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

XXVIII. DE PAPA.

I HAVE no doubt that this tract is genuine. Besides the presump|tion in its favour from its occurrence in the Ashburnham MS., the internal evidence is very strong. Not only the views are Wyclif's; the arguments and illustrations are such as he frequently uses in his authentic writings. Thus the mention of a cord and a man's neck (p. 476), as examples of things good in themselves that may be bad in combination, is to be found also in the Trialogus (p. 306).

The date of the tract is probably about 1380. The reference to the doctrine of Transubstantiation shows that Wyclif had already made up his mind on this point, but the Schism is spoken of (Chapter II.) in a tone which implies that it was still recent. Spencer's Crusade was not yet on foot, or we should have had some notice of it.

How far Wyclif had gone in opposition to the formal organization of the Church is shown by his assertion (Chapter v.) that neither tonsure, dress, nor bishop's words make the priest, but power given by Christ. The development of the same thought in Chapter XI. shows that this is no hasty outburst, but a deliberate expression of opinion.

Copied from the Ashburnham MS. MM.

SUMMARY.

CHAP. I.	Priests are bound to preach the truth	p. 460
	Many evils of the Church are created by the Pope	461
II.	God's love to his Church shown in the Schism	461
	Contrast between Christ and the Pope	462
III.	The Schism may teach men to believe in the Popes only as they follow Christ	463
	Good results which would follow	463

CHAP. IV.	Men should choose their prelates and love them	p. 464
	The nature of the Host	465
	A Pope who is unsound in this is unfit for his office	465
V.	Antichrist urges that the Church would lose honour if God's law were strictly kept	466
	It would be well if the Church gave up worldly rule and honour	467
VI.	Antichrist says the Pope could not keep proper state	468
	Rulers should enforce poverty in priests	469
VII.	Pomp of popes and prelates	470
	Princes may have worldly splendour	471
	Cardinals are hinges to the devil's house	472
VIII.	Priests should follow Christ's law and example of poverty	472
	They should be distinguished by virtues, not by wealth	473
	They should teach men to live well	474
IX.	Lords who endow the clergy are professing to amend Christ's ordinance	475
	Constantine not to be canonized	475
	Priesthood and lordship cannot go together	475
X.	Evil of endowments	476
	Monasteries, etc., are dens of thieves	476
	Perpetuity belongs only to Christ	478
XI.	Antichrist objects that the whole hierarchy would be destroyed	478
	Christ's order would remain	479
	We should judge priests by their good deeds	479
XII.	Antichrist urges that indulgences would come to an end	480
	Absolution rests with Christ	481
	Popes grant absurd indulgences	482
	Men should look closely before they buy them	482

De Papa.

[page 25] Capitulum primum.

god seiþ bi ieremye þat he wakide eerly to his puple [[Jer. xxv. 4.]] & criede his lawe bi his prophetis, þat weren martrid in goddis cause & for profit of his chirche, boþe for clerkis, lordis & comyns. but god seiþ by salomon þat his wisdom [Prov. i. [20-28.]] cryeþ in stretis but men dispisen his counsel & wolen not lyue bi his lore, & þerfore god shal leyȝe in þe tyme þat þey shulen perische; þanne þei shulen crie to hym & he shal not here & spede hem. þus god moueþ many men in tyme of grace to telle his lawe; & ȝit anticrist dispisiþ it & lordis ben necgligent in þer help. & for prestis faylen heere on þer syde, as oþere men don, summe prestis þenken þat þey shulden crye & telle goddis lawe to þe puple; for it may falle þat þey boþe shulen perische for þer necgligense. ground of cristenmennus bileue seiþ þat crist is god & man, & was porerste man of lif & mekerste & moost vertuous. cristen|men taken ouer þat petre was cristis viker, & suyde hym in maner of lif & tauȝte þe chirche bi his lore. þe fend hadde enuye to crist & oþere men þat suyden hym, & temptide prestis to worldly lordchipis as he temptide crist in his persone &, as he liȝede in þis tempting & seyde þat he wolde ȝyue to crist alle þe reumes of þe world so þat he wolde loute hym, so bi craft of his lesingis he haþ getun lordchip to clerkis. so þat nou myche of þis world holdiþ on anticristis syde; as many seyen þat þe pope shulde bi vertu of cristis lif be seculer lord of al þis world, & bi his leeue kyngis ben lordis. & þe fendis part is heere so strong & colourid wiþ so many cautels þat fewe men doren putte hem out to stonde & speke for goddis cause. but ȝit men trowen, as þei doren, þat crist chees to be pore to ȝyue ensaumple to his prestis & oþere men to triste in god, & leeue to triste in

þis world for þey moten dye & leeue it. & petre was pore aftir crist, & alle þe apostlis but scarioth, for he wolde be riche & haue in propre, & þis brouȝt hym to double deþ. but þe fend haþ blyndid men, boþe clerkis & lordis, in þe chirche þat þey bileuen þe contrarye; & þis defaute in bileue reuersiþ cristenmennus lif, & lettiþ hem to sue crist. for þe fend coueytiþ myche to quenche bileue in þe chirche, for þis is þe firste vertu & ground of cristis religioun. & for þe pope is holdun moost & nexst viker of iesu crist, þerfore þe fend in þe pope haþ gederid many worldly poyntis [page 25b] boþe of lordchip & worldly lif, & castiþ to disseyue þe chirche by hym. For manye taken as bileue þat he may not do amys, but what þing þat he grauntiþ or seiþ crist mut conferme it; & bi þis cautel of þe fend ben many men dampnyd to helle. & ground of al þis disseyt is lesing contrarye to treuþe; for as þe fend disseyuede eue bi lesing þat she shulde not dye, whanne god hadde seyd þat she shulde dye what day þat she eet of þe appul, so þe fend disseyueþ þe chirche bi oon as opyn lesing, þat crist was heere worldly lord moost hye of alle oþere, & so shulde his viker be þat is clepid þe pope of rome. but whanne crist was temptid heere he seyde: "go, satanas." to teche alle cristenmen hou þat crist wolde be pore; & ȝit þer ben fewe men þat wolen defende þis bileue, for anticrist haþ many clerkis þat maken it derk bi many weyes.

