The repressor of over much blaming of the clergy.

THE FIFTH PART. Here bigynneth the v ^e. partie of this book.

THE FIRSTE CHAPTRE.

THE vj^e. principal gouernaunce or point to be tretid in this present v^e. partie, for which gouernaunce summe of the lay peple blamen and vndirnymen vniustli and vnworthili the clergie is this: That bothe of preestis and of lay persoones ben sectis clepid religiouns, maad to men and also to wommen forto be streiȝter to hem in eting and drinking, in speking, in wering, in going, in sleping, and in aboute walking, and in othere deedis of worldlihode and fleischlihode, than is the fredom of lawe of kinde with the settingis to of Cristis sacramentis. Al this summe of the lay peple blamen bothe for the dyuersite and nouelte so takun to be in other wise than is the comoun maner of othere men and wommen; and also thei beren an honde that the religiouns, whiche now ben had and vsid, han summe statutis and ordynauncis being aȝens charite, and therfore aȝens the lawe of God. And ferthermore, these blamers not oonli maken hem blamers, but also diffamers; for thei ascriuen and ȝeuen the fynding and the mentenaunce of alle such sectis or relegiouns to the feend and anticrist, and thei callen it to be werk of the feend; and manye mo reproues thei ȝeuen to religiouns and to therof the religiose persoones, which schame is for to reherce.

That this now rehercid blamyng and vndirnymyng is vniust and bering an hond vntreuli, for that the now rehercid vj^e. principal gouernaunce is leeful and iust, good and expedient, y schal proue bi v. principal conclusiouns, of whiche the firste is this: Holi Scrip|ture weerneth not and lettith not the now rehercid vj^e. principal gouernaunce to be take and vsid with

the comoun lawe of Crist ȝouun to Cristen men. That this conclusioun is trewe, y proue thus: If eny text or processe of Holi Scripture schulde lette and weerne the now seid vj^e. principal gouernaunce, thilk text or proces schulde be oon of these whiche schulen be spoken in the iiij. argumentis now next aftir to be mad. But so it is that noon of tho lettith and weerneth the seid vj^e. principal gouernaunce, as it schal be open bi the answeris to thilk same iiij. argumentis. Wherfore folewith that Holi Scripture weerneth not and lettith not the seid vj^e. principal gouernaunce.

The firste of these iiij. argumentis is this: It is writun, Iames the i^e. capitulum., thus: A cleene religioun and an vnwemmed anentis God and the Fadir is this; to visite fadirles and modirlees children and widowis in her tribulacioun, and to kepe him silf vndefilid fro this world. Out of this text a man may argue in twei maners. In oon maner thus: Iames assigneth this gouernaunce now rehercid in his text to be a cleene religioun and an vnwemmed anentis God and the Fadir; wherfore noon other gouernaunce saue this same, as bi the entent and meenyng of Iames in his now rehercid text, is a cleene religioun and vnwemmed anentis God and the Fadir; and so the religiouns now had [had is added in a later hand.] and vsid in the chirche ben not cleene and vnwemmed anentis God and the Fadir. In an other maner thus: What euer religion lettith and biforbarrith, ȝhe, and forbedith the religioun to be doon and vsid, which is a clene and an vnwemmed religioun anentis God and the Fadir, is an vnleeful religioun, and not worthi be [to be, MS. (first hand).] had and vsid. But so it is, that alle the religiouns now had and vsid in the chirche, in which is vow of wilful and expropriat

pouerte with the vow of obedience to the comaunde|mentis of certein devisid statutis and reulis, letten and biforebarren, ȝhe, and forbeden thilk religioun be doon and vsid, which is cleen and vnwemmed anentis God and the Fadir. Forwhi thei letten and biforebarren, ȝhe, and forbeden to her religiose per|soones forto visite fadirles and moderles children and widowis in her tribulacioun, as is open ynowȝ to ech considerer. And ȝit this visiting is a cleene religioun and vnwemmed anentis God and the Fadir bi the text of Iames now alleggid. Wherfore alle tho othere now seid religiouns had and vsid in the chirche ben vn|leeful and not worthi be had and vsid.

The ij^e. argument is take of the wordis and textis of Seint Poul, Coloc. ij^e. capitulum., i^e. Thim. iiij^e. capitulum., ij^e. Thim. iij^e. capitulum., Tite i^e. capitulum., and of the wordis and text of Peter, ij^e. Pet. ij^e. capitulum., and in manye othere placis, whiche textis y schal reherce here next bi and bi. First, ij^e. Pet. ij^e. capitulum. in the bigynnyng, Petir writith thus: False prophetis weren in the peple, as in ȝou schulen be maistris liers, that schulen bringe yn sectis of perdicioun, and thei denyen thilk Lord that bouȝte hem, and bringen on hem silf hasti per|dicioun; and manye schulen sue her leccheries, bi which the wey of treuthe schal be blasphemed: and thei schulen make marchaundie of ȝou in coueitise bi feyned wordis, to whiche doom now awhile ago cesith not, and the perdicioun of hem nappith not. Also i^e. Thim. iiij^e. capitulum. in the bigynnyng, Poul seith to Bischop Thimothie thus: The Spirit seith openli, that in the laste tymes summen schulen departe fro the feith, ȝeuyng tent to spiritis of errour and to techingis of deuelis, that speken leesing in ypocrisie, and han her conscience corrupt, forbeding to be weddid, to abstene fro metis whiche God made to take with doing of thankingis to feithful men and hem that han knowe the treuthe: (for ech crea|ture

of God is good, and no thing is to be cast awey, which is taken with doing of thankingis, for it is halowid bi the word of God and bi preier;) thou, putting forth these thingis to britheren, schalt be a good mynystre of Iesus Crist, nurischid with wordis of feith and of good doctrine, which thou hast gete; but eschewe thou vncouenable fablis and eeld wom|menys fablis. Also ij^e. Thim. iij^e. capitulum., in the bigyn|nyng, Poul seith to Bischop Thimothie thus: Wite thou this thing, that in the laste daies perilose tymes schulen neiȝe, and men schulen be louyng hem silf, coueitose, hiȝe of bering, proude, blasphemers, not obedient to fader and modir, vnkinde, cursid, with|oute affeccioun, withoute pees, false blamers, vn|contynent, vnmylde, withoute benignite, traitouris, ouerthwert, bollun with proude thouȝtis, bliynde louers of lustis more than of God, hauyng the liknes, of pitee, but denying the vertu of it; and eschewe thou these men. Of these thei ben that persen housis and leden wommen caitifis chargid with synnes, whiche ben led with dyuerse desiris, euermore leern|yng and neuermore perfitli comynge to the science of treuthe. And as Iannes and Mambres [Mambres is the Vulgate reading, whence the early English translations were made.] aȝenstoden Moyses, so these aȝenstonden treuthe, men corruptid in vndirstonding, reproued aboute the feith; but fer|ther thei schulen not profite, for the vnwisdom of hem schal be knowe to alle men, as hern was. But thou hast geten my teching, et cætera. Also Tite i^e. capitulum., in the myddil, Poul seith to Thimothie Bischop of Crete thus: Ther ben manye vnobedient and vein spekeris and desseyueris, moost thei that ben of circumcisioun, which it bihoueth to be reproued, whiche subuerten alle housis, teching whiche thingis it bihoueth not, and that for the loue of foul wynnyng. And oon

of hem her propre profete seide, 'Men of Crete ben 'euermore lieris, yuel beestis, of slowe wombe:' this witnessing is trewe. For what cause blame hem sore, that thei be hool in feith, not ȝeuyng tent to fablis of Iewis and to maundementis of men, which turnen awey hem fro truthe. [Written on an erasure by a later hand; the orthography is against the usage of the MS.] Also ij^e. Pet. iij^e. capitulum., soone aftir the bigynnyng, Peter seith thus: First wite ȝe this thing, that in the laste daies disseyueris schulen come, in disseit going after her owne coueitingis, seiyng, 'Where is the biheest or the 'comyng of him? for sithen the fadris dieden, alle 'thingis lasten fro the bigynnyng of creature.' But it is hid fro hem willing this thing, that heuens weren bifore, et cætera. Also Iude ij^e. [In almost all the MSS. of Wic|lif's version, (from which this and the other quotations in this para|graph are made, almost verbatim,) Jude is divided into two chapters.] capitulum., in the bigynnyng, the Apostle Iudas writith thus: Wo to hem that wenten the wey of Cayn, and that ben sched out by errour of Balaam for mede, and perischiden in the aȝenseiyng of Chore! These ben in her metis feesting to gidere to filthe, withoute drede feding hem silf; these ben cloudis withoute watir, that ben born aboute of the wyindis, heruest trees with oute fruyt, tweies deede, drawen up bi the roote, wawis of the wood see fomyng out her con|fusiouns, erring sterris, to whiche the tempest of derknesses is kept withoute eende. These ben grucch|ers, ful of pleintis, wandring aftir her desiris; and the mouth of hem spekith pride, worschiping per|soones bi cause of wynnyng. And ȝe, moost dere britheren, be myndeful of these wordis, whiche ben bifore seid of Apostlis of oure Lord Iesus Crist, whiche seiden to ȝou that in the laste tymes ther schulen come gilouris, wandring after her owne de|siris,

not in pitee. These ben whiche departen hem silf, beestli men, not hauyng spi[rit]; but ȝe, moost dere brither[en], aboue bilde you silf on ȝoure moost holy feith, and preie ȝe in the Holi Goost, and kepe ȝou silf in the loue of God, and abide ȝe the merci of oure Lord Iesus Crist into lijf euerlasting. And repreue ȝe these men that ben deemed, but saue ȝe hem, and take ȝe hem fro the fier. Also Coloc. ij^e. capitulum., Poul writith thus: Se ȝe that no man disseyue ȝou bi philsophie and vein fallace, aftir the tradicioun of men, aftir the elementis of the world, and not aftir Crist. And sumwhat aftir there thus: Therfore no man iuge ȝou in mete or in drinke or in part of feest dai or of neomenye or of Sabbatis, whiche ben schadewis of thingis to comyng; for the bodi is of Crist. Noman disseyue ȝou, willing to teche in mekenes and religioun of aungelis tho thingis whiche he hath not seen, walking veinli, bolned with witt of his fleisch, and not holding the heed, of which al the bodi bi bondis of ioinyng to gidere vndir my|nystrid and mad wexith into encresing of God. For if ȝe ben dede with Crist fro the elementis of this world, what ȝit as men lyuing to the world deemen ȝe that ȝe touche not, neither taaste, neither trete with hondis tho thingis whiche alle [alle is added in the margin by a later (?) hand.] ben into deeth bi the ilk vce, after the comaundementis and the techingis of men? Whiche han a resoun of wijsdom in vein religioun and mekenesse, and not to spare the bodi; not in honour to the ful filling of the fleisch.

Also, Math. xxiiij^e. capitulum., Crist in maner of prophecie spake of vntrewe techeris, which schulden come in the daies of the Apostlis bifore the destruccioun of Ierusalem, and seide to hise disciplis thus: Men

schulen bitake ȝou into tribulacioun and schulen slee ȝou, and ȝe schulen be in hate to al folk for mi name. And thanne manie schulen be sclaundrid and bitraie ech othere, and thei schulen hate ech othere; and manie false prophetis schulen rise and disseyue manye. Like sentence of the same vntrewe techeris is writun Mark xiij^e. capitulum., thus: Loke ȝe that no man disseyue ȝou. For manye schulen come in my name seiyng, that y am, and thei schulen disseyue manie; and whanne ȝe heere bateilis and opiniouns of bateilis drede ȝe not, for it bihoueth these thingis to be doon, but not ȝit anoon is the eende. Also Math. xxiiij^e. capitulum., Crist in maner of prophecie spake of vntrewe techeris, whiche schulden come nyȝ to the dai of doom and the eende of the world, and seide ther of to hise disciplis thus: Thanne schal be greet tribulacioun, what maner was not fro the bigynnyng of the world to now, neither schal be maad; and but if tho daies hadden be abbreggid, ech fleisch schulde not be mad saaf; but tho daies schulen be mad schort for the chosen men. Thanne if eny man seie to ȝou, 'Lo, here is Crist or there!' nyle ȝe bileeue; for false Cristis and false prophetis schulen rise, and thei schulen ȝeue grete tokenes and wondris, so that also the chosun be led into errour, if it mai be doon. Lo, y haue bifore seid to ȝou. Therfore if thei seie to ȝou, 'Lo, he is in desert!' nile ȝe go out; 'Lo, in priuy placis!' nyle ȝe trowe. For as leit gooth out of the eest and apperith into the west, so schal be also the comyng of Mannys Sone. Wher euer the bodi schal be, also the eglis schulen be gaderid thider. And anoon after the tribulacioun of tho daies the sunne schal be mad derk, and the mone schal not ȝeue liȝt, et cætera. Like sentence touching the same now seid vntrewe techeris is writun Mark xiij^e. capitulum., thus: Thilk daies of tribulacioun schulen be suche, whiche maner weren not fro the

bigynnyng of creature whiche God hath made til now, neither schulen be; and but the Lord hadde abreggid tho daies al fleisch hadde not be saaf; but for the chosen, whiche he cheese, the Lord hath mad schort tho daies. And than if eny man seie to ȝou 'Lo, here is Crist! lo, there!' bileeue ȝe not. For false Cristis and false prophetis schulen rise, and schulen ȝeue tokenes and wondris to disseyue, if it mai be doon, ȝhe, hem that ben chosen. Therfore take ȝe kepe; lo y haue bifore seide to ȝou alle thingis. But in tho daies aftir thilk tribulacioun the sunne schal be maad derk, and the moone schal not ȝeue hir liȝt, et cætera.

The iij^e. argument is thoruȝ weel nyȝ ech word the same and oon with the firste semyng skile sett bifore in the iiij^e. party of this book, the viij^e. chapiter. Which argument gooth up [on] ij. longe processis in Holi Scripture, of whiche the oon is writun Math. xv^e. capitulum., and the other is writun Mark vij^e. [x ^e., MS.] capitulum.; and therfore who wole se this iij^e. argument, as he mai be mad aȝens the vj^e. principal gouernaunce, turne he thidir and he schal it there se.

The iiij^e. argument into the iustifiyng is this: The holi maide and religiose nunne Seint Hildegart, visitid with the spirit of prophecie, wroot manie prophecies whiche weren examyned and approued in a general counceil holdun at Treuer undir Pope Eugeny the [Thridde], [A space left in the MS. for the number.] at which counseil Seint Bernard was pre|sent, as it is writun in famose cronicles. [See Coleti, Concil. tom. 12, p. 1675, s. ann. 1148 A.D., and Al|beric. Chron. ad ann. 1141, (cited by Fabric. Bibl. Lat. Med. et Inf. Æt. vol. 3, p. 771).] And among the prophecies and reuelaciouns spokun bi the seid holi maide Seint Hildegart sche spekith that aftir hir daies schulde rise iiij. ordris of beggers; and not oonli

of the persoones whiche schulden lyue in tho iiij. ordris sche seith yuel; that is to seie, "that thei schulden [schulden is added in the margin by a later hand.] be flaterers, [flateres, MS.] and enviers, and ypocritis, and bacbiters;" but also of the ordre sche seith, meenyng it to be yuel. For sche seith, "that of wijse and trewe men this ordre schal be cursid;" as thouȝ sche schulde therbi meene, that the ordre schulde be worthi be cursid. And ferthirmore sche seith, "that for her synful and gileful lyuyng the comoun peplis hertis schulden falle awey fro hem, and thei schulden falle and ceese and that her ordre schulde be [be is interlineated in a later hand.] alto broke for her bigilingis, and her wickidnessis." ["Insurgent gentes quæ comedent peccata populi, tenentes ordinem mendicum, ambulantes sine rubore, invenientes nova mala, ut à sapien|tibus et Christi fidelibus ordo per|versus maledicatur. Sed diabolus radicabit in eis quatuor vitia, scilicet adulationem, ut cis largius detur: invidiam, quando datur aliis et non sibi: hypocrisim, ut placeant per simulationem: et detractionem, ut se ipsos commendent, et alios vitu|perent . . . . Populus vero de die in diem durior erit, et expertus erit seductiones eorum et cessabit dare. . . . . Sic ordo vester contritus est propter seductiones et iniquitates vestras." S. Hildegard. Prophet. cited by Fabric. Bibl. Lat. Med. et Inf. Æt. vol. 3, pp. 774-776. q. v.] Wherfore tho iiij. ordris or religiouns or beggeris ben badde and not gode, neither worth be had and vsid in the chirche.

ij. CHAPITER.

FOR answere to the firste argument it is to vndir|stonde, that religioun mai be take in ij. maners: In oon maner religioun is such a binding vp or a bynd|ing aȝen of a mannys fre wil with certein ordinauncis, maad bi God or bi man or with vowis or oothis, that he go not so wijde and so brode in hise choicis and refusis, neither in the executing of hise choicis or of

hise refusis with inne the boundis of lawe of kinde, how brode ellis withoute forbeding of lawe of kinde go he myȝte. And religioun in this maner takun is religioun propirli takun, and is descryued in lijk sen|tence bifore in the [vj^e.] [Spaces are left in the MS. for the numbers.] chapiter of the [iv^e.] [Spaces are left in the MS. for the numbers.] parti of this present book. In an other maner religioun is a binding up or a binding aȝens [Perhaps a clerical error for aȝen.] of a mannys fre wil with the lawis of kinde, (that is to seie, with the doomes of cleer and weel disposid resoun,) that he chese not or refuse not neither execute hise choisis or refusis aȝens the now seid lawe of kinde. And so with religioun in this ij^e. maner takun, which is a large and an vnpropre maner of taking and of vndir|stonding religioun, mannys wil is not refreyned saue bi lawe of kinde oonli. And bi religioun takun in the firste now bifore seid maner, which is the verry [verry is interlineated in a later hand.] propre maner of taking religioun, mannys fre wil is refreyned with more than with lawe of kinde; for he is also refreyned with othere statutis or ordinauncis maad bi God or man or with othere vowis or oothis.

Of religioun takun in the firste maner, as anentis statutis and ordinauncis maad bi God himsilf, Holi Writt spekith, Exodi xij^e. capitulum. and xxix^e. capitulum., and as anentis ordinauncis maad bi man, Acts xxvj^e. capitulum., as it is bifore rehercid in the [Spaces left in the MS. for the numbers. Pecock seems to be thinking of what follows. Part v. c. viii.] chapiter of the [Spaces left in the MS. for the numbers. Pecock seems to be thinking of what follows. Part v. c. viii.] parti of this present book. Of religioun takun in the ij^e. maner spekith Holi Writt, Acts x^e. capitulum., where Cornely, than being an hethen man not cristned, is clepid "a religiose man and dreding God;" and that for the weel keping and filling the lawe of kinde, that is to seie, the lawe of resoun. Also of this religioun it is writun Ecclesiastici i^e. capitulum. in the myddil.

In the iij^e. maner religioun is take for religioun of the firste maner and religioun of the ij^e. maner to gidere seet; and in this maner y toke and vndirstode this name "religioun," whanne to a certein book which y haue mad y puttid this name, The reule of Cristen religioun.

