechiþ for veyn glory or for coueytise of worldly good. & herfore seiþ poul to his puple þat we ben not holours of goddis word, but of clennesse, as we speken of god, we speken bifore god in crist. & wolde god þat prechours nou wolde lerne þis lessoun of poul; þanne þey shulden speke of god & not þus of rotun seed, & as þei weren bifore god, kepinge good maner in þis lordis presence. & þey shulden preche for cristis worchip

on his maner not for muc. for among alle symonyes þat euere crist sufferide in þe chirche þis is þe fouleste of alle oþere, vsid ofte of prechour beggeres, for þey wolen gedere comynly godis aftir þat þey han prechid; oþer money or corn or what oþere godis þat þey may gete. & þe fonnydnesse of þe puple makiþ hem parcneris of þe beggeris synne, for whanne þey ȝyuen hem godis heere þey assenten to þer symonye. & þis is a foul errour þat many seyn in þis mater þat þey ȝyuen for goddis loue & þat is ynow for hem, for certis þis wiss lord axiþ boþe his godis & good maner. & for þis good maner man haþ meede, & ȝif he fayliþ hym wantiþ meede; & to destrie þis errour seiþ crist in þe gospel of seynt matheu þat summe dampnyd men shulen seye to crist: "sire, [[Matt. vii. 22.]] kestiden we not out fendis [page 16] in þy name & diden vertues in þy name?" but crist shal seye to þese men: "soþely, y seye to ȝou y knowe ȝou not as children of blis, for ȝee failiden of good maner." lord, siþ þes men shulen be dampnyd þat prechen goddis word in cristis name & casten out fendis & don vertues, what meede shulen þes beggeris haue, þat faylen in þis & lyȝen on crist & seyn þat crist beggide þus to holde vp þer newe ordris. crist wiste ful wel þat þes shulden come whanne he bad hem not go fro hous to hous, [[Mark vi. 8-10.]] but dwelle in oon & wende not þennus, & bere not vpon þer backis baggis ne sachels to begge þus.

Capitulum 25^m.

as anentis two oþere defautis þat letten goddis word to growe, crist telliþ þre defautis in þe erþe þat shulde take þis word. summen ben bi-syde þe weye, & so bisied wiþ þe world þat goddis word takiþ not wiþ hem, but þe fendis letten it. oþere men ben drye as stoons & han no delit in wordis but ȝif þey sounen to worldly wynnyng, & þese wanten boþe grace & wisdom. þe þridde maner of men þat heren goddis word ben so prickid wiþ worldly richees þat þe

þenking on þes godis lettiþ þe word of god to growe; & to þes þre may be reducid al þe synne in þe hereris. þe þridde men synnen more, as ben emperour prelatis þat wolen not suffere a man to preche whanne he telliþ þer defautis but whanne he preisiþ hem & herne, & þis nurschiþ myche synne. for siche prelatis þat kunnen not preche or wolen not for bisynesse, & letten oþere trewe prestis to preche bi þer lordly cautels, passen þe fend in þis synne bi menes þat he haþ ordeyned to hem. for þe fend haþ no iurisdiccioun ne feyned power as þey han, & þus þat he may not do hym-silf he doiþ bi siche seruauntis to hym. & no drede þis is þe fendis dede to lette men to sowe goddis word, for þerby þer soulis shulden be fed & goddis worchip be don of men, but þey maken a goostly hungir & stoppen þe worchip of god. but where is a worse condicioun folowinge prelatis of anticrist? it were yuel to lette gendrure maad in laweful matrymonye, þat pharao dide not in egipt but dreynte þe children whanne þey weren borun, but þis is worse wiþ-outen mesure to lette þus crist to be gendrid in men. siche a prelat semyþ a wickid hayward to lette trewe men forto trauele & go euene bi goddis weye, in which crist haþ ȝouyn hem leeue to go. for god þat ȝyueþ siche wit & wille shapiþ þe puple to take þis seed. [page 16b] & it is al oon to seye þat y shul lette þee bi iurisdiccioun, & to seye þis is a place þat þe fend is lord of & not crist; & as þes wordis ben nedis false, so is þis iurisdiccioun; for he haþ no riȝt to seye þes wordis, but þei ben falsly feyned of þe fend. & freris procuren comynly boþe lordis & bischops to lette þis preching, so þat þer fals preching be sprad & þer wynnyng aȝenus crist, & þus is þe puple robbid of goostly help & bodily. We graunten þat iurisdiccioun shulde lette false prechours to preche; but nou haþ þe fend turnyd cristis chirche bi his prelatis, þat he þat wolde treuly preche þe word of þe gospel wiþ-outen hire, he shal be put a-bac, & contrarie prechour shal be takun, & þus wickid hay|wardis of þe fend letten þis seed þat crist shulde sowe.