Capitulum 2^m.

it were to wite ouer hou god shewiþ loue to his chirche bi dyuysioun of þes popis þat is nou late fallun. oure bileue techiþ bi poul þat alle þingis fallen to good [Rom. viii. [28.]] to goddis children þat dreden hym, & þus shulden cris|tenmen take hem. þe firste bok of goddis lawe telliþ hou god manaasside þe fend: "y shal putte enemyte," seiþ god, [[Gen. iii. 15.]] "bitwixe þee & womman, & bitwixe þy seed & heere seed, & she shal al to-squatte þyn heed." & so taken summen þat

hooly preyer of þe chirche maad to crist & his modir moueþ hym to sende þis grace doun to departe þe heed of anticrist, so þat his falsed be more knowun. & it semeþ to hem þat þe pope is anticrist heere in erþe. for he is aȝenus crist boþe in lif & in lore. crist was moost pore man fro his birþe to his deþ, & lefte worldly richees & beggyng, aftir þe staat of innocense; but anticrist aȝenus þis, fro þe tyme þat he be maad pope til þe tyme þat he be deed heere, coueytiþ to be worldly riche, & castiþ bi manye shrewid weyes hou þat he may þus be riche. crist was moost meke man & bad lerne þis of hym; but men seyen þat þe pope is moost proud man of erþe, & makiþ lordis to kysse his feet where crist wayschide his postlis feet. Crist was moost homely man in lif, in dede & in word; men seyen þat þis pope is not nexst crist in þis, for where crist wente on his feet boþe to citees & litil tounnes, þey seyen þis pope wole be closid in a castel wiþ greet aray. Where crist cam to ioon baptist to be baptisid of hym, þe pope sendiþ [page 26] aftir men to come to hym where euere he be; ȝe, ȝif crist haue sumnyd hem for to come not to hym. crist bicliptide ȝonge & pore in tokene of his homelynesse; men seyen þat þe pope wole biclippe worldly worchip, & not trewe men for goddis sake lest he vnworchipe hym silf. crist was bisy to preche þe gospel not for his worldly worchip ne wynnyng; men seyen þat þe pope leeueþ þis, but he wole gladly make a lawe & make þis lawe in more worchip & more drede þan cristis lawe. crist louede so myche his floc þat he puttide his lif for hem, & sufferide sharp peyne & deþ for to brynge hem to blis; men seyen þat þe pope loueþ so myche worchip of þe world, þat he wole feyne asoyling to men to go streyȝt to heuene, so þat þey do a trauel þat sounneþ to his worldly worchip. & so his foly may be cause of deþ of many þousynd men boþe in body & in soule, but hou sueþ he crist in þis? crist was so pacient & so myche sufferide his oune wrong, þat he preyede for his enemyes & tauȝte his postlis to take no veniaunse; men seyen þat þe pope of rome wole be vengid on alle maners, boþe bi

sleyng & bi cursing & oþere peynes þat he feyneþ. crist tauȝte men to lyue wel bi his oune lif & his wordis, for what he tauȝte he did in dede, & bad men trowe to his werkis; men seyen þat þe pope goiþ al bi contrarye weye to þis, for his lif is not ensaumple to oþere men hou þey shulden lyue, for no man shulde lyue lik to hym, as he feyneþ bi his hye staat. crist in ech his dede & his word souȝte þe glory of god, & sufferide many reproues in his manheed for þis ende; men seyen þat þe pope aȝenward sekiþ his oune glory on alle weyes, ȝe, ȝif goddis worchip be lost. & þus he feyneþ many vngroundid gabbingis. & ȝif þis þing & many siche ben soþe of þe pope of rome, he is very anticrist & not cristis viker heere.

Capitulum 3^m.

þis dyuysioun of þes popis may turne to good of many reumes, þat men trowe to noþer of hem but, for loue of iesu crist, in as myche as þey suen crist in þer lif & in þer lore. for ȝif þei gabben of þer staat & seyen þat þei ben cristis vikeris, & þey ben contrarye to hym boþe in lif & in lore, [page 26b] þo men þat ben led bi þes wolues moten go þe brode weye to helle; & þis semeþ þe perelous tyme þat poul haþ teld to þe chirche. & þus þis were a bileue þat ech man shulde grounde hym ynne, þat men shulden trowe to no pope but as he groundiþ hym in crist; & men shulden asaye þis ground, wher it be good wiþ-oute disseyt. & þus what þe pope bade do, but ȝif he tauȝte þat crist bade it, men shulden not do þis aftir hym in þat þat he were cristis viker, for it may falle þat þe fend disseyue men bi anticrist, & chalenge more þan crist dide & þus bringe strif in cristendom. for þe fend may moue mennus hertis to loue so myche worldly godis þat þey stryue & fiȝte to-gidere for departing of þes godis; & þus may anticrist & hise lette men to lyue in pees, lest þat þis lif in pees make men to knowe his giles. & þus god haþ ordeyned medicyn to knowe falsed of anticrist, þat

he hieþ hym aboue crist, & so ouer god, as poul seiþ. profere reumes to þes popis þat þey wolen obesche to hem in þe foorme of goddis lawe, but no more þan crist axide; & ȝif þey ben not payed her-of, þey shewen þat þey ben anticrist, siþ þe mooste pride of hym is þat he hieþ hym aboue god. & ȝif reumes holde þis reule, þanne þey may be dischargid of blasfemyes of indulgensis, & of oþere false feynyngis; for it may falle þat þe pope graunte to riche worldly men þat þey shulen go streiȝt to heuene wiþ-oute peyne of purgatorye, & denye þis to pore men, kepe þey neuere so goddis lawe. siche many giles of þe fend blynden men bi his viker, so þat treuþe of goddis lawe is turnyd in-to þis vikeris falseed. & shortly for to seye, ȝif men stonden bi þis bileue, þe pope shal not take of reumes neþer money ne worldly godis. & herfore seiþ poul, cristis vikere, þat he sekiþ þes grekis soulis & he sekiþ not her godis, but weye to brynge hem to blis. & no drede þus doiþ crist to alle reumes þat ben his children, for he robbiþ not his children, but ȝyueþ hem alle maner godis, boþe goostly godis & worldly. & þus dide crist heere in erþe, & ȝif þe pope passe heere crist & robbe his children as a wolf, no drede he is anticrist & opynly þe fendis viker. & ȝif þou seyst þe pope mut haue godis of reumes to saue his [page 27] staat, he shulde be pore, as crist was, & charge not men, as crist dide not. þis reule shulde teche men where a prelat were anticrist, & hou þey shulden obesche to hym, & in what þing leeue his lore.