Iames in his text alleggid bifore in the firste sem|yng skile meened not of religioun takun in the now seid firste maner, but of religioun taken in the ij^e. now seid maner; and ȝit bi thilk same text Iames meened not, that a man forto visite fadirles and mo|dirles children and widowis in her tribulacioun, and a man forto kepe him vnwemmed fro this world schulde be al an hool religioun takun in the ij^e. maner; but that these deedis bi him there expressid schulden be summe parties of an hool religioun takun in the secunde maner. Forwhi a man forto worschipe and releeue his fadir and modir is a parti of the same al hool religioun takun in the ij^e. maner, and a man forto forbere fals sweryng and idil swering is an other parti of the same hool religioun takun in the ij^e. maner; and lijk maner ech moral vertu is a parti of the same religioun takun in the ij^e. maner. And therfore bi this, that now is thus declarid, it is open ynowȝ that the firste maner of arguyng rehercid bifore upon the seid text of Iames is not worth, whanne it is argued thus: A man to visite fadirles and modirles children and widewis is a religioun; for it is a parti of the now seid greet religioun; therfore noon other vertu than this visiting is a religioun.

For answere to the ij^e. maner of arguyng maad upon the same text of Iames it is to be seid, that the firste premisse is vntrewe, which is there takun and fourmed thus: What euer religioun lettith, bifore bar|rith, ȝhe, and forbedith an othir religioun to be had or doon, which is a cleene and an vnwemmed reli|gioun at God and the Fadir, is vnleeful and not

worthi he had and vsid. Forwhi it is impossible ij. religiouns be; [to be, MS. (first hand).] but that the oon of hem had in a persoon lettith and bifore barrith, ȝhe, and forbedith the other religioun to be for the while in the same persoon, sithen oon and the same man may not be to gidere in ij. religions. And therfore the seid firste premysse of the ij^e. argument maad up on the text of Iames is vntrewe and to be denyed, and so ceessith the strengthe of thilk argument fro geting of his en|tent. Also if thilk premysse were trewe, certis thanne weelnyȝ ech moral vertu of Goddis lawe were vnleeful and not to be had and vsid. Forwhi what euer moral vertu a man wole take and vse, al the while that he is is werking thilk vertu he is therbi lettid, forbarrid, and weerned forto wirche an other moral vertu of Goddis lawe; as, whilis a man is weddid and wole bigete children, he is therbi lettid and weerned to be chaast, and whilis a man wole do almes deedes in Ynglond he is lettid and weerned therbi for to do almesdeedis in Fraunce, and whilis a man rideth in a iorney for a good cause he is therbi lettid and weerned for to heere a preching; ȝhe, and if the wirching of thilk vertu first takun schulde stonde stille perpetuely, he schulde lette and weerne perpetuely the wirching of the other vertu which myȝte ellis be taken; and so, if the seid premysse were trewe, the vertu which is first takun of a man is euermore vn|leeful. And also ech office in a kingis hous schulde be needis displesaunt to the king, forwhi ech office in his hous lettith, forbarrith, [for barrith, MS., (without hyphen).] and weerneth the occupier fro an office in the same hous, which office the king loueth weel to be doon. And so, open it is, that the seid firste premisse is to be denyed; and thanne is thilk argument lettid fro his purpos.

For answere to the [thi, MS.] ij^e. bifore mad argument going upon there rehercid textis it is to be markid wel, that among alle tho textis oonli the firste text aloone, ij^e. Pet. ij^e. capitulum., spekith of viciose sectis whiche schulden rise aftir the daies of Peter, and alle other textis of thilk noumbre speken oonli of viciose persoones tech|ing vntreuly and lyuyng vicioseli and not of eny vi|ciose [A later hand has wrongly al|tered this into vnviciose.] sect. Wherfore noon of alle these textis berith in him silf eny colour forto smyte or reproue or blame eny sect or religion now had and vsid in the chirche, saue oonli the firste text ij^e. Pet. ij^e. capitulum. And sithen the sectis of which Peter there prophecied he in tho wordis prophecied, that "sectis of perdicion schulden be denying the Lord which bouȝte hem," no man mai in eny colour afferme that thilk wordis of pro|phecie of Peter fallith vpon the sectis or religiouns now had and vsid in the chirche, but if he afore proue and schewe that these now had and vsid religiouns in the chirche ben sectis of perdicioun and denyen him which bouȝte hem. And therfore proue he firste and bifore that these now seid religiouns ben sectis of perdicioun, and that thei ben denying Crist, and bi|leeuen not into Crist; and thanne lete him haue the maistrie, that Petir in the wordis of his bifore allegid text prophecied or spake of the religiouns now had and vsid in the chirche. And certis open ynouȝ it is, that ellis he mai not haue euydence as bi thilk text that Peter meened or thouȝte on hem. Forwhi this folewith not in eny good argument: Petir seide that sectis of perdicioun denying Crist schulden come, therfore these now had religiouns ben tho sectis. A lewder and febler skile or argument can noman make; forwhi bi this argument, if he were auȝt, schulde be proued that ech sect or religioun mad, or which

myȝte be mad, were or schulde be vnleeful and a sect of perdicioun, how euer good and profitable and leeful he were or schulde be mad; and so the same secte schulde be good and badde, leeful and vnleeful, which is repungnaunce. And therto to this bad argument muste be sett more, if he schulde eny thing proue and conclude, as is forto seie and argue thus: Petir seide that sectis of perdicioun denying Crist schulden come; and so it is, that these religiouns now had and · vsid in the chirche ben sectis of perdicioun denying Crist; therfore of hem spake or meened Petir. Or ellis thus: Of hem is the prophecie of Peter verified and vpon hem fallith thilk prophecie of Petir; and but if the arguer can proue the ij^e. premysse of this argument, and eer than he proue thilk ij^e. premysse of this ar|gument, that is to seie, that these now had and vsid religiouns in the chirche ben sectis of perdicioun deny|ing Crist, certis he may not waite aftir that the con|clusioun of this argument be proued or be trewe, that is to seie, that the seid prophecie of Petir fille upon the religiouns now had and vsid in the chirche. And thanne ferther, forto proue that these religiouns ben sectis of perdicioun, he muste take his euydencis and hise motyues in othir place out and fro the seid text of Peter; forwhi it muste be proued that the now had religiouns ben sectis of perdicioun, eer and bifore we wite what and of whom the seid text of Peter meeneth. And thus it is open ynouȝ that, as bi the firste text in the bifore sett noumbre of textis, may noon hurte bifalle to the now had and vsid religions.

And thanne ferthermore thus: Alle the othere textis in the same now seid noumbre speken of persoones tech|ing vntreuli and lyuying viciosely, whether thei lyue in eny religiose sect or out of religiose sect; for of alle suche viciose persoones, whether thei lyuen in sect of religioun or out of sect of religioun, tho textis mowen be verified riȝt weel, as is open ynouȝ bi the general

and large speking of the textis in her wordis. But so it is, that thouȝ persoones in a religioun techen amys and lyuen amys, for that thei techen and lyuen other wise than her religioun wolde that thei schulde teche and lyue, ȝit therbi cometh noon hurte to the reli|gioun, as that therfore the religioun were the wors or were badde and vnleeful; but if it schulde be seid and holde therto answeringli and folewingly that the sect of Cristis Apostlis were badde and vnleeful, for that Iudas lyued theryn amys; and but if it schulde be seid that Crist blamed and reproued the state of preesthode and the state of bischophode in the oolde lawe as badde and vnleeful, bicause he blamed and reproued the persoones of tho statis; whiche noman ouȝte holde, for God him silf made tho statis, and he made no badde and vnleeful thing. Wherfore folew|ith needis that as bi alle tho textis of the bifore spokun noumbre, comyng in processe aftir the firste text of hem, is no strok ȝouun to eny sect or eny religioun forto therbi seie that eny sect or religioun is badde or vnleeful. Also open it is, that tho textis strecchen hem to viciose persoones being out of reli|gioun, as weel as to viciose persoones in religioun. How schulden thanne tho textis serue in special forto distroie eny religiouns more than forto distroie eny state, ȝhe, ech state which is not religioun, as the state of dekenhode, the state of preesthode, and othere; if in suche statis ben persoones vicioseli lyuyng? Certis no witti man can herto seie nay. And thanne ferther, sithen tho now seid textis speken of viciose persoones teching amys, bileeuyng amys, and lyuyng amys, whether thei ben in sect of religioun or in other state out of religioun, if eny man wole take vpon him forto proue that tho textis or summe of hem ben verified of persoones now lyuyng in religioun or in preesthode out of religioun, make he first ther of his proof; and whanne he hath maad ther of his proof

bi euydencis being withoute tho textis, (as he muste needis for cause now late bifore in this present chapi|ter tauȝt,) Goddis forbode that he be weerned forto afferme, holde, and seie, that tho textis speken of per|soones, and lete him holde and seie tho persoones for to be reproued of Holi Writt and of the Apostlis; and noman schal him therfro weerne. And it is al that he mai haue toward his purpos bi the same seid noumbre of textis. But whanne he hath al this at his lust, what hath he therbi forto reproue and blame eny sect or religioun? Certis riȝt nouȝt, as it is openli schewid in this processe of answering. Wherfore noon of alle tho textis sewyng in rewe aftir the first text ȝeuen eny strook to eny religioun now had and vsid in the chirche.

Neuertheles for as myche as the blamers and re|prouers of the vj^e. principal gouernance ben aboute forto proue that the ij^e. text of the bifore sett noum|bre, which text is of Poul, i^e. Thim. iiij^e. capitulum., spekith of sectis and religiouns, namelich now being, and not oonli of persoones being in religioun, therfore now next after al this going bifore her euydencis ben to be rehercid, that answere and solucioun be to hem paied. Thei arguen thus: Tho persoones of whom Poul spekith in the seid secunde text which is writun i^e. Thim. iiij^e. capitulum. ben alle tho persoones whiche for|beden to be weddid, and also tho that bidden ab|steyne fro metis whiche God made to take with doing of thankingis, as it is open ynow bi wordis of the text; but so doon the persoones being in the reli|giouns now had and vsid in the chirche, and that not as bi her owne witt, wil, and entent oonli, but as bi strengthe and entent and reule of her religioun; wher|fore not oonli the persoones of these now had and vsid religiouns ben blamed and reproued bi the seid text of Poul, i^e. Thim. iiij^e. capitulum.; but also the religiouns of the same persoones ben theryn and therbi also

blamed and reproued, sithen tho persoones ben blamed bi the seid text in that and for that, that thei techen and doon as her sect and religioun wole that thei teche and do.

And that tho persoones by strengthe and entent of her sectis and her religiouns forbeden to be weddid and forto abstene of metis whiche God made to take, thei ben aboute forto proue thus: Tho religiose men bi strengthe and entent of her religiouns dressyng hem therto bidden to her vndirlingis and her felawis and britheren being in the religiouns forto lyue chaast for euer; wherfore in so bidding thei musten needis forbede to the same vnderlingis and felawis forto be weddid; also summe of the same religiosis bi strengthe and reulis of her religiouns forbeden to her vndirlingis and felawis of religioun forto ete fleisch for euere, and summe bi strengthe of her religioun forbeden the eting of fleisch for sum cesoun and tyme of a monthe and of summe certeyn daies; wherfore, as it semeth to hem, tho [that tho, MS.] religiosis maken bi strengthe of her reli|giouns the same forbodis which Poul in his seide text blameth, that is to seie, forbeden to ete metis whiche God ordeynede to take. And if this be trewe, therof muste folewe that as Poul bi and in his seid text reproueth her now spokun forbedingis, [forbedindis, MS.] so bi and in his same text he reproueth her religiouns reuling tho persoones forto so forbede.

Answere to this arguyng schal be this: Poul in the ij^e. text of the seid noumbre, i^e. Thim. iiij^e. capitulum., meeneth of suche forbeders whiche wolden forbede wedding and forbede eting of certein metis as deedis vnleeful in hem silf, or as being alwey contrarie to Goddis lawe; but so forbeden not oure religiose prelatis bi strengthe and entent of her religioun to her britheren in the

same religiouns, but these [these same, MS. (first hand).] religiose prelatis forbeden wedding and fre eting of alle metis to her religiose britheren, bi cause tho britheren han bounde hem silf to God into the contrarie, that is forto neuere be weddid and forto absteyne fro certein metis; and also neither tho prelatis forbeden neither tho sug|getis vowiden to forbere wedlok and the vce of fleisch in certein whilis as vnleeful deedis and as deedis contrarie to Goddis lawe, but as deedis whos for|beringis schulden make hem the more sureli kepen hem fro breking of Goddis lawe; and therfore the forbeders now in religioun ben not in the caace and in the deedis of whiche Poul spekith in the ij^e. seid text, which is i^e. Thim. iiij^e. capitulum. And but if Poul meened in the seid ij^e. text as it is now seid that he meened, and but if it were leeful to forbede as oure religiose prelatis now forbeden, certis ellis he were contrarie to him silf; forwhi, i^e. Thim. v^e. capitulum., he for|bedith widowis to be weddid after [after that, MS. (first hand).] thei han bounde hem silf to chastite.

Certis in the daies of the Apostlis weren men clepid pseudo or false Apostlis, whiche wenten aboute cun|trees in the daies of the Apostlis, and peruertiden peplis fro the teching into which Poul had sette hem, as the Corinthies and the Galathies. Of whiche pseudo or false Apostlis summe tauȝten that it was not leeful that men ete fleisch which was offrid to idols, neither bigge thilk fleisch whanne it were brouȝt into market after tyme of offring forto be solde; summe other of these pseudo tauȝten and helden that Cristen peple musten needis take the circumcision and the birthens of the oold lawe with the newe, as of euereither of these Poul spekith in his Epistle to Corinthies; and of the ij^e. he spekith in his Epistle to Galathies.

Ferther more summe othere of hem tauȝten that men schulden not be boundun bi mennys lawis, and ther|fore thei schulden not obeie to princis and dukis, whom Poul reproueth, Rom. xiij^e. capitulum. and i^e. Thim. i^e. capitulum., and Petir in his firste Epistle the ij^e. capitulum. Ferther|more the herisies of Hymeneus [Hermyneus, MS.] and of Alisaundre weren in the daies of the Apostlis, whom Poul curside for her heresie, as it is open i^e. Thim. i^e. capitulum. in the eende. Also Ioon the Euangeliste in his ij^e. Epistle meeneth that in hise daies weren heretikis going aboute to disseyue trewe bileeuers. Also Coloc. ij^e. capitulum. is men|sioun mad of heretikis whiche weren aboute to bringe yn in tho daies vnresonable religiouns aȝens trewe feith, and that bi colour that reuelacioun was maad to hem ther upon. And so open it is, that dyuerse sectis of heretikis rosen and regneden in tyme of the Apostlis, and diden miche care and lett and perse|cuciouns to the verry Apostlis, and therfore of hem myȝte be meened myche of this that is seid in the bifore alleggid textis.

Ferthermore, longe aftir the daies of the Apostlis heretikis weren, whiche helden that vttirly it is synne eny man or womman be weddid, and eny man haue to do in fleischli deling with a womman, as helde the sect of Eraclitis; [This appears to be a blunder or clerical error for Hieracitis. See for them and Tatian's disciples, August. Lib. de Hæres. c. 47 and c. 25. Op. tom. viii. pp. 13 and 7. (Ed. Antv. 1700).] which also therwith helden that oonli chast persoones schulen come into heuen, and that children diyng bifore her ȝeeris of discrecioun schulen neuere come to heuen. And summe othere heretikis with her foleweris making to gidere her sect han be, whiche helden that vttirli it is synne forto ete fleisch, as helde the sect of Tacianys. Summe othere sect of heretikis hath be, which weel allowid

wedlok, but thei helden dampnable if eny widowe were weddid; and herwith thei helden, if eny persoon hadde do oonys eny notable greet synne, that he neuer schulde haue therof forȝeuenes, [forȝeues, MS.] how euer miche [how miche, MS. (first hand).] repentaunce and penaunce he dide for it. And so oonli these heretikis and othere to hem like weren in the case of forbeding of which Seint Poul spekith in the ij^e. text; and not the othere religiose forbeders of this present tyme, whiche forbeden wedding and eting of fleisch bi cause of vow or boond therto bifore maad of hem to whom the forbedingis [are] maad, and whiche neither forsaken neither forbeden wedding and eting of fleisch as deedis vnleeful and contrarie to Goddis lawe. And thus myche is ynouȝ for answere to the ij^e. argument.

Answere to the iij^e. argument schal be the same answere which is sett bifore in the iiij^e. parti of this book the ix^e. chapiter, and is ȝouun there for answere to the firste semyng skile sett in the viij^e. chapiter of the same iiij^e. partie. Therfore who so wole se the seid answere, turn he thider; for there he mai it se.

To the iiij^e. bifore maad argument, proceding vpon the reuelacioun and prophecie ȝouun to Seinte Hilde|gard, it is to be seid thus: Whether it be trewe or no what sche seide and wroot of the persoones hold|ing the iiij. ordris of beggeris and of her ordre, this y dare seie, that among the reuelaciouns and pro|phecies, whiche ben ascriued to hir, is conteyned vntrouthe contrarie to the trewe feith; and for to it proue y durst leie in plegge my lijf, how euer it be that her prophecies and reuelacions weren approued.

iij. CHAPITER.

FERTHERMORE for as myche as y haue wist this, that summe of the lay peple, whanne thei han rad or han herd red summe of the bifore alleggid textis in the [i^e.] [Spaces left in the MS. for the references.] chapiter of the [v^e.] [Spaces left in the MS. for the references.] parti of this book, (bi cause thei couthen applie tho textis in oon manner or other, thouȝ not moost euenli neither verili [veri, MS.] and accordingli to sectis and persoones now being and lyuyng in the chirche; and therwith thei knewen not bi reding or heering of oold stories how that sectis and persoones lyuyng in hem weren in eeldir daies, to whom the same textis myȝten euenlier and more accordingli be applied,) han thouȝt and han holde stiffeli for bettir or wors in her conceitis and wordis, that tho textis weren seid and writun for these sectis now presentli being in the chirche and for the persoones lyuyng in hem as it were oonli, as thouȝ neuere had be eny sectis bifore in oold daies into whiche tho textis myȝten be verified; and therbi tho reders han fallen out into bering of greet indigna|cioun anentis this [Apparently a clerical error for these or thes.] present sectis and religiouns, and han seid ful foule and ful vnskilfulli of hem aȝens honeste and aȝens wisdom and aȝens charite;—wher|fore [The sense strictly requires ther|fore; but see Glossary.] into remediyng of suche mennys vnkunnyng and into remediyng of her obstynat holding, and forto make hem the redier and the willier forto counceyle with leerned men vpon oold stories and oold recordis in the chirche, and forto make hem heere such oolde stories and recordis and leerne what hath be doon in eeldir daies more than they witen off, y schal now

reherce here sumwhat what maners of dyuerse yuel and vntrewe sectis of Cristen men weren in eeldir daies, (summe in the daies of the Apostlis, and summe aftir the daies of the Apostlis,) that alle suche now seid reders and heerers mowen therbi leerne, that the wordis of Petir, ij^e. Pet. ij^e. capitulum., and the wordis of Poul, i^e. Thim. iiij^e. capitulum. and ij^e. Thim. iij^e. capitulum., weren verified of manye sectis and persoones, eer eny of these religiose sectis weren whiche ben in the chirche.

Certis in the daies of the Apostlis in Cristen men was the sect of Menandrianis, whiche helden that the world was mad not of God but of aungelis. [August. Lib. de Hær. c. 2.]