Capitulum 26^m.

ant þus þer ben many causis þat letten goddis word to renne, & þe fend haþ trauelid aboute þes causis many ȝeer ful bisily; for trewe preching of goddis word displesiþ myche to þe fend. o cause is dowing of þe chirche & riching þer-of ouer cristis wille, for bi þis prelatis slepen in synne & ben to fatte to preche þe puple, & þus þer bisynesse is stoppid to gete hem more of worldly muc. & þus þei fallen in an-oþer cause þat þei ben not payed of poulis reule to haue ynow of fode & hiling. & heere breken out þes freris ordris, for al ȝif þei han no worldly lordchip as han prestis þat ben dowid, ȝit þei spuylen men of moeblis & wasten hem in noumbre & housis, & þis excees is more synne þan synne of þe fend in o persone. & þus þey turnen þe ende of þer preching for-to gete hem siche godis. & þis entent mut nedis make falsed in maner of þer preching, for þei shapen þer sermouns more to gete hem good þan to profite to þe chirche; & as þe firste wile of þe fend bigan soone in siluestris tyme, so þis secound wile bigan in grounding of þes newe ordris. þe þridde cause þat lettiþ trewe preching is appropring of chirches. for whanne chirches ben approprid, þes curatis tellen not bi þis preching, as munkis or chanouns or oþere collegies, but bi gedering of godis; & þus þey ben maad slowe to preche & stronge to gedere dymes to hem. & þis cautel cam latere yn & is alarged by þe pope. þe fourþe cause is bringing in of false freris bi many cuntreys; for, as it is seid bifore, þei letten trewe preching to renne & maken curatis bi many weyes to leeue þis moost worþy offiss. First þey robben hem many weyes & maken hem bisy for to lyue, for þey deprauen hem to þer parischens bi floriȝshid wordis þat þey bringen yn; & no drede þey shapen þer sermouns bi dyuy [page 17] siouns & oþere iapis þat þey maken moost plese þe puple. & þus þey erren in bileue & maken þe puple to trowe to hem þat sermouns ben nouȝt but in þer

foorme & þus þei stoppen symple curatis þat þei doren not preche to þe puple, & þis defaute of preching of crist is more þan defaute in hereris. & so as crist seiþ in þe gospel, boþe sodom & gomor shulen be lesse punyshid at domes day þan þes newe sectis brouȝt yn; for þey synneden in mannus seed, but þes synnen in seed of god, þat is goddis word, þat prestis shulden preche to turne þe lewid puple to god. & as it is seyd bifore, þe puple is smyttid bi þis synne, for þe puple assentiþ to hem bi iapis & wilis þat þey tellen hem. þe puple shulde not trowe to þe prechour what euere he seye in þis staat, but ȝif his word be groundid in god as goddis lawe or suynge þer-of. for þis staat is not couenable to telle iapis ne bourdis to men, but þat þat wole trewely fede þer soule, as is þe gospel & oþer goddis lawe. & þis bourding or oþere iapis shulde make þes freris suspect heere & make hem wante worldly wynnyng, for þey ben worþy myche more peyne; but lewidnesse of þe puple makiþ hem nurshe þer mooste enemyes. & god make þis enemyte knowun. for þis is þe laste & þe mooste fendis cautel; but good wille & trewe speche of goddis lawe shulde make hem knowun. for failing of goddis word & coueytise of mennus good shewen opinly to men whoos children þat þey ben. lord, siþen pariȝshens shulden take þe preching of þer oune curat & þe mynistring þat he shulde do, for þat shulde suffise to þat puple, Why shulden not men fle fro þes false prophetis, as crist biddiþ in þe gospel? but bullis of þe court of rome blynden many men heere, for it semeþ þe hed of errour & propre nest of anticrist.