Capitulum 4^m.

siþen ech seculer cristenman shulde willefuly chese his prelat, & loue hym bi goddis lawe as men louyden in þe firste staat, þat was staat of innocense, as alle men shulden haue louyd þanne, & men shulen loue in staat of blis, for þere shal loue be at þe fulle; herfore shulden men seke weyes to loue þat man þat shulde be pope. & among causis of loue þe mooste cause þat euere god ordeynede shulde be

good doyng of men; for bi þis cause god makiþ hym silf louyd, & hem more louyd þat more don good. þe good þat þe pope shulde do shulde be lore to come to heuene, & so þis pope mut kunne þis lore ouer oþere þat ben his sheep; & siþ þis lore is fully tauȝt in goddis lawe, as we bileuen, þis pope mut passingly kunne goddis lawe & resoun þer-of. but nou in þe reume of englond stryuen manye of þe sacrid oost. summe seyen þat þis oost fro þe tyme þat it be sacrid is verily goddis body & þer-wiþ breed, whit & round; & in þis weye stonden lewid men boþe more & lesse, & longe han don. oþere seyen þat þis oost is nouȝt or an accident, þe which þey kunnen not nemyn to men, but it is not goddis body. þis questioun shulden reumes sende to þe pope, to knowe his wit, what we shulden trowe of þis oost fro þe tyme þat it be sacrid; & here-ynne shulde he not feyne but teche bi þe gospel or bi resoun what men shulden bileue heere, or ellis he were no witty pope. & þes reumes shulden take no man to þer pope bifore þat tyme þat he hadde tauȝt hem wel heere by good ground of goddis lawe. For wel we witen þat he kan heere no skile but of cristis word; but crist, whanne he blesside þis breed, seyde þat "þis is my body"; & we bileuen þat crist liȝide neuere, but seyde euere soþ to greet witt. & ȝif foure sectis in þis lond seyen heere soþ of þe popis lawe, he haþ seyd many hundrid wynter þat þis oost is not goddis body, but accident wiþ-oute suget. & ȝif reumes leeuen þis lore & taken hem anticrist to pope, he may make hem to bileue what euere he wole bi litil & litil; for hooly chirche haþ bileuyd þis þousinde [page 27b] wynter & more to, þat þis oost is goddis body in foorme of breed, & wyn his blood. & trewe men shulden knowe heere þat þis poynt is not so hye þat ne þey may wite þe soþe, & knowe it betere þan oþere poyntis þat crist haþ tauȝt in oure bileue. heere may cristenmen soone wite which clerk or lord loueþ treuþe & haþ wille to stonde þerfore & suffere a magrey ȝif he shulde. & certis þat pope þat fayliþ heere oþer for kunnyng or for wille is vnhable to take to pope & lede his floc bi goddis

lawe. & what sect grucchiþ aȝenus þis is suspect of heresye, for what shulde it harme ony man þat þis treuþe were wel discussid: but it were good to cristenmen to laste in þer olde bileue, þat þis breed is goddis body & þis wyn is goddis blood, & not an vnknowun þing wiþ-oute resoun or autorite; for men shulden holde þer olde bileue but ȝif þe contrarye were wel tauȝte. & þus it were a blessid dede þat lordis wolden not ȝyue þer almes neþer to o prest ne oþer, bifore þey tauȝten bi good witnesse what þing were þis sacrid oost, boþe in his kynde & in figure, by maner þat þe gospel spekiþ. & þus ȝif god wolde fouche-saf, hooly chirche shulde be purgid of heresyes in þis mater, aboute which þey dispenden myche, as in prestis þat syngen masse; & certis it were ydolatrye to loute þus an accident. & no man durste seye til nou þat accident is goddis body, for þis newe word may haue no ground, & was not knowun þat þousinde ȝeer þat sathanas was boundun in helle, & ȝit he shameþ to seye þis gabbing.

Capitulum 5^tum.

but heere grucchiþ anticrist & drediþ þat manye of his clerkis shulen wante þer worldly worchip, & þus his lordchip shal be lesse. for ȝif goddis lawe were kept clene wiþ-oute þe fendis lawe, & þe ordenaunse of crist were clene wiþ-outen anticristis, where shulden þes foure sectis be lordis as þey nou ben? & þus þe chirche were destried þat haþ be so longe in growing. Heere han trewe men seyd ofte þat þis is a fendis resoun, as ȝif þe arguere wolde mene þat crist faylide in his lawe & in his ordenaunse which he ordeynede in þe chirche, & þus men menen alle in dede þat ben of þes foure sectis. but, lord, where is vnbileue in heretik but ȝif þis be oon? & þus it semeþ þat alle þes foure smacchen sum what of heresye, & þey louen not iesu crist, for þey haten þus his lawe. but poul seiþ a soþ word þat [1 Cor. xvi. [22.]] [page 28] "who euere loueþ not iesu crist he is cursid of god,

& puttid fro hym as heretik." & so þe mooste inconuenient þat anticrist kan bringe of þis is þat cristis lawe were holdun clene wiþ-outen anticristis; but þis fruyt were blessid & profitable to þe chirche. for þis kepte crist in his apostlis, & þanne cam þe chirche to heuene & growide in vertus heere in erþe; & siþen haþ it sunkun doun. þanne shulden cristenmen knowe þe vertu of crist & of his lawe; hou þat he is god almyȝty & his lawe is fully ynow; & þanne shulden men wite aftir hou oþere lawes, þat men han foundun, harmen þe chirche many weyes, & maken goddis lawe lesse louyd. For keping of þes newe lawis occupieþ mennus witt & wille, & axiþ of hem a bisy trauel, & þus þey letten goddis lawe. & þus ȝif anticristis lawe were good, ȝit cristis lawe mut nedis be betere & sufficient in hym silf; & þus þe toþer is to myche & doiþ harm in cristis chirche, & lettiþ cristis lawe to be suyd. & þus bringing in of þes lawis, þat lettiþ þe vse of cristis lawe, is þe mooste priuey synne þat þe fend haþ foundun aȝenus þe chirche. & so þis blessid word wolde sue, þat foure sectis newe foundun shulden be voydid fro þe chirche, as þey shulen not come to blis. for alle þes sectis han mannus signes, & ȝif þes signes weren fully stryed, þes sectis weren þanne destried, as men seyen þat ben weddid wiþ hem. but it is not so of cristis sect ne of prestis þat crist ordeynede. for ioon baptist was a prest, as alle men in heuene shulen be prestis. for crounne & cloþ maken no prest, ne þe emperours bischop wiþ his wordis, but power þat crist ȝyueþ; & þus bi lif ben prestis knowun. & þus cristen|men shulden not lette for þe drede of þe fend & for power of his clerkis to sue & holde cristis lawe. but wel y woot þat þis chirche haþ be many day in growing, & summe clepen it not cristis chirche, but þe chirche of wickid spiritis. & dauyþ [[Psalm xxvi. 5.]] hatide þis chirche as ech cristenman shulde do. & man may no betere knowe anticristis clerk þan bi þis, þat he loueþ þis chirche & hatiþ þe chirche of criste; & ȝif þe pope be an heed to mayntene þis chirche aȝenus crist, he is opyn anticrist & no part of cristis chirche. & ȝif [page 28b] he & his secte be voyde