Also the sect of Basilidianis, whiche helden that Crist suffrid not verili his passioun and his deeth, but apparentli and seemyngli oonli. [Aug. l.c. c. 4.]

Also the sect of Nycholaitis, which helden that weddid men myȝten chaunge to gidere her wyues. [Aug. l.c. c. 5.]

Also the sect of Carpocracianys, which helden that Crist was not God, but man oonli, and was bigetun bitwixe man and womman deling to gidere fleischli. [Aug. l.c. c. 7.]

Also the sect of Chirencianys, [The MS. reading is apparently a little corrupted. At all events Pecock intended to express the Ce|rinthians.] whiche helden that aftir the general resurreccioun [The MS. reading here and below looks like resurrectioun; but more probably resurreccioun is intended. The analogy of the orthography favours the latter, and c and t are often almost identical in form.] men and wommen thanne rising schulden lyue in greet fleischli welthe and delectacioun upon erthe a thousand of ȝeeris. [Aug. l.c. c. 8.]

Aftir the daies of the Apostlis roosen also manye vntrewe sectis of Cristen men, as the sect of Valen|tynyanys, whiche helden that Crist took no thing of Maries bodi, but passid forth thoruȝ hir as thoruȝ a pipe or a canal. [Aug. l.c. c. 11.]

Also the sect of Apostelynys, whiche helden as dampnable that eny man hadde in his propirte eny worldli good. [Aug. l.c. c. 40.]

Also the sect of Cerdyonystis and of Marcionystis, whiche helden that ij. Goddis ben, oon good, and an other yuel; and the oon is maker of riȝt and of good thingis, and the other is maker of vnriȝt and of badde thingis. [Aug. l.c. c. 21 and c. 22.]

Also the sect of Seuerianys, whiche helden as vnleful for to drinke wijn, and helden not with the Oold Testament, neither that the general resurreccioun schulde come. [Aug. l.c. c. 24.]

Also the sect of Tacianys, which helden that fleisch schulde not be ete. [Aug. l.c. c. 25.]

Also the sect of Cathafrigis, whiche helden that the Holi Goost came not into the Apostlis, but into hem that weren of the Cathafrigis oonli. [Aug. l.c. c. 26.]

Also the sect of Cathartitis, whiche helden to be vnleeful that eny widowe be weddid, and that, aftir a man hath synned in eny greet synne, he schal neuer haue ther of forȝeuenes, how euer greet repentaunce and amendis he do. [Aug. l.c. c. 37.]

Also the sect of Paulianys, which helden that Crist was not bifore Marie, but took his bigynnyng of Marie. [Aug. l.c. c. 44.]

Also the sect of Antropomorfitis, whiche helden that God in his godhede hath hondis and feet and othere suche membris. [Aug. l.c. c. 50.]

Also the sect of Eraclisis, whiche helden that alle men ouȝten lyue chast, and that wedlok is vnleeful, and that children diyng bifore her ȝeeris of discrecioun schulen not come to heuen. [Aug. l.c. c. 47.]

Also the sect of Nouacianys, whiche helden that if eny man falle oonys fro the feith, that he schal neuere haue ther of forȝeunes, and that a man oonys baptisid hath nede in sum caas for to be aȝen baptisid. [Aug. l.c. c. 38. Isid. Hisp. Orig. lib. viii. c. 5.]

Also the sect of Ebionytis, which helden Crist to be a pure man oonli, and these helden the riȝtis and obseruauncis [ob'seaūcis, MS.] of the Iewis rennyngli with lawe of kinde and with the feith of the Gospel. [Aug. l.c. c. 10.]

Also the sect of Fotyanys, [Fontianys, MS. (first hand).] which helden that Crist was conceyued and bigete bitwixe Ioseph and Marie bi fleischli deede. [Aug. l.c. c. 44 and c. 45. Isid. Hisp. l.c.]

Also the sect of Acyanys and of Ennomynyanys, which helden that al the while a man holdith him silf in the feith he is not dampnable for eny other synne which he doith, thouȝ he schal be therfore punyschid for awhile. [Aug. l.c. c. 54.]

Also the sect of Sabellianys, which helden that of the Fadir, Sone, and Holi Goost is not but oon persoon. [Aug. l.c. c. 41.]

Also the sect of Arrianys, which helden that the Fadir and Sone ben not oon substaunce. [Aug. l.c. c. 49.]

Also the sect of Macedonyanys, whiche helden that the Holi Goost was not God. [Aug. l.c. c. 52.]

Also the sect of Appollynaristis, which helden that Crist in his incarnacioun took a bodi but not a soul. [Aug. l.c. c. 55.]

Also the sect of Antymaritis, whiche helden that Marie was fleischli knowen of Ioseph aftir that Crist was of hir born. [Aug. l.c. c. 56.]

Also the sect of Donatistis, whiche helden that the Sone is lasse than the Fader, and the Holi Goost lasse than the Sone, and that a man baptiside of an heretik hath nede to be baptisid aȝen. [Aug. l.c. c. 69.]

Also the sect of Bonosianys, [Boitosianys, MS.] whiche helden that Crist is not the propre Sone of God, but his Sone bi choise or purchase. [Isid. Hispal. l.c.]

Also the sect of Iouyanystis, whiche helden that forto lyue in maidenhode and forto lyue in wedlok in bigeting children ben of oon meryt, and that forto ete and for to faste ben of oon merit afore God. [Aug. l.c. c. 82.]

Also the sect of Elvidianys, whiche helden that Marie conceyued and bare sones and douȝtris after that sche conceyued and bare Crist. [Aug. l.c. c. 84.]

Also the sect of Paternyanys, which helden that the louȝer parties of a mannys bodi weren maad of the feend. [Aug. l.c. c. 85.]

Also the sect of Arrabianys, whiche helden that a mannys soul dieth with the bodi and schal rise aȝen with the bodi in the laste dai. [Aug. l.c. c. 83.]

Also the sect of Pelagianys, whiche helden that a man bi his fre wil mai deserue heuen withoute grace. [Aug. l.c. c. 87.]

Also the sect of Nestorianys, whiche helden that Marie was not the modir of God but modir of a man oonli, to which man aftir he was born of Marie God couplid him silf; as ther weren in him ij. naturis, oon of God, and an other of man. [Isid. Hisp. l.c.]

Also the sect of Euticianys, whiche helden that in Crist aftir his incarnacioun weren not ij. kindis or naturis, but oon nature; for that the manhode passid bi turnyng into the Godhede. [Isid. Hisp. l.c.]

Also the sect of Tritoycis, whiche helden that as thre persoones ben in Trynyte, so thre Goddis ben in Trinite. [Isid. Hisp. l.c.]

Also the sect of Waldensis. [Nearly nine lines, i.e., space for about fifty words, are left blank in the MS.]

Also the sect of Wiclifistis, [Wiclififtis, MS.] whiche aȝens the vij. principal gouernauncis touchid and rehercid bi the proces of this present book holden in the maners rehercid in this present book, and in wors and horribler maner, as it is open in the book of Wiclijf and of othere being of his sect.

Of manye mo heretik sectis than of these here now rehercid a man may here, if he wole rede Ysidor in the viij^e. book of hise Ethymologies and Austyn in his book Of heresies; but ȝit if a man wole knowe the heresies of hem in lengthe, he muste rede the book which therof made Epiphanius the Greke, and the book which therof made Philaster the Latyn writer. Neuertheles bi this rehercel here now maad of heretik sectis [The references to Augustine's work are given under the respective sects, reference to that of Isidore being only added, when he relates something named by Pecock which is not found in Augustine. All the information given in the text is to be found in these two works, and Pecock probably knew no more of Epiphanius (and perhaps of Philaster also) than what he saw quoted by Augustine. These latter authors, therefore, are not referred to in the notes.] it is open ynouȝ that alle tho men, whiche weenen that the [tho, MS.] wordis of Peter, ij^e. Petri ij^e. capitulum. and the wordis of Poul, i^e. Thim. iiij^e. capitulum. and ij^e. Thim. iij^e. capitulum., and the other textis bifore in the [firste] [Spaces left in the MS. for the numbers.] chapiter [of the fifthe parti] [Spaces left in the MS. for the numbers.] of this book alleggid, musten nedis be seid and be verified of the religiouns now being in the chirche, ben foule bigilid.

Out of which bigiling God for his merci graunte, that thei rise sumwhat the sooner bi enformacioun which thei mowen take bi rehercel now mad of heretik sectis; that thei rise out fro her indignacioun born anentis religiouns now had in the chirche, and fro al the bacbiting which thei maken aȝens the same religiouns.

iiij. CHAPITER.

THE ij^e. principal conclusioun biholding the vj^e. principal gouernaunce is this: Doom of clerili in kinde disposid resoun lettith not and weerneth not the seid vj^e. principal gouernaunce. That this conclusioun is trewe y proue thus: If eny doom of such resoun schulde lette and weerne the seid vj^e. principal gouer|naunce, it schulde be oon of these doomes which ben conteyned in the iiij. semyng skilis now next to be maad and fourmed; but so it is, that noon of tho doomes lettith and weerneth the seid vj^e. principal gouernaunce. Wherfore no doom of such seid resoun lettith and weerneth the seid vj^e. principal gouernaunce.

The firste of these iiij. now spokun semyng skilis is this: Ech religioun is vnleeful and not worthi be had and vsid, which lettith and afore barrith, ȝhe, and weerneth the comaundement of God in his lawe of kinde to be doon; but so it is, that ech of the bifore spoken religions now had and vsid in the chirche and conteyning vow of wilful expropriat pouerte and obedience to certein reulis and statutis lettith and afore barrith, ȝhe, and weerneth hise re|ligiose persoon for to do and fulfille sum comaunde|ment of God. Forwhi ech of tho religiouns lettith and forbarrith and weerneth hise persones for to do bodili almes deedis to the pore and nedi, and also forto worschipe his fadir and modir in the effect of

releeuyng her bodili and goostli neede and lak, as it is open to ech attender. And ȝit God biddith bodili almes deedis to be doon, as it is writun [Luk xj^e.] [Spaces left in the MS. for the references.] capitulum. thus, That that is ouer plus ȝeue ȝe almes; and also Math. xxv^e. capitulum. it is open that for vndoing or for the leuyng of such bodili almes vndoon men schulen be dampned. Wherfore forto do such almes is the comaundement of God. And also that ech man thus worschipe his fadir and modir is the comaundement of God, it is open, Mark [vij^e.] [Spaces left in the MS. for the references.] capitulum. and Effes. [vj^e.] [Spaces left in the MS. for the references.] capitulum. Wherfore alle suche now spokun religiouns ben vnleeful, and not worthi to be had and vsid.

The ij^e. semyng skile is this: Thilk thing or gouer|naunce, not being necessarie into oure saluacioun for that it is the comaundement of God, what euer he be, is to be kutt awey and to be leid aside and to be not had and vsid, of which myche goostli harme and synne comen, for that that he is the occasioun that thilk goostli harme and synne comen. Forwhi into the meenyng of this now rehercid proposicioun or sentence the Gospel is alleggid bifore in the [v^e.] [Spaces left in the MS. for the references.] chapiter of the iij^e. [this v ^e., MS. See p. 307.] parti of this book thus: If thi riȝt iȝe or thi riȝt hond or thi riȝt foot sclaundre thee, pulle him out or kutte him awey, and caste him fro thee; but so it is, that of ech of the now spokun religiouns had and vsid in the chirche miche goostli harme and synne comen; so that ech of them is the occasioun wherbi and wherfro the goostli harme and synne comen. Wherfore folewith that ech of the now spokun religiouns ouȝte be pullid out of the chirche, and ouȝte be kutt awey, and be not had and vsid.

The iij^e. semyng skile is this: If suche now spokun religiouns ben so gode and so profitable to Cristen men as is now bifore pretendid hem to be, whi or|deyned

not Crist tho same religiouns to be had and vsid; sithen he couthe haue ordeyned tho religiouns as weel as men couthen fynde hem and devise hem, and sithen he loueth us and wilneth oure goostli profit more than we silf willen, forwhi for oure goostli profit he soore laborid, suffrid, and died? Wher upon it myȝte be argued in forme thus: Crist, which was oure grettist louer and oure best prower, ordeyned al that was best for us to haue and al that is notabili bettir to be had than to not be had; for ellis he hadde not be anentis us to gidere wijsist purueier and ten|dirist louer: but so it is, that Crist not ordeyned these spokun religiouns, forwhi it is bifore grantid in the [i^e.] [Spaces left in the MS. for the references. See p. 483.] chapiter of the [v^e.] [Spaces left in the MS. for the references. See p. 483.] parti and it is openli trewe that men founde hem and devisid hem, and that now late summe and manye of hem: wherfore thei ben not necessarie, neither thei ben in notable degre bettir to be had or to be not had.

The iiij^e. semyng skile is this: If for to haue reli|gioun and religiosite set to the comoun lawe of God maad of lawe of kinde and of sacramentis is leeful, good, and profitable, whi mai not this good and profit sufficientli be performed and fillid bi oon or ij. or a fewe of suche religions had and vsid [had and vsid is added by a later hand.] in the chirche? Skile ther aȝens semeth to be noon, namelich sithen alle tho religiouns had and vsid in the chirche ac|corden and ben as oon in the thre substancial thingis of hem alle, that is to seie in the iij. vowis whiche alle suche religioses maken. Wher fore this that ther ben now in the chirche so manye foold dyuerse reli|giouns and religiosis, (of whiche summe eten fleisch, whanne othere religiosis eten fisch; summe waken, whanne othere slepen; summe weren whijt, summe

weren blak, summe weren whijt aboue and blak bi|nethe, and summe in the contrarie maner weren blak aboue and whijt binethe; summe weren lynnen next to her skyn, and summe forberen al lynnen fro her skyn of the bodi) is not but of vnconstaunce and of vnstabilnes, of liȝtnes and vnavisidnes, and of scisme making in the oonhede of Cristen britheren; and is modir cause and occasioun of debatis and of lasse loue to be had among alle Cristen britheren to gidere, and so forth of othere yuelis.

v. CHAPITER.

FOR answere to the firste semyng skile, the ij^e. premysse of the argument there maad is to be denied, which ij^e. premysse is this: That ech religioun now had in which is vow of expropriacioun lettith, forbar|rith, and weerneth sum comaundement of God to be doon. And whanne ferther into the [the is interlineated in a later hand.] proof ther of it is argued thus: Ech such religioun lettith and weern|eth hise persoones forto do bodili almes of ricchessis deling, and also lettith and weerneth hise persoones forto releue her fadir and modir being in pouerte, and ȝit these deedis ben comaundementis of God; it is to be answerid here, that noon of these religiouns lettith tho deedis to be doon bi eny of hise persoones, as tho deedis and whanne tho deedis ben comaundementis of God to the same persoon, but as and whanne tho deedis ben noon comaundementis of God to the same persoon: and therfore noon of tho religiouns lettith hise persoones forto do eny comaundement of God.

For ferther cleering and declaring of this maad an|swere it is to wite, that ther ben ij. maners of Goddis

comaundementis. Forwhi summe comaundementis of God ben negatyues, that is to seie, weernyngis or forbodis, as ben these: Thou schalt not do avoutrie; Thou schalt not bere fals witnes; Vnworschipe thou not thi fadir and modir, and suche othere; and these bynden to alwey, and to whom euere eny of these comaundementis is oonys a comaundement, to him thilk same comaundement is euermore perpetueli a comaundement. Summe othere comaundementis ben affirmatyue comaundementis, that is to seie, biddingis that certein deedis be doon, as ben these: Worschipe and releeue thi fadir and modir; Ȝeue thou almes to the poor; Teche thou the vnkunnyng, and suche othere: and these comaundementis binden not to [to is interlineated in a later hand.] alwey, and to whom these ben comaundementis for oon while, thei mowen ceese to be comaundementis, as for an other while. Forwhi sithen affirmatyue or bid|ding comandementis ben comaundementis that certein deedis be doon, and if tho deedis mowen not be doon with oute certein to hem required meenes, it muste needis folewe that if and whanne a man iustli lackith the meenes, bi whiche needis tho deedis schulden be doon, he is not bounde forto do thilke deedis; and if euer and whanne euer a man may resonabili and therfore lawfulli make him silf lacke the meenys, bi whiche tho deedis musten needis be doon, if thei schulden be doon, that thanne he may make him be not bounde to tho deedis, and may make that tho deedis be not to him comaundementis of God, thouȝ bifore whanne he hadde or myȝte haue the meenis of tho deedis, tho deedis weren to him comaundid deedis. And therfore folewith needis, that whanne euer a man iustli and withoute blame of resoun lackith the ricchessis, with whiche he myȝte visite

the faderles and modirles children and poor widowis and do other bodili almes, thanne as for thanne and as for al thilk while it is not comaundement of God to him forto do such now seid almes, neither forto releeue the pouerte of his fadir and modir; and bi lijk skile it muste needis folewe, that if euer and whanne euer a man may not aȝens resoun (but bi doom of cleer resoun) make him silf lacke suche ricchessis, ȝhe, and make him silf lack the power forto wynne or other wise come to iustli suche ricch|essis, thanne and as for al thilk while it is not comaundement [a comaundement, MS. (first hand, apparently).] of God to him neither forto releeue the pouerte of his fadir and moder or of eny other neiȝbour, neither it is comaundement of God to him forto labore that he wynne bi craft or in eny other wise to gete ricches forto therbi releeue the pouerte and nede of his fadir and modir or of eny other neiȝbour to him.