Capitulum 2[7^m.]

of þis may wise men see þat þes foure sectis newe brouȝt in, as emperour clerkis, munkis & chanouns & þes foure ordris of freris, disturblen moost þis fiȝtinge chirche & putten it fro þe cours of crist, & þus þes men þat nurshen hem, as worldly lordis & fonnyd comyns & lewid

prestis, þat kunnen not speke or doren not speke in goddis cause, nurshen anticrist & hise traytourly aȝenus crist. þat ordre þat crist haþ ordeyned in his chirche shulden we holde, & mende errours in þis ordre; & not bringe in newe charg to þe chirche. for [page 17b] as wanting of gode partis is defaute in oure modir body, so superfluyte is defaute in þe same body; For þis bringiþ in ydilnesse & charging of hooly chirche. & bileue techiþ men þat þer is as myche wit in þe ordenaunse of crist as in þe wordis of his gospel; and bileue techiþ ouer þat crist faylide not to his chirche to ȝyue his ordenaunse to it in þe making of hir partis. for men putten as myche wit or more to good ordenaunse of man as to worching of man aftir þis ordenaunse bifore. for wisere men moten ordeyne first, & lesse wiss moten worche þer-aftir. & þis moueþ many men to speke aȝenus þes foure sectis, for no man kan grounde hem in þe ordenaunse of cristis lawe, & no man seiþ þat crist forȝat hem ȝif crist wolde þat þey weren of his chirche; & þus men putten vpon crist oþer foly or necgligense. but who shulde here þis blasfemye but ȝif he spake sharply aȝenus it? cristis ordenaunse is put bi-hynde & his lore, & oþer brouȝt in, & þis turneþ þe chirche vpsedoun, & lettiþ men to serue crist. and lewid foolis, þat arguen heere þat crist ordeyned not þis prest, shulden lerne þe lawe of porfirie, hou god ordeynede in a comyn þing alle þe synguleris þer-of. & þus dwelle þou in þe iust boundis þat god haþ ordeyned for his prest, & þanne god haþ ordeyned þee in þe comyn kynde of prestis. but anticrist can-not grounde þat god ordeynede þe kynde of popis, ne of oþere emperour clerkis, ne of munkis, ne of chanouns, ne of foure ordris of freris, al ȝif he ordeynede good to come of hem; as god ordeynede no man to synne al ȝif he ordeynede good to come of synne. & þes foure ordris smacchen synne, siþen þei tellen not first cristis ordenaunse, but bringing yn of þe fend to reuerse þe ordenaunse of crist. & þus lordis of þis world þat mayntenen lumpis of þes ordris & þer housis & possessiouns, wiþ oþere þingis þat þey han foundun, moten

nedis synne, in as myche as þei reuersen cristis ordenaunse, & in þat þat þey letten pore prestis to preche þe gospel to þe puple, al ȝif þey ben not of þes newe ordris þat ben closid in cayms castels. y rede not of cristis apostlis þat þey kepten þis maner of preching, whanne þe hooly goost hadde tauȝt hem to gete to crist al þis world. & þat prest þat sueþ þis goost is in þat ordre þat crist haþ ordeyned. wedding wiþ þes newe bilawis, passinge þe wedding wiþ goddis lawe, makiþ þes newe rotun sectis & puttiþ bi-hynde þe sect of crist. & þus þes ordris newe brouȝt in bringen wiþ hem a newe bileue, þat noon of cristis sect wiþ-outen hem lyueþ so hoolyly as þey, þat lordis han a passinge merit to grounde þes ordris & ȝyue hem godis, but þey [page 18] wolen not do þis charite, be þey neuere woxun so ryche, but þey wolden raþere destrie oþere newe ordris þat ben brouȝt in; & þus þe laste ordre of freris seiþ aȝenus goddis lawe þat willeful begging is more meedeful þan ony lif of þes oþere ordris.