fro cristis lawe, & clensid wiþ besumms, & maad fair wiþ [Luke xi. [25.]] sensible signes, þanne þe fend haþ a tokene to dwelle homely wiþ þes men; for þes ben wordis of crist, þe whiche moten nedis be trewe. & þus shulde anticrist drede of þe word þat crist seiþ aftir, þat þis kynrede of prestis is þe worste of alle oþere. for many men trowen heere þat as prestis in þe olde lawe, fro þe time of machabees vnto þat þei hadden slayn crist, weren þe worste kynrede þat god sufferide þanne to lyue; so aftir cristis steying, ȝif prestis leeuen cristis lawe & bicomen reuleris of þis world by newe lawis þat þey han shapun, þis is nou þe worste kynrede þat is on lyue heere in erþe.

Capitulum 6^tum.

ȝit anticrist argueþ þat ȝif þis sentense wente forþ, þe pope were as pore a man as ony bischop of englond; but þis were aȝenus resoun, þat þe hiere man shulde be byneþe. Heere men seyen to anticrist þat he argueþ aȝenus crist, & þerfore cristenmen moten nede answere sharply heere for crist; for ȝif þis foly wente forþ, siþ crist was moost pore man & his apostlis pore aftir, þey weren leest worþ in þis world. but what blasfeme durste seye þus, siþ it is aȝenus bileue. & þus goddis lawe techiþ þat willeful pouert of a prest, ȝif he haue mekenesse in his soule & oþere vertues more þan oþere, he is herby more to god, & þis hyenesse shulden prestis coueyte. & þus alle prestis of englond shulden be pore men, as þe pope, for þey moten forsake þer richees ȝif þey wolen be cristis prestis. for bileue techiþ wel þat crist bad his prestis be [Luke xiv. [33.]] siche; & we fynden neuere bi resoun þat crist chaungide euere his wille. & siþ crist is god in heuene, it is ful hard to reuerse his lawe, for no drede men moten rikene þerfore at þe day of dom. & heere men sliden out of bileue, boþe prestis & seculeris, whanne þey tellen more bi a cronycle of foly of an emperour þan þey tellen bi cristis lawe, þat is emperour of heuene. & þe fend confermeþ his part, & makiþ

seyntis be canonysed, þe whiche resseyueden siche dowyng, to proue þat þis was wel don. but heere men knowen þe fendis cautels, & sliden not fro bileue for þis; for canonysing of þes seyntis is not bileue of cristenmen. & þus ȝif þes ben seyntes in heuene, þis is bi vertu of crist þat þey turnyden at þe laste to hym, & hadden sorowe for þer synne. & ȝif þou axe prof her-of, we seyen þat ȝif þou proue þat þes be seyntis, it wole sue of oure bileue þat þes seyntis sorowiden þus, ȝif þey weren worldly men þus, for ellis þey myȝten not come to heuene. But myraclis maad of deed men ben þe fendis euydense; for god may suffre [page 29] þe fend to do siche signes & many mo. for ellis wolde not poul seye þat a man [1 Cor. xiii. [2.]] myȝte remoue hillis & ȝit fayle of charite. but ȝif þes signes myȝten liȝtly fayle, stonde we in bileue of crist, & leeue we siche signes of þe fend. for bileue is insensible & more trewe þan siche signes; as þis treuþe is insensible þat two & þre maken fyue, & ȝit it is more certeyn þan ony sensible þing heere. þus bileue of hooly writ passiþ alle þes clepid myraclis. & þus wite wel lordis & reumes þat þey moten nedis answere to god hou þey han holdun his lawe & stondun sad in his bileue. no drede boþe lordis & reumes myȝten wel constreyne prestis to holde þe pouert þat crist ordeynede, for honeste of his prestis & profit of lordis & comyns. & whanne lordis leeuen þis power, þey assenten to þe fend; & þey moten nedis be dampnyd for þis assent but ȝif þey amenden it, & þis is blynding of þe fend þat þey han grauntid þis almes. & so þey moten be trewe men & algatis mayntene it forþ, for ȝif men loken hou it cam in, it cam not in bi very almes, but bi blyndnesse of þe world & ipocrisie þat þe fend tauȝte. & euere þe lengere þat it lastiþ, þe more peyne han deed mennus soulis. & þus þe fend stiriþ men to laste in synne aȝenus god; but wite þey wel wiþ þe fend þat god mut nedis be þer lord. þus ȝif lordis han first be foolis, oþer in dowyng or leeuynge to helpe, þey shulden haue sorowe of þis synne & haaste hem to make aseeþ. & wite þey wel þat god mut nedis be cheef lord of alle creaturis,

& but ȝif god graunte hem leeue to ȝyue þus prestis þes worldly godis, þe ȝifte þat þey ȝauen is nouȝt bi vertu of þe cheef lord. & þus anticrist & al his help can neþer argue heere ne answere; & y am certeyn on domes-day no man may answere wel heere. þerfore mende hem lordis & reumes, & serue þei crist for þer goode, for litil seruyss for þis tyme disserueþ myche meede in heuene. lord, siþ lordis & reumes boþe chesen a pope at þer oune wille, what sholde moue hem to chese þis pope more hye þan crist wolde chalenge of men? crist axide noon erþly lordchip ne erþly godis, but ȝaf heuenely, & whanne he tok his oune godis he tok hem for help of his tenauntis, & algatis in siche a mesure þat he was not charious to hem. & þis lore han freris forȝeten & alle þes oþere newe sectis. þus þe grace [page 29b] of god haþ mouyd to trete þis mater among cristenmen, to loke wher þey wolen helpe hem silf whanne god haþ so graciously bigunnyn.

Capitulum 7^m.

þer ben groundis þe whiche crist kepte contrarie to keping of prelatis nou. for crist tauȝte þat hoolynesse shulde be hid in mennus hertis & not shewid to þe puple in sensible signes wiþ-oute fruyt; for þanne men hopiden reward of god & axiden not glory of þis world. but nou it is turnyd vpsedoun fro religioun þat crist ordeynede, for nou he is neþer pope ne prelat, but ȝif he haue a worldly meyne þat shewe his hyenesse to þe world, as he were a seculer lord, & bi þis gile haþ þe fend brouȝt in þat more prestis shulden haue worldly glorye. & þis makiþ þe pope & bischops to axe richessis to þer staat; for, as þei seyen, þer staat wolde perische but ȝif siche richesse shewide it out. first þes prelatis blasfemen in crist & in his hooly apostlis. for bileue techiþ vs þat crist was bischop of mennus soulis, betere bi a þousynd part þan any siþ þe chirche was dowyd, & so weren cristis apostlis betere þan ony pope of rome.

