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

IV. OF PRELATES.

THIS tract is less orderly in arrangement and fuller of repetition than is usual in Wyclif's work, but some parts of it are worthy of him, and it contains no opinions that are not to be found in his genuine writings. There is a great resemblance between this and the tract on the office of Curates, No. VII. Both have references to the Crusade in Flanders, and are therefore late works of Wyclif, if his at all; while both of them are silent as to his doctrine of the Eucharist, and are comparatively mild in their language as to the Friars, who are not treated as at all worse than the monks. This would be natural enough in Wyclif's earlier years, but is not in accordance with his usual tone after 1380. I incline to think that they were written by an intimate disciple rather than by the master.

As to evidence of date, I have little doubt that the mention of "anticrists bullis to maken cristene men to werre with each othere" (p. 73), and of pardons granted "to make discensioun & werris" (p. 82) refer to Spencer's Crusade, although it is just possible that they may point to one of the other occasions on which popes have encouraged bloodshed.

The tone as to persecution is uncertain. The passage (p. 87) "prisonen hem and slen hem algates in wille" looks as if the infliction of death for heresy was not yet allowed. There is stronger language in the Sermons and the Trialogus. Yet we are told on p. 79, that lords who support poor priests are cursed and taken to prison "if thei stonden sadde in goddis cause." This may have happened in Wyclif's time, merely as the result of excommunication, but I know no instance of it. Were the tract written much after his death, its tone would probably be fiercer.

I cannot identify the "litel harlot" who "dispiseth the pope and stroieth his lordship," p. 83.

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

A leaf is wanting in AA. from end of Chapter XLI. to the early part of Chapter XLIII. "for his entier sorwe of synne."

SUMMARY.

CHAP. I.

Prelates are bound to preach, since they take the place of apostles whom Christ ordered to preach. Examples and warnings from Scripture. Wicked|ness of neglect. Prelates more bound to preach than the people to pay tithes. Duty of making them amend.

CHAP. II.	Prelates will not allow priests to preach without their licence. They permit the new religious to go about preaching lies and fables, but it is on condition that they do not preach against the sins of prelates, and that they pay largely from the money which they extort.
CHAP. III.	Prelates are heretics, for by their life they set an example of living against Christ's law. Their pomp, litigiousness, luxury and covetousness.
CHAP. IV.	Prelates rob the king's lieges by taking money for licences to sin. They bribe nobles and jurors to support them, but curse all who try to correct them.
CHAP. V.	Prelates come to their benefices by simony. Nature of simony. Its prevalence. Common forms of it. Worst in the Court of Rome, and most harmful. Condemnation of simony in Scripture. It is a heresy. Bishops, friars, and curates alike guilty of it.
CHAP. VI.	Prelates think more of the consecration of churches and ornaments than of consecrating the sacrament of the altar, which they leave to every priest, while they keep the others for themselves. They use these offices as a means of extortion.
CHAP. VII.	Prelates teach man's law, but hinder preaching of the gospel. Prayer to God to give courage to his servants, and understanding to lords.
CHAP. VIII.	Prelates care more for money than for men's souls. Witness the sin|rents.
CHAP. IX.	Prelates live in lechery and lead others into sin. They raise money from poor men, who want it to live on. They publish bulls to encourage wars. They allow friars to go about begging. Thus they kill men's souls.
CHAP. X.	Prelates lay more stress on their own curse than on God's. They enforce their excommunication by imprisonment. For real sins they sell absolution, but they put true preachers under curse, and condemn them by false witness.
CHAP. XI.	Prelates deceive men by their false prayers and singing. Prayer without good life useless. God only knows the worth of each man's prayer. Prayers of wicked men are not made useful by the virtue of the Church. If they cannot pray effectively for themselves, neither can they for others.
CHAP. XII.	Prelates frighten men by their excommunications; forbid true preachers, and persecute those who would support them.
CHAP. XIII.	Prelates deceive men by indulgences, which have no authority from Christ, and are useless except as a means of extortion. Pardon is wholly in God's hands.
CHAP. XIV.	Prelates make the way to heaven harder by their new laws. They add also new points to the Creed; as the headship of the pope.
CHAP. XV.	Prelates exalt themselves above Christ; for he told men to judge him by his deeds, and they say their subjects should not judge them.
CHAP. XVI.	Prelates stop men from doing God's will, as in saying mass and preaching. They pretend it is to stop heresy, but they are not true judges of heresy, for they neither know nor keep God's law.
CHAP. XVII.	Prelates refuse obedience and taxes to secular lords. Christ paid tribute to the Emperor. Much more should they who are rich help the land. They set example of rebellion.
CHAP. XVIIII.	Prelates worse than Jews, for they persecute Christ in his members and take blood-money.

CHAP. XIX.	Avarice of prelates, their litigiousness, oppression; their pomp and war|like ways.
CHAP. XX.	Prelates teach other men to maintain them in their sins and to persecute poor priests.
CHAP. XXI.	Prelates set more store by their own laws than by the gospel.
CHAP. XXII.	Prelates teach that nothing in the church is lawful that is not confirmed by the pope, who is commonly the worst of prelates and antichrist.
CHAP. XXIII.	Prelates are enemies of peace, counselling war to divert attention from their own sins. Besides advising it, they take part in it.
CHAP. XXIV.	The worldly and pompous life of prelates an ill example.
CHAP. XXV.	Money sent out of the realm to bring preferment and to maintain suits at Rome.
CHAP. XXVI.	Prelates by their invention of new laws declare Christ's laws to be in|sufficient, and so slander Christ.
CHAP. XXVII.	Prelates make men assent to their false teaching, and deceive lords so as to make them imprison true men.
CHAP. XXVIII.	Prelates make men study new laws, and keep them from studying Holy Writ.
CHAP. XXIX.	Prelates make lords imprison any one who has been under curse for forty days. Lords should make sure that the curse is rightful.
CHAP. XXX.	Prelates' arguments for their claims to obedience and power are like the arguments of apes and gluttons.
CHAP. XXXI.	Prelates despoil all classes of men in different ways.
CHAP. XXXII.	Prelates think more of their parks being broken than of breaking of God's laws.
CHAP. XXXIII.	Prelates take upon them the state of the apostles, and live contrary to it, so deceiving men like enemies who mount false arms.
CHAP. XXXIV.	Prelates compel priests to fight in person.
CHAP. XXXV.	Evils caused by celibacy of priests.
CHAP. XXXVI.	Prelates silence those who would rebuke them, lest their hypocrisy be known, and they lose their endowments.
CHAP. XXXVII.	Prelates maintain vicious men in their retinue.
CHAP. XXXVIII.	Prelates deceive men as to pilgrimages and pardons, and teach them to care more for vows than for God's laws.
CHAP. XXXIX.	Prelates rob the lower clergy in assessment of taxes.
CHAP. XL.	Prelates are dumb dogs, who do not warn the flock committed to them, but give it to Satan in exchange for wealth.
CHAP. XLI.	Prelates crucify Christ and slay his apostles spiritually, and so are worse than Jews.
CHAP. XLII.	Prelates blaspheme the Holy Ghost by preventing true preaching.
CHAP. XLIII.	Prelates claim the power of absolution, which God has reserved to himself. They have only power to act as messengers. Yet they lay more stress on their absolution than on God's forgiveness.

Here it telleþ of prelatis.

Capitulum Primum.

[page 65] Þat prelatis leuen prechynge of þe gospel & ben gostly manquelleris of mennys soulis, And sathanas transfigurid in-to an aungel of liȝt, & ben gostly sodomytis worse þan bodily sodomytis of sodom and gomor. first, crist seiþ in þe gospel of seyn ion þat he was boren & cam in-to þe [John xviii. 37.] world for þis ende, to [betere inserted X.] bere witnesse to treuþe; also crist cam in-to þis world to seke and to saue mankynde, þe whiche was perischid. & certis crist sauyd mannus soule [Luke xix. 10.] bi trewe lyuynge in his owen persone, & trewe & opyn & fre prechynge of þe gospel, & wilful passion & deþ for prechynge & meyntenynge of þe gospel; & to þis same ende & werk crist ordeyned alle his apostlis & disciplis, boþe bi-forn his deþ & after his resurreccion, to preche þus þe gospel to alle men. þanne, siþ prelatis & prestis ordeyned of good comen in þe stede of postlis & disciples, þei ben alle bounden bi ihū crist god & man to preche þus þe gospel. ¶ Also crist biddiþ þries to petir þat ȝif peter loue crist þat [[John xxi. 15.]] he fede his scheep; þat ben cristen soulis; & first fede bi ensaumple of good lif, þe secunde tyme bi trewe techynge of þe gospel, and þe þridde tyme bi wilful suffrynge of deiþ, to make men stable in þe gospel & in hope of blisse: & here-to crist comaunded his disciples to preche opynly þe [[Matt. x. 27, 28.]] treuþe þat þei herden priuely, & drede not men þat turmenten & slen þe bodi, but drede hym þat may putte body & soule in-to helle wiþ-outen ende. ¶ Of þes two gospellis it is cleer þat prelatis þat prechen not þus þe gospel louen not crist, but don fully aȝenst his heste, whanne þei leuen for drede of men to teche þe gospel; & þus þe heȝe prestis ely was dede for he tauȝte not his children goddis lawe and reproued not at þe fulle here synnes, & þe arke ["whiche" both MSS.] or couere of god was conquerid in-to enemyes hondis, & goddis

peple ouercomen, and many þousandis slayn in bataile as [[1 Sam. iv.]] þe first bok of kyngis telliþ. ¶ And herefore þe holy prophete ysaie crieþ þat woo is to hym, for þat he was stille and dwelte among synful peple, & telle hem not here synnes, [[Isaiah vi. 5.]] siþ þis is offis of a prophete. also god seþ to prelatis bi eȝechiel, þat ȝif a synful man die in his synne & þe prelate [[Ezekiel iii. 18.]] telle him not his peyne for synne, god schal seke þe synful mannus bloode, þat is his synne, of þe [þere X.] prelatis hondis. ¶ And here-for seiþ poul þat woo is to hym, þat is euerlastynge dampnacion, but ȝif he preche þe gospel; & siþ cristen men [[1 Cor. ix. 16.]] may not lyue gostly but bi goddis word, [page 66] prelatis þat wiþ|drawen þus goddis word fro here sugetis ben cause of deþ of here soulis, þat is a þousand folde worse þan is deþ of body, & so þei be worse man-sleeris þan þei þat only sleen þe body. ¶ And siþ petir was sathanas for he wolde haue [[Matt. xvi. 23.]] lettid cristis deþ & saluacion of mannus soule, him wnwyt|tyngge; moche more þes prelatis ben sathanas, þat þus myche contrarien cristis wille & sauynge of mennus soulis þoruȝ prechynge of þe gospel, & þei ben turned in-to an aungel of liȝt, for þei feynen hem in þe stede of apostlis & worche wiþ þe fend to suffre mennus soulis go to helle; & siþ goddis word, bi whiche men schulden gostly be gendrid goddis sones, is betere þan bodely seed of man bi whiche þe body of man schulde be gendred, & þes prelatis mysusen þis betere seed, þanne þei don more synne þan diden þe sodomytis þat wasted manus seed; for euere þe betre þat a þing is þe worse & þe more abhominable is þe mysusynge þer-of. & þe grete doctour lyncolne robert grosted groundiþ [[Grossetête.]] þis pleynly þat siche prelatis þat leuen to preche þus cristis gospel ben more abhominable and enemys of god & his peple þan weren þe cursed men of sodom & gomor. & siþ god seþ bi þe prophete þat euyl prestis ben cause of fallynge of þe peple, alle manere men ben bounde to amende þis defaute; for ellis þei stonden not in goddis hestis ne charite. & here-fore gregory seiþ þat no man harmeþ more cristis [[Gregory.]]

chirche þan he þat haþ þe name of ordre & holynesse and þer-wiþ lyueth euele, for comunly no man reproueþ hym, & men taken gretly ensaumple of his synne; & þerfore crist purgid þe temple with his owen hondis, as þe gospel telliþ, in [& X.] tokene þat ȝif prestis weren good þe peple schulde sone be amendid. & for þis skille trewe men seyn þat prelatis ben more bounden to preche trewely þe gospel þan þes sugetis ben holden to paie here dymes, for god chargiþ þat more, and þat is more profitable to boþe parties & more esy. And þerfore prelatis ben more cursed to cesse of þis prechynge þanne þe sugetis ȝif þei cessen to paye tiþes; ȝe, whanne here prelatis don wel here offis. ¶ Also prelatis ben more bounden to þis prechynge, for þat is comaundement of crist bifore his deþ & eke aftir, þan to seie matynes, masse, euen song, or placebo, for þat is mannus ordynaunce; þanne siþ prelatis ben not worþi to haue dymes & offrynges ȝif þei don not matynes, masse & oþer mannes ordeynyngis, moche more ȝif þei don not þis heȝe ordynaunce of god; & here-fore seiþ crist, ȝif þe salt be fonnyd it is not worthi ouer þis, but ȝif it be to be cast out & be defoulid of men; þat is ȝif prelatis [[Matt. v. 13.]] failen of good lif & techynge, þei moten be þus seruyd of men, for ȝif men vnder hem knowe þis defaute & may amenden it & don not, þei consenten & meyntenen hem in þis grete synne.

Capitulum 2^m.