And that a man now hauyng ricchessis in greet plente mai with his good wil iustli and leefulli make him silf lacke tho same ricchessis, ȝhe, and the power forto wynne, gete, or haue ther aftir eny suche ricch|essis, y proue in this wise: I putte caas here, were a man which hath myche ricches, wherwith he mai weel releeue the pouerte of his fadir and modir and of hise othere neiȝboris, if thei in eny pouerte now weren; and this man hath a bodili sijknes, (or ellis dredith for greet liklihode forto falle into a bodili sijknes,) bi which he schal lyue in huge vnberable peine or be deed; ther is a lecche which wole vndir|take to make him hool, or to preserue him fro the fal into thilk sijknes; but al the ricches of this seid man is litil ynouȝ forto spende aboute the medicyns longing to thilk cure or preseruacioun. This man

seing this spendith out al his seid worldli ricches into the now seid purpos, and makith him silf wil|fulli to lacke the meenys bi whiche he myȝte releeue the pouerte of his fadir and modir, into which thei ben falle aftir this expense. Thanne y aske heere this questioun: Whether this man in so expending dooth aȝens the comaundement of God, bi which God biddith that a man releeue the pouerte and nede of his fadir and modir, and releeue the neede of hise othere neiȝboris? Certis ech resonable man this heer|ing wole seie nay; ȝhe, and thouȝ eer than he hadde bigunne to make this expense he hadde seen his fader and modir falle into greet pouerte and bodili neede, ȝit he hadde not do amys forto bigynne and contynue his now seid expense, and forto leue his fadir and modir and othere neiȝboris in her pouerte and bodili nede. And thouȝ ouer al this seid expense it were so, that the leche wolde not do and make this seid cure, but if this man wolde bicome his per|petual seruaunt or boond man, and folewe him into a fer cuntre, and serue him for mete and drinke and clooth oonli; ȝit this man schulde not do amys forto so make him silf lacke power into wynnyng eft soone of worldli good in bycomyng [by comyng, MS.] boond to this leche for the seid effect and purpos, bisidis the expense of alle hise ricchessis now of him possessid and had, as it is open ynouȝ to resoun. But whi and for what cause is this trewe? Sotheli for thouȝ this man be bounde forto loue his fader and moder and hise othere neiȝ|boris as him silf, ȝit he is not bounde for to loue eny of hem more than him silf, neither so myche as him silf; but this man is bounde bi the dew ordre of charite which doom of resoun ȝeueth, and so bi the lawe of God forto loue him silf more than his fadir

and modir and hise othere neiȝboris, as it is schewid in othere placis of my writingis; so that this man ouȝte loue in affect and in effect his owne bodi more than the bodi of his fadir or modir or of eny other neiȝbore, and his owne soule more than the soule or the bodi of his fadir or modir or of eny other to him neiȝbour, and his owne bodili lijf more than the bodili lijf of his fadir and modir. Certis if this be the cause, as no kunnyng man mai denye it to be the very and trewe therof cause, thanne ther of folewith this: that miche rather, if eny man is ful sijk in synne or dreed|ful with ful likeli opinioun that he schal falle ful periloseli into synne and contynue so, that he dredith lest he schal not make a sure eende into his salua|cioun; and it is seen in resoun that forto be curid or preserued herof best wey and surist wey and noon other sure to his freelnes wey is, than to forsake alle hise temporal ricchessis and bicome a religiose man in sum religioun conteynyng vow of wilful pouerte, bi which vow he not oonli muste leue hise now had ricchessis and power forto [to is interlineated in a later hand.] aftirward of the newe wynne and come to eny suche ricchessis; if he so do, ȝhe, thouȝ for the while he seeth his fadir and modir and hise neiȝboris falle or be in grettist bodili pouerte and nede, he doith not ther yn amys, neithir doith aȝens the comaundement of God. Forwhi he not therbi dooth aȝens the loue, bi whiche he ouȝte loue his fadir and modir and hise othere neiȝboris as him silf; but he executith the comaundement of God, bi which he is bounde to loue him silf more than his fader and modir and hise othere neiȝboris, namelich his owne soule and his goostli helthe more than the goostli welthe and the bodili welthe of his fader and modir and of hise othere neiȝboris: and therfore he

dooth not ther ynne amys, neither brekith therbi eny comaundement of God, but he ther yn and ther bi fulfillith the now seid comaundement of God.

And thouȝ y schulde seie no more than this now seid, certis it were ynouȝ for answere to the first semyng skile. Neuertheles thus myche more y schal therto sette: The comoun peple and perauenture summe of the clerkis ben her yn bigilid, that thei weenen this comaundement of God, Honoure thou thi fadir and modir, to be a seueral comaundement bi him silf departid fro this comaundement of God, Loue thou thi neiȝbore as thi silf, and to be a streitir comaunde|ment and more to be kept than is this comaundement, Loue thou thi neiȝbore as thi silf; but certis this is not trewe. Forwhi therof wolde folewe that a mannys fadir and modir be not to him hise neiȝboris; and it is fals: for thei ben to him summe of hise principal|ist neiȝboris. Also it wolde therof folewe that the deedis of reuerencing and the deedis of releeuying, which a man dooth to his fadir and modir, weren not deedis of loue; which also is vntrewe. And therfore, sithen a mannys fader and modir ben to him nedis hise neiȝboris, and not more to him than neiȝboris, thouȝ thei ben hise principal neiȝboris, and the reuer|encing and the releeuying, (whethir thei ben goostli or bodili,) ben deedis of loue, and ben noon better neither more than deedis of loue, it folewith needis that in this comaundement, Worschipe thou (in affect and effect bi reuerencing and releving) [and bi releving is added in the margin by a later hand; bi having been afterwards erased.] thi fadir and modir, whanne and as and if resoun deemeth it to be doon, is no thing comaundid streiter than is comaun|did and conteyned in this comaundement, Loue thou (in affect and effect) ech of thi neiȝboris as thi silf.

But bi cause that thouȝ a man ouȝte loue in affect and effect ech of hise neiȝboris as him silf, ȝit he ouȝte not loue ech of hise neiȝboris lijk myche neither eny of hise neiȝboris so miche as him silf; but summe of hise neiȝboris, as ben Cristen men, he ouȝte loue in affect and effect more than Iewis or Sarazenys, whiche ben to us neiȝboris al the while thei ben in state in which thei mowen be conuertid and be saued; and summe of Cristen neiȝboris, as ben grete to him benefetouris, he ouȝte loue in affect and effect more than othere Cristene being not so grete to him bene|fetouris; and also hem, whiche ben trewe seruauntis to God and ben of him more loued, he ouȝte more loue in affect and effect than othere not being so gode seruauntis to God and not so myche of him loued. And if her with alle tho greete benefetouris or tho bettir seruauntis to God ben neer and more of his blood than ben othere, bi so myche also thei ouȝte be the more of him loued in affect and effect. And for as miche as comounli it is so, that a mannys fader and modir ben to him grettist benefetouris, or name|lich ben in grettist wil forto be benefetouris to him, and comounly noon other persoon ferther in blood is woned be so willi and so redy forto do and suffre for a man as ben his or weren bifore to him his fadir or modir, therfore that we be not vnkinde anentis hem whom we, as it comounli fallith, ben bounde forto moost loue of alle oure neiȝboris, God in wey of notifiyng and in wey of remembring to be waar of the gretter defaut bifore the lasse expressid to us in wordis thus, Worschipe thou thi fadir and thi modir. And ȝit her of and herfro folewith not, neither may eny [in eny, MS. (first hand), perhaps rightly.] colour be had, that God comaundith a man to bere him anentis his fadir and modir more and other

wise than the hiȝest degre of neiȝborehode askith, or that he schulde do eny gretter thing than is conteyned and includid in this general comaundement, Loue thou thi neiȝbore as thi silf. For this comaundement, Worschipe thou thi fadir and modir, is not but a special and a parti of this general and hool comaunde|ment, Loue (in affect and effect) thi neiȝbore as thi silf, but as moche as resoun wole. And certis the vnconsideracion [and] the vnkunnyng of this now de|clarid notabilite and the opinioun that this comaunde|ment spokun bi Goddis owne mouth, Worschipe thou thi fadir and modir, was off grettir charge than is now declarid, and was in streiter wise to be vnder|stonde than is now declarid, hath be a cause in summe of the comoun peple forto ouer vnwijsly and ouer bitterli berke and clatere, [chatere, MS. (first hand).] bacbite and diffame aȝens the bifore seid religions. Wolde God that thei wolden now take heede to this present book, and souke out therof goostli triacle aȝens her goostli poysenyng and enfecting.

vj. CHAPITER.

FOR answere to the ij^e. semyng skile may serue sufficientli al what is bifore seid and writun in the [iv^e. parti the iij^e. chapiter] [A space left in the MS. for the references.] in iustifiyng the iiij^e. [ij ^e., MS.] principal gouernaunce; and that fro thilk place which biginneth thus, If eny wole pretende that riȝt doom of resoun, et cætera, into the eende of the same chapi|ter there. [See p. 432. This seems to be the place referred to.] Neuertheles sumwhat more y schal sette therto here, namelich for this, that the Gospel [Math.

v^e. capitulum.] [Spaces left in the MS. for the references.] is brouȝte in forto enforce this secunde semyng skile. And therfore y seie therto thus: In twey maners out of a gouernaunce mai come yuel as it is seid before in the [iij^e.] [Spaces left in the MS. for the references.] chapiter of the [iv^e.] [Spaces left in the MS. for the references.] parti of this book, that is to seie, in oon maner as fro the cause of the yuel, and in an other maner as fro an occasioun of the yuel oonli. [See pp. 428-433.] Certis whanne euer synne cometh fro and bi eny gouernaunce in the first maner, thanne thilk gouernaunce is vnleeful and to be cast awey; and of [a] gouernaunce out, fro, and bi which cometh synne in to a persoon in this firste maner meened Crist in the place of the Gospel now alleggid [Math. v^e. capitulum.]; [Spaces left in the MS. for the references.] and not of a gouernaunce out, fro, and bi which cometh synne to a persoon in the ij^e. maner oonli. Ferthermore, whanne euer the sclaundre (that is to seie, the synne,) cometh into a persoon out, fro, and bi a gouernaunce in the firste maner, it is alwey trewe that to the persoon sclaundrid (that is to seie, prouokid and putt into synne) the sclaundre (that is to seie, the synne) is ȝouun, and is not oonli of him and bi his side acceptid and takun withoute ȝeuyng. And whanne euer out, fro, and bi eny gouernaunce sclaundre (that is to seie, synne) cometh in the ij^e. maner, than it is trewe that the sclandre (that is to seie, the synne) is not ȝouun to the persoon, but it is of him takun and acceptid withoute therof to him maad eny ȝeuyng. And sithen it is so, that al the greet and notable synne, that cometh fro, out, and bi religiouns now had and vsid in the chirche, cometh fro hem into the persoones of hem in the secunde now seid maner oonli and not in the firste, therfore the sentence of the Gospel of [Math. v^e. capitulum.] [Spaces left in the MS. for the references.] alleggid bifore in the argument fallith not vpon these reli|giouns, that thei for such sclaundring of persoones be

kutt awey. Forwhi the sclaundris of tho persoones ben sclaundris acceptid and takun into hem bi hem silf and her owne freelnes, and ben not ȝouun to hem bi tho religiouns.

Neuertheles, thouȝ this be trewe what is now bifore seid, that whanne sclaundre (that is to seie, synne) cometh into a persoon bi a gouernance aftir the ij^e. maner oonli, thilk gouernaunce hath no wijt or deser|uyng or riȝt forto be leid awey, but the freelnes of the persoon ouȝte bi riȝt be fouȝt aȝens and be leid awey, ȝit in this maner wolde be had this special consideracioun and therupon folewingli this now to be ȝouun tempering moderacioun. Whanne synne cometh into a persoon bi a gouernaunce and in the ij^e. maner oonli, and this person so ofte fallith into thilk synne, whanne he holdith thilk gouernaunce, that the synne is as it were vnscapeable and vnavoidable of him; and herwith it is so, that the same gouernaunce is not to him comaundid of God and bi his lawe, and therfore is not necessarie for his saluacioun, certis thanne it is to be aspied weel bothe bi resoun and bi sure assay and experience, whether it be esier and surer and lasse peyne and bateil for to fiȝte aȝens his freelnes and hise lustis and ouercome it with the holding of the seid gouernaunce, or ellis aȝenward it is esier, surer, and lasse peyne and lasse bateil forto forgo [for go, MS.] at al and lacke the seid gouernaunce, than for to fiȝte and ouercome the lustis of his freelnes. If it be sureli founde bi cleer sure resoun or bi sufficient assay that the persoon is disposid in the first of these ij. now seid disposiciouns, it is not good reule that he caste awey fro him the seid gouernaunce, namelich if thilk gouernaunce be myche profitable to him in othere goostli sidis and stondith to him in miche

goostli stide; but the good reule were for to caste awey the lustis and othere passiouns of his freelnes, and lete the gouernauncis be had. And aȝenward, if it be sureli founde bi cleer and sure resoun or bi sufficient assay of experience, that the persoon is dis|posid in the ij^e. now seid disposicioun, sotheli thanne, thouȝ this gouernaunce deserueth not bi his wijt to be kut awey, ȝit alloweable reule it were forto kutte awey thilk seide gouernaunce, thouȝ he be ful profit|able in goostli maner in othere sides into good not being of comaundement, and so that bi the kuttyng awey of thilk gouernaunce cometh not in the ij^e. maner more synne to the persoon than cometh in [the] ij^e. maner bi the holding of the same gouernaunce, and ellis not. Forwhi a litil synne is more to be eschewid [eschewewid, MS.] and to be fled, than is a ful greet goostli good, which is not of Goddis comaundement, to be pursewid and folewid that it be had; and the gretter synne is euer more [euermore, MS.] to be fled and eschewid than the lasse synne.

And thus myche her of as now; for more of sclaun|dris is tauȝt in The book of Cristen religion the [Spaces are left in the MS. for the references.] party the [Spaces are left in the MS. for the references.] trety the [Spaces are left in the MS. for the references.] chapiter.

For to turne now aȝen into the mater of reli|giouns; thouȝ it be sufficientli now bifore answerid to the ij^e. semyng skile mad aȝens tho religiouns, ȝit into gretter [the gretter, MS. (first hand).] strengthing and enforcing of the same mad answere and into the more clering of this treuthe, that the seid religiouns ben not to be kutte awey fro the chirche, y sette thus miche more here at this tyme: Thouȝ it were so, that no more excuse were to the seid religiouns forto defende hem fro kutting awey than which is bifore seid; (that out, fro, and bi

hem no synne cometh in the first seid maner, but in the ij^e. seid maner oonli; and therfore thei deseruen not to be kutt awey, namelich sithen thei ben meenis into greet goostly goodis:)—ȝit more therto forto ex|cuse mai be sett thus: that gretter synne wolde come fro, bi, and out of the kuttingis awey of tho reli|giouns than cometh now fro, bi, and out of the hau|yngis and holdingis of the same religiouns, and gretter synne is lettid bi the being and holding of tho reli|giouns than is al the synne bi hem comyng; and therfore thei ouȝten miche rather be menteyned than be leid asyde. That this is trewe, what is now seid, y proue thus: [That is trewe what y proue thus. MS. (first hand).] Take me alle the [alle religiose, MS. (first hand).] religiose men of Englond, whiche ben now and han ben in religioun in Englond this thritti ȝeeris and mo now eendid, in whiche xxx^ti. ȝeeris hath be contynuel greet werre bi|twixe Englond and Fraunce; and lete se what schulde haue worthe of the men in these ȝeeris, if thei had|den not be mad religiose. Lete se how thei schulden haue lyued, and what maner men thei schulden haue be. Whether not thei schulden haue be, as weelnyȝ alle othere men ben and han be in this xxxiiij^e. wyn|ter in Englond; and therfore thei schulden haue be or gileful artificers, or vnpiteful questmongers and for|sworen iurers, or sowdiers wagid into Fraunce forto make miche morther of blood, ȝhe, and of soulis, bothe in her owne side and in the Frensch side? Who can seie nay herto, but that riȝt likeli and as it were vnscapabili these yuelis and many mo schulden haue bifalle to tho persoones, if thei hadden not be religiose? And noman can fynde aȝenward that tho persoones, whilis thei han lyued in religioun, han be gilti of so miche synne, how miche synne is now re|hercid; and of which thei schulden haue be gilti, if

thei hadden not be religiose. Thanne folewith needis, that the religiouns in Englond han be [ben, MS. (first hand).] ful noble and ful profitable heggis and wardis thoruȝ out these xxxiiij. ȝeeris for to close and kepe and hegge yn and werne so manye persoones fro so miche gretter synnes into whiche ellis, if tho religiouns hadden not be, tho persoones schulden haue falle and haue be gilti. And sotheli this skile (as me semeth) ouȝte move ech man ful miche forto holde with suche reli|giouns, if he be wijs for to considere how synful it is weelnyȝ alle persoons lyuyng out of religioun; and into how comberose a plijt the world is brouȝt, that tho synnes (as it were) mowen not be lefte; and how that religiose persoones schulden be of lijk badde con|dicioun, if thei weren not in religioun, and that in religioun thei ben not of so badde condicion, thouȝ thei ben men and not aungels and kunnen not lyue without al synne; and that the synne comyng into hem, whilis thei ben in religioun, cometh not into hem bi the religioun as bi the firste maner of com|yng bifore tauȝt in the same chapiter, but bi the ij^e. maner of comyng oonli. And no more as now and here [now here, MS. (first hand), per|haps rightly.] as for answere to the ij^e. semyng skile.

Here myȝte be askid what ouȝte be doon bi religiose prelatis and bi bischopis and the pope to and aboute religiose persoones, whiche in a symplenes camen into religioun and aftirward han growen into greet notabil abilnes forto stonde into miche gretter stide of al the chirche and of al the lawe of God than forto be tied to close and cloistrose obseruauncis of summe maners of religiouns, and what ouȝte be desirid and askid bi tho same religiose persoones to be doon to and aboute hem silf? That is to seie, whether thei schulden stire and pursue forto be lousid of such en|closing

and for to be take into the werkis of so greet excellence, (into which thei ben so miche abler than other, or into which ouer fewe or noon ben able;) or ellis, whether thei schulen desire and caste, ȝhe, and be constreyned to abide for better for wors per|petuali in the same bondage, in to which it happid hem in her ȝongthe or in her seid abilte not best knowun and of hem aspied to entre; in lijk maner as it is with men, whiche bi ȝongthe or bi hastynes or bi vnsufficient knowing and assaiyng of certein wommenys maners han take hem into her wyues, muste holde hem to the same wyues for better for wors, how euer myche better lijf thei couthen lyue with othere wommen to be take of the newe into her wyues than with these now takun into her wyues? But al this is not myche perteynyng to this present book, and therfore no thing into assoiling of this dout schal be seid here. Sumwhat therof is seid in The book of Cristen religioun, the firste parti, the [Spaces left in the MS. for the references.] treti the [Spaces left in the MS. for the references.] chapiter; but more and in better wise y hope schal be sett in The book of lessouns to be rad perauenture in the chaier of scolis.

vij. CHAPITER.

ANSWERE to the iij^e. semyng skile schal be this: Whanne thou askist of me thus, "Why made not and ordeyned not Crist tho religions to be had and be vsid, sithen thei ben so profitable to us?" I aske of thee in lijk wise, "Whi ordeyned not and made not Crist to us who schal be meyr in London in the next ȝeer, and who schal be bischop of London aftir the deceesse of the bischop of Londoun now

lyuying, sithen it is profitable to men of Londoun and vnsparable that such a meyr and such a bischop schulden be in tyme comyng? ȝhe, whi made not God gownes and cootis, hosun and schoon to men, breed and potages and ale and beer and wijn, sithen these thingis ben so necessarie to men that men mowen not lake hem?" If thou answere to my questioun thus: That God ordeyned, made, and ȝaue to men tho thingis (that is to seie, witt, wille, speche, and othere powers of the soule and of the bodi bi whiche and with which thei hem silf and bi hem silf mowen make, ordeyne, and do to hem silf alle tho thingis, wherof thi questiouns asken; and therfore God wolde not, for it was no nede that he him silf schulde ordeyne, make, do, and ȝeue tho thingis to the same men—certis, if thin answere now mad to my questiouns is good, and such thanne a lijk answere schal be good and sufficient to thi questioun askid in the iij^e. semyng skile: That therfore Crist not ordeined, made, dide, and ȝaf bi him silf thes seid religiouns, for he ȝaue to men inward sensityue wittis and outward sensityue wittis, resoun, and wil, and moving power to speke, and othere deedis do, by whiche men myȝten knowe suche religiouns be worthi be had and vsid, and with whiche men myȝten make and ordeyne and do bi hem silf suche religiouns to hem silf, as that it was not nede to Crist that he him silf schulde make, do, ordeyne, and ȝeue hem to men. So that it is the maner of Crist, that tho thingis and deedis, whiche men hem silf bi ȝiftis of God bifore ȝouun to hem mowen [mowe, MS. (first hand) apparently, twice.] kunne, make, and do hem silf, God wole loke that thei so do, ordeyne, and make, if thei tho thingis wolen haue; and ellis tho powers whiche God hath ȝouun to men, bi whiche powers men mowen [mowe, MS. (first hand) apparently, twice.] make

tho thingis and do and ordeyne tho deedis, schulden be as in parti idil, vnoccupied, and vein. And aȝen|ward tho thingis and deedis, whiche men hem silf bi ȝiftis of God bifore ȝouun to hem mowen [mowe, MS. (first hand) apparently.] not kunne, make, do, and ordeyne hem silf, God wole do, make, and ordeyne bi him silf to hem, if thei be necessarie and vnlackeable to hem, as ben the soulis of oure chil|dren to vs and othere suche thingis. And thus miche is ynouȝ for answere to the questioun askid in thi iij^e. semyng skile and to the argument there maad in forme; forwhi the firste premysse of the argument is to be denyed; and whi he is to be denyed, it is open bi this processe in this answere now maad.