For þis name is newe foundun, & it bitokeniþ wundirful; for summe þenken it greet wundir þat worldly glory & hoolynesse shulden be knyttid in o persone; siþ crist forsok it in word & dede, & bi his lore his apostlis, lord, why shulden not prelatis do nou so? & by þis cause haþ þe fend brouȝt yn þat religioun of þes newe ordris shal be shewid in sensible signes, as habitis, & bikenes, & hye housis, & herfore haþ þe fend brouȝt in þat cumpany of many lumpis shal be ioyned to o persone for worldly worchip of þer staat. þus þer ben many cardenals & many men knyttid to hem; myche meyne to a bischop, & manye persones in an ordre, & al is charge to comyn men, & strengþe to þe fendis part. crist ordeynede þat his apostlis fro tyme þat he steyede to heuene shulden be scaterid in many cuntreys & conquere wickid men to crist. wel y rede þat seynt petre dwelte in a corieris hous, but [Acts x. [6.]] y rede not of cardenal ne page þat he hadde wiþ hym; & ȝit þis apostle cam to cornely & conuertide hym wiþ oþere. & þus may cristenmen lerne boþe of crist & his apostlis þat religioun of crist is not in siche worldly signes. & so men moten oþer denye bileue, or seye þat cristis religioun stondiþ not in siche signes as nou þe chirche is chargid wiþ. soþ it is [page 30] þat seculer prinsis & worldly lordis moten haue siche worldly signes, for þey shulden teche to drede god by austernete & worldly drede. but it is aȝenus cristis wille þat prestis meddle þes two to-gidere, for þey shulden teche bi mekenesse & paciense, as crist dide. & herfore biddiþ god in his lawe þat his men shulden not be cloþid in wollun [[Deut. xxii. 11.]] & lynnun partid to-gidere, to teche þis dyuersite in figure. crist was boþe kyng & prest, as he is boþe god & man, & þus sum þing falliþ to hym þat no cristenman may come to; but in siche poyntis shulden men lerne to sue bi vertues crist afer, & go not bifore crist, as dide presumpcion of petre; & þerfore crist clepide hym sathanas & bad petre go aftir hym. crist as a goode maystir hadde twelue apostlis to teche hem; anticrist ordeyneþ many twelue to lyue worldly & charge þe chirche. crist koude ensaumple kynghod &

presthod in her groundis, but prestis þat comen aftir crist ben not able to do so; & þus þey passen þer maystir crist, boþe in presthod & in knyȝthod. & þus ȝif popis wolden haue cardenals, þey shulden chese gode men & pore, & loke þat þey chargide not þe chirche bi costly aray & idilnesse; but nou men seyen þat cardenals ben brouȝt yn bi anticrist to bargeyne by symonye, & by oþere disseytis bigile men, & þus as þe pope is wundirful, so cardenals ben an herre to þe fendis hous. & oþere ground han þey noon, but for anticrist wole þus.

Capitulum 8^m.

ȝit it were to reherse þe euydensis þat anticrist makiþ to proue þat it were betere clerkis to be riche þan pore as crist; for bi þis richees þei don sum good, & bi so myche þey ben þe betere. for þey ben of mannus kynde, as ben lordis þat han siche godis, & þey han wit to spende þes godis as han oþere, or ellis more. Why shulden not þey be betere bi þes richessis as oþere ben? Heere men seyen to anticrist þat wolde affeerme crist a fool, as þe fend helde crist a fool for he wolde not take of hym alle þe reumes of þe world for a litil seruyss to hym, þat crist as a good god wolde þat his prestis weren in worchip & fer fro perels of þe fend, & þus he forbad to his prestis to haue to myche of erþly godis & to myche bisynesse aboute hem; but crist ȝaf hem goostly godis & ocupiyng bi charite. & ȝif we marken staat of innocense & staat þat aungels han in heuene, þey shulden not be þus [page 30b] oppressid wiþ erþely drit as riche men ben, but þey han more clene lif & more likinge to mannus soule. & for þis cause ordeynede crist þat his prestis shulden wante þes richessis, & ensaumplide in hym silf & his apostlis hou þey shulden lyue. crist wolde wel þat his prestis hadden þe vse of worldly godis as myche as wolde do hem good, but not to myche to lette þer soule, as men shulden bifore synne &

aungels han in þer lif. & bi þis vse men shulden haue goostly lordchip of alle þes godis, & bi þe fruyt of vertues haue delit in her god. & þus crist ordeynede to prestis moost hye staat & moost parfit of alle þre partis of þe chirche, ȝif þat prestis wolden lyue þer-aftir; as crist ȝaf to laboreris worldly godis & trauel also, & crist grauntide to his apostlis to trauele aboute erþly godis, but he forfendide hem to prynte þer soulis to myche wiþ erþly godis. crist grauntide to worldly lordis to haue gouernayle of siche godis, but he grauntide to his prestis to gouerne soulis bi weye of vertues; & þis shulden þey do bi meke wille, & leeue lordchip & austernete. & þis he tauȝte in dede & word for loue þat he hadde to his prestis. se we nou þe fendis foly, what he meneþ whanne he argueþ. he wolde mene þat crist was a fool & to scars in leste godis. austyn seiþ ofte-tyme þat þer ben þre godis of man; godis of vertues, & godis of kynde, & godis of fortune, þat ben þe leste. crist ordeynede men to be riche in godis of vertu, for þey ben best; & crist ordeynede godis of kynde as myche as þey shulden serue to þe soule. he ordeynede not so greet a body ne so strong to a man as haþ an hors or oþer beeste, for it wolde do harm to þe soule. crist ordeynede godis of fortune þat wolden suffise to mannus body; & þus he ordeynede godis of vertu wyngis to men to fle to heuene; ant anticrist wolde faste to men godis of fortune bi coueytise, þat shulden drenge a man to helle, & for þis ende he shapiþ þis. wel y graunte þat erþly godis & worldly lordchipis ben gode, for þei ben goddis creaturis & shapun of god for good ende. but godis of vertu ben þe betere þat prestis shulden haue passingly, & more perel is in þe firste godis, & þerfore crist wolde not þat his prestis hadden but litil of þes godis, for perels & letting of betere godis. & heere shulden worldly men take hede, boþe þe lordis [page 31] & þe comyns, þat þey dissusen not worldly godis, but take hem in mesure to þat ende þat crist haþ ordeyned hem to be vsid, & not aȝenus his ordenaunse. crist ȝaf hem not worldly godis to charge his prestis wiþ þis lordchip, ne to