[page 67] Also prelatis letten men to do goddis wille & comaunde|ment, & so þei neden hem to be dampnyd, & letten many to here goddis lawe; for prelatis letten & forbeden prestis to preche þe gospel in here iurdiccion or bischope-riche, but ȝif þei han leue & letteris of hem; & ȝit god comaundeþ & chargiþ alle his [þes X.] prestis to preche freely the gospel. for alle cristis apostlis & disciplis weren chargid to preche þe gospel, & alle prestis ordeyned of god comen oþer in staat of apostlis or disciplis of crist, as bede & þe popis lawe seiþ; þanne

alle prestis ben chargid to preche þe gospel. Also god seiþ be þe prophete, þat lippis of a prest kepen kunnynge of [[Malachi ii. 7.]] goddis lawe, & men seken the lawe of his mouþ, for he is an aungel of þe lord of compaynes. an aungel is a messager, þanne siþ þe prest generaly is a messager of god he mot schewe his message, þat is þe gospel, in whiche is perfitly teld goddis wille; and gregory vpon þe gospel proueþ wel þat eche prest mot preche, haue he litel kunnynge or moche. ¶ Also gregory seiþ in þe popis lawe, þat who euere comeþ to prestod takiþ þe office of a bedele or criere to goo bi-fore þe dredful doom [omitted X.] of god; and [omitted X.] as in þe olde lawe þe prest schulde die ȝif he ne entrid in-to a sanctuarie wiþ-outen noyse, so in þe lawe of grace ȝif a prest be doumb of þe prechynge he stereþ goddis wratþe vpon hym. & siþ men ben gretly cursid þat don aȝenst þe popis lawe, as men seyn, & þis is a grete popis lawe, groundid on goddis lawe & reson & charite, moche more ben þei cursed þat don aȝenst þis lawe. ¶ Also ierom seiþ þat prestis owen to preche bifore bischopis, & þei owen to be glad þerof for þat is here worschipe. ¶ Also austyn in a sermon seiþ þat eche man is holden to teche þe good þat he can; ȝe, þouȝ he kunne litel. ¶ Also it is a gret werk of mercy to teche men þe riȝtte weie to heuene, & eche man is holden bi comaundement of god to do werkis of mercy; þan is eche prest holden to teche þe gospel, þat is þe riȝt weie to heuene. ¶ Also in þe holde lawe a man is holde to brynge þe beste of his enemye in-to þe ryȝtte weie; [[Exodus xxiii. 4.]] moche more is a man holden to brynge his broþeres soulis out of synne in-to good weie to heuene ward. And bi þis reson alle cristis enemyes weren stoppid to speke aȝenst him [[Mark iii. 4.]] whanne he helid a sik man vpon þe sabaat day, as þe gospel telliþ. ¶ Also þat riche man is out of charite þat helpiþ not his broþer in bodely nede, ȝif he may wel, as ioon þe [[1 John iii. 17.]] euaungelist seiþ; myche more is a man nedid bi charite to releue his broþeres soule out of myschif of synne, ȝif he haue kunnynge of goddis lawe. ¶ Also men demen [page 68] it a grete

charite to saue a mannus bodi fro deþ or dryncchyng; it is moche more charite to saue mennus soulis fro deþ of synne & of helle bi trewe prechynge of goddis lawe. ¶ A lord, what deuelis blyndnesse and cursednesse is þis, whanne þe prelat or curat is chargid of god, vp peyne of his owen dampnacion, to teche þe gospel & comaundementis of god to alle his sugetis, & here-wiþ can not teche þus, or may not for worldly bisynesse, or wole not for idelnesse or negligence, þan to lette oþere to preche frely þe gospel of crist & saue mennus soulis; but þanne þei senden oþere, þat tellen lesyngis, fablis, & cronyclis, & robben þe peple bi fals beggyngis, & dore not telle hem here grete synnes & auoutrie ¹lest þei¹ [1_1 omitted X.] lesen wynnynge or frendischipe. ¶ Certis he were a cruel fadir þat myȝtte not ȝeue his owene childre bred þouȝ þei perischeden for hunger, & ȝit wolde not suffre anoþer man to helpe þes children bi weie of mercy; but moche more cruel ben þes prelatis & curatis, þat kunnen not or may not or wolen not ȝeue here gostly children gostly bred of þe gospel, þouȝ here soulis ben in neuere so gret myschef, & ȝit forbeden & cursen oþere men ȝif þei wolen for mercy ȝeue here breþer techyng of goddis lawe, boþe treuly & frely, with-outen beggynge as crist biddiþ. ¶ It semeþ þat syche prelatis & newe religious ben a-ferd of cristis gospel, for it approueþ not but distroieþ worldly lordschipe of prelatis & feyned holynesse of newe religious; siþ cristis religion þat he made for prestis is þe beste, most perfyt, most esy, & most siker. And oure ihū wolde haue no worse religion in prestis þan þat þat he made himself. ¶ Also it semeþ þat sich iurdic|cion of prelatis, þat þus letten cristis gospel, dryuen awey god fro mannus soule, & vertuous lif & charite, & bryngeþ þe fend in, and cherischiþ hym & synnes & debatis & werris. neþeles men supposen þat newe religious han leue of worldly prelatis to preche here fablis and lesyngis & to robbe þe pore peple bi beggyng, vpon this condiccion, þat þei preche not spedily aȝenst symonye, extorsions & oþere orible synnes of false

prelatis, & þat þei ȝeue þes worldly prelatis gold in gret quantite, þat þei robben of pore men. ¶ And þus þes worldly prelatis dampnen hem self þes newe religious, hem self, & also oþere prestis þat wolden preche þe gospel trewely & frely as moche as in hem is, and þe peple also; siþ þei suffren not þe peple to here goddis word frely, but lesyngis, fablis, and þerto to [omitted X.] be robbid, & þus þes prelatis ben procuratours of þe fend, enemyes of crist, & traitours to [of X.] his peple.

Capitulum 3^m.

Also comunly prelatis ben false prophetis & heretikis, for þei indede [page 69] seyn heresie & techen aȝenst ihū crist & his apostlis; for aȝenst cristis wilful pouert þei techen in dede worldly coueitise & moche wast in worldly goodis, & aȝenst cristis mekenesse þei techen in-dede pompe & pride of þe world & of here statis, and aȝen cristis bysynesse in prechynge & preieyng & traueile bi contrees þei techen in-dede vanyte & idelnesse, & ben ȝeuen to glotonye & worldly bisynesse, & haunten courtis of lordis & worldly plees, & ben doumb fro þe gospel & tellen here owen lawis to magnyfie here power & pride & coueitise, & couchen in castelis as lordis; & wiþ all þis þei seyn þat cristis & his apostlis lif & here proude lif acorden, & seyn þat þei lyuen as crist & his apostlis diden.

¶ A lord! siþ prelatis comen in stede of apostlis, hou may þei for schame lyue so contrariously aȝenst here pore lif, in wast seruauntis, in grete fatte hors & nedles, in shynyng vessel, in gret aray of cloþis; ȝe, more þan many grete lordis. certis in ensaumple of here lif þei techen errour aȝenst crist & his apostlis, siþ þei seyn þat þei suen crist and apostlis in manere of lyuynge. O lord! what tokene of mekenesse & forsakynge of worldly richesses is þis; a prelat as an abott or a priour, þat is ded to þe world & pride & vanyte þer-of, to ride wiþ foure score hors, wiþ harneis of siluer & gold, & many raggid & fittrid squyeris & oþere men swerynge herte & bonys & nailis & oþere membris of crist, & to spende

wiþ erlis & barons & here pore tenauntis boþe þousand markis & poundes to meyntene a false plee of þe world, & forbarre men of here riȝt. & ȝit þes ypocritis seyn þat þis is worschipe of holy chirche, but certis þei lien, but ȝif þei clepen be contrarie name þe deuelis chirche to be holy chirche, as þei clepen hem self men of religion & þat þei forsaken þe world; but certis þei distroien holy religion & magnyfien veyn religion, of whiche seynt Iames spekiþ, & forsaken traueile & peyne & dissese of þe world, & han lordschipis, rentis, gaie houses & costy, & welfare of mete & drynk, þere þei myȝtten vnneþe before haue bene-bred & watir or feble ale. ȝe, wiþ moche care & traueile now vnneþe ony mete [nite X.] or wyn may serue & plese hem, but likerousnesse & lustis of here bely han now alle þe bisinessis, and deuocion & holynesse & penaunce litel or riȝt nouȝt. Of þis veyn pride of religious it semeþ wel þei ben not bok of cristis pouert & holynesse, as þei seye in here wordis, but bok of pride, coueitise, vanyte & oþere synnes, to disceit [dissect X.] of goddis peple & distroiynge of his lawe. ¶ harde crieþ seynt bernard aȝenst pompous prelatis & axeþ hem þus: ȝee [þe X.] prelatis, what doþ gold in ȝoure bridelis & oþere araies, where it kepe hem fro cold; we perischen for hunger [page 70] and cold, seyn pore men, oure goodis þei ben þat ȝe wasten from vs, þei ben drawen cruelly aȝenst mercy, & þus ȝee [þei X.] don tweie euele þingis, on for ȝoure pride & wast of pore mennus goodis ȝe gon to helle, And we pore men perischen in þis world for ȝoure vanyte & pride. & siþ þe lif of prelatis is bok & ensaumple of sugetis, as grosted seiþ wiþ many moo, & þei lyuen so opynly in pride, coueitise & idelnesse, passynge alle oþere, þei ben open heretikis & stronge, þat han no schame of here heresie, for heresie in fals lif meyntened is werse þan heresie only in herte or wordis, and for sclaundere þat þei ȝeuen to oþere men bi here cursed lif god him self curseþ hem in þe gospel & seiþ þus: who to þat man bi whom comeþ a sclaundre, þat is ensaumple to do synne, it spediþ to him þat a mylneston of

assis be hangid in his necke, & þat he be dreynt in-to [[Matt. xviii. 6.]] depnesse of þe see. þat is, seiþ gregory, it spediþ to euyl prelatis þat ȝeuen ensaumpele of synne to here sugetis þat þei weren in lowere staat of worldly labour & þer-wiþ wer dampnyd to depe helle; for þan þei schulden haue lesse peyne þan to lyue [leve X.] euele in þe heȝe staat & teche oþere men do synne, for þei ben worþi as many deþes as þei ȝeuen euyle ensaumples of synne to here sugetis. But lord, who is nowe so coueitous abouten worldly lordschipis & temporal goodis as oure prelatis, for comunly alle here visitacion, alle here sacramentis and ordris ȝeuynge & halwynge of placis & vesty|mentis & blissyng is don [ben X.] for coueitise & worldly pride & dignyte; alle here preue spekyng & prechyng & techyng in scolis is for coueitise & magnyfyynge of here worldly staat: who is more idel in goddis seruyce, more in glotonye & wastynge of pore mennus goodis in schynynge vesselis & oþere costis? & ȝif þei preien, þat is wiþ-outen deuocion to plese þe peple, & comunly for offrynge, & cotidian distri|bucion, & stynkyng lif of lecherie, robberie, pride, coueitise, glotonye; þat þei raþere stiren god to wraþe & vengaunce þan to mercy & pite, as goddis lawe, austyn & gregory & oþere seyntis witnessen. but, lord, siþ heresie stondiþ most in cursed lif, were ben more heretikes, siþ þei ben most synful in opyn & preuy cursed lyuynge; but where schal ony be deppere dampnyd in helle?

Capitulum 4^m.

Prelatis also robben þe pore lige men of þe king bi fals extorisions taken bi colour of holy correccion, & ȝeuen men leue to dwellen in synne fro ȝer to ȝer, fro seuene ȝer to seuene ȝer, & comunly al here lif, ȝif þei paien bi ȝere twenti shillyngis or more or lesse, and þus bi sutilte of sathanas þei han [page 71] founde newe peynes orible & schameful to make men paye a gret raunson, to ȝeue gold & baþe hem in lustis of synne as swyn in feen. And men seyn þat summe bischopis

getiþ in o yer two þousand mark or poundis; & ȝif he laste twenty ȝeer bischop wiþ þis robberie, It wole come to sixti þousand mark þat he robbiþ of þe kingis lige men. ¶ And þus þes wickede prelatis sillen cristene mennus soulis to sathanas for money, for whiche soulis crist schedde his precious herte blod vpon þe cros. And here-fore þei ben worse þan iudas for many skillis, for þei sillen crist in a manere as iudas dide wiþ more dispit & more stynkynge coueitise, & ȝit þei hiren lordis to meyntene hem in þis cursednesse, & ȝeue pore mennus goodis to hem for þis ende, & hiren also iurrouris & oþere gentil men of contre to forswere hem wyttyngly on þe bok & not to putten hem vp for extorsioneris & þeues; & whanne þei schulden be principal dukis in crist oost to fiȝtte & teche oþere men bi here ensaumple to fyȝtte aȝenst synnes, as false traitouris þei turnen þe bak & techene cristene men to offre hem redy to þe deuelys sacrifice. a pore man þei constreynem to synne bi manas, chydyng & losse of catel & sclaundrynge, but ȝif he wolen consente to hem & fauoure hem in here wrong lif; & ȝif he wol do so, þanne he is an holy sone, & haþ ȝiftis & worldly frendischipe & fauour & anticristis false blissyng & goddis trewe curs. And þei flatren lordis whanne þei meyntenen þes anticristis prelatis to robbe here tenauntis, & seyn þei worschipen þanne god & holy chirche, & ȝeuen lordis grete ȝiftis of gold & iuelis & pardons, & licence to synge in oratories & oþere veyn þingis, and ȝif lordis wolen distroie þes synnes of robberie & sathanas marchaundise, þanne anticristis prelatis wolen sclaundren hem, curse hem, & entirdite hem & here londis. [here lordis X.] And þus alle men ben conquerid to þe fend almost, & þus þes cursed pilatis not prelatis ben verray anticristis, procuratours of sathanas, & traitours of ihū crist & his peple.

Capitulum 5^m.