And ȝit, (if y schulde ferther seie,) y woot riȝt weel, that if thou ȝauest to thi man hors and sadil, armour and spere, and schuldist bidde him ride into a certeyn feelde, and take to him a prisoner worthi in raunsum of an hundrid pound; and if her with thou myȝtist and schuldist like verili ȝeue to him his boldenes, his strengthe, his inward and outward wittis, and his resoun and wil forto reule him in the taking of this prisoner, thou woldist seie that thou ȝauest to him this prisoner; for this that thou ȝauest to him alle the meenys bi which and with whiche he schulde take this prisoner, not withstonding that he him silf withoute thee takith this prisoner bi and with the meenys and helpis whiche bi caas thou hast ȝouun to him:—wherfore, sithen God ȝeueth to men inward and outward sensytyue wittis and resoun and wil and moving power to make speking and othere bodili movingis and alle othere meenys, wherbi and wherwith men mowen bi hem silf suf|ficientli knowe that suche religiouns ben profitable to hem, and make and ordeyne religiouns now had

and vsid in the chirche, thou ouȝtist graunte for lijk skile that God ȝeueth to men tho religiouns. And so it is, thouȝ his ȝifte theryn be doon mediatli, that is to seie, bi meenes therto bifore ȝouun.

In ij. therfore maners God dooth dedis [dedis is added by a later hand.] in erthe. Oon is of immediat doing, and that is whanne he bi him silf at next withoute meene or his assignee dooth the deede, and thus it is doon whanne he dooth eny myracle aboue the power of creature. An other maner is of mediat doing, and that is whanne he not bi him silf oonli, but bi his assignees dooth it, as bi an aungel or bi the sunne or the moone or sum othir creature; and this dede is doon of God mediatli or with meene; and in this maner he ȝeueth to man the ricches which he wynneth bi bisynes of his witt and bi labour of his bodi; and in this maner it is trewe that God made, ordeyned, and ȝaue the religiouns whiche now ben had and vsid in the chirche.

Answere to the iiij^e. semyng skile schal be this: Whanne thou askist of me, "Whi ben ther so manye dyuerse religiouns in the chirche, and whi not bi fewer religiouns mai be performed al the good which cometh forth bi so manye religiouns had and vsid in the chirche?" I aske of thee, "Whi in a town which is a thoruȝ faar toward Londoun ben so manye ostries clepid innes forto logge gistis, thouȝ in fewer of hem alle gestis myȝten be loggid? Is not this the cause, for that bi the mo dyuersitees whiche schulen be had in the more multitude of ynnes the peple schal be the more prouokid and stirid for to logge hem in tho ynnes, than if ther were fewer ynnes?" Thou muste nedis seie, ȝhis. Forwhi what point in chaumbring, stabiling, gardeins, beddis, seruicis of the ostiler, (and so in othere thingis)

plesith oon gist, plesith not an other; and what point in these thingis offendith oon, plesith weel an other; and therfore where that the more such dy|uersyte is had and founde, the more stiring therbi is had to plese manye gistis; and therbi folewingli the mo gistis wolen haue wil forto logge hem in thilk town, more than if ther were fewer dyuersytees, whiche schulde needis be in fewer ynnes. Thanne if this be trewe, and if thou answere to me thus; y an|swere to thee bi lijk skile, that therfore God purueied manye dyuerse religiouns to be in the chirche, for that bi so greet a dyuersite had in so manye reli|giouns (what for dyuersite of outward habit and of inward wering, and of diet, and of waking, and of officiyng, and of sitis, or of placing, and of bilding, and of othere suche manie,) the mo of the peple schulde be prouokid and stirid therbi into religioun, than if ther were fewer religiouns. Forwhi ij. gouer|nauncis ben comounli kept in hem whiche ben moved toward religioun: Oon is, that thei encerchen dili|gentli what pointis and thingis schulden greeue hem, and what pointis schulden plese hem in the place and in the ordre into which thei ben stirid, and what euere pointis thei fynden forto be to hem greuose thei dreden, and what pointis or thingis thei fynden forto be to hem plesaunt thei louen. An other is, that in multitude of men is so greet a dyuersite in affectis and passiouns, that thilk same point or thing which is ple|saunt to oon man is displesaunt to an other man, and what is displesaunt to oon is pleasunt to the [the is added by a later hand.] other. Wherfore ther mai not so greet a multitude be weel willi to religioun, if in religioun be litil dyuersite of pointis, as if in religioun be gretter dyuersite of pointis. And gretter dyuersite of suche pointis ben in

multitude of religiouns, rather than in fewer religiouns. Wherfore needis folewith that by multitude of reli|giouns men schulen be more stirid forto chese and take religioun, than bi fewer. And sithen religiouns ben profitable to Cristen peple, as it is bifore schewid in the [vj^e.] [A space left in the MS. for the number.] chapiter of this present v^e. parti, it folew|ith that it is profitable such multitude and diversite of religiouns to be, and so that God wolde haue men in the more noumbre and in the more affect be stirid toward religioun forto logge hem ther ynne, sithen it is bifore proued religiouns to be good. Therfore he ordeyned and purveied into thilk entent so manye dyuerse religiouns in the chirche. And ȝit herwith weelnyȝ of ech religioun he ordeyned or purueied to be manye dyuerse housis and placis, as thouȝ thei weren dyuerse ostries or herbouris forto logge the more multitude at her liking and plesaunt choise ther yn; and so, thouȝ the good of iij. principal vowis be lijke and oon in ech and alle religiouns, ȝit the othere plesauntis [Perhaps we should read ple|sauncis.] and eesis of the religiosis persoones, whiche schulde tolle hem into religioun and whiche also schulde make hem the perfitlier and the stablier per|foorme her othere substancial vowis, ben not like and the same in alle religiouns and neither in alle housis of oon religioun.

And thouȝ summe harme and yuel cometh thoruȝ the hauyng of such now seid multitude, ȝit not so greet harme and yuel as is excludid bi the hauyng of so greet multitude; for not so greet harme and yuel as schulde come of this, that so greet multitude of persoones schulde not entre into tho religiouns, neither so myche harme as is the myche good which [good myche cometh, MS. (first hand); which being added in the margin and the marks of trans|position inserted by a later hand. Perhaps we should read the good whiche.]

cometh bi the seid multitude and dyuersitie of reli|giouns. And thus y eende myn answere to the iiij^e. semyng skile bifore mad in the [iv^e.] [Spaces are left for the refe|rences. See p. 166. This seems to be the place intended.] chapiter of this present v^e. parti.

The iij^e. principal conclusion of this present v^e. partie is this: The vj^e. seid principal gouernaunce sett in the bigynnyng of this present v^e. partie is leeful. That this conclusioun is trewe, y proue thus: Ech gouernaunce or maner of conuersacioun which Holi Scripture weerneth not and forbedith not, doom of cleer and weel disposid natural resoun weerneth not and forbedith not, mannes lawe weerneth not and forbedith not, is leeful and not worthi be vndirnome and blamed. But so it is, that sectis and religiouns to be mad with inne the comoun Cristen religioun to men and to wommen forto be streitir to hem in moral conuersacioun, than is the fredom of the comoun Cristen religioun maad of preceptis of lawe of kinde and of feith reuelid bi holi autentik Scripture, is not weerned and forboden bi Holi Scripture, neither bi doom of weel disposid cleer natural resoun, neither bi mannys lawe. Wherfore needis folewith that forto haue summe suche religiose [religioses, MS. (first hand), which deserves attention: religiosis persoones occurs a little above.] gouernaunces is leeful, and not worthi to be vndirnome and blamed. The firste premysse of this argument is sufficiently proued bifore in the [v^e.] [Spaces are left for the refe|rences. See p. 166. This seems to be the place intended.] chapiter of the [ij^e.] [Spaces are left for the refe|rences. See p. 166. This seems to be the place intended.] parti of this book in the princi|pal argument mad aȝens the vniust blamyng of the ij^e. gouernaunce: and the ij^e. premysse of this same argu|ment is proued bi the firste and ij^e. principal conclu|siouns of this fifthe parti fro the bigynnyng of the firste chapiter hidir to. Wherfore this present iij^e. principal conclusioun thus concludid and proued bi these ij. premyssis is needis trewe.

viij. CHAPITER.

THE iiij^e. principal conclusioun of this present v^e. partie is this: Holi Scripture allowith [allowith and approueth, MS. (first hand), thrice.] the seid vj^e. principal gouernaunce sett in the bigynnyng of this present v^e. parti. That this conclusioun is trewe, y proue this: Religioun (as the name in Latyn therof schewith) is not ellis than an holding aȝen or a bynding aȝen or a tiyng up of a mannys wil bi ordi|nauncis therto chosun and takun, that he vse not his fredom in moral conuersacioun so largeli as he myȝte withoute forbode of resoun and of God. Certis other thing than such now seid is not religioun, and ful weel religioun mai be likened to the binding aȝen or the holding up bi which a man holdith vp with the bridil the heed of his ambuler, lest if [if is added in the margin by a much (?) later hand: it would most naturally be placed after perauen|ture.] perauenture the hors were left to his fredom of the bridil he schulde be in perel forto the oftir spurne, and the wors to throwe him silf and the sitter on him; name|lich whanne the sitter knowith weel the same ambuler be freel and prone and redi into stumbling, thouȝ the wey be smothe and euen. Now that such religiose gouernaunce fyndable bi mannys avise is allowid [allowid and approued, MS. (first hand).] bi Holi Scripture forto be take withinne the bondis of the comoun lawe of kinde and of comoun feith to gidere, y proue thus. And first that Holi Writt of the Oold Testament allowith [allowith and approueth, MS. (first hand), thrice.] it, y argue thus: What euer deede or thing Holi Scripture of the Oold Testa|ment tellith or affermeth God haue do, Holi Writ al|lowith and confermeth, or ellis at the leest it allowith. [allowith and approueth, MS. (first hand), thrice.]

But so it is, that Holi Writt of the Oold Testament affermeth and witnessith God haue do, mad, and or|deyned, and sett such now seid religiosite to the lawe of kinde and of feith. Wherfore such religiosite so sett to lawe of kinde and of feith is witnessid and confermed, or at the leest allowid, [allowid and approued, MS. (first hand).] of Holi Writt in the Oold Testament.

That Holi Writt affermeth and witnessith God haue do and maad such now seid religiosite, y proue thus: Holi Writt of the Oold Testament witnessith God to haue putt and sett Adam and Eue to such religiosite, Genes. ij^e. [i ^e., MS.] capitulum., whanne he forbade hem forto ete of a certeyn tree, of which ellis as bi the fredom of lawe of kinde thei myȝten haue ete. And also whanne God forbade to Noe and hise children forto ete fleisch to gidere with blood, Gen. [ix^e.] [Spaces are left for the numbers.] capitulum. And whanne God bade Abraham and alle his children for euere to be circumcidid, Gen. [xvij^e.] [Spaces are left for the numbers.] capitulum.

And also whanne God ordeyned the cerymonyalis and the iudicialis so manye to the Iewis as the bookis of Exodi and of Numeri [Perhaps we should read Nume|rorum; or else Exodus above.] maken ther of men|sioun; what ellis dide he theryn, than that he made such now seid religiosite to be sett to lawe of kinde and of feith had bifore and puttid and assigned the Iewis therto for to be religiose persoones theryn and therbi? Certis resoun ful openli it schewith, so that it be bifore knowun what religioun is bi the dis|criuyng ther of now a litil bifore sett and tauȝt. Wherfore folewith needis, that Holi Writt of the Oold Testament allowith weel, ȝhe, and witnessith and con|fermeth such seid religiosite to be mowe leeffulli sett to the bifore had comoun lawe of kinde and of feith to gidere.

Confirmacioun in strengist maner to this argument may be this: That Holi Writt of the Oold Testament clepith expressely the oold lawe, (which was mad bi God of cerymonyes, and was sette to the lawe of kinde and of feith thanne rennyng,) a religioun, may be proued. Forwhi God, speking of the Pascal lomb and of the obseruaunce in eting him, seide to the Iewis, Exod. xij^e. capitulum. thus: Whanne ȝoure sones schulen seie to ȝou, 'What is this religioun?' ȝe schulen seie to hem, 'It is the sacrifice of the passyng of the 'Lord, whanne he passid ouer the housis of the sones 'of Israel in Egipt, and smote Egipcianes, and dely|'uerede oure housis.' And also sumwhat aftir in the same chapiter it is seid of the same obseruaunce thus; This is the religioun of Phase; ech alien schal not ete therof, et cætera. Also Exodi xxix^e. capitulum. God seide to Moyses thus, Thou schalt presente hise sones, (that is to seie, the sones of Aaron,) and thou schalt clothe with lynnun cootis, and thou schalt girde Aaron and hise sones with a girdil, and thou schalt sette mytris on hem, and thei schulen be my preestis bi euerlasting religioun. Also, Leuytici vij^e. capitulum. toward the eende, the maner of sacrificing vsid among Iewis in tho daies (in sleyng beestis and in offring up the fleisch of the beestis) God clepith "an euerlasting religioun in her generaciouns." Also Leuit. xvj^e. capitulum. almoost at the eende, the obseruance of expiacioun or of clensyng doon ȝeerli of the Iewis in the x^e. dai of the vij^e. monthe with the fasting and penance long|ing therto God clepid "an euerlasting religioun." Also Numeri xix^e. capitulum. the sacrifice there tauȝt in sleing a cow in a certein maner God clepith "a re|ligioun."

Also in the tyme of Iewis Ionadab a Iew, the sone of Recab, bade that the sones comyng from him for euermore schulden not drinke wijn, neither bilde housis, neither tile lond neither vyneȝerdis, but that

thei schulden dwelle and holde hem paied forto dwelle in tabernaclis or tentis or loggis: and thei so diden, as it is open, Ierem. xxxv^e. capitulum. What ellis was this than a religioun cast to the lawe of kinde and Goddis lawe ȝouun to Iewis mad of the cerymonies and iudicialis, as it is open bi the discriuyng of religioun bifore sett in this present chapiter; and bi this that it is now proued bifore, that the lawe of Iewis sett to the comoun lawe of kinde and of othere feith thanne bifore had was a religioun; and bi this that God preisid the sones of Ionadab for the perfit keping of this now seid religioun, as it is open Ieremye xxxv^e. capitulum.? Wherfore folewith needis, that Holi Writt of the Oold Testament allowith, witnessith, and confermeth religioun to be sett of the newe to the comoun lawe of God bifore had and vsid, and that whether thilk comoun lawe bifore had and bifore vsid was lawe of kinde oonli, or ellis mad of lawe of kinde and of sum other feith bifore had, or ellis mad of lawe of kinde and of such now seid feith and of sum reli|gioun bifore had and vsid.

That Holi Scripture of the Newe Testament ground|ith and confermeth (or at the leest allowith [allouith and approueth, MS. (first hand).] ) such religioun to be sett to an hool sufficient lawe of God bifore had and vsid, y proue thus: The sect of Phari|sees, which durid into the tyme of Cristis comyng and preching, was a religioun, as Poul witnessith, Acts xxvj^e. capitulum. where he clepith it a religioun, seiyng thus: Bi the moost certein sect y lyued a Pharisee. And this religioun was not reproued of Crist in eny place of the Gospels [Golpels, MS.] writing; thouȝ the persoones of thilk religioun weren reproued for synnes whiche thei diden, not as deedis of her religioun, but rather as

deedis bisidis her religioun, as for ambicioun, coueitise, ypocrisie, and suche othere. And in other wise weren not the Pharisees reproued of Crist, than the bischopis and the preestis weren reproued of Crist; notwith|stonding that Crist reproued not the ordris of preest|hode and of bischophode. For whi tho ordris weren foundid bi God him silf, and likeli it is, that if the religioun of the Pharisees hadde be reprouable, as the persoones weren, Crist wolde not haue sparid forto haue blamed boldeli the religioun, as he blamed the persoones of the religioun; and also Poul wolde not haue comendid him silf in that, that he was a Pha|risee, Acts xxvj. capitulum. and Galat. i^e. capitulum.; but he wolde haue blamed thilk sect, and ȝit he not so doith. Wherfore it folewith as likeli, that Crist allowid weel the religioun of the Pharisees sett to the comoun lawe of Iewis thanne rennyng, thouȝ Crist blamed the persoones of the same religioun. And thanne the wordis seid of Crist, Math. xv^e. capitulum.: Al plaunting, which my heuenli Fader hath not plauntid, schal be drawe up bi the roote: (whiche wordis many men vndirstonden Crist to haue seid and meened of the sect of Pharisees,) mowen and schulen conuenientli ynouȝ be vnderstonde of the yuel doctrine of thilk yuel tradiciouns and othere tradiciouns to hem lijk, which Crist blameth there in the same chapiter, Math. xv^e. capitulum., and not of the sect of Pharisees. And if al this be trewe, thanne Holi Writt of the Newe Testament groundith and confermeth [confermeth and approueth, MS. (first hand).] weel suche seid religiouns forto be sett to a comoun lawe of God sufficient bifore had and vsid.

What was the sect or the religioun of the Pharisees in her religiose werkis and dedis and vsis, it is seid by the Maister of the Stories in The storie of the

Gospels, the [xxxj^e.] [A space is left in the MS. for the number.] chapiter of the same storijng, that thei lyueden streitli and in scant mete and drinke, and thei baren scrowis in her forehedis and in her lift arme; where yn the ten comaundementis of Moyses tablis weren writun, that thei myȝten therbi be remembrid the better forto kepe hem and not [not is interlineated in a later hand.] offende aȝens hem. ["Pharisæi cultu austero et vic|tu perparco utebantur, traditiones suas statuentes, quibus traditiones Moysi determinabant, pictacia char|tarum in fronte gerebant et in si|nistro brachio circumligata, quibus decalogus inscriptus erat." Petr. Comest. Hist. Evang. c, 31. fol. 191. Ed. Ludg. 1543. The Historia Evangelica is a section of the His|toria Scholastica. See Fabric. Bibl. Lat. Med. et Inf. Æt. vol. i. p. 1135. It appears that Comestor was some|times called Master of the Histories. See Nouv. Biogr. Génér. tom. xi. p. 332. Paris, 1855.]

ix. CHAPITER.