stire hem to fleysly synnes, as ben gloterye & lecherye; & ȝif þes two partis of þe chirche foulen þus prestis wiþ þes godis, wite þey wel þat god wole punysche boþe þes partis & his prestis. & þus we graunten þat riche prestis don sum good wiþ þis richees, for so don þe fendis in helle wiþ godis þat crist haþ ȝouyn to hem, but neþeles þey don amys; for þey shulden sette al þer bisynesse þat þey han nou in worldly godis to serue crist bi godis of grace, & þis is a greet defaute. We graunten þat prestis ben of mannus kynde, as ben lordis & weddid men, but ȝit þey shulden not haue þis lordchip ne kyndely gendrure of children, but ȝif þey wolden leeue þis staat & bicome weddid men, for we bileuen þat maydynhot & goostly gendrure is betere þan þis. & so supposen we þat þes prestis han betere wit þan seculer lordis, applye þey þis betere wit in betere vse to serue god; as beestis han wit to ete & drynke, but prestis wit shulde not stonde in þis, but hou þey myȝten teche men to lyue in vertues bi goddis lawe. but þis may not prestis do bi robbing of lordis & of comyns of þer lordchip & erþely godis; for þis is aȝenus god & man.

Capitulum 9^m.

by þis sentense þat heere is seyd shulden anticrist & hise haue shame to defoule cristis prestis aȝenus þe ordenaunse þat crist made. & worldly lordis & oþere foolis þat helpen anticrist heere shulden haue shame of þis help, as þey shulen shame at domes day; & þis shame shal be more bi colour of ipocrisye, for þey seyen in þes dedis þat þey don þus for cristis worchip. for crist ordeynede amys, but worldly lordis amendiden hym, as þe emperour of rome whanne he made his prestis lordis he amendide þe apostlis staat ouer þe ordenaunse of crist. but al þis smacchiþ blasfemye & wole bringe þes lordis doun, as þe emperours staat is lesse for þis dede aȝenus crist. For no man may do aȝenus crist but ȝif he

be punysshid for þis dede, but punysshing of mannus soule is more to drede þan worldly harm. & þus anticrist [page 31b] myȝte not for shame canonyse þis emperour; for it is knowun þing to men þat þis emperour reuerside crist. & it semeþ to many men þat o cause why he dide þus was to hye his oune prestis, wiþ oþer blynd deuocioun; so þat as þe emperour passide oþere worldly lordis, so shulde his prest of rome & hise passe oþere lordis prestis. & to þis wit he made hym lord of rome & myche of his empire, & made hym & his cardenals ride in reed on hye ors; for hym þouȝte shame þat his clerkis shulden not passe clerkis of oþere lordis, but as he passide hem bi his empire, so his prest shulde passe oþere. & certis þis were an yuel ground to canonyse þis man in heuene; as it were no good cause to charge þe chirche to halewe hym, al ȝif he seyde þat ȝif he sawe a prest lie bi a womman he wolde hile hem wiþ his mentile, & not sclaundre hem of þis synne. ȝif þis emperour be in blis, certis þat is not for þis dede; for fynees was a iust prest, for he stikide þe man & þe womman for þer synne aȝenus god, & þus he vengide goddis wrong. þis emperour dide many godis, but ȝit men dursten neuere hidir-to charge þe chirche to holde his day, & trowe þat he were seynt in heuene. & so men seyen of seynt siluester, þat ȝif god wole he is blissid, but þanne he hadde myche sorowe aftir for þis lordchip þat he toke, as seynt petre synnede ofte & bi oure feiþ he is nou seynt, but we han no siche feiþ þat siluestre is þus in blis. for it is nede to cristenmen to wite what þing is bileue, & to wite what is byneþe bileue, & putte not oure trouþe in siche þing. but it is licly to many men þat siluestre synnede in his hiyng, & petre ne poule ne oþere apostle wolde neuere haue takun þis staat; but þe fruyt of his sorowe & oþere gode dedis þat he dide, wiþ þe grace of goddis wille, myȝten haue maad hym seynt aftir. & þus men shewen bi opyn skyle defaute of anticristis resoun. many þingis ben gode & holsum echone in his kynde, & þe mynging of þes þingis is vnholsum to man to take; so presthod & worldly lordchip ben boþe gode in þer

kynde, & þe mynging of þes two were venemous, ȝe in þe pope. for þis lordchip [page 32] wolde quenche þe pouert þat crist haþ bedun. & a coorde is a good þing, & faste knytting þer-wiþ is good boþe to man & to beeste in plasis where it wolde do good; but knytte þis coorde to mannus þrote & it myȝte soone strangle þis man. so bynde þou lordchip of þis world to seculer men þat han wit & vertu to worche aftir þis lordchip, aftir þe lawe þat crist haþ ȝouyn, & it may do myche good, goddis worchip & his chirchis profit; but knytte þis lordchip to cristis prest & it wole lette hym to speke þe lawe of god & soulis heelþe, & strangle hym & many oþere. þus alle þe resouns þat þe fend can make aȝenus crist & cristis prestis may be auoydid bi oure feiþ, & make heretikis to shame of hem.

Capitulum 10^m.

ȝit argueþ anticrist þat bi þis fel foly perpetual almes in abbeys & in collegies shulde be destried: but where were more synne? & siþ it is greet meede to do almes for a tyme, it were myche more meede to contynue perpetual almes; & þus charteres of lordis & kyngis of þer perpetual almes shulden be destried, & goostly help þat sueþ þer-of, & no drede þe pope is ground of alle siche perpetual almes. Heere han trewe men ofte seyd þat it were myche betere þat men lyueden opyn lif þan in siche nestis of þe fend; for siche abbeys & collegies ben hordis of synne to herbore hym. & herfore seiþ crist in þe gospel þat men shulden not be [Matt. vi. [25.]] bisi to þe morowe; but anticrist haþ hardy maner to holde his castel for many ȝeere. & þus þat crist durste not do, ne his apostlis aftir hym, anticrist dare blyndly do in holding of siche castels, & þis is a fendis cautel þat he haþ brouȝt yn of newe. heritage of erþly lordis goiþ ofte tyme amys whanne tirauntis & goddis traytours comen eyris aftir gode men; but ȝit god ordeyneþ grace heere, & ordeyneþ summe to wante eyris, & bi many priuey weyes he takiþ yuel fro gode men