Also prelatis comunly ben symonyentis in here entre, in processe of here benefis, & in þe ende of here lif, & þanne in alle þes tymes þei ben heretikis, so þat alle oþere synnes ben holden for nouȝt in comparison of þis symonye, as þe beste part of þe popis lawe seiþ. for, as gregory & þe popis lawe seiþ, in þre maneres is symonye don. First whanne a man comeþ to a benefis of þe chirche bi ȝifte of money or worldly goodis bi hym self or bi oþere menes. ¶ Þe secunde tyme whanne a man comeþ þer-to bi preiere of lordis or ladies or oþere men more than for kunnynge [page 72] of goddis lawe & holy lif. ¶ þe þride tyme whanne a man comeþ þer-to bi worldly seruyce of lordis & ladies, of prelatis, or oþere myȝtty men more þanne for good lif and kunnynge; but who comeþ hellis to prelacie? & in processe þei mys|penden pore mennus goodis, in wast metis & festis of ryche men & pride of þis world, & don not here office comunly neþere in good lif ne trewe prechynge, & resignen not here benefis goten þus by symonye; & þat þei moten algatis do ȝif þei schullen be saaf vp þe popis lawe, & neuere in wille to hauen it aȝen but ȝif it be bi riȝt title, & algatis confirma|cion of god bi titel of grace is nedeful to hem. And þat comeþ not but bi verray repentaunce of synne don bi-fore, & bi trewe lif & techynge & meyntenynge of goddis lawe vpon here kunnynge & myȝt. & in here endynge þei han not comunly ful contricion for here synnes, as for myspen|dynge of pore mennus goodis, for false extorsions, for sillyng of sacramentis, for norischynge & meyntenynge of oþere men in synne, as pride, coueitise, & glotonye & alle oþere: for ȝif þei hadden þanne contricion þei schulden restore þes wickid extorsions vp here myȝt, & warne oþere men of þe synnes in whiche þei hadden norischeden hem; but þis comeþ seldom or neuere, & þerfore it semeþ þat þei dien heretikis but ȝif god helpe more in the laste poynt of partynge of þe soule & body, & ellis þei dien dampnyd

fendis of helle. ¶ But lordis & ladies here mosten ben wel war, for ȝif þei ȝeuen benefis to clerkis fore here worldly seruyces, princypali as for kechene clerkis & countyngge or daunsynge, for palfreis or keuercheris, gold or oþer worldly seruyce, it is foul symonye & cursed on boþe parties, as goddis lawe and þe chirche & holy seyntis techen. ¶ And also ȝif þei ȝeuen a benefis for men ben of here kyn, or for fleschly loue, or worldly frendischipe, or ellis for þe clerk [celrk X.] is manly to þe lord in gay cloþinge, in grete festis, gret archerie, or ony oþere veyn iapis more þan for þe worschipe of god & profit of mannes soule, it is stynkynge symonye bi-fore god, as lawes and seyntis techen. ¶ And here ben þre poyntis of treson to god & his peple; þe first is þat lordes & ladies ben tratours þat holden curatis in worldly offices fro þe soulis þat þei han cure of; for god ȝeueþ hym lordi|schipis & presentyngge of chirchis to meyntene goddis lawe & help trewe prestis to teche his peple þe gospel & maunde|mentis of god, & ȝif þei holden wiþ goddis tresour curatis in here worldly seruyce or chapellis, & letten hem to kepe cristene soulis, þe whiche crist bouȝt wiþ his precious blod, þei ben foul traitours to [page 73] ihū crist & to þe peple þat þei disceyuen þus; but ȝit more treson is in clerkis þat coueiten & taken þis worldli office wiþ [omitted X.] cure of cristene soulis and may not do hem to-gedre, for þei schulden teche þe lordis þe treuþe of goddis lawe & also þe peril in þis poynt, & don nouȝt, for ope of grettere benefices or for flaterynge of here lordschipe; but the moost tratourie of alle stondiþ in fals confessouris, þat schulden telle þe treuþe of goddis lawe & don not for lesynge of worldly lordischipe, frendeschipe, fauour or worldly wynnyng, boþe of þe lord & his meyne & of þe false curat þer-to; & þus þe lord or the lady hireþ costly a fals iudas to his confessour, þat suffriþ him & lediþ him þe heiȝe weie to helle. ¶ Also prelatis ben ful of symonye whanne þei mynystren here sacramentis or ony gostly office for money or þank or preiynge of men of þe world or for

ony worldly seruyce. For crist biddeþ hem ȝeue al þis frely as þei taken it freely of god, & þe prophete seiþ he is blissed þat kepiþ his hondis clene fro alle manere ȝifte, & he is cursed þat doþ þe werk of god wiþ necgligence or fraude. ¶ And it is a foul fraude to [do] þis gostly office for worldly reward or for þanke or preisynge of synful men, whanne þei schulden do it for goddis worschipe frely & helþe of mannus soule. ¶ But ȝit symonye of þe court of rome doþ most harm, for it is most comune & vnder most colour of holynesse, & robbiþ most oure lond of men & tresour; for alle nacions of this cristendom rennen þider as to welle of trewþe and gostly helpe, & þei ben most disceyued, for þei wenen þat þere is no symonye for holynesse of þe court of rome. & many kunnynge men & able ben dede bi þe weie, what wiþ traueile & cold & oþere myschefis & enemyes, & ofte raunsonyd, & beren out of þe lond moche gold to raunson, to spende bi þe weieȝe; ȝe to spende at rome many ȝeris & daies, to paie for selis or bullis, to plede for benefices, offryngyus, dymes, & many mo causes, to paie þe pope þe first froytys, & cardy|nals & bribouris to spede here nedis, & for pardons, quyenals, priuylegies, for assoilyngis of wowes, & many feyned iapis, þat men supposen alle þes passen þre fiftenþes; & alle goþ out of owre lond comunly in-to enemys hondis, & for al þis comeþ a litel ded lede, & mayntenynge of false plee, & strif, & goddis curs, & symonye, & heresie. for ȝif it be symonye a clerk to serue a lord for a benefice & þe lord to resceyue þer|fore gold or gold worþ, bi þe same skil it is symonye to serue þe pope in sich a straunge traueile and contre, & ȝeue hym gold for his lede, & þe frystefruytes for ȝifte of a chirche; & ȝit whanne a lord haþ þe gold for his presentynge þe gold dwelliþ stille in [page 74] oure lond, but whanne þe pope haþ þe furste fruytes þe gold goþ out & comeþ neuere aȝen. And so for pardons, ȝif þei ben ouȝt worþi þei mosten be free, & to take money for hem is to selle goddis grace and so symonye, & þan boþe parties ben cursed of god & man; & so anticrist haþ forbarrid þe fredom of goddis lawe in schriftis, masse,

syngynge, & oþere deuocions & takiþ gold of men to brynge hom sum del to þis fredom, & so robben hem bi ypocrisye as ȝif it were not leful to do profit to [of X.] mennus soulis wiþ-out dispensynge of anticrist. But now to schewe þe malice & cursednesse of symonye; first, almyȝtti god dampneþ it in þe olde lawe, crist in þe gospel, & is apostlis after þe sendynge of þe [omitted X.] holy gost; first, whanne þe wickid kyng ieroboam made false maunmetis & stockis and worschipide hem for almyȝtty god, bi-cause þat he selde þe prest-hode of þes false goddis for worldly ȝiftis god almyȝtty distroied hym & alle his seed. also, for giesy toke money & cloþis of naaman whanne helise þe prophete his maistir hadde helid hym, þe leper of naaman cleuyd to hym & his generacion euere aftir, in tokene þat gostly lepre, þat is heresie, [here ne, in both MSS.] schulde dwelle wiþ alle syche as taken ⁴money or ⁴ [4_4 omitted X.] money worþ for gostly offices; ȝe, wiþ-outen couenant makynge. also god seiþ bi þe prophete malachie to þe iewis þat his wille is not to hem: "For þer nys noon þat shittiþ frely þe doris of þe [Malachi i. 10.] temple." þanne god chargiþ more þe betre offis as makynge of sacramentis & ȝeeuynge of ordris, þat men plese hym not but ȝif þei don hem frely. ¶ Also crist in þe gospel drof out of þe temple hem þat selden & bouȝten þer-inne, ȝee, wiþ his owen hondis, þat we reden not of many oþere synful men þat he tok so moche vengaunce in his firste comynge, in tokene þat he scharpliest schal ponysche hem þat don symonye. Also petir seyde to symon magus; þi money be [[Acts viii. 20.]] wiþ þe in-to loos of dampnacion, for þou gessedest to haue goddis ȝiftee þorouȝ money. ¶ Also symonye is contrarie to al þe hole trinyte & to eche persone þer-of; first to þe fadir, for whanne god wole not and may not brynge vnable men in-to benefices of þe chirche for his riȝtwysnesse & vnablete of hem self, þei presumen to comen in bi symonye; as ȝif þe peny & falsnesse of þe fend were more þan þe myȝt of þe fadir of heuene. also ihū crist is dore bi whiche men schulde entre in-to offices & benefices of þe chirche, &

symonyentis wolen come in bi anoþer weie of falsnesse, as ȝif þei wolden putte awey ihū crist, & be more maistris & more witty þan he. Also symonyentis as [page 75] myche as in hem is sellen þe holy gost, & maken him þral or bounden to synful men & fendis, whanne þei sillen & biggen þus his ȝiftis; & þerfore þei ben worse heretikis þan þe cursed heretik arrian & his secte þat made þe holy gost lesse in myȝt þan þe fadir & þe sone, & seruant to hem boþe as þe lawe seiþ. For as þe synne of sodom was moost aȝenst kynde & so most synne in þo olde lawe, so is symonye as doctours seyn most aȝenst grace & most synne in þe lawe of grace. And þer-fore in þe popis lawe decrees & decretals symony is generaly clepid heresie, & orible peynes ordeyned aȝenst men þat don symonye on ony manere bi hem self or oþere mene persones, bi here wille & consent, & in sum cas hem vnwyttynge. ¶ Also generaly prelatis regnen in symonye, as bischopis, munkis, chanons, & freris, & lesse curatis; for bischopis, munkis & chanons sillen þe perfeccion of cristis pouert & his apostlis, & also trewe prechynge for a litil stynkyng muk or drit, & worldli lordschipe, & wombe ioie and idelnesse, & freris forsaken þe perfit pouert of crist and his apostlis for pride of þe worldly staatis & flaterynge þer-to and ypocrisie & beggynge to geten esely & plen|teuously catel of lordis & ladies & comunes, & to geten ȝonge childre to here feyned ordre by symonye, as aplis, purses & oþere iapes & false bihestis, & bi false stelynge aȝenst here frendis wille, and aȝenst goddis comaundement. And lesse curatis forsaken holy lif & trewe prechynge of crist & his apostlis for bisynesse & worschipe of þe world & for glotonye & drunkenesse & lecherie; & ofte bi open symonye comen to here benefices, & dwellen stille in hem whanne þei ben vnable to teche goddis lawe in word & dede; & þus symonye regneþ in alle staatis of þe chirche, boþe in statis groundid of crist & in oþere groundid of foolis as ȝif þei weren statis of holy chirche, but þei ben statis of þe wicked chirche brouȝte in by lesyngis & ypocrisie.

And siþ þe kyng & lordis ben chargid of god to distroie þis synne & oþere, & mowen don it & don it not, þei ben consenteris & fautouris þer-of.

Capitulum 6^m.

Also prelatis halden þe halwynge of dede stonys or dede erþe & oþere ornamentis of þe chirche, as vestymentis, cloþis, chalis, & oile, & crem, more worþi þan þe halwynge and blissynge of þe sacramentis of þe auter, þat is verray cristis flech & his blood; & so it semeþ þat þei holden dede stonys & dede erþe & roten cloþis more worþi þan cristis owen precious body & his blood. ¶ For þei holden to hem self halwynge of auter stonys, chirchis & chirche ȝerdis & oþere cloþis of þe [omitted X.] chirche as more worþi [page 76] & precious, & suffren pore prestis, be þei neuere so vnkunnynge and vicious anemtis god so þat þei speke not aȝenst þe synne of prelatis, to make þe sacrament of þe auter eche day, as ȝif þat were lesse worþi & lesse precious. ¶ Also þei wolen suffre an auter vnhalwedid, or a chirche or a chirche ȝerde suspendid & no masse seyd þer-inne, ȝe fourtene nyȝt, ȝe a moneþ, ȝe longe ynowþ, ȝif fourty pens ben bihynden of ten mark or ten pound; & alle þis þei taken bi extorsions, bi þefte & symonye, & hauen no mercy, be þe peple neuere so poer, neuere so nedy, & neuere so deuout to here goddis ²word or² [2_2 omitted X.] seruyce; but where ben worse tirauntis & heretikis? & þus in alle here dedis of gostly offices þei cursen hem self & þe peple also, for þei don not þat þat longiþ to here office for stynkynge symonye, & maken þe peple to consente & meynteyne here synne of symonye & heresie, for þei don many sotil menys, as graunten pardon & here feyned blissyng to halwyng of chirchis, to make þe peple wilful to bere hem vp in here synne. ¶ And ȝif ony man for drede of god & his conscience aȝenstonde þis extorsion and robberie & symonye he schal be rebukid, dispised, sumned, cursed, lese his catel & in cas

his bodi to prison or to deþ, & sumtyme be in hate, in strif & enuye, & ful of his wrecchid lif. & ȝif he consente wilfully to þis foule symonye þanne he is dede in synne, as poul seiþ, & ȝif he aȝenstonde it, what bi cautelis of anticrist & malice of þe fend, he schal be tourmentid bi wraþþe & vnpacience & traueile & peyne of his bodi & loos of his catel, þat vnneþis schal he be sauyd but nedid to be dampnyd; & þus it semeþ þat þei þat schulden be most principal helperis to cristene mennus soulis þei ben most principal procuratours of þe fend to encombre hem in synne. and ȝit it semeþ þat oure goode god kepiþ þes veyn offices & feyned sacramentis fro his pore prestis þat þei gon not þe brode weie to helle for mysusynge of hem.

Capitulum 7^m.

Prelatis also setten more pris bi a litel styngynge [stynkynge AA.] drit of worldly goodis þan þei don bi þe moste holy gospel of ihū crist; for þe grete bysynesse þat þei han abouten worldly goodis & þe litel traueile & studyyng abouten cristis gospel prouen wel þat þei louen more þis worldly muk þan þe gospel of ihū crist; for þe dede doynge is proff of loue, as gregory seiþ, & here-fore þei preisen & techyn mannus lawis & here owen tradiciouns to gete þe peny by, but þei leuen & dispisen þe gospel & letten it to be prechid, for þe gospel techiþ þe holy lif of crist & his apostlis & dampneþ þe cursed lif of þes worldly prelatis, & þei commaunden þat no man schal [page 77] preche þe gospel but at here wille & lymytacion, & forbeden men to here þe gospel vp peyne of þe grete curs. but sathanas in his owne persone durste neuere do so myche dispit to crist & his gospel, for he aleid holy writt to crist & wolde haue proued his entente þer-bi. & siþ it is cristis conseil & comaundement to prestis generaly to preche þe gospel, and þis þei moten not do wiþ-outen leue of þes prelatis, þat in cas ben fendis of helle, þanne

prestis may not do cristis conseilis & hestis wiþ-outen leue of fendis. A, lord ihū! for þes synful foolis, & in cas fendis of helle, ben more myȝtti & witti þan þou, þat trewe men may not do þe wille wiþ-outen auctorite of siche fendis. ¶ A, lord god almyȝtty, al witti & alle ful of charite, hou longe wilt þou suffre þes anticristis to dispise þe in þyn holy gospel & lette þe helþe of cristene mennus soulis? Endeles riȝtful lord, þis þou suffredest for synne generaly regnynge among þe peple, but endeles mercyful & goode lord, helpe þi pore wrecchide prestis & seruauntis to fore þi peple to haue loue, drede & reuerence to þi gospel, & lette not to do þi worschipe & wille for fals ferynge of anticristis & fendis of helle. ¶ Almyȝtti lord god and merciful & endeles witty, siþ þou suffredest petir & alle apostlis [omitted X.] to haue so grete drede & cowardise in tyme of þi passion þat þei flowen alle awey for drede of deþ And for a litel pore wommannus vois, and aftirward by confort of þe holy gost madist hem so stronge þat þei weren afferd of no man, no peyne ne deþ; helpe nowe bi ȝeftis of þe same holy gost þi pore seruauntis þat al þer lif han ben cowardis, & make hem stronge & bolde in þe cause to meyntene þi gospel aȝenst anticristis & tirauntis of þis world. & graunte grace to oure lordis alle to meyntene þi gospel & þin ordynaunce, & specialy to seke þi worschipe & myȝttily distroie synne; for to þis office þou hast ordeyned lordis. ¶ Almyȝtti lord, it semeþ nowe to [omitted X.] foolis of this world þat þi cause is ouere|comen and anticrist haþ þe victorie, & pore men, lord, doren not abide þi seruyce; but now lord, for glorie of þin owe name, & for sauynge of cristene soulis whom þou bouȝttest wiþ þin precious herte blood, & for distroynge of boost & pride of anticrist & his þat now ben so heiȝe & myȝtty, graunte þi seruauntes grace to laste trewe in þe gospel & preche it trewely in word & dede; & þi lordis to meyntene it styfly aȝenst anticristis clerkis; & þi comunes, lorde, to kepe þin hestis & knowe anticristis

disceit, & clenly take þi gospel in reuerence & lette not for false drede of anticrist & oþere fendis. so be it, lord.