Capitulum 28^m.

men may se bi lif of ordris hou cristis ordenaunse is lettid. crist ordeynede, as hym þouȝte best, þat his disciplis aftir his steying to heuene shulden be departid oon fro an oþer. & ech of hem shulde haue his folc, & shulden not be weddid wiþ mannus lawe, ne wiþ folc, ne wiþ housis, but holde hem payed of goddis lawe, & chaunge folc as god mouyde hem, & haue no propre dwelling of þer oune, as crist þer maystir tauȝte bifore. Al þis is reuersid nou bi help & assent of men; for herto helpen þe pope & prelatis, worldly lordis & ordris hem silf, & pore men ben nedid to helpe as beestis led to be killid. costly chirchis of þes ordris & oþere housis þat þey han destrien olde pariȝs chirchis þat weren ordeyned bi cristis apostlis. & siþ crist is lord of alle & not contrarie to hym silf, no drede men han not his godis þus to reuerse his ordenaunse; & þus ben manye

cayms castels maad & maytened to þes ordris aȝenus leeue of þe cheef lord. but who drediþ þat ne he is wroþ her-wiþ? & þis semeþ þe cause of werris & wrongis þat ben nou growun in þe chirche. lordis & men þat miȝten helpe heere shulden make men turne to cristis ordre. & ȝif persouns hadden no glebe & no propre hous as eritage, þey sueden more crist & his apostlis; & wolde god þey wolden do þus. For it is takun of bileue þat þe ordenaunse of crist bi-syde siche housis & cloystris spediþ more to do his seruyss þan siche contrarie ordenaunsis; & her-fore þes newe ordris moten nedis lyue contrarie to crist. for siþen ordenaunsis & lyues gon to-gidere of men heere, as cristis ordenaunse is chaungid, so lyues of þes lumpis ben chaungid, & no drede to þe worse, as mannus ordenaunse is worse þan cristis. & ȝit lordis of þis world to whom crist was so kynde ben not payed of þis reuersinge, but ben brouȝt in bi þe fend to haue dwellinge in þer housis boþe curatis & þes newe ordris, as þou mayst se in lordis housis persouns or munkis or chanouns & algatis freris to lede þer meyne. but god mut algatis punyshe þis, for þes persouns shulden kepe þer sheep aftir þe lawe þat god haþ ȝouyn hem. but who may reuerse goddis ordenaunse [page 18b] heere but ȝif he renne in his offense, & þus lordis synnen heere boþe aȝenus god & man & letten goddis pees to be tauȝt, & þus londis moten nedis be dis|turblid. & as anentis þes newe ordris þat ben scaterid in lordis housis, it is a more vnkyndly wondir, & helpiþ þe fend to marre þer housis. for as þey seyn þat groundiden þes cloystris, þes men myȝten no more dwelle out þer-of þan fiȝs myȝte dwelle out of water, for vertu þat þey han þer|ynne. for ellis þes cloystris weren not nedeful ne þer ooþ to kepe þer reule. & siche wondris newe brouȝt in moten nedis marre men of þe world, for daliaunse wiþ newe deuels bringiþ in newe giles to lette cristenmen. but sum men grucchen more heere þat persouns ben holden þus traytourly aȝenus þe seruyss þat crist haþ lymytid to kepe þe soulis of his sheep, & no drede crist preisiþ moost þis offiss among

alle oþere, & ȝit consenten þes worldly lordis in cowardise aȝenus crist, for þey destrien not siche traytours of god, but þat shulde be þer hye offiss.

Capitulum 29^m.