but whanne siche hord of þe fend is perpetuald in o heed, be it good be it yuel, it lastiþ many mennus lyues, & it is comynly yuel. for crist hadde but twelue apostlis & ledde hem in trauel & pouert & hooly preching of his word, & ȝit scarioth was a shrewe for al þe vertu þat crist shewide. lord, wher popis & erþly lordis han more vertu þan crist hadde heere? & þus siche nestis [page 32b] shulden not be callid perpetuel almes of worldly lordis, but dennes of þeues, & nestis of serpentis, & homely housis of quye deuels. & þey don harm to cristis chirge bi perpetualte in þer synne; & oþer ground han no men forto founde siche dennes, but þat crist forfendide hem & shewide þer perel in scarioth. & se þe cautel of þe fend, hou quentely he haþ brouȝt þis yn. he moueþ þes founderis to pride, & seiþ þey ben comun of grete men, þat han foundid perpetuel abbeys in so myche multitude. where is more satanas pride aȝenus mekenesse of iesu crist? for oure bileue techiþ vs þat a man doiþ no lengere merit þan þe while he lyueþ heere in erþe; hou shulde þis meede euere laste? þes founderis sufficiden not to founde þer oune soule in vertues; hou shulden þei þanne suffise to make so longe vertuous men? & ȝif þer come good of þis ground, pore deed men þat god loueþ betere han more meede of þis good þan han þes proude founderis. & se hou anticrist & þes lordis stryuen as fendis in þis poynt. anti|crist seiþ þat al þis lordchip felde to hym bi title of crist, & so þes lordis ȝauen aȝen godis þat þey hadden vniustly holdun, & so þei han no more meede but maken aseeþ for formere synne; & ȝit þey dwellen ay in synne þe while þei holden ony lordchip fro þe chirche. & þus it is not perpetual almes, but perpetual part of makinge aseeþ. & certis summe wordis þat heere ben seyd ben soþe, & summe opyn blasfemye, siþen crist, þat is lord of alle, forfendide siche nestis in þe gospel, & ordeynede to his moost dere children þat þey shulden not haue siche dwellinge place. & þis he ordeynede for þis ende, þat men shulden coueyte þe place of heuene. & to þe foorme of anticristis skile: he & alle hise kunnen not grounde þat

þis was euere ony almes to make þus siche cayms castels. soþely in þe olde lawe was salomons temple a figure of þe chirche in þe newe lawe, but not þat þe chirche shulde be siche, but fre & large vndir þe cope of heuene, & stonde in vertues of mannus soule; but anticrist wole close it nou in coolde stones þat moten perisshe. & þus þis founding vn|groundid was noon almes at þe bigynnyng, & it is not aftir quykenyd to be almes wiþ-oute skile; but almes were to sue crist & ordeyne mennus lif aftir his lawe. crist is god þat chalengiþ propre to ordeyne siche [page 33] perpetuytes, for he is lord wiþ-outen ende; who dare take fro hym þis lordchip? do men good for þer lif, & ȝyue þei to crist perpetuyte, for he can & may do þis as hym likiþ in his chirche. & þus errour in siche synnes haþ destried many kynredis & punysshid many soulis in helle, who so wyste þe soþe bi crist. & þus siche charteres of seculer lordis & of popis ben ofte witnessis of þe errours of þer eldris þat weren grounderis of þes synnes.

Capitulum 11^m.

but ȝit anticrist grucchiþ & seiþ þat þis is heresye, for it techiþ a weye bi which hooly chirche shulde be destried. for ȝif þer were no pope in erþe ne no cardenals his felowis, þer were no patriarkis, ne archibischops, ne bischops, ne erchedekenes, ne officials, ne persouns, ne prestis. & ȝif þes ordris perisshiden þus, erþely lordis shulden sunnere perische, & so þe chirche shulde dwelle wiþ-outen ordre, as fendis wanten ordre in helle & ben in horrour wiþ-outen ende. Heere it haþ be seyd ofte bi witnesse of trewe men þat þer mut nedis be an ordre of þre partis of þe chirche, þat ben clerkis, lordis & comyns, & in ech of hem is ordre. for crist, þat is boþe god & man & heed & ground of hooly chirche, puttide þis ordre pleynly & ȝaf lawis to contynue it, & a man may no more shewe þat he is anticrist hym silf þan to reuerse

þis ordre, & feyne a newe wiþ-oute ground. & siþ we taken of goddis lawe þat crist dwelliþ wiþ-outen ende, he were a fool out of bileue þat diffiede heere of cristis help. crist wole ordeyne to his chirche prestis & ordre þat is nedeful, al ȝif þes foure sectis weren sunkun doun to þer fadir. leue whanne þe pope was deed & cardenals weren not ȝit sprongun, in whois hond was þe chirche þat wandriþ heere vpon erþe? certis in cristis hond, þat dwelliþ euere heed of hooly chirche; & he mut nedis ordeyne prestis, summe hyere & summe lowere, aftir þat he ȝyueþ hem grace to profite more aftir his lawe. & þus ȝif þer weren no popis, ne cardenals, ne emperours prelatis, hooly chirche shulde stonde wel bi þe ordre þat crist puttide. & ȝif þou axe who shulde make þes prestis, & bi what wordis & whois autorite, certis bileue nediþ vs to seye þat crist mut make þes prestis, oþer bi wordis hid to vs or bi grace wiþ-oute wordis, as crist not wiþ-outen cause made apostlis & telde vs not bi what wor [page 33b] dis he made hem; why shulde not crist do ȝit so? trowe we þat crist sitting in heuene is lettid to strecche his grace so fer? siþ he is boþe god & man, & gouernyþ vs in oþere þingis. & ȝif þou seye þat on þis maner myȝte ech man feyne hym silf a staat, & seye þat he is hierste man þat dwelliþ in erþe vndir crist; soþ it is þat many pseudois may speke myche wiþ-oute ground, & þerfore crist haþ ȝouyn a lawe to trowe hem not but ȝif þey grounden hem. & siþ crist bad trowe to his werkis & ȝaf neþer bullis ne lettris selid, men shulden more trowe hooly werkis þan popis bullis or bischops lettris. for alle þese ben not gospel, but þe fende may regne vndir þes writtis; for boþe popis, bischopis & prestis may be wiþ þes þe fendis children, & no partis of hooly chirche but fendis ordeyned to be dampnyd. trowe þou to vertuous dedis of prestis, & algatis to þer mekenesse, þat þey coueyten noon hye staat þat is not groundid in goddis lawe. & so proude prestis & coueytous ben suspect of prestis staat. but þis suspicioun is not bileue ne hope þat man shulde haue. but neþeles ech man heere shulde lyue in hope þat bi his lif