Capitulum 8^m.

Also prelatis setten more pris bi þe roten peny þanne þei don bi þe precious blood of ihū crist, for þe ende of schedynge of [page 78] cristis bloode was to saue mannus soulis & it was pris for hem; þanne as þei louen more þe roten peny þanne þe sauynge of cristene soulis, so þei louen more þe roten peney þan þe blood of ihū crist, & in tokene þer-of þei ben besy boþe nyȝt & day to gete þe þeny wiþ falsnesse, cautelis & tirauntrie, but of mennus soulis is left care; ȝif þe peny fayle þei ben woode for wraþþe & sorowe, ȝif mennus soulis gon to helle bi brekynge of goddis comaundementis no warde, so þat þe peny come faste to fille here hondis & coffris. & herefore men seyn þei maken marchaundise wiþ money & mennys soulis to sathanas, for þei ȝeuen men licence to dwelle in synne for annuel rente as longe as hem likiþ, & þus sathanas getiþ soulis to helle for þe roten peny; for men seyn þat cayphas bischopis ben sory whanne men forsaken here olde synnes and paien nomore here annuel rente. ¶ And seyn þat þei may not holde good hous bi siche men, as þouȝ þei wolde sende þousande soulis to satanas for to haue moche roten money & a proude name in þe world of gret housholdyng.

Capitulum 9^m.

Also prelatis killen men gostly, ȝeuynge euyl ensaumple & disceyuynge pore men of here almes, & wiþ-drawynge goddis word bi whiche þei schulden lyue gostly, for ensaumple of pride, coueitise, wraþþe, vnmercy, vanyte, glotonye & lecherie þei ȝeuen to alle men aboute; & manye of þes synnes ben so open þat it nediþ no more to declare hem, but of lecherie men seyn þat many prelatis ben ful þer-of & of þe moste cursed spices þer-of, þat it is schame to written it but more to done it in dede; & lowere curatis taken ensaumple at hem

& seyn, whi may not we haue lemmannus siþ þe bischop haþ so manye? & sugetis taken ensaumple at here curatis, boþe weddid men & sengle. & þus prelatis bi þis cursed ensaumple sleen in als mychel as in hem is alle manere men, for þei dorn not for schame of her owen synne sadly amende oþere synful, ne wiþ-stonde wronges of souereyns þat þei don to pore men. ¶ And here-wiþ prelatis disceyuen [disceyuem X.] pore men of here almes, for bi fals pardon þei maken men to ȝeue here nedi liflode to here cathedral chirches þat han no nede, & make þe pore men to hope of more þank of goddis mercy to don here almes to riche houses & riche men more þan to don it to here pore neiȝeboþeris þat ben bedrede, febil, & crokid & blynd, & þer-wiþ han nouȝt of here owen. And certis þis is worse þefte þan to robbe hem as an owtlawe doþ. For he takiþ comunly gold or siluer, but þer prelates taken [page 79] boþe of pore men & disceyuen hem in feiþ, hope & charite, & also þei suffren oþere false pardoneris disceyuen þe peple for a litel money, & lesse curatis haunten þis false craft. ¶ Also þes prelates bi extorsions and maistrie taken þe litel good þat þei schulden lyue bi þat þei geten bi gret swoot of here body, & þus, as god seiþ of tyrauntis, þei taken here skyn [Micah iii. 2.] fro þe bak, & eten & drynkyn mennus blood, whanne þei be raueine & ypocrisie disceyuen hem of here goodis bi whiche here bodely lif schulde be susteyned, & whiche goodis þei gaten bi hard traueile & wastyng of flech & blood; & þus þei ben manquelleris & irreguler bi-fore god & his aungelis. ¶ Also þei prechen not cristis gospel in word & dede bi whiche cristene men schuld lyue holy lif in charite, but blaberen forþe anticristis bullis to maken cristene men to werre eche wiþ oþere in hope to wynne heuene bi siche werris, & ȝit þei letten trewe men to teche treuli & frely cristis gospel & his comaundementis, but þei senden newe ypocritis to preche fablis & lesyngis & to flateren men in synne, & to robbe þe pore peple bi fals beggynge dampnyd of goddis. lawe, & ȝit þei maken þe peple to erre in bileue & to trowe

þat crist beggyd þus als þei don; but certis þis his an open heresie aȝenst cristis gospel & his lif, & as þe olde lawe & þe newe schewyn pleynly; & þus þes prelatis killen mennus soulis bi sclaundre of here owen euyl lif, bi disceit of almes, & suffrynge of false techeris & false robberis of þe peple.

Capitulum 10^m.

Ouere þis prelatis chargen more here owen cursyng, þat is many tymys fals, þan þe moste riȝtful curse of god almyȝtty. And here-bi þei menen & schewen in dede but falsly þat þei ben more þan almyȝtty god in trinyte. ¶ For ȝif a man be acursed of prelatis, ȝe wrongly, a-noon alle men ben tauȝt bi hem to flee him as a iew or a sarsyn, & ȝif he dwelle fourty daies in here curs he schal be taken to prison. But þo þat ben cursed of god for bregynge of his hestis, as proude men, enuyous, coueitous, glotons & lecherouse, ben not ponyschid þus, but holden vertuous & worþi & manly men; & so goddis curs is seit at nouȝt but wrongful mannes curs is chargid aboue þe cloudis. And ȝit þouȝ a man be cursed of god & of a prelat also trewly, ȝif he wole ȝeue gold or money at a false mannus wille he schal be assoilid as anemtis men, þouȝ he dwelle in his synne & þanne in goddis curs. ¶ But see now þe mysusynge of mannus curs; ȝif a trewe man displese a worldly prelat for techynge & meyntenynge of goddis lawe, he schal be sclaundrid for a cursed man & forboden to teche cristis gospel, & þe peple chargid vp [page 80] peyne of þe grete curs to flee & not heren s[i]ch a man for to saue here owen soulis; & þis schal be don vnder colour of holynesse; for þei wolen seie þat siche a man techiþ heresie & brynge many false witnesses & notaries in his absence, & in presence speke no word, & þei feynen þis false lawe, ȝif þre or four false witnesses hirid bi money seye sich a þing aȝenst a trewe man, þan he schal not be herd, þouȝ he wolde proue þe contrarie bi two hundrid or þre; & þes false men seye in here doynge þat crist was lafully don to þe deþ, & susanne also, for bi sich witnessis

þei weren dampnyd, but cristene men bileue techiþ þe contrarie. & bi þis false lawe þei may proue heretikis whom euere þei wolen; ȝe, crist & alle his apostlis & alle his martirs & trewe men in þis world, & proue eche kyng in cristendom forsworn & no kyng; but certis god techiþ in his lawe þat o trewe man, as danyel dede, schal conuycte two false prestis; & þe prophete hely conuycte eiȝte hundrid [1 Kings xviii.] & mo of false prestis & prophetis of baal. & þes prelatis wolen distroie al goddis lawe þat techiþ hou false witnesse schullen be ponyschid, for þei wolen not haue hem conuycted of here falsnesse bi mo trewe men; & ȝit whanne a man is falsly cursed of a prelat, ȝe þouȝ þe prelat be a deuyl of helle, he schal not be assoilid til þat he swere to stonde to here dom þou it be aȝenst goddis lawe & his conscience. & þus þei ben fully contrarie to goddis dom & ryȝtwisnesse, for ȝif a man haue terespassid neuere so aȝenst god he wole assoile him for verray contricion wiþ-outen siche sweryng or chargyng of vnresonable þingis, but þei falsly enhaunsen hem aboue god almytti. ¶ Þus it stondiþ of mannus curs; apostlis of crist hadden power to take mennys bodyes to [1 Cor. v. 5.] sathanas to traueilen hem whanne þei weren rebelle aȝenst goddis hestis til þei weren meke aȝen for peyne & for woo, & so to saue þe soule; but nowe anticristis clerkis cursen þe soule in-to helle as þei feynen, but þe body is neuere þe more traueilid. & certis þes ben cruel fadris þat þus violently cursen here children in-to helle, not for rebelte aȝenst god ne his lawe, but for cristene men wiþ-stonden þe prelatis coueitise or his pride, or for þei techen & meyn|tenen þe gospel of ihū crist. ¶ Also whanne þei cursen for here coueitise & here owen vengaunce þei cursen hem self, as þe lawe seiþ, for þei bent out of charite aȝenst god & man. ¶ Also whanne þei cursen a man þat meynteneþ goddis lawe paciently & stably god blisseþ aȝenst here cursyng, but þei blynden so þe peple þat goddis blissyng is sett at nouȝt, but here false curs is drede more þan god almyȝtty. Also whanne þei blissen a man þat meynteneþ hem in here

cursed [page 81] lif god him self curseþ þat man, as god seiþ bi þe prophete, but þei blyndyn so þe peple þat here false blissyng is magnyfied & goddis riȝtful curs is not dred, & þus þei putten goddis dom & blissynge & cursynge bihynde & setten hem at nouȝt, & magnyfien here owen false dom and blissynge & cursynge aboue god almyȝtty: but in oþere placis is more of þis matere.

Capitulum 11^m.

Also prelatis disceyuen lordis & alle cristene men bi veyn preieris of mouþ, & veyn knackyng of newe song & costy, for bi title of preire þei han many worldly lordschipis & many parische chirchis approprid to hem, & don neiþer office of prelatis as cristis disciplis diden, neiþer office of lordis as þei owen to do bi goddis lawe, neiþer þe office of parsones ne vekeris to here parischenes; but lyuen [lyuem X.] in pompe & pride, coueitise, & in wraþþe, slouþe & in ydelnesse, & stenkynge lecherie, glotonye & drounkenesse, & gret ypocrisie, and so techen þe fendis armys of synne & distroien þe clennesse of cristis lif as moche as þei may. preiere stondiþ principaly in good lif, & of þis preiere spekiþ crist whanne he seiþ in þe gospel þat we mosten euere preie; for austyn & oþere seyntis seyn as longe as a man dwelleþ in charite so longe he preieþ wel. ¶ Also preiere stondiþ in holy desir to do goddis wille, & of þis spekiþ goddis lawe & seyntis ful myche. ¶ Also preiere stondiþ in word, as comunly men speken, & þis is nouȝt worþ but ȝif it be don wiþ deuocion & clennesse & holynesse of lif. ¶ For holy writt seiþ þat his preynge is [Prov. xxviii. 9.] abhomynable þat turneþ awey & heriþ nouȝt þe lawe; þat is to seie, þat fulfilliþ not goddis lawe in his lif. And of siche vikede men seiþ god bi his prophete: whanne ȝe schulle [Isaiah i. 15.] multiplie ȝoure preieris y schal not here ȝou. ¶ And god seiþ bi þe prophete to suche men: y schal warrie or curse to ȝoure [Mal. ii. 2.] blissynges, & god seiþ bi salamon þat þe sacrafices of wicked [Prov. xv. 8.] men ben abhomynable, & austyn seiþ in many placis þat ȝif þou lyuest in glotonye & dronkenesse, what euere þi tonge

sowneþ, þi lif blasphemeþ god; & gregory seiþ whanne he þat displeseþ is sent for to preie, wiþ-outen doute þe herte of him þat is wroþ is stirid to werse wraþþe. A lord, siþ prelatis ben so fer fro goddis lawe þat þei wolen not preche hem-self ne suffre oþere men to preche þe gospel trewely & frely, hou abhominable is here preire bi-fore god almyȝtty. lord, siþ prelatis witte not where here preiere be acceptable or dampnable, whi magnyfien þei it so moche & sillen it so dere? for a lewid mannus preiere þat schal be sauyd is wiþ|outen mesure betre þan þat prelat þat schal be dampnyd, & siþ no prelat whot where he schal be dampnyd, whi silliþ [page 82] he his cursed preiere to þe lewid man so dere? ¶ And þer-fore god kepiþ to his owne knowynge þe worþynesse of mannes preiere, for men schulden not vse marchaundise of symonye þerby; for god techiþ vs be seynt poul ȝif a man resceyue vnworþily þe sacrament of þe auter þat man resceyueþ his [1 Cor. xi. 29.] dampnacion. And siþ prelatis hondis ben ful of blood, boþe of quellyng of men wiþ here owen hondis sumtyme, & bi wille & fals conseilynge to wronge werris, & ful of synne, as symonye, extorsions & robberie, & of meyntenyng in synne for ȝer to ȝer for money, hou schal god here hem? siþ he seiþ nay hym-self bi þe prophete: foule ben oure lordis blent to meyntenen open traitours of god, bi gret cost of rentis & lordischipis & ȝifte of grete benefices, for here stynkynge & abhomynable blastis & lowd criynge; for bi þer grete criyng of song, as deschaunt, countre note & orgene, þei ben lettid fro studynge & prechynge of þe gospel; & here owene fyndynge vp, þat crist & apostlis spoken not of, as is þis newe song, þei clepen it goddis seruyce, & magnyfien it at þe fulle, but good lif & techynge of þe gospel þei setten at nouȝt. And ȝit crist comaundiþ þat most of alle þingis in þis world; & þus þei þenken it ynowȝ to kepe here owene fyndyngis and to traueilen aboute hem, þou þei leuen þe ordynaunce of god & studynge of his lawe, & þus it is verrefyed, but on an euyl manere, þat seynt poul seiþ: whanne þe presthod is translatid, it is nede þat þe lawe be [Hebrews vii. 12.]

translatid; for whanne presthod stod in holy prestis of [omitted X.] lif & studiouse & kunnynge, þanne was holy writt ynowȝ to hem & studied & kept in dede wiþ gret reuerence; but nowe, whanne presthold stondeþ in peny clerkis & stewardis of lordis houses & ladies & ydiotis & symonyentis & proude wrecchis ful of all manere synne, it is nede to haue newe lawes maad of synful foolis to colouren þis synne by and to gedre gredely tiþes whanne þei don not here office; for goddis lawe helpeþ hem not her-to but dampneþ here pride, symonye, coueytise & oþere synnes. ¶ And ȝit anticristis clerkis feynen þat þouȝ synful prelatis & cursed ben not herd in here preiere for here owen holynesse, ȝit preiere of [omitted X.] siche is herd in vertu of holy chirche; but þis dremyng nys not groundid in ony place of holy writt, for god seiþ generaly þat þis preiere is abhominable þat turneþ awey & heriþ not goddis lawe; & comunly suche cursed prelatis ben no part of holy chirche, in cas þat þei sullen be dampnyd; also syche cursed prestis dispisen god in his face, hou schulde god here hem þanne, siþ in cas þei ben fendis [page 83] of helle? ¶ Also god heriþ not siche cursed men for hem self, hou schulde he þanne here hem for oþere men, whanne charite schuld bigyne at hem-self. ¶ Also in þe olde lawe god tok gret vengaunce of hem þat offreden oþer fier þan god ordeyned in his sacrafice, & þis fire was token of charite, þat who euere dede ony sacrifice to god wiþ-outen charite schulde not ben acceptid, but vengaunce schulde come on him oþer gostly or bodily; but þe fend blyndiþ men bi syche false colour to tristen in ypocritis preieris, & sumtyme in preieris of fendis, & not to amende hem of here synne but raþere to meyntene hem þer|inne; & þus is oure peple disceyued bi veyn preieris of synful ypocritis, & holy writt not knowen ne kept, but vanyte, pride & oþere synnes ben meyntened, & holi lif of prestis & oþere men is dispised.