ALSO thus: Whanne Crist bifore his passioun, whilis he prechid, hadde reuokid the religioun of the ceri|monies and iudicialis sett to the lawe of kinde, and vsid of the Iewis, (and it was leeful and sufficient ynouȝ to ech Iew and to ech other man being bifore hethen forto thanne lyue after the lawe of kinde oonli withoute the seid religiosite bifore vsid of the Iewis;) ȝit Crist afterward in tyme, that is to seie, after his resurreccioun, settid the lawe of hise sacramentis to the seid lawe of kinde; for whi thanne he ordeyned and bade in comaundement baptym to be receyued, as it is open, Matheu the laste chapiter, and Mark the laste chapiter. And sithen these sacramentis, whiche Crist settid so to the lawe of kinde and ordeynede hem to be vsid of Cristen men, is a religioun, as mai

be proued bi the descripcioun of religioun ȝouun and putt bifore in the [viij^e.] [A space is left in the MS. for the number.] chapiter of this present v^e. partie, and also mai be proued bi this that the sacramentis, which God made and ȝaue ouer the lawe of kinde to the Iewis, was a [a is interlineated in a later hand.] religioun, as is now bifore proued in this present chapiter; and therfore bi lijk skile thes sacramentis, whiche God ȝeueth now ouer the lawe of kinde to Cristen men, ben a reli|gioun;—it folewith [folewe, MS. (first hand), the correction being incomplete.] that the hool lawe now assigned to Cristen men, mad of the lawe of kinde and of Cristis sacramentis, is a religiose lijf to hem: ȝhe, and folewith ferther that euen as it was sufferable and alloweable of God, that men lyuyng in the oold time vnder the hool lawe of Iewis founden other religiosite than the religiosite which God assigned immediatli to hem, and settiden thilk religiosite so bi hem founde to the al hool lawe of kinde and of religioun, which God to hem assigned, as is bifore schewid in the next chapiter of the sones of Ionadab the sone of Recab; so for lijk skile of resoun no man mai weerne, denye, or seie nay, but that men now lyuyng vndir the lawe of Cristen men mowen fynde other religioun or othere religiositees than the religioun or religiosite [the religiosite, MS. (first hand).] of the sacramentis, which Crist hath assigned immediatli to hem, and mowen sette thilk religiosite so bi hem founde to al the hool lawe of kinde and of religioun, that is to seie, of Cristis sacramentis; (which hool lawe of kinde and of hise sacramentis Crist hath to hem immediatli assigned;) namelich sithen the Apostlis and the disciplis of the Apostlis (whiche disciplis weren hiȝe in wisdom and in auctorite and in fame in the daies of the Apostlis for to reule and gouerne

and teche) suffriden and allowiden weel and receyueden such now seid religiosite foundun of newe bi men forto entre and to be sett and ioyned with the al [with al, MS. (first hand).] hool lawe of Crist thanne rennyng and mad of lawe of kinde and of Cristis sacramentis. Forwhi Dynys, which was turned into Cristen feith bi Poul the Apostle, (as Dynys seith him silf in his ,) [A space left for the reference. St. Luke states the fact here alluded to (Acts xvii. 34), and more than one martyrology affirms that St. Paul baptized him (see Pseudo|Dionys. Areop. Op. tom. ii. p. 268); but there seems to be no allusion to this in the works of the pseudo|Areopagite, unless it be a vague one in De Div. nom. c. 3. Op. tom, i. p. 537.] and was homeli conuersant with Peter and Iames and alle the othere Apostlis, as he seith in his book Of Goddis names, the iij^e. chapiter, [Op. tom. i. p. 539.] declarith that in hise daies and bi the avise of hiȝe statis in the chirche in tho daies was vsid a certein fourme bi him silf [silf is added in the margin by a late hand.] forto ordeyne hem whiche wolden be monkis, and an other fourme bi him silf forto ordeyne hem which wolden be preestis, and another fourme bi him silf for to ordeyne hem whiche schulden be bischopis, and this couthe not so soone haue be doon withoute the avise and the consent therto ȝouun of the Apostlis. [See his book De Eccl. Hier. passim. Op. tom. i. pp. 387, 363, &c.] Wher|fore folewith that bothe bi the Apostlis and bi the worthi wise men conuertid into the feith of the Apos|tlis the religioun of a certein monkehode founde bi mennys witt and deuocioun entrid thanne, and was sett to the al hool lawe of Cristen men maad of the lawe of kinde and of Cristis sacramentis; to which man sett into monkhode, as Dynys there declarith, longith forto leue such seculer habit as he bifore werid, and forto be schorne other wise in his heed, and forto haue hiȝer consideratijf and contemplatijf

occupaciouns than the othere comoun peple of the layfe han.

Ferthermore that Holi Scripture of the Newe Tes|tament witnessith and allowith [allowith and approueth, MS. (first hand) twice.] religioun of mannys deuising forto mowe be sett to the lawe foundid bi Crist to Cristen men, y may also proue thus: Holi Scripture of the Newe Testament witnessith and al|lowith [allowith and approueth, MS. (first hand) twice.] this: If a manys riȝt iȝe sclaundre him (that is to seie, violentli and ferseli and as it were vnaȝen|stondeabli bringith him into synne and lettith fro the more good to be doon,) that he "pulle him out and caste him awey;" and if his riȝt hond or his riȝt foot sclaundre him, (that is to seie, so as is seid violentli and feersli bringe him to synne and lett fro the more good to be doon,) that he "kutte of thilk hond and foot," as it is writun [Math. v^e. capitulum.]. [A space left in the MS. for the reference.] And sithen this Scripture now alleggid meeneth not of a mannys bodili membris, but of a mannys kun|nyngis, purposis, and deedis, signified bi likenes in parabolik speche to the iȝe, the hond, and the foot, that thouȝ thei be riȝt, (that is to seie, alloweable as bi the comoun lawe of God,) ȝit if thei in the maner now seid sclaundre the hauer and the doer of hem, he mai iustli and vertuoseli leue hem, so that thei be not bede vndir comaundement of Goddis lawe. And the skile of this gouernaunce is sett forth in the same place of Scripture there thus, "It is better to thee forto entre sureli into lijf with oon iȝe, oon foot, and oon hond," (that is to seie, with the lasse good kunnyng, the lasse gode wilnyngis, and purposis, and with the fewer gode dedis,) "than forto be aboute to haue mo" good kunnyngis, mo gode purposis, and mo gode deedis, "and" (therbi and bi occasioun of hem) "falle doun into helle." And thus doon reli|giose

persoones, and for this eende religiouns weren founde and foundid. For whi, bi cause that to manye persoones for her freelnes the homeli and free cum|penying with the world and with the fleisch grantid bi Goddis comoun lawe was to hem ouer contagiose and in the now seid maner sclaundring; therfore thei kuttiden hem awey with reulis and statutis and obser|uauncis of religions now had and vsid in the chirche. Wherfore the now alleggid Holi Scripture of the Newe Testament sufficientli allowith [allowith and approueth, MS. (first hand).] religions fyndable bi men to be mowe leeffulli had and sett to the lawe ȝouun bi Crist, ȝhe, and also the seid now alleggid Holi Scripture sufficientli allowith and confermeth alle thilk same religiouns, whiche now ben in the chirche; namelich with this that it is bifore proued noon of hem herwith to haue eny obseruaunce, rite, or statute, or vow, but vndir such vndirstonding that it schal obeie to ech comaundement of Goddis lawe thanne being and not [to not, MS.] stonde aȝens eny such comaunde|ment of Goddis lawe.

If eny man wolde be so nyce forto seie and holde, that it is leeful to haue and vse in the clergie and laife the deedis and gouernaunce of religioun with oute bond, (vndir fredom to leue hem whanne euere a man wole,) and it is not leeful forto haue hem and vse hem in boond; certis thanne muste ech such man seie and holde, that it is not leeful eny man or womman forto vowe eny deede to which he is not bifore bound; for if it be leeful forto so vowe oon such deede, bi lijk skile it is leeful for to vowe ij. or iij., iiij. or v., and so forth; and ȝit that it is leeful a widowe for to [to is interlineated in a later hand.] vowe chastite, it is open bi Poul, i^e. Thim. v^e. capitulum, And therfore this cavillacioun now rehercid is not worth.

x. CHAPITER.

AND thus herbi it is open, that noon of the reli|giouns now vsid among Cristen men with the comoun hool lawe of Cristente eny man mai reproue or blame to be as for this, that thei ben religiouns founde bi men and sett to the hool religiose lawe which Crist assigned to Cristen men. Wherfore if eny men wolen be aboute forto reproue and blame eny of these now seid and vsid religions to be, certis he muste take to him other cause and ground than this, that thei ben religiouns founden bi men and sett bi men to the seid hool lawe of Crist. And therfore he muste take to him this cause and ground, that summe statutis and ordinauncis of these religiouns ben aȝens the seid hool lawe of Crist; and sithen thilk lawe of Crist is not maad but of lawe of kinde and of Cristis sacramentis, he muste pretende and take for cause of his reprouyng and blaming that summe of these seid statutis and ordinauncis ben aȝens lawe of kinde or aȝens the lawe of Cristis sacramentis; and ellis he maie neuere in eny thing worth be aboute to reproue and blame eny of these seid religions to be. And certis forto proue and menteyne this pretencioun is ouer hard to eny man on lyue. Forwhi the iij. principal vowis, whiche ben oon and the same in ech religioun now vsid in the chirche, ben not aȝens the comaundementis of lawe of kinde neither aȝens the ordinaunce of Cristis sacramentis. And of ech other statute or obseruaunce kept and vsid in eny of the seid religiouns it is so, that noon of hem is mad to be takun into vse saue with this vndirstonding and condicioun, if and as he accordith with the comaunde|mentis of lawe of kinde and of Cristis sacramentis. And therfore if it can be schewid and proued sureli

and openli, that eny of her obseruauncis and ritis in eny point sowne or seme aȝens eny such comaunde|ment, thei schulen as in that not binde neither holde; but thei schulen be vnderstonde and be take, as thei accorden with the seid comaundementis. And ferther|more, aftir that eny man hath professid eny of tho religiouns and is receyued into it, if it can be openli proued and schewid that he is bounden bi comaunde|ment of Goddis lawe for to do eny certein deede out of thilk religioun for eny certein while or for al his lyuys tyme, sotheli thilk religioun is noon harder neither streiter holding, but that thilk man schal haue good leue and licence forto wirche and do the so proued deede out of the religioun for the same while. And therfore, sithen this is the [the is added by a later hand.] very and dew vndir|stonding and entent of ech such religioun, noon of such religioun can as in that be reproued and be blamed to be.

Neuertheles al wisdom, al discrecioun wole, and therfore the ful hool wil of God wole, that not for ech pretensioun liȝtli maad neither for eny pretensioun maad, that the religiose man ouȝte bi strengthe and comaundement of Goddis lawe lyue out of his cloister forto do this deede or that deede, [he schulde] be licencid for to so and therto go out of his couent and cloistre, into tyme it be proued sureli and openli that forto so go out and forto do thilk deede bi his owne persoon he is bounde bi comaundement of Cristis lawe. For certis, if at ech colorable argument which myȝte be maad into such purpos for to iustifie religiose mennys out going for a long while or for alwey, religiose persoones schulden be licencid forto so go out or schulde be putt and sett in hope that bi strong sewte thei myȝten so go out, there schulden be maad so

stronge and longe and wordful disputing and pleding and so bisy sewt (what bi preiyng, and what bi thretenyng, and meedis ȝeuyng, and biheting) that ful manye vniust goingis out schulden be maad and doon, and so manye grete synnes of iust vowis breking schulden be doon, and miche troubelose worldli vn|restfulnes schulde be brouȝte ynto the hertis of tho religiose persoones ful vnaccording and contrariose to her religiose vertuose lyuyng, as to ech mannys resoun which hath experience of this worldis cumberaunce this is ful sureli knowun. And therfore Godis forbode that in mater of so greet and so holi a purpos, as suche religiouns now bifore ben proued to be, eny persoon schulde be licencid fro his cloister, or fro his habit vndir such as now is pretendid colour without sufficient proof of the same colour had at the vttrist, as ful seeld it is suche caasis to falle.

And aȝenward, if such proof be had, Goddis forbode be it, but that such a persoon be licencid to go; for the entent of the fundacioun of thilk religioun is not theraȝens but therwith, as is now bifore seid; for as miche as al what euer is founde and foundid and maad bi man ouȝte obeie to it what is founde and foundid bi God him silf, and that is doom of riȝt resoun and vce of hise sacramentis. And in this maner and for such pretendid and weel proued causis religiose persoones ben licencid forto leue perpetuali her pro|fessid religiouns; as that nunnys han be takun out of her cloistris, and han be weddid to princis; and monkis han be take out of her cloistris, and han be weddid and mad kingis; [and mad kingis is interlineated in a later hand.] namelich whanne therupon hangith ceesing of greet werre and making of greet pees or othere causis like grete weel and surely proued to be trewe; and claustral monkis han be

licencid forto be summe heremytis and summe reclusis; and manye monkis han be take out of cloistir lijf to be bischopis.

And so, if alle thingis ben aboute wel considerid longing to the religiouns now vsid in the chirche, noon of hem alle is chalengeable and blameable to be, for that eny point of his fundacioun is meened to be aȝens the comaundement of lawe of kinde or of Cristis sacramentis, how euer it be with the badde dis|posiciouns and the badde lyuyng of summe persoones in tho religiouns; whos badde lyuyngis is no cause forto therbi proue the religiouns to be badde. For no wey is forto proue that eny of tho religiouns is badde, saue these ij. now bifore tretid; that is to seie, oon, that noon religioun ouȝte be founde bi man forto be sett to the lawe divisid and ordeyned and assigned bi Crist; and the other is, that thouȝ it be leeful religioun to be founde and sett to the lawe of Crist, ȝit sum statute, rite, or obseruaunce of these religiouns ben aȝens the comaundement of Cristis lawe maad of lawe of kinde and of sacramentis. And sithen noon of these ij. weies mowe sufficientli be founde in eny of the religiouns now had and vsid, as is now openli and sureli proued, it folewith needis that noon of these religiouns mowe worthili be reproued and blamed to be, that is to seie, as an vnleeful thing.

Neuertheles this is open ynow, that not in alle religiouns the occupaciouns assigned and foundid bi the religioun ben like fruyteful with the occupaciouns of sum other religioun; and also in ech religioun now vsid the occupaciouns foundid and devisid bi the re|ligioun bisidis the thre principal vowis, (that is to seie, of chastite, of wilful and expropriat pouerte, and of obedience to the prelat, whanne he comaundith comaundementis of the religioun,) myȝte be myche amendid, bothe the occupaciouns of her preiyng and officiyng and of her contemplacioun, and also the occu|paciouns

of her studiyng and leernyng, as her of de|claracioun open is mad in othere placis of my writing. But ȝit this argueth not and proueth not tho occu|paciouns to be nauȝt, neither to be vnfruytful, or not gode and not fruyteful. Forwhi a greet maistrie it had be to the wijsist carpenter that euer was forto haue mad an hous so fair, so weel, and so esy, which couthe not bi eny of hise aftir comers be in summe pointis amendid.

Also this present iiij^e. conclusioun may be proued vnsoilabili bi a processe of thre supposiciouns [and] of an argument formed upon hem toward the eende of the firste partie in this present book; which argument there maad is vnsoileable, if therto be sett the argu|ment of experience which is sett aftir in this present v^e. partie for proof of the v^e. principal conclusioun. [See Part I. c. xix.] And thus y eende the proof of the iiij^e. principal con|clusioun.

xj. CHAPITER.

THE v^e. principal conclusioun of this present v^e. partie is this: Doom of clenli and cleerli disposid resoun in kinde allowith and approueth the seid vj^e. principal gouernaunce to be take withinne the bondis of the comoun lawe of kinde and of comoun feith to gidere. That this conclusioun is trewe, y proue thus: It is bettir to a man forto entre sureli into lijf with oon yȝe, oon hond, oon foot, et cætera. Loke bifore in the eende of the [ix^e.] [A space left in the MS. for the number.] chapiter of this v^e. partie where these now sett wordis ben write, and rede

there and frothens forth into the eende of the argu|ment, and thou schalt se ful open proof for this now purposed and spoken entent; bi cause that al what Scripture theryn dooth is not but forto witnesse or remembre, what doom of resoun iugith, allowith, and approueth; and so thilk processe serueth for bothe the iiij^e. and the v^e. principal conclusiouns, and therfore it is no nede forto write the same proof of resoun eftsoone here.

Also in to proof of this present v^e. principal con|clusioun y mai argue bi resoun and experience to gidere thus: Thilk gouernance is worthi be allowid and approued of resoun, which gouernaunce makith manye mo men in Cristendom to be morali vertuose and gode, or forto be myche lasse morali viciose and yuel, than thei schulden be, if thilk gouernaunce were not. But so it is, that religioun is thilk gouernaunce, bi which many hundrid thousind of soulis han lyued ful vertuoseli, which ellis wolden have lyued ful vicioseli; and also bi religioun manye hundrid thousindis han lyued miche lasse vicioseli in religioun, than thei schulden haue lyued, if religion hadde not be. Wher|fore that such religioun be, is alloweable and ap|prouable of ech cleerli in kinde disposid resoun.

The ij^e. premysse of this argument mai be proued thus: Take thou into mynde alle tho men, whiche han be in religioun sithen religioun biganne, and marke thou weel thanne how these men schulden haue lyued, if thei hadden not lyued in religioun; and certis thou schalt not fynde, as weel nyȝ for hem alle, that thei schulden haue lyued other wise than as now or than lyuen or lyueden gileful crafti men, or iurouris and questmongers, or pleders for mony, (thouȝ the causis of plee be wrong,) or as sowdiers forto fiȝte and slee for spoile and money; ȝhe, schortli to seie, or forto lyue as we now seen weel nyȝ alle worldli peple lyue bothe fleischli and coueitosli and

vntreuli to God and to man. And bi cause thei han lyued in religioun thei han not lyued so as is now rehercid, but myche better. Wherfore the ij^e. premysse of this present argument is trewe. And thouȝ it be so, that in religioun manye men han lyued louceli fro vertu, ȝit tho han be fewe in reward of the othere, which han ther yn lyued vertuoseli; ȝhe, and thei han lyued in religioun more ver|tuoseli or lasse vicioseli, than if thei had lyued out of religioun. And thouȝ tho badde lyuers in religioun han lyued ther yn so vicioseli, ȝit myche more vi|cioseli thei wolden haue lyued, if thei hadden lyued out of religioun. And therfore, if it be weel and wijsly and treuli aboute considerid, it wole be seen that religioun is a ful noble hegge forto close yn him men and wommen, that tho whiche ben weel disposid schulen be kept from yuel, into which withoute thilk hegge thei schulden falle; and tho whiche ben yuel disposid schulen be kept that thei schulen falle not into so myche yuel, as thei schulden falle, if thei weren withoute hegge. This bifallith ofte and miche and for the more parti in noumbre of hem that lyuen in religioun, thouȝ y seie not that it so farith bi alle hem which lyuen in religioun. And herbi it is suf|ficientli proued, that religioun is bi doom of resoun allowable and approuable. And ȝit therwith stondith what y haue seid in the extract or outdrauȝt of The Donet, that summe men ben so disposid that thei schulen lyue better out of religioun than in religioun, so that to suche summe persoones religioun schulde be an occasioun of her more goostli harme and hurt. And this is ynouȝ for proof of this present v^e. prin|cipal conclusioun.

Certis if this present argument be take into perfit and ful avise and into depe leiserful consideracioun, it wole be seen that he proueth myȝtili this present v^e. conclusioun, and schal be to euery considerer

a [a is added in a later hand.] ful strong motyue forto fauore religion; sithen peple han be and ben and schulen be so freel as experience ȝeueth that thei ben.