men myȝten heere touche ouer þis what maner man is able bi god to be chosun to curatis offiss, & who shulde chese hym, & on what maner. & no drede siche a prest þat haþ boþe wit & wille to do þe þre offisis of an herde, þat ben teld bifore tyme, shulde be takun to þis offis aftir þe lawe & wille of god. but who shulde chese hym þerto is myche strif by mannus lawe; as þe pope seiþ þat he shulde lymyte alle curatis to siche offisis. bischops seyn þat þei shulden ȝyue siche offiss who euere presentiþ, & lewyd patrouns seyn þat þey shulden presente to siche offiss bi þer lordchip, but goddis lawe telliþ litil or nouȝt of siche chesing of curatis. & no drede þat ne coueytise & pride reyngnen in alle þes þre cheseris, for þe pope haþ þe firste fruytis & many ȝiftis gon bi symonye, & two oþere axen seruyss of hym þat þey maken curat. & þus þenken summen þat bi goddis lawe & resoun curatis shulden wel do þer offiss & haue no more but fode & hiling, & oþer þe puple þat shulde be tauȝt or prestis bi þer oune wille shulden chese þis seruyss of prestis; & þanne it were more meedeful, and no strif shulde þanne falle aboute þe godis of þis curat, for he shulde haue no wast godis but þat þat were nedeful to his offiss. & instuyng wiþ inducting & many oþere mannus lawis weren not to charge, but riȝt offiss þat þis curat shulde do. & it semyþ a greet þraldom brouȝt in bi anticrist þat a puple þat þe pope knowiþ not, as he knowiþ not þis able prest, shulde be nedid bi þe pope to take þis prest, & ȝyue hym godis more þan goddis [page 19] lawe lymytiþ hou euere þat he mynistre; for boþe þis almes shulde be meedeful & frely don bi goddis lawe, & it were to greet seruage to nede men

to ȝyue þer godis to a prest þat dide hem harm, ȝe ȝif he were cause of þer dampnyng. but þe fendis part is so strong, & strengþid bi ipocrisie þat mannus lawe is so hooly & biddiþ men to obesche þerto vp payne of þer dampnacioun, þat goddis lawe is put bihynde. men shulden bi goddis lawe ȝyue þis almes frely & wisely to þat prelat þat seruede hem trewely in þis offiss, and so þey moten kunne goddis lawe & holde hem payed of þis ȝifte, for þus diden poul & oþere apostlis. what lawe shulde reuerse þis resoun? & it semyþ not a popis offiss to make þus prelatis in vnknowun cuntreys; for it is neþer groundid in goddis lawe þat þer shulde be siche a pope ne þat he shulde þus reule þe puple bi þe lordchip of his lawe. & no drede ȝif þes two shulden be, crist wolde haue ensaumplid hem; for crist failide not in siche hye poyntis þat weren so nedeful to his chirche. & þus crist in leeuyng of þis techiþ þat it shulde not be, for ellis crist were defauty in ordeynyng for his chirche.

Capitulum 30^m.

ȝit trewe men han delit to reherse þis bileue, for it is more precious þan ony gold or precious stoon, & triacle to lordis & many oþere to aȝenstonde þe fend & hise. & þis bileue stondiþ in þis, þat no man shulde sue oþer pope ne bishop ne ony aungel but in as myche as he sueþ crist, for crist is boþe god & man. & þis bileue wolde teche lordis to purge þer reumes of anticrist; & siþen þei han many skiles þat prestis shulden not be þus dowid, boþe bi þe olde lawe & þe newe, & bi þe lif þat crist ledde, þey shulden be heere hardy in bileue & lette þis dowing of anticrist, & neþer obesche to pope ne bischop but ȝif þey tauȝten þat þey sueden crist in þis. & seyntis þat þey kunnen alegge shulden neþer be heere suyd ne trowid, but ȝif it be tauȝt þat þei sueden crist in þat þat þey helden wiþ þis dowing. & siþen lordis han conscience her-of & it is synne to do aȝenus conscience, þey