Capitulum 12^m.

Prelatis also feren cristene men bi here false censures, as suspendynge, cursynge and enterditynge, þat þei kepe not goddis lawe & his ordynaunce; for whanne prestis wolden gladly lyue wel aftir þe gospel, & preche goddis lawe & dispise & distroie synne, þanne worldly prelates, for drede of here owen symonye & extorsions of pore men, comaunden prestis to preche not wiþ-outen here leue, & þanne prestis schullen neuere gete leue or ellis swere þat þei schal not preche aȝenst þe grete synnes of prelatis. And ȝif prestis prechen trewely & frely þe gospel of crist & reprouen generaly synne, þes emperours clerkis þat stryuen aȝenst cristis lyuynge wolen somone hem fro contre to contre; & ȝif þei dwellen wiþ cristene peple & techen [techem X.] hem goddis lawe & don not aftir here wrong heest, ¶ þei wolen suspenden pore prestis fro masse & prechynge & alle goddis seruyce, & curse hem & prisone hem bi þe kingis power; & so trewe prestis schullen be cursed & prisoned for þei don frely werkis of mercy & charite & comaundement of god, & leuen þe contrarie comaundement of a synful fool & in cas of a maistir deuyl of helle. ¶ And ȝif lordis wolen helpe pore prestis in riȝt of goddis lawe, & brynge proude worldly clerkis to mekenesse & pouert, as god comaundiþ hem in his lawe, þei schullen be suspendid from alle goddis seruyce and here londis entirditid & þei cursed & taken to prison ȝif þei stonden sadde in goddis cause, & þes feyned þeues seruen of þis, to forbede men to do goddis seruyce & his comaundement & profit of here soulis for feyned drede [dredre X.] of anticrist & so maken men more to dreden anticrist & his peynes, & in caas synful foolis & deuelys of helle, þan [page 84] almyȝtty god in trinyte & his offense, & to lese þe blisse of heuene; & þus anticristis prelatis don more harm to cristene men & maken hem more to breke goddis hestis þan þe deuelis in helle, þat neuere weren men. but aȝenst þes feyned censures men schulden ben armed wiþ feþ of þe

gospel, þat þe more þat þei forbeden men do goddis wille, þe more strong schulden þei be to do it; & drede not here curs, for þanne god blisseþ hem; & aȝenst bodely peyne be armed wiþ pacience & charite & hope of heuenely blisse; & þan anticristis power schulde soone be brouȝt doun & holy writt knowen & kept & meyntened; but goddis lawe [omitted X.] is þis, þat prelatis preche to synful men þe foulnesse of here gretee synnys and horible peynes of helle, & hou soone þei may geten mercy of god in þe blisse of heuene for verrey contricion. And ȝif þei wolen not leue here opyn synnes for al þis, þanne lordis schulden ponysche here bodies in prison or by loos of catel, for þis is lordis office as petir & poul techen. Sumtyme men weren forboden of trewe prestis to vse & do sacramentis in open cursed lif, & þat is trewe suspendynge. But nowe goode men ben suspendid fro doyng of goddis hestis til þat þei paien a gret tribuyt to anticrist or his officeris. But þoȝ a man be neuere so openly cursed of god he schal be suffred ȝif he wil paie a rente to anticrist or hise, þouȝ he neuere so foule dispise god & dampne his owne soule & dysceyue þe peple. & þus alle þes feyned censures ben anticristis panter & armes, to lette trewe men fro þe seruyce of god almyȝtty and to make men to forsake god in his lawe for drede of anticrist and fendis of helle.

Capitulum 13^m.

Also prelatis disceyuen foule cristene men by feyned in|dulgences or pardons & robben hem cursedly of here money; for þei techen men þat for staciones of rome & for ȝeuynge of almes aftir synful mennes wille þei schullen haue þousandis of ȝeris of pardon, & also pardon wiþ-outen noumbre to mannys vndirstondynge. & þis pardon is forȝeuenesse or remyssion of peynes whanne men ben verrely contrit of alle here synnes bi vertue of cristis passion & martirdom, & holy meritis of seyntis þat þei diden more þan was nedful

for here owene blisse. but þis crist tauȝte neuere in al þe gospel & neuere vsed it, neiþer petir ne poul or ony oþer apostle of crist; & ȝit þei myȝtten, couden, & weren in most charite to teche & vse þis pardon ȝif þer had ben any siche, for in crist was alle manere of good lore & good lif & charite, & most aftir in his apostlis; & siþ crist fond & tauȝtte [page 85] al þat is nedful & profitable & he tauȝte not þis pardon, þann þis pardon nys neiþer nedful ne profitable. ¶ Also alle men þat ben in charite ben partyneris of cristis passion, & of alle goode dedis fro þe bigynnynge of þe world til þe last ende þer-of, bi þe most ryȝtful delyng of ihū crist as moche as it is ryȝtful, & more schal no man haue for no grant of ony [no X.; but corrected in margin.] creature of god; þan for þis popis graunt or bischopis neuere þe more of pardon. Þanne men ben grete foolis þat bien þes bulles of pardon so dere, & maken hem more bisy to geten hem þan to kepe þe hestis of god & to ȝeue here almes to þe most pore & nedi neiȝeboris; for it semeþ þat þei ben out of feiþ, hope & charite; for þei tristen to haue more þank to do here almes aftir synful mennus wille & techynge, ȝe to ryche houses or ryche men þat han no nede, þan for to do here almes aftir cristis techynge & to most nedy men. ¶ Also ȝif þe day of doom come bi-fore þes þousand ȝeer of pardon come out, þanne þes pardons ben false, for aftir þe dom schal be no purga|torie; but no man wot hou soone þe doom schal come; neþeles þe pope & his officeris in þes indulgences presumen to ben euene wiþ god in knowynge certeynly þe comyng of þe dom & in departyng of meritis to whom þat hem likiþ. But boþe þes ben enproprid to god, & þan it is blasphemye for ony creature to take þis to hym as doþ þe pope wiþ his meyne. ¶ Also it semeþ þat þe pope & his ben out of charite ȝif þere dwelle ony soule in purgatorie, for he may wiþ ful herte wiþ-outen ony oþer cost delyuere hem out of purgatorie, & þei ben able to resceyue suche helpe siþ þei ben in grace; þan ȝif he delyuere hem not out

of purgatorie him lackiþ charite, & ȝif he haue not power to delyuere alle þan is he out of charite & disceyuere of mannus soule, siþ he techiþ þat his gostly tresour es endles meche, & is neuere þe lesse þouȝ he partid it generaly among alle. ¶ Also it passeþ mannus knowynge what is goddis dom to suche soulis, þanne it semeþ a gret pride for a synful man to make hym certeyn & maistire of goddis dom þat he knowiþ not. ¶ Also þes pardons gon not for charite but for worldly drit as it semeþ, for ȝif pardon schulde be grauntid it schulde be graunted for to make pees & charite, & not for to make discencion & werris, & o cristene man to slen his broþer; & for to stire men to kepe goddis hestis, not to do aftir singuler wille or worldly profyt of synful men þat seken here owene worschipe or worldly wynnynge more þan sauyng of cristene soulis; & for to seie þe pater noster þat crist made hym self, & not for singuler preieres made of vs self [page 86] for loue of an erþely kyng; but in al þis is þe contrarie don as men seyn in dede, wherfore it is al out of charite & þan it is nouȝt worþ. ¶ Also ȝif þis pardon be an heuenely ȝiefte & gostly it schulde be ȝeuen frely as crist techiþ in þe gospel, & not for money ne worldly goodis ne fleshly fauour; but ȝif a riche man wol bie dere þe bulle, he schal haue a bulle of pardon wiþ þousand ȝeris þouȝ he be cursed of god for his synful lif, & a pore bederede man þat haþ no money & may not traueile to rome or to suche anoþer place, he schal haue no pardon of þe pope, þouȝ he be holy & ful of charite: þan siþ þis pardon schulde be frely ȝouen, ȝif þer ony suche be, it is þefte [&] roberie to take þus myche gold þer-fore; but here ypocritis seyn þat þei taken no þing for pardon but for þe bulle þat is selid: certis a litel deed leed costiþ many þousand pond bi ȝere to oure pore lond, sikire þei disceyuen þe peple & iapen hem, for þei sillen a faat goos for litel or nouȝt, but þe garlek costiþ many shillyngis. ¶ Also þis feynd pardon disceyueþ many men, for riche men tristen to flee to heuene þer-bi wiþ-outen peyne & þer-fore dreden synne þe lesse, & of verrey contricion & leuynge of synne & of doynge almes to

most nedy men is lytil spoken of, for ȝif it were soþly teld þis pardon schulde be sette at nouȝt. gret falsnesse is þis to magnyfie þe popis power so mychil in purgatorie þat no man here can teche bi holy writt ne reson, siþ we seen in þis world þat a litel harlot dispiseþ þe pope & stroieþ his lordischipe, & ȝit he doþ al his myȝt, alle his witt, & alle his wille, to be vengid vpon siche a pore harlot. þane it semeþ for many skillis þat þis feyned pardon is a sotil marchaundise of anticristis clerkis, to magnyfie her feyned power & to geten worldly goodis, & to make men drede not synne, but sikirly to walwe þer-inne as hogges; & merueile it is þat synful foolis doren graunte ony þing of meritis of seyntis; for al þat euere ony seynt dide may not brynge o soule to heuene wiþ-outen grace & myȝt of cristis passion, & alle meritis, þat ben medeful dedes, of alle seyntis but only cristis ben not euene worþ to þe ioie of heuene, as poul seiþ; & siþ god grauntiþ to eche man part of alle medeful dedis als mochel as it is worþi, no man schal haue more part of þes dedis for alle þes bulles, & neuere þe lasse þouȝ no man graunte siche part ne siche bullis; & þes feyned pardons maken men to tristen more in grauntynge of a synful man, & in cas of a deuyl of helle, þan in þe riȝtfuleste graunt of houre lord ihū crist. almyȝtty god for his endeles mercy distroieþ þis pride, coueitise, ypocrisie & heresie [page 87] of þis feyned pardon, & make men bisi to kepe his hestis & sette fully here triste in ihū crist. Amen.

Capitulum 14^m.

Prelatis also maken þe weie to heuene hardere þan crist made it, & so letten men to go to heuene & þer-fore ben cursed of god. For þei entren not hem self into þe kyngdom [Matt. xxiii. 13.] of heuene & letten hem þat wolden, as crist seiþ in þe gospel, for þei make many newe lawes of hem self, & chargen men to studie hem & kepe hem more þan þe gospel; & siþ þe gospel & holy writt is occupacion ynowȝ for men

in þis lif, þe more þat men be [omitted X.] occupied abouten mannys lawis þat expounen not þe gospel, þe more þei ben drawen fro þe gospel & þe lesse knowen þat & þe worse kepen it. ¶ Also prelatis maken many newe poyntis of bileue, & seyn þat it [omitted X.] is not ynowȝ to bileue in ihū crist & to be cristened, [Mark xvi. 16.] as crist seiþ in þe gospel of mark, But ȝif a man bileue þat þe bischop of rome be heuyd of holy chirche. And certis þe apostlis of ihū crist constreynenden neuere ony man to bileue þis of hem self, & ȝit þei weren certeyn of here sauynge in heuene; hou schulde þan ony synful wrecche, þat wot neuere where he schal be dampnyd or sauyd, con|streyne men to bileue þat he is heuyd of holy chirche? certis þei constreynen men sumtyme to bileue þat a deuyl of helle is heuyd of holy chirche, whanne þe bischop of rome schal be dampnyd for his cursed endynge in synne.

Capitulum 15^m.

Also prelatis magnyfien hem self abouen ihū crist god and man. For ihū crist comaundid & tauȝte opynly þat men schulden not ȝeue credence to hym but ȝif he dede þe werkis of þe fadir of heuene. But oure prelatis chalengen þat we ȝeue credence to hem [omitted X.] where þei don wel or euyl. Also crist seiþ to þe iewis of him self þat þei schullen deme a riȝtful doom & not after þe face. And in his passion tyme [John vii. 24.] crist bade a synful harlot & cursed to bere wittenesse of euyle in cas ȝif crist had seid eny euyle. But oure prelatis þat don euyle boþe in dede, speche & þouȝt, crien kenely þat sugetis schullen not deme hem, þouȝ þei don opynly aȝenst charite. also poul biddiþ þat his sugetis demen þat þing þat [2 Cor. xii. 2.] he seiþ after þat he was rauyschid in-to þe þridde heuene; but oure prelatis wolen not þat we deme here seiynge, þouȝ it be contrarie to goddis lawe opynly, & certis þis is þe deuyl cast of helle to distroie þe treuþe of holy writt & þe lif of ihū crist & his apostlis, and to coloure pride & coueitise

& symonye & extorsions as moche as euere þei wolen, for bi here cast men schullen not reproue hem þer-of, what synne euere þei don.

Capitulum 16^m.