The vj^e. principal conclusioun of this present v^e. parti is this: The seid vj^e. principal gouernaunce sett in the bigynnyng of this present v^e. partie is leeful in proprist maner of leefulnes. Forwhi, what euer gouernaunce is allowid and approued bi Holi Scrip|ture and bi doom of cleerli disposid resoun in kinde, is leeful in proprist maner of leefulnes, as it is open be the supposicioun or reul sett bifore in the [i^e.] [A space is left in the MS. for the number. See pp. 134, 135, com|pared with p. 167.] chapiter of the ij^e. partie in this book. But so it is, that the seid vj^e. principal gouernaunce is allowid and approued bi [bothe bi, MS. (first hand).] Holi Scripture and bi doom of kindeli cleer disposid resoun, as it is now proued bi the next bifore goyng iiij^e. and v^e. principal conclusions. Wherfore needis folewith that the seid vj^e. principal gouernaunce is in proprist maner leeful.

The vij^e. principal conclusioun of this present fifthe partie is this: The seid vj^e. principal gouernaunce is a gouernaunce of Goddis lawe. Forwhi what euer gouernaunce is allowid and approued bi Holi Scrip|ture and bi doom of cleer and weel disposid resoun, is a gouernaunce of Goddis lawe. But so it is, that the seid vj^e. principal gouernaunce is allowid and ap|proued bi Holi Scripture and bi such seid doom of resoun, as the next bifore going iv^e. and v^e. principal conclusiouns wel schewen. Wherfore the seid vj^e. prin|cipal gouernaunce is a gouernaunce of Goddis lawe.

The viij^e. principal conclusioun of this present v^e. partie is this: A man in ensaumpling bi hise deedis to othere men the seid vj^e. principal gouernaunce

synneth not as in that and therfore, but he ther yn deserueth thank and meede of God. Forwhi in en|saumpling of a gouernaunce being Goddis lawe no|man synneth as in that and for that, but he ther yn plesith God and deserueth thank and meede. And so it is, that the seid vj^e. principal gouernaunce is Goddis lawe, as the next bifore going principal con|clusioun weel schewith and proueth. Wherfore in ensaumpling bi deede the seid vj^e. principal gouer|naunce to othere men, noman synneth as in that and for that, if othere causis of synnyng ben awey; but he ther yn deserueth weel.

xij. CHAPITER.

FERTHERMORE it is to wite, that summe of the lay peple not oonli holden aȝens the substaunce of the seid religiouns now had and vsid in the chirche; but also thei holden aȝens the habitis, whiche bi tho religiouns ben assigned to be worn of the religiose persoones. And thei seien that no good skile is, whi tho religiose persoones schulden were so straunge and dyuerse formes of habitis fro her othere Cristen britheren.

Also summe of the lay partie blamen and holden aȝens this, that religiose monasteries (namelich of the begging religiouns) han withinne her gatis and cloocis grete, large, wijde, hiȝe, and stateli mansiouns for lordis and ladies ther yn to reste, abide, and dwelle; and this, that thei han large and wijde chirchis like sumwhat to cathedral or modir chirchis of diocisis.

Also summe of the lay peple blamen and scornen and holden aȝens this, that bi the religioun of Seint Fraunces the religiose persoones of thilk religion schulen not handle and touche with her hond neither bere aboute hem eny money, that is to seye, eny

gold or siluer or othere metal koyned; and ȝit thei ben not weerned bi the same religioun forto telle such money with a stik holdun in her hond, neither forto kepe it in her cofris, neither thei ben weerned for to holde, bere, touche, and handle cuppis and dischis, knyfis and iewelis of siluer and of gold, how euer preciose and delectable to the siȝt tho iewelis ben.

And therfore aftir that fro the bigynnyng of the [ix^e.] [A space left in the MS. for the number.] chapiter of this present v^e. parti hidir to it is proued and stabilid, that it is leeful ynouȝ suche religiouns to be and to renne in vce with the comoun Cristen religioun, y schal now iustifie these here now rehercid thre gouernauncis so vniustli of the lay peple blamed; for y schal expresse and open how that ech of these thre now spokun gouernauncis mai be don and vsid vnder resonable and gode causis. And first into iustifiyng of the firste of these now rehercid gouernauncis, I procede bi iij. principal causis, of which the firste cause is this: Sithen it is sufficientli bifore [bifore is added in the margin by a later hand.] proued that such seid religiouns be in the chirche, it muste needis therwith [be] resonable, good, and profitable, that the religiose persoones of tho re|ligiouns haue a mark and a signe, wherbi thei mowen openli be knowe fro othere persoones being not in tho religiouns; riȝt as, sithen the ordris of dekenys and of preestis musten needis be, it is ful resonable and profitable that summe markis be had, wherbi de|kenys mowen openli be knowe fro preestis, and markis wherbi bothe dekenis and preestis mowen openli be knowe fro lay men. But so it is, that this open mark and signe may not be take sufficientli bi her persoones and her natural bodies, sithen her natural bodies ben like to the natural bodies of othere men. Wher fore

thilk mark muste be take bi her clothing or bi sum mark or signe to be sett and fastned into her clothing. And thanne ferther thus: Sithen the al hool greet clothing is abler to ȝeue this now seid knowing, than schulde be eny lasse mark to be sett into the same clothing; it folewith that the al [al the, MS. (first hand), the marks of transposition being pro|bably in another hand; but the correction is sanctioned by the analogy of other passages.] hool outward seable habit schulde rather be ordeyned into this mark, than eny other lasse thing.

Confirmacioun herto may be this: Not withstonding that wommen mowen be knowe sumwhat fro men bi her natural visagis, ȝit it is resonable and profitable that thei be knowe asunder bi her outward habitis. Wherfore miche rather it is resonable, that a religiose persoon be knowe bi outward habit fro othere per|soones not religiose, sithen bi her natural bodies thei mowen not so [so is added in a later hand.] weel be knowe asundir as mowen be asunder knowe men and wommen. Also it is holde resonable, alloweable, and profitable, that oon temporal lordis meyne haue clothing dyuers fro the clothing of an other temporal lordis meyne; namelich, whanne thei schulen be medlid to gidere in sum oon citee or toun, that the seruauntis of the oon lord mai be knowe fro the seruauntis of the other lord. And in lijk maner in the citee of London it is holde for resonable and profitable, that the persoones of oon craft haue cloth|ing dyuers fro the persoones of an other craft. And al this is for lasse nede or for lasse good cause, than is the cause for whiche religiose persoones schulden be knowen openly fro persoones not religiose. Wherfore it is alloweable, good, resonable, [good, resonable, is added in the margin by a later hand.] and profitable, that religiose persoones haue habit dyuers fro the habit of

othere persoones not religiose. And if this be trewe, certis resonable and alloweable it is, that the habit of oon such religioun be dyuers fro the habit of an other such religioun; and that ech such religioun haue to him his propre assigned habit, namelich, sithen it is alloweable that multitude of suche religiouns be had and vsid in the chirche, as it is bifore in this v^e. parti sufficientli proued.

The secunde cause into the iustifiyng of this same firste gouernaunce is this: Sithen it is so, that suche religiouns ben alloweable, (as it is bifore sufficientli proued), [The first lines of this paragraph (as far as proued) occur twice over in the MS.; the first attempt being full of mistakes is cancelled.] it is alloweable and ful resonable and pro|fitable, that the religiose persoones in tho religiouns haue ofte in her siȝt or feeling and therbi ofte in her mynde rememoratijf [remembratijf, MS. originally, but the correction may have been made by the original scribe. As the form occurs twice below unaltered it has been retained in the text, but it is exceedingly suspicious.] signes forto ofte and myche therbi be remembrid upon the chargis of the religioun, whiche thei han taken upon hem to kepe and ful|fille; riȝt as for such cause God wolde that the comoun peple of the Iewis schulde haue the comaunde|mentis of Moyses tablis writun in the wallis of her chambris biholding aȝens her beddis, and in the wallis of her hallis biholding aȝens her mete table. But so it is, that no more conuenient, redier, and ofter seen and feelid remembratijf signe into this seid purpos for re|ligiose persoones couthe be founde and assigned, than her outward habit. Wherfore it is resonable, allowe|able, and profitable, that her outward habit be mad to hem into such for hem a remembring signe forto hem remembre ofte and myche into the chargis of her religioun taken upon hem. And thus myȝte not her habit be to hem such a remembring signe, but

if it were dyuers fro the habit of othere persoones not religiose; neither the outward habit of oon religioun myȝte so perfitli and so sufficientli move and remem|bre into the al hool charge of his religioun, if it were not sum what dyuers fro the outward habit of an other religioun, as it may, if it be sum what dyuers. Wherfore it is resonable, alloweable, and profitable for cause of remembring, that religiose persoones haue outward habitis dyuerse fro the outward habitis of lay men, and that the persoones of oon religioun haue her outward habit dyuers fro the outward habit of persoones in an other religion.

Also the outward habitis of religiose persoones mowen be remembratijf signes to the lay peple not religiose forto remembre hem silf therbi thus: Lo, these persoones thus clothid han forsake the greet en|termeting with the world and the greet felicite and prosperite of the world for the greet ioie, reward, and mede, which thei therfore abiden to haue in heuen; it is good therfore to us forto do in the same wise, or in sum other wise lijk [or in sum other wise lijk is added in a later hand, and partly written on an erasure.] good to us or more, ac|cording to oure abilte. Wherfore it muste needis be, that also into the remembring of persoones not being religiose as of persoones being religiose, it is allowe|able and profitable that religiose persoones haue ha|bitis propre to her religiouns.

The iij^e. cause into iustifiyng of this same firste gouernance is this: Sithen suche religiouns ben al|loweable to be, (as it is bifore sufficientli proued,) and alle men bi her natural freelnes ben redi and prompte into gaynes of aray and into dyuerse fynd|ingis of schap in aray for vein glorie and for othere not gode causis, it is resonable, alloweable, and pro|fitable,

if sum remedie be devisid, take, and vsid, wherbi refreinyng and lett mai be mad to this perel now rehercid. But so it is, that for to dyuyse, take, and vse stabili oon schap of outward habit, (namelich such a schap which is rather foul than gay, and which schulde rather lette fro glorie than tice into glorie,) and for to dyvise, take, and vse stabili oon colour of clooth in outward habit is a ful noble re|medie and a refreynyng aȝens the seid natural freel|nes, bi whiche religiose persoones myȝten and wolden ellis breke forth into nyce fyndingis of dyuerse schappis in her outward aray and into gay and riche blasing colour, and so ther yn synne bi manye wijsis. Therfore it is resonable, alloweable, and profitable for cause of such refreynyng, that in ech such reli|gioun the religiose persoones haue her outward ha|bitis stabilid to hem in oon maner of sumwhat foul or vnfair schap and in oon maner of poor and symple colour, and that thei be bounde forto holde hem stabili and vnchaungeabili therto. And thus miche is ynouȝ for iustifiyng of the firste gouernaunce.

xiij. CHAPITER.

INTO the iustifiyng of the ij^e. gouernaunce y pro|cede bi iiij. causis, of whiche the firste is this: It is alloweable, profitable, and procurable bi therto strecching meenis, that lordis and ladies, whanne thei schulen come to citees, be loggid out fro the myche entermeting of the world in suche placis where the world schal be myche holde out of her siȝt and out of her cumpenying, that he ȝeue not to hem occa|siouns of yuel; and where thei mowen haue redi at siȝt and speche cumpenying with religiose persoones forto aske of hem counseil and exortacioun into good and perfit lyuyng; and where thei mowen heere

dyuyne officis of euensong and matins and masse and prechingis, and mowen bi ofte seing of religiose gouernauncis and obseruauncis be moued the more into contricioun, compunccioun, and deuocioun. And sithen these noble and notable and riȝt profitable effectis of perfiting lordis and ladies mowen not be so weel had and gete to lordis and ladies, if thei schulden dwelle in citees out of mansiouns bildid with inne religiose gatis, as if thei schulden dwelle in mansiouns bildid with inne religiosis gatis; it folewith nedis, that for this cause of the more per|fiting lordis and ladies it is alloweable, resonable, and profitable hem to haue mansiouns couenable for hem within the monasteries of religiose persoones, of what euer religioun tho religiose persoones ben.

The ij^e. cause into the iustifiyng of the ij^e. gouer|naunce is this: It is alloweable, resonable, and pro|fitable that religiose persoones, of what euer religioun thei ben, haue freendis and menteyners and defenders; namelich to haue lordis and ladies into her main|teyners and defenders aȝens wrongers and diffamers of the synful and wickid world, for that lordis and ladies ben myȝtier forto so menteyne and defende than othere louȝer persoones ben. But so it is, that bi this that lordis and ladies dwellen withinne the monasteries of religiose persoones, tho lordis and ladies wolen and musten needis bi kindenes and bi resoun be moued forto be bi so myche the more and the better menteyners [and] defenderis to the same religiose persoones and to the freendis of the same religiose persoones. Wherfore for this ij^e. cause of frendschip geting and holding to religiose persoones, it is resonable, alloweable, and profitable, if man|siouns for lordis and ladies be bildid withinne the cloosis and gatis of religiose monasteries, of what euer religioun tho monasteries be, but if the reule of thilk religioun it weerne; which excepcioun y vndirstonde

thoruȝ out al the iustifiyng of this present ij^e. gouer|naunce.

The iij^e. cause is this: If lordis and ladies and othere reuerend persoones dwelle nyȝ to religiose per|soones, tho persoones wolen be bi so miche the more waar and ferd forto [foto, MS.] trespace and do amys and forto be of eny bad reule, lest thei of so credible witnessers be aspied and of her so grete benefeters the rather forsakun; and certis this is a greet profit comyng to the persoones of the religioun, for it is a goostli profit ful greet.

The iiij^e. cause into the iustifiyng of this ij^e. gouer|naunce is this: If religiose persoones of the begging ordris receyue myche and grete almessis of lordis and ladies, tho persoones han the lasse neede for to spende tyme in going aboute forto begge of the poorer peple; and so as ther yn schal ese come bothe to the nedi religiose persones [persones is interlineated in a later hand. So also gatis and tho below.] and also to the poor comoun peple, of whiche ellis almessis schulden be the more askid. And sithen bi this, that lordis and ladies schulen be loggid in mansiouns bildid withinne the monasteries of the begging religiouns, tho lordis and ladies schulen be the redier forto ȝeue her almessis to the per|soones of thilk religiouns; it folewith that for this iiij^e. cause of aliȝting the poor men it is alloweable and profitable, that lordis and ladies haue mansiouns with inne the cloocis gatis [persones is interlineated in a later hand. So also gatis and tho below.] and monasteries of the begging religiouns; so that tho [persones is interlineated in a later hand. So also gatis and tho below.] mansiouns for lordis and ladies be ther mad and occupied for summe of these now here rehercid causis or summe othere like alloweable cause, and not for eny bad cause not worthi to be allowid.

If eny man wole knouleche weel here, that such now seid mansiouns or dwelling placis mowen ver|tuoseli

be bildid and be occupied withinne the seid religiouns, but not with the labour and puruiaunce neither with the cost of tho religiosis; certis aȝens this [this is interlineated by a later hand.] cauyllacioun meetith this reson: Ech vertuose doable deede is as freely doable of ech religiose man as of eny other man not religiose, but if his religioun weerne him to do thilk deede. Or ellis thus: How euer fre for to do eny vertuose deede is eny man not religiose, so fre is ech man religiose; but if his reli|gioun ther fro weerne him. But so it is, that no re|ligioun now had in the chirche now weerneth hise persoones forto purueie into suche bilding with the costis of the religioun and with the concent of the couent: as that this is trewe, the reulis of the same religiouns mowen be clepid into iugement. Wherfore, if it be a vertuose gouernaunce that suche lordli mansions be bildid bisidis the cloistris of the seid religiouns, it is vertuose ynouȝ that persoones of the same religiouns purueie for the same bilding and at her owne cost; for bi so myche it schal be to hem the more vertuose and the more holi and the more merytorie, than it schal be if thei schulden sette tho mansiouns into the seid gode vsis and not with her owne costis, but with the costis of lordis or ladies.

An other obieccioun miȝte be mad in this mater thus: Whanne the lordis or ladies or eny of the comoun peple ȝeueth eny almes to religiose couentis [cōuētis, MS., but it is hardly likely that a writer should have used different forms of the same word in a sentence constructed as this is.] or to eny religiose persoon into a special vce and expending of thilk ȝifte, and the couent or the persoon receyuyng the ȝifte consentith forto expende the ȝift into the same assigned vce and expending,

it is not leeful that the seid couent or religiose per|soon expende the same ȝifte into eny other vce or expending, thouȝ the other vce and expending were leeful ynouȝ. But so it is, that whanne lordis and ladies and othere persoones of the louȝer comunalte ȝeuen her almes (movable or vnmovable) to religiouns receyuyng possessiouns or to religiouns of begging, thei ȝeuen thilk almes into vce and expending aboute her owne goostli and bodili necessaries perteynyng to good state of the religiouns oonli, and not into vsis and expendingis vnperteynyng to tho religiouns and to her persoones: and herwith so it is, that the vce and expending of the godis ȝouun into religioun, (mad and doon into bilding and reparing of the seid lordli mansiouns,) is not necessarili longing to the state of the religiouns, neither of the religiose per|soones, in that and for that that thei ben religiose. Wherfore it semeth folewe, that tho goodis ȝouun into religiouns bi lordis and ladies and the louȝer peple ouȝten not be expendid in to bilding and reparing of suche seid lordli dwellingis.

Answere to this obieccioun is forto denye euereither parti of the ij^e. premysse sett in the argument or [Probably we should read of.] the obieccioun. Forwhi sufficient record of writingis and open experience han schewid and now schewen weel, that ful ofte whanne lordis and ladies and othere peple ȝauen and now ȝeuen to religiose couentis vn|mouable or mouable good, thei pointiden not into what vsis the receyuers schulden expende thilk good; but the ȝeuers trustiden that the receyuers wolden expende thilk good vertuoseli and holili, and not other wise than it bisemed. And with this trust thei helden hem content and paied in her ȝifte making, for thei wisten weel that tho religiose persoones wolden first expende aboute her religioun and aboute

hem silf what therto were necessarie, eer than that thei wolden eny ouerplus therof expende aboute eny other vertuose deede; and into this expending the ȝeuers weel consentiden, or at the leest weren not ther aȝens. And thus it is open, that the firste parti of the seid ij^e. premysse is not trewe.

Also the ij^e. parti of the same ij^e. premysse is not trewe. Forwhi the ij^e. and iij^e. causis, brouȝt in bi|fore in the ij^e. chapiter into the iustifiyng of the ij^e. gouernaunce, ben ful myche strecching into forther|aunce of religiouns; and therfore, thouȝ religiose per|soones expende the godis ȝouun into religion aboute the bilding and reparing of the seid lordli mansiouns, thilk expensis ben mad as necessarie and profitable to the religioun; for thei ben maad into mentenaunce of the religioun and in refreynyng of the religiose per|soones bi drede from yuel. And so open it is, that also [al so, MS. (without hyphen, probably accidentally, but?).] the ij^e. parti of the same ij^e. premysse is vn|trewe. And thus bi this answere the argument or obieccioun now bifore mad is not strong forto proue his entent.