he shulde come to heuene, for mekenesse & oþere vertues þat he haþ. & þus we shulden lyue in bileue in hope & in charite, & who so wantiþ hope heere he is an opyn anticrist. þus we hopen to be sauyd, al ȝif þes prelatis ben opyn fendis, & oure bileue & hope is picchid in þe grace of iesu crist, & oure gode werkis may we knowe wiþ entent in oure soule. many men trowen more to gode werkis þan to staat of pope or bischop, & so alle þes pontificals ben byneþe hooly writ, so þat ȝif þey alle weren brent cristendom shulde stonde wel. for ellis ȝif freris founden wordis to sacre þe armes of a prest, & þe pope ȝaue hym meede to fiȝte wiþ oþere cristenmen, he were out of bileue þat trowede not to al þis. but fer be it fro cristenmen to trowe siche cautels of þe fend; & bi þis may men se answere to þe foorme of anticristis resoun. þes wordis of þe emperours prelatis þat ben not groundid in goddis lawe destrien not hooly chirche, ne þe ordre þat crist haþ sett; but founding of þes newe ordris distemperiþ þe ordris of crist, & þus þe fend steliþ in mo men to his stede. þe ordre of kyngis & dukis & knyȝtis & of seruauntis to hem ben groundid [page 34] in goddis lawe, but not of popis & cardenals. crist ordeynede bi his ordre þat his apostlis & his prestis shulden be felowis & meke men & telle not hye bi hem silf, & so crist makiþ distinccioun bi-twixe ordre of erþly lordis & ordre of his prestis. for þat ordre is hid to god & stondiþ in mekenesse & oþere dedis of charite; & so blyndenesse of anticrist shulde not disproue þes worldly lordis, ne proue þat bi þe same skyle mut be þis ordre of emperours prelatis.

Capitulum 12^m.

ȝit anticrist argueþ þat it is nedeful to þe chirche þat þe pope & his cardenals & oþere prelatis reule it. for who shulde ellis assoyle men & graunte hem so large in|dulgensis boþe of peyne & of synne, haue þei neuere so longe synned. & oþere priuylegies of þe pope may not be teld of

erþly men. in þis mater han cristenmen seyd priuely as þey dursten, þat it were good men to be war lest anticrist disseyue hem. & god wite it, men wolden wiþ wille seye treuþe for worchip of crist & for profit of his chirche & hope to gete blis in heuene. boþe cristenmen & anticrist grounden hem on iesu crist, but þey fallen in-to dyuerse weyes bi þe tempting of þe fend. anticrist leeueþ mekenesse & paciense wiþ oþere vertues, but cristenmen holden þes vertues, summe more & summe lesse. & holde we þus cristis lawe wiþ-outen nouelries of anticrist, & seye we hou cristenmen shulden do in þys fendis blast. & þus men seyen bi cristis lore þat anticrist failiþ first whanne he seiþ þat it is nedeful þat þe pope & cardenals reule cristis chirche. for whanne cristis chirche þrof, weren no siche pope & cardenals; & siþen þes prelatis weren comun yn regnede anticrist wiþ synne. & anentis asoyling, bileue techiþ cristenmen þat iesu crist mut nedis asoyle ȝif ony man shule be assoylid, & anticrist may not for shame denye opynly þis bileue; but he seiþ þat crist mut nedis assente wiþ hym in asoyling, & he groundiþ þis bi þe gospel, but it is shame to reherse it. soþ it is crist grauntide to petre þat what þing he asoylide on erþe shulde be asoylid in heuene, & so it is of bynding; but þis was lymytid to petre & hise þat suyden þe [page 34b] steppis þat petre wente, & whanne þer soyling & þer bynding acordide wiþ god in heuene. but nou it is no bileue þat þes gon petris steppis, & suen crist þe streiȝt weye þat shulde lede herdis to heuene. & also it is no bileue þat what tyme þat þes prelatis feynen hem to asoyle, þey acorden wiþ crist aboue; & so it is no bileue þat þei acorden euere wiþ crist. For as þey synnen in oþer þing, so þey synnen in þis poynt; for he þat discordiþ fro goddis wille in his lif & in his dede may liȝtly discorde fro god in profecye of siche asoyling. men preyen gode cristen|men bi þe vertu of iesu crist þat þey dampne not þes wordis to liȝtly wiþ-outen skyle, but reste in resoun & goddis lawe & holde al þat þese techen. for þis shulden alle cristenmen do & passe not þe boundis of þis; & þis shulden men telle opynly

to suffere deþ for loue of treuþe. & bi þis may men se what þei shulen trowe of indulgensis. it is no poynt of bileue þat þe pope euere more in graunting of þes indulgensis acordiþ wiþ goddis wille; as it is no bileue þat so longe shal þis world stonde, as þe pope grauntiþ indulgensis. but bileue techiþ cristenmen þat indulgensis shulen no lengere laste; & þus it is no bileue ȝif þe pope, for bidding of a kyng, grauntiþ so large indulgensis þat a man may in a masse tyme where euere he heriþ þis masse gete twenti þousynd ȝeer of pardoun, & þat wole passe alle þe tyme þat soulis shulen dwelle in purgatorye; & þus he shal not dwelle in peyne bi þe graunt of þis pope. manye siche þingis ben writun þat ben nouȝt of bileue, & þerfore it is perelous to trowe hem as bileue. We bileuen on cristis lawe þat ȝif man synnede neuere so longe, & were neuere asoylid of pope ne of his prest vndir hym, ȝif he wolde forsake his synne & be contrit for formere synne & ende þis lif on þis maner, god wolde forȝyue hym his synne. We kunnen not telle hou longe þat god wolde punysshe hym in purgatorye, & þis is more grace of god þan þe pope telliþ in his lawe, for he wole nedis constreyne men to be asoylid of hym or hise, but þis durste noon apostle do. & þus it is no bileue, as it is no bileue þat þis or þis is very pope. for mannus choys makiþ no prest, hou euere þis lawe be hyed. for enleuene apostlis to-gidere dursten not chese mathy apostle, & ȝit þe hooly goost was wiþ hem & coueytise was awey. & þus seyen summe trewe men þat siche grauntis of þe pope þat ben not groundid in goddis lawe ben prauylegies, & litil worþ, & siþ þey ben not bileue, axe ground of hem bifore þou bie hem.

Explicit tractatus de papa.