Prelatis also constreynen men to [page 88] cesse & do not þe wille & hestis of god, but ȝif þei han leue of goddis enemys, & in cas of deuelis of helle. For ȝif prestis wolen seie here masse & techen þe gospel in a bischopis diocise, a noon he schal be forboden but ȝif he haue leue of þat bischop, & he [omitted X.] schal paie comunly for þat leue myche money or ellis swere þat he schal not speke aȝenst grete synnes of þat bischop & oþere prestis & here falsnesse. And ȝit it is a grete werk of charite & mercy to teche men þe riȝtte weie to heuene, & þes men schullen nouȝt doo wiþ-outen leue of þe bischop, þouȝ he be neuere so proud, neuere so coueitous & cursed for symonye & extorsions, & many tymes sich a bischop schal be dampnyd, & þanne, as crist seiþ, he is a deuyl. þan it is verefied þat a cristene man schal not do þe wille of god with|outen leue of goddis enemye, & of a fend of helle; as ȝif þe leue & þe comaundement of god were not ynowȝ to don his wille, but ȝif a man haue leue of siche a cursed creature. And ȝif siche a cursed creature [omitted X.] seie nay, goddis wille schal ben vndon & his lawe & wille vnknowen and not kept. And þis is don for drede of loos of here worldly pride & coueitise, & of worldly lordischipis þat þei han aȝenst cristis lawe & his techynge & his owen lif and his apostlis; but þis forbedyng is colourid by holynesse, for, as prelatis feynen, pore prestis wolden teche heresie for þei knowen not goddis lawe; but certis þes prelatis demen heresie alle þat is aȝenst here lykyng & lustis of here flech; & þei ben ful vnable to teche þe treuþe of goddis lawe, for þei studien not þer aboute & lyuen contrariously þer-to; wherefore þe holy gost techiþ hem not al soþe, but þe spirit of lesyngis steriþ hem to lette knowy[n]ge of goddis lawe & sauynge of soulis vnder colour

of holynesse, for þei demen bi-fore þat men wolen teche heresie; as ȝif þei weren euene wiþ god knowynge mennys hertis. And ȝif pore men seyn þe soþe þat no man may aȝen seie, þan prelatis seyn þat it is [omitted X.] seyd for euyl entent & so hyndren þe treuþe & taken vp hem þe dom þat is [omitted X.] reseruyd to god him self, & þerfore þei ben blasphemes.

Capitulum 17^m.

Also prelatis distroien most þe obedience & mekenesse of goddis lawe, for þei seie þat þei owen not to be suget to seculer lordis to paien hem taxis in helpe of þe comunes, & owen not to be amendid bi here sugetis of here opyn synnes, but only of þe pope þat is here souereyn; & he of no man in herþe for he is greteste of alle. for oure lord ihū crist was suget to þe heþene emperour & paide him tribute for hym & his chirche, & ȝit he hadde no seculer lordischipe ne plente of dymes, moche more schulden [page 89] þes riche prestis, þat han seculer lordischipe aȝenst goddis lawe & grete Iuelis & plente of worldly goodis, helpe þe kyng & þe lond to meyntene pore men in reste & charite. & siþ crist was most meke & most obediente to al men, And þes prelatis ben vikeris of crist to ȝeue ensaumple of mekenesse, þei owen to be most meke & obedient to alle here sugetis; for bi goddis lawe eche man oweþ to be suget & obedient eche to oþere in þe drede of crist. Also in dede þei schewen most rebelte aȝenst god & cristene men, lyuynge in pride, coueitise, idelnesse, extorsions, lecherie, glotyne & wastynge of pore mennus gooddis, & þus þei ben lik to lucifer & ben anticristis, holdynge hem self more worþi þan euere was ihū crist god & man. And it semeþ þat þei techen here sugetis heresie bi here false open lif, for here lif schulde be bokis of ³oþere sugetis vnder hem, & as bokes ben³ [3_3 This is added at the bottom of the page in a later hand, and sugetis is written sugenes.] false þat techen heresie, so ben þes prelatis heretikis þat techen & meyntenen synne bi here cursed ensaumple ȝeuynge.

Capitulum 18^m.

Prelatis also ben worse þan iewis þat naileden crist on þe cros, for þei pursuen crist in his membris for þei seyn þe treuþe aȝenst here cursed lif, & sclaundren hem wiþ lesingis, & cursen hem & prisonen hem & slen hem, algatis in wille. And, as crist seiþ, it is all on to dispise & pursue on þat seiþ þe treuþe of crist & to pursue crist god & man. And þis newe pursuynge of prelatis is don bi more sutil ypocrisie & after more benefice resceyued of cristis passion, & whanne it were most nede to haue helpe in goddis cause aȝenst anticristis clerkis [omitted X.] þat destroyen þe treuþe of cristis lif & his apostlis in word & dede; & ȝit prelatis resceyuen & axen gredely þat ilke money for whiche iust blood is spilt, þat þe iewis wolden not do; & ouer þis prelatis sillen cristene soulis to sathanas for money, & so in manere defoulen cristis blood & setten it at nouȝt; & bisien hem nyȝt & day hou þei may bi anticristis iurdiccion & feyned censures stoppe prestis, þat þei prechen not þe gospel to delyuere soulis out of þe deuelis bondis.

Capitulum 19^m.

Prelatis also maken hem self most vnable to kepe þe gospel of crist bi here grete bysynesse abouten roten goodis, & bi pompe & bost of þis world, for þei ben most bisi of alle men in þe world to geten worldly goodis bi purchase, & to holden hem bi false plee, & disdeyne to see a pore mannus riȝt & worche after good conscience, but ȝif ony man kaste to helpe pore men in here riȝt aȝenst grete prelatis he schal haue here enemyte, & be sclaundrid to þe kyng & grete lordis, & pursued bi false cautelis til he be vndon, ȝif þei may bi ony lesyng. so þat whanne þei schulden ben most wilful pore & preche þe gospel [page 90] of cristis pouert & his apostlis, þei may not for schame, for sclaundryng of hem self, and lest þei maken here owen ypocrisie knowen to þe peple; & herefore þei

hiden cristis pouert fro þe peple, & lien vpon hym cursedly to coloure here worldly lif; for here þouȝt, speche, cost & traueile is more aboute worldly goodis þan goddis lawe in studynge & techynge & holy lif of hem self & þe peple. And in worldly aray & wast meyne & grete corseris & cloþis of gold & worldly armure þei passen erlis, & atteynen to kyngis aray in bataile to slee cristene men wiþ here owen cruel & cursed hondis; but hou may þei preche þe gospel of pacience, meknesse, pees and charite in þis cursed vengaunce takynge? certis þei ben sathanas knyȝttys, turned in-to angelis of liȝt bi name of prestod and religion, to disceyue cristene peple in feiþ, hope & charite. but woo to suche anticristis prelatis, þus blasphemynge crist & sclaundrynge cristene men.

Capitulum 20^m.

Also prelatis techen & hiren lordis & comunes & clerkis to blaspheme god & dispise his lawe & ordynaunce; for þei techen lordis & alle oþere men to meyntene hem in worldly lordschipis, pompe & pride, coueitise, extorsions, piliynge & robbynge of þe peple vnder colour of holy correccion. & notwiþstondynge þat goddis lawe & ensaumple of cristis pore life dampnen [dampnem X.] seculer lordschipis in clerkis & coueitise & worldly lif, ȝit þei graunten pardon wiþ-outen mesure & ȝouen grete benefices & huge tresour of gold & worldly fauour & sathanas blissyng to lordis, clerkis & comineris, for to meyntene anticristis worldly clerkis in þes synnes aȝenst god & his halwen, & for to pursue & sclaundre & enprisone & slee & brenne pore prestis þat techen holy writt & cristis gospel of pouert & mekenesse aȝenst here worldly lif. & to þis ende þes wickid ydolatrours, worschiperis of false goddis, graunten to þes manquelleris out of bileue & charite pardons, part of massis & oþere preieris, ȝe to flee to heuene bi-fore þe bodi be cold, & þus blynde anticristis prelatis leden blynde lordis, clerkis & comunes to helle for coueitise & brekynge of goddis comaundementis.

Capitulum 21^m.

Prelatis also setten more pris bi here owen tradicions, maade for to meyntene here pride & worldly wynnynge, þan bi þe gospel of ihū crist; for þei studien faste & techen here owene constitucions, & ponyschen men [more X.] sore ȝif þei don ouȝt aȝenst hem or kunnen hem not, but þei studien litel or nouȝt cristis gospel & lesse techen it, & recken lest þouȝ men kunnen not þe gospel ne kepen it not; but faste þei techen þe nede & þe auauntage & trewþe of here owen lawis, & seyn þat [page 91] holy writt is hard, not so nedful as here owen lawes, but it is false to þe lettere, & men wityþ neuere what it meneþ. & þus þei seyn in dede þat newe lawes, maade in tyme þat sathanas is vnbounden of worldly prelatis ful of coueitise symonye & heresie, ben betere & trewere þan lawe of þe gospel, maad & tauȝt of ihū crist god & man; & on þis ypocrite manere þei seyn preuely þat fonnyd worldly here|tikes ben wiser & trewere þan þe holy gost, þan crist & his apostlis; ȝee þat þes worldly clerkis ben wise & trewe & in grete charite, & god þe trinyte & ihū crist & his apostlis ben foolis, false & out of charite; [& X. AA.] siþ þes worldly moldwarpis ful of symonye & heresie maken so open lawis so profitable & so trewe, & god wiþ his helperis makeþ derke lawis vnprofitable and vntrewe.

Capitulum 22^m.

Also prelatis techen þat þer nys no þing leful in holy chirche in erþe wiþ-outen leue & confermynge of anticrist, & maken all þe chirche suget to hym; for þei seyn openly þat þer is no þing leffel among cristene men wiþ-outen leue of þe bischop of rome, þouȝ he be anticrist ful of symonye & heresie; for comunly of alle prestis he is most contrarie to crist boþe in lif & techynge, & he meynteneþ most synne bi preuylegies, exempcions & longe plees, & he is most

proud aȝenst cristis mekenesse, most coueitous of worldly goodis & lordschipis aȝenst þe pouert of crist & his apostlis, & most idel in gostly werkis & occupied in worldly causes aȝenst crist besy traueyle & his apostlis in prechynge of þe gospel, & most principale sillere of benefices & veyn in|dulgencis & sacramentis where crist comaundiþ men to ȝeue frely alle gostli [omitted X.] þingis as þei han frely resceyued hem of god. & ȝit þes worldly prelatis feynen þat it is not lefful to a prest to teche cristis gospel frely wiþ-outen licence of hym or his prelatis vnder hym, þouȝ god comaundeþ prestis, bi open techynge & his lawe and opyn ensaumple of cristis lif, to teche þis; & so þei menen þat ȝif þis proude prest & contrarie to crist & his lawe sende not a cristene man [omitted X.] bi witnesse of his bullis or letteris of his lowere prelatis he may not fulfil þe hestis of god ne werkis of mercy; & so ȝif þis principal enemy of crist & his coueitous clerkis wolen lette a cristene man to kepe goddis hestis & poyntis of charite, he mot leue goddis comaundement vndon & obiche to hem at here wille, & þus þei menen þis ende þat cristene men may not come to heuene bi kepynge & holdynge of trewe feiþ & charite but ȝif anticrist & his worldly clerkis, ful of coueitise, symonye & heresie, ben meyntened in here olde pride & cursednesse aȝenst treuþe of god almyȝtty; for ellis, as þei feynen, þer may be no bischop no prest [page 92] ne cristendom ne sacramentis; but certis þis is foule heresie & blasphemye, for herby cristene men ben suget to anticrist & his symonye & feyned censuris & to sathanas more þan to ihū crist & his lawe.

Capitulum 23^m.

Prelatis also ben enemys of pees, conseilouris & meyn|tenouris of werris, & irreguler anemtis god, & here preieris ben cursed; for þei dreden ȝif lordis weren in reste & pees þat þei schulden perceyue þe cursednesse of here symonye,

ypocrisie, coueitise, & robberie of here pore tenauntis, & suffre not prelatis [prestis X.] be worldly lordis & tirauntis, as þei ben now, & þer-fore þei casten to occupie lordis in werris, and conseilen þer-to vnder colour of wisdom & charite þat þei may regne in here lustis & coueitise as hem lykeþ. for ȝif þei weren trewe procuratouris of pees, þei schulden gladly & ioiefully coste alle here worldly lordschipis & here flesch & blood & bodily lif to make pees & charite amongis cristene men, & techen lordis and comunes in open sermons and confessions & priue conseillynge þe peryl of werris, & namely of wrongful werris, & hou harde it is to fiȝtten in charite, & tellen openly & priuely þe goodnesse & profit of pees & reste, & hou men schulden not haue verray pees but bi holy lif & meyntenynge of treuþe & riȝtwisnesse & distroiynge of wrong & synnes. but now þes worldly prelates ben cheef conseilours to werris for pride & coueitise, & ben present in here owene persones in costy array as kyngis, & meyntene many men of armes to slee cristene men in body, & þei hem self killen many þousand in soule & bodi be cursed ensaumple of euyl lif & meyntenynge in synne for money, & bi cursed conseil priue & apert; & þer-fore þei ben cursed of god & irreguler, & whanne þei preien to god & [omitted X.] holden vp here hondis ful of cristene blood, god seiþ bi þe prophete ysaie þat he wole [Isaiah i. 15.] not here hem ne resceyue here sacrifices, & bi þe prophete malachie god curseþ to here blissyngis, & in many places [Malachi ii. 2.] of holy writt. for þei don not here sacrifices bi mekenesse of herte & mornynge & compunccion for here synnes & þe peplis, but wiþ knackynge of newe song, as orgen or deschant & motetis of holouris, & wiþ worldly pride of costy vesty|mentis & oþere ornementis bouȝt wiþ pore mennus goodis, & suffren hem perische for meschef & laten pore men haue nakid sidis & dede wallis haue grete plente of wast gold.

Capitulum 24^m.

Also prelatis distroien þe ordre & lif of crist & his apostlis bi here worldly lif & array & bost & pride, & bryngen þe peple in-to heresie of cristis pore lif; for þei leuen not as pore prestis aftir crist & his apostlis, but as lordis, ȝee kyngis or emperours, in shynynge vessel & delicat metis & wynes, [page 93] in fatte hors & precious pellure & ryche cloþis & proude & leccherous squyeris & meyne, & þes vanytes wasten pore mennus goodis & suffren hem goo dailes whanne þei han nedis to pursue. & wiþ alle þis þei seyn þat þei lyuen in þe staat of cristis apostlis & ben here vikeris & successouris, & maken þe comune peple bileue þat crist & his apostlis lyueden þus; & siþ þe lif of prelatis is book & in ensaumple to oþere sugetis, as lyncolne seiþ, þes prelates ben heretikes & maistris of heresie, þat þei techen to þe comunes bi here owen wickid lif þat is a bok to here sugetis, & þus for cristis pore lif & meke & traueilous is tauȝt a lordly lif, proud & veyn occupacion of worldlynesse & vanyte of þis world.