As for iustifiyng of the large and wijde chirchis, whiche religiose persoones (namelich of the begging religiouns) maken, so that ther yn be not ouer greet curiosite, gaynes, preciosite, or costiosenes, sufficith and is ynouȝ this: that ther bi the more [more is interlineated in a later hand; and similarly the below.] multitude of persoones mowe be receyued togidere for to here theryn prechingis to be mad in reyne daies; and also that therbi in othere whilis the gretter multitudes mowen be the [more is interlineated in a later hand; and similarly the below.] more eesid in her deuociouns making to God, whilis thei stonden or sitten or knelen rombe fer ech from othir, and not oon such is nyȝ at an otheris cheke; and also that therbi in othere whilis the grete multitudis mowen come thider in

reyne daies aftir mydday, for to counceile with her freendis and with her wise counseilers aboute making of accordis and aboute redressing of wrongis and aboute othere vertuose deedis. And so open it is, that thouȝ no mo godis schulden come therbi than these iij. now laste rehercid; certis tho ben sufficient forto proue the seid wijde and large chirchis to be alloweable and profitable, if thei be mad into these now rehercid gode effectis. And thus miche is ynow for [forto, MS. (first hand).] iustifiyng of the ij^e. gouernaunce spokun in the next bifore going chapiter of this v^e. partie.

And thouȝ summe men wolden seie that yuel cometh bi occasioun of suche seid lordli bildingis oc|cupied with inne the gatis of religiose monasteries, certis therto mai treuli be seid that not eny yuel, which mai not eesili be remedied, stonding al the good which bifore is rehercid to come bi the same bildingis and her occupiyngis; and not gretter yuel, than is the yuel which is excludid and lettid bi oc|casioun of the seid bildingis and of her occupiyngis; and therfore this obieccioun hath no strengthe.

xiiij. CHAPITER.

THE iustifiyng of the iij^e. gouernaunce spokun bi|fore in the [xij^e.] [A space is left for the number.] chapiter of this present v^e. partie schal be in ij. causis, of whiche the firste is this: Whanne euer eny deede or thing is to be forborn or left, [lest, MS.] for that it is yuel, or for that it is perilose, or for eny other good cause, it is alloweable, ȝhe, and preise|able forto forbere the neiȝing and the entermeting and the homelynes with the same thing; as whanne euere and where euer fleischli loue to a womman is

to be forborn, it is preiseable forto forbere the nyȝing and the homeli cumpeniyng with hir; and in lijk maner, for that Adam and Eue ouȝten haue forborne the eting of the appil in Paradise, it hadde be good and preiseable if thei hadden forborn the entermeting which thei maden aboute the appil in it biholding, handling, taasting, ymagynyng, and questiouns ther|aboute moving. But so it is, that loue to money (and namelich greet loue to money) is worthi to be forborn, as experience weel schewith, for that it is moder of passing myche yuel, and, as Poul seith, it is "the roote of al yuel," [See 1 Tim. vi. 10.] and it is "seruice of ydol|atrie," [See Ephes. v. 5.] and the touching and handling and bering of it is a greet neiȝing and entermeting and a ful greet homelines therwith making. Wherfore it folewith that it is preiseable forto forbere the bare touching and handling of money, that bi this forbering sumwhat the more the seid ouer greet loue to money be lettid forto gendre or to growe or to contynue; [to contynue, MS. (first hand), rightly; but a corrector has can|celled to.] riȝt as bi the forbering of kissing or of handling a wom|mannys hondis schulde sumwhat be kutt awey of the loue, which ellis schulde be had toward the same womman.

The secunde cause is this: Whanne euer eny man is bounde to eny deede or gouernaunce, it is profit|able him to haue sum thing forto ofte and miche remembre him into the fulfilling of thilk deede into whiche he is so bounde. But so it is, that freris of Seint Frauncessis religion ben bounde bi the reli|gioun forto forbere the ouer miche loue [loue is interlineated in a later hand.] to money: and herwith it is trewe, that the forbering [for bering, MS. (without hy|phen).] of the bare touche ther of and the forbering of the pursing

or bodili bering ther of is a ful greet and a bisi re|membrauncing to hem, that thei ouȝten forbere and ouȝten caste awey ouer greet loue therto; and also of this forbering the touche and the bodili bering aboute cometh noon yuel. Wherfore it is allowe|able, ȝhe, and preiseable this, that thei forberen [for beren, MS. (without hyphen).] for euer for to touche eny money or forto bere aboute hem eny money, if thei so forberen that therbi thei wolden be remembrid thus as is bifore now seid, and as now in forme schal folewe: "Lo we han take up on us forto forbere greet loue to money, and in token and in signifiyng therof we han bound us silf for to neuere touche neither bere money; lete us therfore (as thus remembrid) make oure deede accorde with oure bond, that we trespace not aȝens oure bond."

Perauenture aȝens the iustifiyng now mad for the iij^e. gouernaunce summe men wolen obiecte and chalenge thus: If freris of Frauncessis religioun for|bering handling and bering of money, for that this handeling and bering ben neiȝingis and homeli en|termetingis with money, and for that thilk forbering schal make in hem a remembraunce that thei ouȝten not loue money ouer myche; whi forberen not thei telling of money with a stikkis eende, sithen this telling is a nyȝ and a ful homely entermeting with the same money, and the forbering of such telling myȝte make in hem lijk remembrance as the forber|ing of handling schulde make? Also sithen iewelis of gold and of silver and of preciose stoonys and knyfis and girdelis harneisid with gold and siluer and suche othere araies ouȝten not be loued of hem ouer myche, whi forberen not thei to touche in handling and the bering upon hem of suche now seid iewelis and knyfis harneisid with siluer and gold?

To the firste of thes now mad obiecciouns and chalengis y may answere thus: For to handle or bere money is a more homely entermeting with the same money, than is forto telle it with a stik; and therfore the more homelynes is forborn, and the lasse homelynes is suffrid. To the ij^e. obieccioun and chalenge y mai answere thus: Iewelis ben not in so manye kindis so redy and so niȝe to the vce in which the hauer mai delite him synfulli, as is money. Forwhi the hauer of iewelis may not delite him silf with iewelis fleischli neither worldli except veinglorioseli, [vein glorioseli, MS.] eer than he haue turnede or chaungid the iewelis into money; and so into ful many synful vsis the money is nyȝer and redier than ben iewelis; and therfore the more perel is forborn, whilis the lasse is suffrid to abide. And thouȝ it were so, that the telling of money with a stik were as greet a neiȝing in homelynes to money as is bare handling, and thouȝ the handling of iewelis were as perilose as is the handling of money; ȝit ther of not folewith, that if eny man for deuocioun wolde forbere the oon, that therfore he ouȝte forbere the other; neither it were chalengeable, if he wolde forbere the oon and wolde not forbere the other. Forwhi it is fair, good, and preisable to forbere the oon, whilis he is not con|streyned to forbere of hem bothe eny oon; and it is preisable him to binde him silf in to the forbering of the oon, whilis othere men bynden not hem silf to of the same bothe eny oon. And in lijk maner y seie, thouȝ the forbering of mony tellyng with a stik were as good a remembrauncing meene in to the bifore seid effect, as is the forbering of money tellyng with bare hond; and thouȝ the forbering of iewelis touch|ing were as good a remembring meene into the

bifore seid effect, as is the forbering of money touch|ing; ȝit therof folewith not, that who euer chesith to take oon of these forberingis, that he schulde take ther with the other of hem, neither he is worthi be [to be, MS. (first hand).] chalengid, which takith the oon and not takith bothe. Forwhi whanne a man is fre to leue bothe, it is preseable [Perhaps a clerical error for preisable.] and fair and honest, if he take the oon and not bothe; and nameliche sithen fewe othere taken eny of hem bothe. And thus y answere to the ij. now bifore going obiecciouns or chalengis.

Confirmaciouns to this answere mowen be mad ful weel bi ensaumplis thus: If a man wole for a iust cause faste ech Friday in the ȝeer as bi boond and not as bi fre deuocioun oonli, were this a iust chalenge theraȝens for to seie thus, "Whi fastith not he ther with also bi boond the Saturday or the Wednesday?" And if he wolde forbere fisch and mylky mete in ech Friday in the Lente, were this a iust chalenge ther aȝens for to seie thus, "Whi for|berith he not ther with fisch and mylki mete also in ech Wednesday of the Lente?" Open ynow it is, that these chalengis weren not resonable. For bettir it is forto do oon good of the tweyne, into of whiche neuer neither he is bounde, than forto leue of hem the euereither vndoon. Ferthermore if eny man wolde chalenge a frere of Seint Frauncessis ordre, and seie to him thus, "Frere, thou louest money as myche as othere men [men is added in the margin by a later hand.] louen, and more than othere men louen; for ellis thou woldist not so bisili begge for to haue it: whi wolt not thou thanne handle money as othere men handlen?" the frere myȝte weel answer thus, "Sir, if y loue money more than othere men louen, and more than y schulde loue;

ȝit if ne were this forbering fro touche of money, y schulde loue money more than y loue now; and therfore this forbering fro touche is not in vein. Also this forbering and abstinence of handling money is a meene for to make me loue it lasse than y now do; and therfore also this abstinence or forbering is not in waast and in vein." And if the chalenger wole contynue in his chalenging and seie thus, "It is better and more toward perfec|cioun for to not loue the money ouer myche, than forto absteyne fro touching it:" the frere myȝte graunte it weel, and myȝte seie setting therto this, "And for that the forbering of handling money is a good meene into the abstinence of louyng it, therfore y absteyne fro handling it; for that y wolde therbi come the sooner into the not louyng of it as into the better good, than is the not handling of it." And ȝit if [if is added in the margin by a later hand.] the chalenger wolde stryue ferther and seie thus, "Frere, it is bettir and neerer to perfec|cioun forto not loue money ouer myche and handle it, than forto not loue money and not handle it; and sithen the gretter perfeccioun or the thing neerer to perfeccioun is to be chosun, rather than the lasse perfeccioun or the thing romber fro per|feccioun, thou schuldist rather sette thee forto not loue money with the handling of money, than for to sette thee and wone thee to not loue money with the not handling of money:" herto the frere myȝte answere thus, "Sir, y knouleche weel that it is better and hiȝer gode and holynes forto not loue money with touching it, than to not loue money with the not touching of it; but aȝenward to freel men, whiche han not ȝit gete the fulnes of perfeccioun, it is surer to not loue money with not

touching it, than to not loue it with touching of it. And therfore to me, (as man freel bi kinde and not hardi for to feele of my silf that y am in the fulnes of perfeccioun,) it is surer for to chese this parti which is for to not loue money with the not handling of it, than for to not loue money with the handling of it. And whanne ȝe seien ferther thus, that the more good and the perfiȝter good and the hiȝer good and the neerer good to perfeccioun is alwey of ech man to be chose and executid bifore other lasse good and romber good fro perfeccioun, certis this is not trewe; for thouȝ ech man ouȝte loue and desire such now seid gretter good bifore the lasse good, ȝit not ech man ouȝte chese forto do and execute such more good bifore the lasse gode, but perfit men at fulle [the fulle, MS. (first hand).] mowen so chese and ouȝten so chese, and vnperfit men cumbrid in her freelnes and in her passiouns ouȝten chese ful ofte the sikerer and surer good to hem bifore the vn|surer good; thouȝ thilk surer good be lasse good in it silf or to a perfit man, than is thilk vnsurer good." And this is ynouȝ for answere to the laste now maad chalenge.

And ferthermore forto seie fynali as here in this mater: What euer eny man chalenge or obiecte aȝens this now seid forbering of moneyes touching, this wole euer be founde trewe, that it is peyne lasse or more to ech man so forbering [bering, MS. (first hand).] as ofte as he so for|berith, and forto take such a peyne so ofte comyng and that for Goddis [forgoddis, MS. (perhaps by mere accident; but?).] loue and into amendis making for synne, (namelich whilis thilk same absteynyng in peyne is a meene into geting of a moral good, which ellis schulde not be had or not so miche had,) it

muste nedis folewe, what euer be seid ther aȝens, that at the leest thilk abstinence or forbering is a mery|torie deede and a deseruyng to haue therbi grace and sum forȝeuenes of synne, as othere abstinencis ben merytorie and deseruyng to haue grace and sum for|ȝeuenes of synne, as is abstinence in sum day [In all the above instances the MS. has sūday (conjunctim).] fro fisch, or abstinence in sum day [In all the above instances the MS. has sūday (conjunctim).] fro mylky mete, or abstinence in sum day [In all the above instances the MS. has sūday (conjunctim).] fro pley, and abstinence in sum day [In all the above instances the MS. has sūday (conjunctim).] fro siȝt taking of sum delectable thing. And this same withoute more were ynouȝ forto excuse fro waast or fro ypocrisie the seid forbering of monyes handling.

xv. CHAPITER.

THE vij^e. principal gouernance aȝens which summe of the lay peple erren is this: That the preestis and othere clerkis preien to God and to Seintis, and thei so preien bothe for hem silf and for her neiȝboris; and thei graunten to summe othere persoones forto be partyners in sum kinde of her preiers, and of her abstinencis, of her wacchis, and of her othere gode deedis and suffrauncis. This now seid gouernaunce summe of the lay peple blamen vnwijsly, seiyng and holding that it is waast and vein forto preie to God, whilis he knowith ech mannys hertis desijr and ech mannys nede; also that it is waast and veyn forto preie to eny Seint, whilis God loueth us more than eny Seint loueth us. And, as it myȝte seme, thei holden that no man may take an other man so into his nyȝ frendschip, that therbi the other man schal fare the better bi this mannys fasting, waking, and hise othere gode deedis; but ech man schal fare weel goostli oonli bi hise owne gode deedis. Aȝens which

now rehercid vnwijs blamyng to be reproued and improued (that is to seie, to be proued vntrewe,) it is sufficientli tretid in The book filling the iiij. tablis in ther of the firste parti; and also aȝens sum therof it is notabili procedid in the firste partie of Cristen religioun, the secunde treti, the [A space is left in the MS. for the number.] chapiter. And therfore that y be not ouer long in this present book, y speke not of thilk mater in special here; lest that for lengthe which this present book schulde haue, if alle the xj. gouernauncis weren here yn tretid in special maner, the mo of the comoun peple myȝten the wors avorthi in cost of mony forto gete to hem this present book.

The viij^e. principal gouernaunce, for which [forwhich, MS.] summe of the lay peple reprouen, vndirnemen, and blamen vnwijsly the clergie is this: In the bodili chirche ben had and vsid signes of greet curiosite, preciosite, and cost; and in greet multitude and dyuersite, as bellis, baners, and suche othere, not being the grete sacra|mentis; whiche myȝten be solde and be delid to poor men or be sett into othere vsis better, than to so be had and vsid in the bodili chirche; and also this, that ymagis and crossis ben lowtid of men, and the feet of ymagis and of crossis and of relikis ben kissid of men, and to tho ymagis, crossis, and relikis it is offrid, or ellis bifore hem offrid, and toward hem ben maad longe pilgrimagis in greet cost, wher|bi, (as these blamers seien,) ydolatrie is doon, sithen thilk lowting which is to be ȝouun oonli to God is ȝouun ther yn to creaturis, that is to seie, to ymagis and to crossis and to relikis. Wherfore alle the now rehercid thingis and deedis schulden be not had and vsid in the bodili chirche of Cristen peple.

Aȝens this now rehercid chalenging, vndirnemyng, and blamying, that he is [is is interlineated in a later hand.] vniustli and vntreuli mad, serueth ful weel and sufficientli The book of worschip|ing in large lengthe, as nede of the mater so askith; and therfore who wole se how this here rehercid blamyng and chalenging is defauti and vniust, and how treuthe hath him silf in the mater of signes vsid, not being the grete sacramentis, go he into The (now named) book of worschiping, (for he is ouer greet for to be ingraffid here,) and go he in to the firste parti of Cristen religioun, the treti, the chapiter, and into the treti, the [Spaces are left for the numbers.] chapiter; and with Goddis grace he schal be fillid there with ful fair instruccioun perteynyng to the maters of this now touchid purpos.

The ix^e. principal gouernaunce for which summe of the lay peple vnwijsly and vnreuerentli blamen the clergie is this: That in the chirche ben had grete signes and sacramentis, and her vsis; as ben baptem, confermyng, hosil of Cristis bodi and blood, and othere mo; whiche sacramentis and her vsis summe of the lay peple holden to be pointis of wicche craft and blindingis, brouȝt into Cristen men bi the feend and the anticrist and hise lymes. And in special thei abhorren aboue alle othere the hiȝest and wor|thiest signe and sacrament of alle othere, the sacra|ment of the auter, the preciose bodi and blood of Crist for us hangid in the cros and for us out sched; in so miche that thei not oonli scornen it, but thei haaten it, mys callen it bi foule names, and wolen not come her thankis into the bodili chirche, whilis thilk sacrament is halewid, tretid, and vsid in the masse.

Aȝens this now rehercid mys bering of tho men and aȝens this her foul faring with hem silf and her vniust bering an hond is maad a book bi him silf clepid The book of feith and an other Of sacramentis; and also ij. othere bokis, of whiche oon is clepid The book of baptym, the other The book of eukarist, in which book sufficientli and cleerli al this now re|hercid foule and mys bering and vniust chalenging and blamyng is reproued and vnproued. And ther|fore, sithen so long a werk is seid and doon there, it is no nede forto seie ther of eny thing vnperfitli and vnfully and therfore vnsauorili here; lest perauenture for the lak and the noun hauyng at hond here of al that ouȝte be seid to gidere for strengthing of the treuthe, enemyes myȝten and wolden take colour that her parti is not so miche confoundid as it is, and that the contrarie partie to hem is not so weel proued as it is.

The x^e. principal gouernaunce aȝens which summe of the comoun peple erren is this: That the clergie in certein causis and maters swerith and makith othere persoones forto swere, and allowith weel that princis and her officers being vndir hem bothe swere and make othere men of the layfe forto swere. Certis summe of the lay peple holden this gouernaunce to be vnleeful, and aȝens the comaundement of God; and that it is vttirli vnleeful eny man forto swere. Neuertheles for as miche as this vnwijs holding is sufficientli proued to be vntrewe in The book filling the iiij. tablis, in the secunde parti, bi manye chapi|tris, therfore no thing therof here.

The xj^e. principal gouernaunce, aȝens which summe of the lay peple erren, is vsid in the lay partie and not in the clergie and is this: That men for her trespacis ben doon into her deeth. For summe of the lay partie holden that no man schulde be slein of eny other man for eny trespace, cause, or

perel; but al slauȝter vpon man is reserued to God. And also thei holden that in no wise and in no caas bateil is leeful, neither bitwixe Cristen and Cristen, neither bitwixe Cristen and hethen. And thei blamen the clergie in this, that the clergie allowith and ap|proueth these gouernauncis to be doon bi the layfe. But for as myche as aȝens al this blamyng of the xj^e. principal gouernaunce it is procedid in othere placis of my writingis, as in the book clepid The filling of the iiij. tablis, in therof the iiij^e. partie, therfore it is no neede for to make this book here therbi eny ouer greet bolk more than nede is.

And thus y eende this present book clepid The represser of ouer myche blamyng the clergie. For which [Forwhich, MS.] book, to thee, Lord God, be preising and thanking; and to alle the seid ouer myche vndir|nemers and blamers ful amendement. Amen.