shulden axe of popis & prelatis hou þey grounden þis in crist. & ȝif þey wolen not or kunnen not, in þat þey shewen þat þey ben foolis to holde þis & lyue þer-aftir, siþ it is not groundid vpon crist. & ȝif þey seyn þat crist groundiþ it to be don of his vikeris, shewe þey where & in what maner, & þanne þer conscience is clerid. & ȝif þey [page 19b] gabben or feynen heere men shulden not trowe hem in þis, but haue hem suspect of errour, siþ þey suen not crist in þis. for crist was neuere axid questioun þat ne he suyde his godhed & made aseeþ vpon resoun to hem þat axiden þis questioun of hym. & þus shul|den kyngis axe þe pope hou he groundiþ þis dowing on crist, & to robbe þus reumes, & to make hym prelatis at his wille, siþ crist tauȝte his apostlis to chese mathy bi lot. & þis principle of bileue shulden prestis holde & lerne goddis lawe, & not obesche to pope or bishop but in þat þat crist groundiþ it; & in þis cause þey may chalenge help of þer erþely lord, &, ȝif hem faylide help heere, be redy to suffere martirdom. & ciprian made þis lawe, & it is in þe popis bokis, þat crist onely shulde be herd in þat þat he spekiþ moost principaly. & þus siþ neþer popis ne bischopis kunnen grounde bi crist þis curatis offiss, ne þat þey shulden þus make persouns, þe chirche shulde aȝenstonde hem & turne aȝen to goddis lawe in þe lyuyng of curatis. & it falliþ to kyngis heere to ordeyne þes prelatis bi goddis lawe, for þey shulden quykene þe kyngis puple & helpe þat þe kynge ledde not deuels. & siþ þis is þe fouleste offiss þat men han heere in erþe, kyngis shulden helpe & mayntene þer curatis aȝenus anticrist & hise; & þus ȝif þis bileue of poul were wisely suyd of clerkis & defendid of worldly lordis, as þey ben holdun to defende it, errours of reumes shulden be destried þat ben brouȝt in bi anti|crist. for wise curatis shulden aȝenstonde it & seculer lordis shulden mayntene hem, & þus noon errour in goddis lawe reyngnyþ but for foly of clerkis, & for slouþe of worldly lordis þat helpen not heere aȝenus þe fend. & þus of alle worldly godis þat clerkis han in þer hond, boþe clerkis & pore men shulden be lordis of þes godis, for þey shulden

lyue in grace & haue of hem þat hem nediþ; & no drede þes two shulden be goostly lordis & not worldly. & many men may be to-gedere þus goostly lordis of o þyng, & haue vss þat acordiþ to hem of þe same þing wiþ-outen chiding, as seyntes þat ben in heuene han vss of alle þes worldly godis, but þey wasten not þes godis but han ioye þat goddis wille is don of hem; & þis is þe freest vss þat men han off worldly godis. & þus ȝif þis principle of bileue were wel practisid of þe chirche, goddis lawe shulde turne aȝen & mannus lawe shulde be dispisid, for no dedis shulden be acceptid but ȝif þey ben groundid in cristis lawe, & so alle maner of men [page 20] shulden stonde in ground of crist & his lawe.

Capitulum 31^m.

it were for to wite ouer þis hou cristis chirche is disseyued bi suppliyng of vikeris, & þes persouns ben absent þe while. for þes persouns moten nedis serue crist or in doynge wel or in sufferinge, & herfore þey han of cristis chirche þer large hire of goddis godis. ech siche persoun mut nedis answere bi resoun to god for alle his sheep, but mannus lawe bigiliþ not god to answere þus for herdis offiss, & þerfore it mut be groundid in goddis lawe to holde þus residense bi vikere. but it semyþ certeyn of goddis lawe þat noon may teche þis bi resoun to be þus herde of þes sheep, & to be þus absent fro hem; & herfore it semyþ not but to be a feynyng of þe fend. & þerfore þis herdis floc may resonably wiþ-drawe his hire for he traueliþ not on hem bi þat lawe þat he axiþ his hire. & cursing is a fendis fynding to curse men þus for worldly godis; for þanne hauyng of þes godis is more desirid þan blessing of þer sheep; but who may holde charite & þus chese þis worldly hauyng? for a man shulde loue more his sheep þan alle his godis or his body, siþ he shulde putte his lif for his sheep, as crist dide. & þis moueþ many men to sette litil bi siche cursing; for whanne man curseþ vn|skilefuly,