Capitulum 25^m.

Prelatis ouere þis robben oure lond of mochil tresour, & senden it to aliens & enemys of oure rewme & bryngen aȝen goddis curs & heresie; for þei don not here spiritual offis aftir goddis lawe, & ȝit gredely gedren dymes & offryngis & procurasies, & senden moche gold coine [senden moche gold to Rome AA.] for þe firste fruytis, & to purchase & apropre to hem moo benefices, preuylegies & indulgences; & þis is þefte & symonye ȝif goddis lawe & mannus & reson be souȝt, & þe sillere of benefices & spiritual þingis & þe ȝeuere of gold for hem ben cursed of god & man & ben foule heretikis. & sumtyme þe court of rome his worldly aduersarie to oure lond, & namely in fauour of oure enemys; but more harme is of gostly ennemyte, whanne þei enuenymen oure peple wiþ cursed symonye and meyn|tenynge & consent of synne bi blynde obedience. for ȝif

ony worldly prelat wole do ony wrong aȝenst riȝt & reson, he schal geten a priueilege or exempcion or sentence of curs for his gold sent & spendid at rome, & moche gold goþ out of oure lond bi longe pledynge at rome, & riȝt born a doun, & synne contyned [conteyned X.] & meyntened, þat vnneþis dar ony man speke þeraȝenst; and þus is oure lond robbid of gold, & curs & heresie brouȝt in, and synne longe meyntened, & riȝtwis|nesse stoppid.

Capitulum 26^m.

Also prelatis seyn þat holy writt is not sufficient to reule holy chirche, & techeris þer-of ben not profitable to þe peple, but here owen statutis maade of synful foolis ben most nedful & techeris þer-of, And meyntenours of chydynge & strif ben most nedful & profitable to þe peple. for ȝif holy writt were ynow for gouernynge of þe chirche, it were veyn & vnreson|able to occupie men wiþ moo lawis, siþ men ben now of feblere complexion & lasse wytti & of schortere lif þan men weren in olde tyme. & it is luciferis pride [page 94] & more to seie þat techeris of mannys tradicions maade of synful foolis ben more profitable & nedeful to cristene peple þan techeris of þe gospel & goddis comaundementis; but þer is o cursed cause of alle þis seiynge; þei loue more here owen worldly wynnynge & pride & lustis þan wynnynge of soulis to blisse by mekenesse & holy lif. And here owen lawes and techeris þer-of meyntenen & procuren þis coueitise & lustis, & holy writt & trewe prechours þer-of dampnen al þis, & techen wilful pouert & mekenesse & gret traueile & penaunce of clerkis; & þer-fore þei comenden here owen lawes & here techeris, & putten goddis lawe & treue prechouris þer-of bi|hynde. & heere þei putten on crist boþe defaute of witt & charite; for siþ crist maade not the beste lawe for holy chirche, as þei feynen, & telde not whanne & of whom it schulde be maad, him lackid witt & charite, but certis þis his foule heresie putt on crist priuely for to meyntene here owen coueitise & pride.

Capitulum 27^m.

Prelatis constreynen men of symple vnderstondyng to renne in-to errouris & to blaspheme god; for þei constreynen suche symple men to assente to here dampnacion of treuþes of goddis lawe, bi multitude of worldly clerkis blynde þorouȝ coueitise & pride, & bi manas & drede of prisonynge and brennynge, & suffren not men to resten in holy writt & in þingis þat þei may understonde, but constreyne hem to assente to nowelries of newe doctours, þat leuen holy writt & reson & feynen dremes & myraclis to plese coueitous clerkis & to greet veyn glorie for here witt, & þus þei bileuen blyndly in many poyntis aȝenst goddis doom. And ȝit þes prelatis desceyuen lordis & maken hem pursue & prisone trewe men þat wolen not assente to errouris ouer holy writt and reson. And þus þes prelatis ben anticristis turmentours of sathanas for to pursue & sle trewe prestis in goddis lawe, & maken lordis turmentours of þe fend to ponysche cristene men, for þei holden þe boundes of holy writt & meyntenen þe trewþe of cristis lif aȝenst worldly prelatis ful of coueitise & heresie.

Capitulum 28^m.

Also prelatis closen or stoppen þe weie to þe blisse of heuene & open þe brode weie to helle; for þei stoppen & letten men fro kunnynge & kepynge & techynge of holy writt, þat is entre & riȝt weie to þe blisse of heuene, & neden men to bisien hem aboute studiynge & kepynge & techyng of synful mennys tradicions ful of errour, þat ben maad for pride & coueitise, & also to lerne pride & coueitise & worldly lif & to haunte & [page 95] meyntene suche wrecchid worldly lif of clerkys, & þis is þe brode weie to helle. Sumtyme men hadden traueile & werke at þe ful to studie & kepe & teche goddis lawe bi-fore þat þes newe lawes of worldly clerkis weren brouȝt vp, & nowe men ben occupied aboute

lernynge & techyng of hem in alle here lif, þat vnneþe may þei loke & sauoure holy writt in here laste dayes; & he þat can not þes worldly statutis maad for singuler wille and coueitise is hoolden but a fool and vnable to teche & reule cristene peple, þouȝ he kunne and kepe & teche neuere so wel cristis gospel & goddis comaundementis. & to þis ende þes worldly moldwerpis taken keies of helle in stede of keies of þe kyngdom of heuenes, for þei taken ypocrisie & worldly tirauntrie & bostful worldly lif, & meyntenynge of synne bi fals pardon & fals absolucion & cursed preieris, & leuen kunnynge & techynge of holy writt & edefiynge of cristene soules to heuene by good ensaumple of here holy lif.

Capitulum 29^m.

Prelatis also maken lordis turmentouris of sathanas to prisone cristene men for þei holden goddis lawe; for þei maken lordis to enprisone men whanne þei dwellen fourti daies in sentence of curs, & here owene lawe techiþ opynly þat men schullen dwelle in curs bi al here lif vp peyne of dampnacion, has whanne a man haþ weddid a womman sibbe to him in degree of consanguinyte or kyn wiche [omitted X.] degre is forboden in holy writt, & haþ not witnesse ynowe to proue þis in mannus dom, þouȝ he knowe it neuere so certeynly, he schal be cursed in constorie & may not ryse out of þis curs, for þanne he schulde do wyttyngly aȝenst goddis hestis & his conscience, & þus þis man schal euere in þis lif be cursed for he wil not wyttyngly do aȝenst goddis comaunde|mentis & his riȝt conscience. ¶ lord, what charite is it to prisone sich a man, & ȝit þes anticristis clerkis cursen men al day for money for techyng of goddis lawe & for werkis of mercy & riȝtwisnesse, & for þat þei wolen not assente to errouris aȝenst holy writt expresly & aȝenst reson. ¶ Lord god, hou schullen anticristis mynystris of riȝtwisnesse be

excused at þe day of dom, siþ þei enprisone falsly trewe men bi fals disceit of worldly heretikys; þer-fore þes lordis schulden be certeyn þat þe curs were riȝtful, & þat þe man were endurid in synne & drede not god ne his vengaunce, & þan ponyscheþ hym til he wolde drede god and amende his lif, & not til he wolde ȝeue money to anticristis clerkis at here wille.

Capitulum 30^m.

Also prelatis disceyuen cristene men bi licknesse [page 96] of apis & bi argumentis of glotones til þe peple breke goddis hestis & meytenen hem in here cursed lustis. For apis whanne þei seen a man don ony þing bi hem wolen assaie to don þe same dedis til þei ben perischid for defaute of crafte or kunnynge; & glotones arguen þus, siþ it is good to me to ete or drynke þus moche, And more mete & drynk is betere, þan it is betere to me to ete & drynk þus moche more; & bi þis colour þei cessen not til þei heten & drynkyne her legges & hondis out of myȝt & here heuyd out of witt & ben as dede hogges. Þus faren þe worldly prelatis. Þei seyn, siþ þe peple schulden worschipe gregorii, petir & poule, & oþere trewe apostlis of crist, & þei comen in þe staat of apostlis, þanne þe peple schulden worschipen hem þus moche. but þei taken no rewarde hou þes apostlis comen to þis staat, bi ordeynynge & chesynge of god & for holy lif & trewe seruyce þat þei diden to cristene peple, in trewe techynge of þe holy gospel boþe in word & dede; & hou þei comen to here staat by symonye, bi chesynge of worldly clerkis, & in cas quyke deuelis in flech & blood, & don [omitted X.] not here office but lyuen in pride, coueitise, robberie of þe peple, & in fleschly lustis þat cristis apostelis deden not. Also þei arguen þus, siþ petir & poul & oþere apostlis of crist hadden keies of heuene & power to bynde & vnbynde synnes, whiche doynge was confermed in heuene, & we ben in þe staat &

successouris of hem, þan we han þe same power; but þei loken litel þat mannus eleccion makiþ hem not in sich staat, but chesynge of god & kunnynge of holy writt, & souereyn traueile & holy lif, & techynge & meyntenynge of þe gospel, & brennynge charite to deþe for goddis loue, & sauynge of cristene soulis; & comunly þei ben fer fro alle þes goodnesse & wlappid in pride & coueitise & moo synnes. Also þes worldly moldwarpis arguen þus as glotons; siþ it is good to prestis to haue worldly goodis for here necessarie liflode & helynge, as poul techiþ & reson, & þanne þe more þe betre; til þei ben smyten in coueitise & occupacion of þis world, þat þei sauouren nouȝt of gostly þingis, but riot & pride & roten muk of þis world. & ȝif it be good to haue holy writt & presthod and knyȝthod and laboreris to serue god & reule þe peple; þan it is betre to make moo newe lawis & moo ordris in þe chirche, til þe lawe of god be forȝeten & newe tradicions in excercise & newe ordris magnyfied more þanne þe [omitted X.] clene ordre þat crist made himself; & bi þes iapis þei disceyuen þe peple, & gedren to hem [page 97] self þe goodis of þis world & magnyfien hemself, here ordris, & here lawes more þan crist & his lawis, & maken þe peple to holden vp þis ypocrisie & heresie.

Capitulum 31^m.

Prelates also spoilen lordis of here rentis bi dowynge of þe chirche, & lowe curatis bi approprynge of parische chirchis & bi pencions & cost of here officeris, & þei robben þe pore peple bi veyn priueylegies & feyned halwynge of chirches, auteris and chircheȝerdis, & oþere sacramentis seld for money and by annuel rentis for lecherie & oþere synnes; & here|fore þei may be wel licned to swolwis of þe see & helle, þat resceyuen al þat þei may & ȝelden not aȝen; & þus þei þat schulden most forsake þe worlde & worldly coueitise & vanyte ben most sette in þe world & leste coueiten heuene

& gostly goodis; & þei þat schulden most lede þe peple to heuene, bi trewe techynge of holy writt & ensaumple of wilful pouert & mekenesse & bisy traueile in praieris & deuocions & penaunce, leden þe peple to helle bi here worldly lawis, coueitise, pride & queyntise of þe world, & ydelnesse & glotonye & fleschly lustis; & hou þei robben þes parties it is open ynowȝ, þer-fore we moten telle of more ypocrisie lesse knowen.

Capitulum 32^m.

Also prelatis chargen more here park & br[e]kynge þer-of þan goddis hestis & brekynge of hem. ¶ For þei pursuen more & cruelliere for brekynge of here parkis þan for brekynge of goddis comaundementis to saue here soulis bi spiritual medecyne; & þei ben more bisy to loke þat here park be wel kepte þanne to loke þat goddis hestis [omitted X.] ben kepte of goddis peple; & þei receruen assoilynge for brekynge of here park to hem self, but þei ȝeuen assoylynge for brekynge of goddis hestis to eche parische prest or curat. For þei holden here park more derworþi to hem þan þe comaundementis of god, & seken more bisily here owen worldly worschipe and [þan X] couetise þan honour of god & sauynge of cristene soulis; & here is ydolatrie & heresie open ynowȝ, & blasphemye of god among worldly & heþen men.

Capitulum 33^m.

Prelatis also entren vnder colour & studie of cristis apostlis & lyuen & teche contrariously to hem & don most harm to cristendom, ȝee more þan ony soudon or sarsyn or oþer men of wrong bileue. ¶ For siþ þis stat is most wortþi in þe chirche, & þei lyuen so worldly & synfully þer-inne & turnen it vpsodon, þei distroien most þe goode lif of cristen|dom & techen most perilous heresye. And herefore þei

bicomen þe deuelis iogelours to blynde mennus gostly eiȝen; þei maken men wene þat here worldly lif & cursed ys þe holy lif of cristis apostlis, & þus bryngen in errour & heresie in þe peple, & ben sathanas transfigurid in-to an aungel of liȝt, & verrefien þis word of holy writt, þat þei ben made a spectacle to angelis & men, but on euyl manere, where þei [1 Cor. iv. 9.] schulden ben [page 98] a spectacle of angelis & men to loken onne with ioie for here stronge fiȝttynge aȝenst enemys of soule bi mekenesse, wilful pouert, & grete traueile in techynge of þe gospel, & suffrynge of peynes & deþ. Þerfore in en|saumple of cristene men to sue hem in þes poyntis þei ben a spectacle to angelis & men to wonder on here cursed pride, coueitise & ydelnesse in gostly traueile, & cowardise in cristis bataile, & letten charite of cristene men bi here euyl en|saumple, & þus in stede of cristis apostlis ben comen in viserid deuelis, to disceyuen men in good lif & bryngen hem to sathanas here maister, & in [omitted X.] þis manere þei pleien þe pagyn of scottis; for as scottis token þe [omitted X.] skochen of armes of seynt george & here-bi traieden englischemen, so þes anticristis prelatis taken name & staat of cristis apostlis, as ȝif þei wolden helpe & lede cristene men þe riȝtte weie to heuene as þei diden, but here-bi þei betraien cristene men in-to synne by suynge of here techynge & cursed lif, & leden hem faste þe weie to helle.

Capitulum 34^m.

Also prelatis constreynen prestis to lese charite & blaspheme crist & disceyue his peple; for þei neden prestis to fiȝtte & werre in here owen persone aȝenst cristene men, & here abouten spende pore mennys liflode for to hauen a veyn name of hardynesse & þank of lordis þat kunnen neiþer witt ne reson; for þei senden opyn comissions to alle curatis vndir here deuelis iurdiccions bi vertue of mahoundis obedience & bi manas of þe kyngis power to make hem

redi wiþ armure to werre iolily aȝenst cristene men. ¶ And here-by is armure of pacience and charite and holi preiere & trist in god putt awey, & þe deuelis lawe of cruelte, enemyte & veyn trist in mannys myȝt brouȝt in. But goddis curs renneþ many þousand tyme wiþ al þis. & here-bi ben half dede men confortid to fiȝtte & slee cristene men & rennen to helle hedly; & so þes worldly prelatis ben chef capteyns & arraiouris of sathanas batailis to exile good lif & charite, but certis no tonge in þis lif may telle hou many soulis gon to helle bi þes cursede capteyns & anticristis iurdiccion & censures.

Capitulum 35^m.

Prelatis also ben weiward ypocritis, blynde lederis, swol|wynge þe grete cameile al hool & siynge or clensynge a litel gnatte; for þei resceyuen & purchasen bi gret ypocrisie seculer lordischipis, aȝenst goddis lawe olde & newe & en|saumple of cristis lif & his apostlis, as lefful, profytable & nedeful; & forsaken as venym matrimonye, þat is leffel bi holy writt, til newe vowis of contynense of worldli clerkis weren brouȝt in bi disceit of þe fend. For many prestis now kepen neiþer matrimonye ne charite, but defoulen wyues, maidenes, widewis & nunnes in eche manere of lecherie, & children ben morþerid, & synne aȝenst kynde is not [page 99] clene fleed. For sathanas caste to purchase worldly honour & plente of worldly goodis & welfare & ydelnesse to ȝonge prestis, & dalliaunce wiþ wommen & priue rownyng; & is redy nyȝt & day to stere boþe partis to leccherie, & sumtyme to hyden here synne bi fals oþis & morþeryng of children, & sumtyme haunten it opynly & schamen not þer-of; & her-bi heiȝe prelatis wynnen many þousand pondis in fewe ȝeris & holden grete housholde as lordis, & þus by þis ypocrisie in boþe poyntis ben lordis & prestis & comunes encombrid, & goddis lawe dispisid & broken, & synnes gedrid in grete hordis.

Capitulum 36^m.

Also prelatis bi sotil ypocrisie horden & meyntenen here synne & oþere mennys; for þei seyn þat in here absence men may not speke aȝenst here open cursed synnes for synne of bacbitynge & schlaundrynge; & þei ben so malicious & myȝtti in worldly power þat þei wolen suffre no man to speke aȝenst her synnes in here presence; & so þei wolden bi ypocrisie haue þis ende, þat no man schulde speke opynli & sadly aȝenst here cursednesse in no manere, but suffre hem wexe roten in here lustis & robbe þe peple & disceyue cristendom wiþ-outen ony letting; but certis þes anticristis clerkis lien falsly aȝenst cristis lore & profite of cristene men. For crist & his apostlis reproueden pharisees & heroude & heretikis in here absence & to þe peple, as gospillis & pistles witnessen, to oure ensaumple to do so with charite & discrecion, & þei ben sclaundrid bi-fore god & his angelis & goode men in erþe bi here opyn cursed lif; & þo men þat reprouen bi charite & discrecion here opyn synnes helpen to amenden here synnes & don awei here sclaundre; but of sclaundre anemptis god & his angelis recken þei not, but alle here care is last here ypocrisie bi knowen to lordis & myȝtty men, for drede of takyng awey of here temporal lordischipis þat ben cause of here synful lyf. & þus þei ben cursed of god; for þat þing þat is verrey sclaundre þei clepen & reckenen as no sclaundre, & þat þing þat is no sclaundre but remedie þer aȝenst þei crien & clepen sclaundre; but alle þis is for þei wolden dwelle stille in robbyng of þe peple & here cursed lustis & sclaundre, & disceyue cristen men in good techynge and ensaumple of holy lif.

Capitulum 37^m.

Prelatis also blasphemen god & techen oþere men to don þe same; for þei lyuem hem self in pride & coueitise & louen & norischen & meyntenen suche vicious folis, & haten

& dispisen mekenesse & wilful pouert, & so þei don vertuouse men & oppressen hem; & þus þei conspiren aȝenst crist [omitted X.] & his vertuous lif & his meke seruauntis, & ben sathanas procuratouris to meyntene synful men in his seruyce. For certis þei ben cursed of god ȝif þei meyntenen wityngly & wilfully [page 100] proude lordis & leccherours of here owne meynne in here housholde; for ȝif þei loueden god & þe soulis of here seruauntis þei schulden amende þis cursed lif or ellis putten hem out of here companye; but now for pride of hem self & wynnyng of drit þei holden forþ suche cursed meyne to sclaundre oþere men. ¶ But as crist and poul witnessen, suche prelatis ben cursed, & forsaken cristis feiþ, & ben werse þan heþen men þat neuere resceyueden cristendom.

Capitulum 38^m.

Also prelatis disceyuen cristene men in feiþ, hope & charite bi here nouelerie of massis at rome, at scala celi, & newe pardons & pilgrimages; for þei maken þe peple to bileue or triste þat ȝif a prest seye a masse at scala celi for a soule it schal onoon ben out of purgatorie, þouȝ god of his riȝtwis|nesse ordeyne þat soule to abide þere fourty ȝere or mo, & þouȝ þe prest be cursed for symonye & pride; for as þei feynen falsly þe masse may not be peirid. certis þe sacra|ment may not be paired for synne of þe prest; but þe preiers of cursed prestis in þe masse ben cursed of god & his angelis, & certis a prest may be so cursed & in heresie þat he makiþ not þe sacrament. & god only knowiþ whanne his synne is in þat degre & whanne in lesse, but euere it is harmful to him þat makeþ þe sacrament vnworþily. & bi þes feyned pardons þe peple leueþ to do here almesse to pore nedy men enprisoned bi god himself & doþ it to ryche men & wasteris, & hopiþ to haue more þank of god þer-by þan to do it aftyr cristis owne techynge; & þes prelatis chargen more folye

avowis of siche pilgrimagis & brekynge of hem, þan þe strong comaundementis of god & brekynge of hem, & þus þe peple drediþ [drawiþ X.] more to breke þis folie avowis maad of here owen errour þan to breke goddis comaundementis, & louen more here folye avowis to fulfille hem þan to fulfille goddis hestis; & þus þei ben disceyued bi þes nouelries in feiþ, hope & charite bi þes anticristis prelatis.

Capitulum 39^m.

Prelatis also ben malicious foxis & rauyschynge wolues, oppressynge pore curatis & annuel prestis in here iurdiccion; for whanne þe kyng & lordis axeden of grete prelatis subsidies & dymes for here temperaltes þei graunten hem so þat pore curatis & annueleris may be taxid at here settyng; & so alle þe charge falliþ on here pore curatis, & oþere & þe riche prelatis gon free or hellis wynnen a porcion to hem self of goodis of here pore curatis. & þus whanne þei han robbid lordis bi ypocrisie of here temperal lordischipis sotylly & wrongfully þei rauyschen þe goodis of pore prestis vnder hem; & þus þei don wrong to lordis, wrong to pore curatis, & to pore comunes also; & bi þes seculer lordischipis þat þei han be ypocrisie þei ben [page 101] emperours & tirauntis of oþere prestis. & ȝit þei owen to be most meke of alle oþere, and most bisi in studiynge & techynge of holy writt & ensaumple of alle goode manere of lif, boþe to cristene men & to heþene; but alle þes gostly goodis ben rauysched & stolen from holy chirche, & contrarie synnes brouȝt in in stede of hem bi þis dowynge of prestis wiþ seculer lordischipis; & þis is werse þan rauyschynge & stelynge of alle worldli goodis & sleynge of many þousand of mannus bodies, as soulis & vertues ben betre þan roten drit.

Capitulum 40^m.

Also prelatis ben doumbe houndis þat may not berke in [Isaiah lvi. 10.] tyme of most nede but ben traitours to god & his peple; for þei ben so chokid wiþ talow of worldly goodis and oc|cupacion abouten hem, þat þei may not preche þe gospel & warne þe peple of þe deuelis disceitis; & siþ þei taken þe charge & offis to lede þe peple bi so perilous weies & enemyes bi trewe prechynge of þe gospel & ensaumple of here owne holy lif, & suffren cristene soulis be stranglid wiþ woluys of helle þorouȝ here doumbnesse & occupiynge aboute þe world, þei ben cursed traitours to god & his peple; & ȝit to fulfille þe fendis cruelte þei pursuen & cursen ȝif ony pore prest wole preche freli cristis gospel & delyuere cristene soulis oute of þe fendis hondis & leden hem þe riȝtte weie to heuene. alle cristene men schulden crie out on þis false treson & fendis malice &, as crist seiþ in þe gospel, casten hem out of cristene mennus companye for here olde heresies & cursed disceit of cristene soulis; for þei han maad a preue couenaunt wiþ sathanas here maister, þat he schal haue soulis of here feyned iurdiccion so þat þei haue here worldly pride & coueitise & ydelnesse & fleschly lustis at here wille: but woo to suche traitours of cristene peple.

Capitulum 41^m.

Ȝit worldly prelatis gostly don crist on þe cros & sleen his prophetis & his apostlis; for þei don cristis holy lif & techynge, & so in a manere crist hym self, on þe cros of lesyngis & bitraien him to heþene men whanne þei ȝeuen cure of soulis to worldly foolis, werse þan ben heþene houndis. And so þei don crist on þe cros of vnkyndenesse & dispit, And hereby dispisen hym more þan diden iewis nailynge crist on bodili cros. and seynt ion crisostom, or wiþ þe gildene mouþ, & seynt austyn witnessen plenerly þis sentence; & bernard seiþ þat a man þat synneþ opynly

aȝenst goddis hestis & ȝeueþ cursed ensaumple to oþere men dispisiþ [dispeseþ X.] more god & doþ more wrong to hym þan iewis whanne þei naileden him bodely on þe cros. For crist louede more cristene men [omitted AA.] soulis þan his owen bodily lif; & þis cursed man drawiþ fro crist alle soulis als moche as in him is, & þe iewis drowyn fro him his bodily lif þat he louede lasse; & þei slen his prophetis & apostlis, [page 102] whanne þei do cursedly aȝenst here techynge & maken it fals as moche as þei kunne: þis sentence witnessiþ ion crisostom vpon þe gospel of seynt matheu; & þus þei sillen crist & bitraien hym for money whanne þei forsaken þe treuþe of holy writt & holy lif for worldly honour & coueitise, & ambrose & bede witnessen þis poynt.

Capitulum 42.

Prelatis blasphemen aȝenst þe holy gost; for þei quenchen his ȝiftis & suffren not cristene men to teche goddis peple wiþ siche ȝiftis, but maken hem to waste þes precious ȝiftis; and so as to here entent & to here dampnacion þei quenchen þe holy gost. For in here wille þei distroien his werkis, & þe synne is demed bi þe entent, þouȝ þe ende come not forþ but be lettid bi goddis myȝt. For whanne þei ben vnable bi ignoraunce & wickid lif to teche cristene peple goddis lawe, þei wollen not suffre trewe men teche frely cristis gospel wiþ-outen here leue & lettris, þouȝ trewe men ben neuere so mochil charged & stired of god to preche his gospel. but þei don þis for þei wolden haue money for here lettris & swerynge þat men not preche aȝenst here synnes, þouȝ þei ben neuere so opyn cursed traitours of god & his peple; as men gessen þat veyn religious don to haue leue of þes goddis traitours to sewe fablis, cronyclis, & lesyngis for to robbe þe pore peple aftir-ward bi clamouse beggynge, dampnyd bi goddis lawe; & þus þei ȝeuen leue to sathanas preschours for to preche fablis & flaterynge & lesyngis, & to

disceyue þe peple in feiþ & good lif & robbe hem of here worldly goodis, & to putten blasphemye vpon crist bi here opyn beggynge & letten cristis prechours to preche frely þe gospel þat wole not flatere but seyn þe soþ to eche man & eche staat aftir goddis lawe. but bi suche ypocrisie þei letten þus prechyng of cristis gospel, last lordis & comunes perceyuen here falsnesse, þei forbeden not vtterly þat men schulden not preche þe gospel, but þat men schulden not preche wiþ-outen here leue; & siþ þei ben ful of coueitise, symonye, pride, extorsions & oþere falsnesse, þei wolen ȝeue to no man leue þat þei supposen wole seie þe soþe & not spare, & so in entente & dede þei comaunden þat no trewe man schal preche þe gospel. & bi þis þei casten to ende in here coueitise, symonye & robberie & meyntenynge of anticristis chirche, & it is to drede last þei enden in þis blasphemye aȝenst þe holy gost.

Capitulum 43^m.

Ȝit worldly prelatis blasphemen aȝenst god þe fadir of heuene; for þei taken vpon hem power þat is specyaly & onely reserued to god; þat is assoilynge of synnes & ful remission of hem; for þei taken on hem principal assoilynge of synnes & maken þe peple to bileue so; whanne þei haue only assoilynge as [page 103] vikeris or massageris to witnesse to þe peple þat god assoiliþ for contricion, & ellis neiþer angele ne man ne god hym self assoiliþ but ȝif þe synnere be contrit; þat is fully haue sorowe for his synnes, & haue wille raþere to suffre los of catel & worldly frendischipe & honour & bodely deþ þan to do wityngly aȝenst goddis comaundement & wille; & þei chargen more here owen assoilynge þan assoillyng of god, for ȝif a man come to here schrifte & sacramentis þei assoilen hym & maken siker þouȝ þe man lie vpon hym self & be not assoilid of god; & þouȝ a man be neuere so treuly assoilid of god for his entre sorwe of synne & charite þat he haþ now to god, þei seyn þat he his

dampnable but ȝif he be assoilid of hem Ȝif he haue space þer-to, pouȝ þei ben cursed heretikis & enemyes of crist & his peple. & þus þei taken litel reward to god whanne he seiþ, what euere tyme a synful man haþ so enteire sorowe for his synnes he schal be saaf. þes prelatis schulden preche þis contricion & mercy of god & ioies of heuene, & þe peril of schrifte wiþ-outen repentaunce, & foulnesse of synnes, & grete peynes of helle, & riȝtwissnesse of god to make þe peple to flee synne & kepe trewly goddis comaundementis, & not disceyuen hem bi here owene power of assoilynge, ne bi fals pardon ne fals preieris & oþer nouelries bi side goddis lawe. of þes þre & fourty errouris & heresies may men see hou euele prelatis disceyuen cristendom. For of hem & non oþere is þis speche, & hou þei ben cause of werris & euele lif in þe peple, and of here dampnacion. God for his endles myȝt and mercy amende þes errouris and oþere, ȝif it be his wille. Amen.