he cursiþ hym silf & not his sheep. also þre offisis of goostly herde moten haue his presence wiþ his sheep; for who can preche to his sheep, or defende hem fro wolues, or heele hem as curatis shulden, but ȝif he be present wiþ his sheep? & þus siche residense bi viker makiþ hym to leese herdis offiss & þis excusiþ hym not to god, ne his seruyss in þe mene tyme makiþ hym herde of þes sheep, ne worþy to take þis hire of god. ȝif he waste tyme in þis absence & profite not to hooly chirche, þys los of tyme accusiþ hym bifore crist, þe firste herde. ȝif he do good to þe chirche in preiyng or in studiynge, leue, what is þis to herdis offis, al ȝif it dispose men þerto. men may wel ȝyue to siche þer almes, but not as to herdis of hem. & siþ god hatiþ falsed of men, þis shulde not be don bifore god. & siþ a man in no staat shulde do ouȝt þat he shamede to do bifore god, it semyþ þat no man shulde holde þis offiss & be absent in his body. & þus men ben not contynuel herdis for þe tyme þat þey ben absent & kepen not þer sheep bi þer presence, al ȝif þey profiten to þes men. for [page 20b] ech man þat is in grace profitiþ to ech able man goostly, & þus ech siche were herde of ech, but þis abusioun were to straunge. ȝif a man be presently nyȝ his sheep, & fayle not to fede hem & to defende hem & to greesse hem in tyme, his bodily presense is skileful to hym to dwelle vpon þes sheep. & þus þe persoun þat al þe wouke disposiþ hym to preche to his sheep or to defende hem & greesse hem, so þat his absense be resonable, dwelliþ a shepparde al þis tyme; & his presence doiþ his cure & counfortiþ his sheep & febliþ þer enemyes. & as glotouns arguen þat bi þe same skile þey may ete more til þat þey han etun to myche, so hirid hynes arguen heere þat, bi þe same skile þat þey may be absent fro þes sheep foure dayes or [of MS] fyue, þey may be absent for a moneþe or an half ȝeer or more tyme: & þis resoun haþ more colour of herdis þat studien in scole. & y can-not answere heere ȝif men studien goddis lawe, & in þe mene tyme failen

not to þer sheep in þingis þat perteynen to þer offiss. but for bodily residense of an able herde vpon his sheep is more sikir þan siche absence, it is good to chese þe sikere. also as poul seiþ, ech man shal bere his oune charge, & þus þe viker of þis herde is chargid for his oune persone as myche as he may bere, hou beriþ he þe persouns charge? For in tyme of apostlis þat iurisdiccioun was not brouȝt in, but oon shulde preche in o tyme & an-oþer in an-oþer; alle þes weren persouns of þes sheep & he þat more tauȝte was betere curat. & þus it semyþ þat it shulde be of many persones of o pariȝs, & þat persoun þat profitiþ more is betere herde to þis pariȝs. for ellis men myȝten feyne falsly as many herdis as þey wolden, & echoon to pile þe puple where oon sufficide for hem alle. as prest & viker & persoun, official, erchedekene & bischop, wiþ many men bitwixe hem, ben ful chargious to þe pariȝs, & þei alle don not þe offiss þat a good herde shulde do; but siche charging of þe chirche shulde be fled as greet synne. for it is nouȝt to bigile god & make an vnhable man persoun þat can-not on herdis cure but his sheep kunnen gouerne hym, al ȝif he gedere bi a proctour þe fruytis, as offeringis & dymes. for ellis a child or a greke or what offis þat he bare myȝte be persoun heere in englond ȝif þe pope hadde ȝouyn hym leeue, but siche þat is not goddis orde|naunse excusiþ not at domes day.

Capitulum 32^m.

by þis sentence may men se hou þis prelacye is perelous for it is not fully groundid in crist [page 21] ne in oþer of his lawis. for þe fend haþ mouyd men bi pride & bi coueytise forto bihete þat þey wolen do more þan þey han power or wit to do; for take þou hede to oure popis, to bischops & to oure persouns, and þey recken litil of þer charge hou myche it be & hou large, so þat hem come wynnyng & worldly worchip bi þer staat. & so siþ þe

staat of prelacye takiþ sumwhat of goddis lawe & sumwhat of mannus lawe contrarie to goddis lawe, trewe men shulden purge þis staat & lyue clene bi goddis lawe. for saracenes wiþ oþere sectis holden myche of cristis lawe, but oþere lawis þat þey meddlen maken þis sect displese to god; & god woot wher straunge lawis ben meddlid more vndir oure pope wiþ cristis lawe þan þey ben meddlid in oþere sectis. it semyþ þat prestis þat kepen pariȝschis shulden teche hem þe gospel of crist boþe bi lif & bi word, & moue hem to holde charite, & bisie hem not in oþere þingis neþer of þe world ne mannus lawe, & make obediense to þer prelatis as myche as goddis lawe techiþ. fode & hiling moten þey haue; & it is skileful þat þer pariȝs fynde hem þese bi title of almes, & take þey no more hede to dymes. but þis lif mut nedis be brouȝt in bi litil & litil for anticrist. & þis lore were good to persouns, to ȝyue no tribut to þer prelatis & make no straunge dispensis but ȝif goddis lawe mouyde þer-to. for alle þes dispensis at þe laste moten be gederid of pore men; & certis þis is a foul offiss of a prest to robbe his puple to ȝyue to bischop or erchedekene godis þat god biddiþ not. as senage & procurasies, & oþere tributis þat ben feyned, ben not groundid in goddis lawe & þerfore men shulden dispise hem. ȝyuyng of taliage to þe kyng is licly groundid in goddis lawe, for crist ȝaf mekely to þe emperour tribut, as þe gospel seiþ, but he ȝaf not to þe hye bischops ne pharisees ne saducees. but siche curatis moten arme hem wiþ help of god & of trewe men, for cursingis & suspendingis wolen renne aȝenus siche curatis. siþ bischops of ierusalem maden crist be cursid & suspendid for þey seiden he was not on goddis half but wiþ belsebub a prince of deuels, & þey puttiden men out of synagoge þat confessiden crist apertly, & aftir þei suspendiden hym in þe cros ful felly. þis hangyng vp vsid nou is not so fel but fals ynow; for þey wolen hange vp treuþe & mayntenyng of goddis lawe; & þei ponderen wiþ þis suspending þat þei don it for riȝtwisenesse to teche curatis obedience & meke|nesse

bi goddis lawe, & al þis is falsly feyned bi anticristis [page 21b] ipocrisie. but trewe prestis shulden trowe heere þat neþer þe word of þer prelat ne þe word of þer somenour han so myche maliss wiþ hem þat ne þey may preche & serue god aftir þis suspending. & þe moost harm þat þei don is priuyng or sleyng; & þis shulden curatis mekely suffere, for þis wolde turne hem to myche good. & summen tellen wiþ myche declaring þat ground of þis heþen custom springiþ in þe chirche of þe pope & of þe floc groundid on hym. & ȝit þis man bi ipocrisie seiþ þat he sueþ nexst crist of alle þe men heere in erþe, & haþ moost power of crist & of feynyng of þis power; hou he presentiþ cristis persone & passiþ alle cristis apostlis in graunting of priuylegies & pardoun, it passiþ many mennus wit for greetnesse of þis power. & summen seyn þat þis speche falliþ not fro fendis gabbing but ȝif þe pope speke bi þe contrarie, as a mount haþ his name of mouyng, for among alle men in erþe þis ipocrite lyueþ ferrest fro crist. crist hadde not propre good wher-ynne he shulde reste his hed; men seyn þis pope haþ more þan half of þe empire wiþ-outen his spuyling. crist was moost meke & moost seruysable & girte hym wiþ a cloþ & wayschide his disciplis feet, as þe gospel of ioon telliþ; þe pope sittiþ in his troone & makiþ lordis to kisse his feet. crist wente mekely fro plase to place & prechide þe gospel & tauȝte pouert; þe pope dwelliþ in auynoun & doiþ not þis but þe contrarie. & so siþ þat anticrist is he þat is aȝenus crist, it semyþ bi his feyned lif þat he is opyn anticrist. & ȝif he shulde be clepid an hil for stablenesse in þis lif, þis hye hil eclipsiþ þis sunne & makiþ wyndis & yuele wederis; for goddis lawe is lettid to shyne bi lawis þat þis hil vsiþ, & coolding fro charite makiþ stormes bi þis hil; but grace of god haþ helpid men to cleue þis hil & make it knowun, & god contynue his help heere & make his lawe to shyne frely. Amen.

Explicit tractatus de officio pastorali.