Select English works of John Wyclif. Vol. 3. Miscellaneous works / edited from original mss. by Thomas Arnold.

XXIX. [ON THE TWENTY-FIVE ARTICLES.]

[Dr, Shirley could not have observed, when he included this Lollard rejoinder to charges brought against the sect in his catalogue of Wyclif's works, that the same heads of charge, in a Latin version, are given in Knyghton under the year 1388, and that their vindication could not there∣fore have proceeded from Wyclif, who died at the end of 1384. After describing the opening of parliament in the February of 1388, the arrest of the judges which immediately followed, and the impeachment of Vere, Archbishop Neville, and the rest of the king's friends, Knyghton goes on to say that 'his diebus' the Wycliffites, 'qui et Lollardi dicti sunt,' con∣tinued to pour forth their errors with infinite clamour, heat, and pertinacity. Of these errors, he says, some are here inserted, while others which have been noted already are here repeated. Then follows a list of twenty-five points, which substantially agrees, point for point, with the list in the present treatise, the order only being slightly different. He then states that the Lords and Commons petitioned the king to take measures for the extirpation of these errors, and that the king did so, but ineffectually, 'because the hour of correction was not yet come.'

The treatise had been transcribed for press before I had found out all this; otherwise I should hardly have included a piece clearly not written by Wyclif in the contents of this volume. Yet the historical interest of the piece is sufficient to make me not regret its appearance, to say nothing of its own merits as a vigorous piece of writing, which are certainly con∣siderable.

The date of composition, if we take Knyghton's account of the circum∣stances under which the articles were 'put upon' the Wycliffites to be correct, must have been either in 1388 or 1389, for the articles were not framed till 1388, and Pope Urban, who is mentioned as the reigning pope in the first article, died in 1389.

The work named in Bale's Catalogue under the title 'Super Impositis Articulis' may have been, as Dr. Shirley conjectured, this very treatise. But this remains quite doubtful; for to 'imponere,' or 'put upon' a party

or an individual the maintenance of certain errors was the phrase in common use (see Fasc. Ziz.); and it was a process continually going on until the Lollard movement was suppressed; so that the 'articuli' of Bale might have been something quite different.

The text is founded on the only known MS., Douce 273, in the Bodleian Library.]

ÞESE BENE þO POYNTUS þAT WORLDELY PRELATIS AT þO SUG∣GESTIONE OF FRERUS PUTTEN ON PORE CRISTEN MEN, AND WHAT þAI GRAUNTEN ANDE WHAT þAI DENYEN.

1. Þo firste, þat þis pope Urban þe sixte bereþ not þe strenght [Twenty-five articles, con∣taining the chief Lollard opinions, as imputed to the sect by the bishops.] of Seint Petur in erþe, but þai affermen hym to be son of Anti∣criste, and þat no verrey pope was fro þo tyme of Silvester pope.

2. Also byshopus ande freris putten on pore men þat þei seyne, þat þo pope may not graunte ony indulgencis, ne ony oþer bischopis, ande þat alle men tristynge in sooche indulgencis ben cursid.

3. Also prelatis ande freris putten on pore men þat þei seyne, þat þo pope may not make canons, þat is, reulis, or decretalis, or constituciouns; ande if he make ony, no man is holden for to kepe hem.

4. Also bischopis ande freris putten on pore men þat þei seyne, þat of onely contricione of hert al synne is done awey, wiþouten schrifft of mouþe; ne þat schrifft of mouþe is nedeful, ȝe, where plenty or leyser of a preste may be hadde.

5. Also bischopis ande freris putten to pore men þat þei seyne, þat ymages of Cristis crosse, of þo crucifixe, of þo blessid Vergyne Mary, ande of oþer seintis, in no manere bene worþi to [be [supplied conjecturally.] ] worschipid, but þat alle men worschypynge in ony manere þoo ymages, or ony peyntyngus, synnen and done ydolatrie; and þat God dose not ony myracul by hem; and þat alle men goynge pilgrimage to hem, or manere worschip∣pynge, or putting lighttis or ony devociones bifore þoo ymagis, ben cursid.

6. Þo sexte tyme, prelatis ande freris beren upon pore men þat þei seyne, þat alle prestus ande dekenes ben holden for to preche þo gospel openly by reson of ordur taken, þof þei have not pepul ne cure of soulis.

7. Þo sevent tyme, prelatis and frerus beren upon symple men þat þei seyne, þat nouþer cursynge of pope ne of byschop byndus.

8. Also prelatis and frerus beren upon symple men þat þei seyne, þat hit is not to beseche to seyntis for to pray for lyvynge men, ne þo Letany is not to be seid. Soþely þei affermen þat God may do alle þingis wiþoute hem, ne hit is not bileve þat þai bene seyntus whom we clepen seintus; but þai prechen mony of hem for to be in helle, whos halidayes þo Chirche halowes here in erþe [A leaf is wanting in the MS. here, containing the points or heads from the ninth to the twentieth. The reader, however, can easily supply them for himself from the commencements of the several chapters in which the points are discussed. The words ne men . . . in þis part form the conclusion of the twentieth point.] . . . . . . . . ne men owen not for to byleve ne stonde to þo canonysynge of þo seyntes made by þe courte of Rome in þis part.

21. Also byschopis and freris putten to pore men þat þei seyne, þat þo holy Trinity in no manere schulde be worschip∣pid, fygurid, fourmed, ne peyntid, in þat fourme by whiche comynly hit is peyntid, by al þo Chirche of God.

22. Also prelatis and freris putten to pore men þat þei seyne, þat hit is not leeffull to a preste for to sette to hire his bysynes or werkes.

23. Also byschopis curatis and frerus putten on pore men þat þei seyne, þat no persone, ne vicare, ne prelate, is excusid fro personele residence, to be made in þer benefices, in dwellynge in servyces of bischopis, or of archebyschopis, or of þo pope.

24. Also prelatis ande prowde curatis and freris putten to pore men þat þai seyne, þat persones and vicars, not seyynge masse, ne mynystrynge sacramentis of holy Chirche, bene worþi for to be removed and oþer for to be ordeyned in hor stede; for þai bene unworþi, and wasters of þo Chirchis godis.

25. Also byschopis and freris putten to pore men þat þei seyne, þat men of þo Chirche schulden not ride on so stronge horses, ne use so mony jewellis, ne precious cloþes, ne delicate metus, but renounce alle þinges and ȝyve hem to pore men, goynge on feete, and takynge stafes in hondes, receyvynge þo state of pore men, in ȝyvynge ensaumple of holynes by þeire conversacione.

To þese poyntes pore men onswere by autorite of holy writte and of seyntus, and by open dedis of men þat may not be denyed; makynge þis protestacione, þat if þei erren in ony poynt of þeire onswerynge, þei submytten hem to be correctid openly to þo kynge and his chivalrye and þo clergye and comyns, ȝe, by deþe, if hit be justly demed lawefulle.

POINT I.

Furste, þat þis pope Urban þo sixte beres not strenght of [1. That Pope Urban is the son of Anti∣christ, and no true Pope.] Seint Petur in erþe, but þai affermen hym to be þo son of Anti∣criste, ande þat no verrey pope was siþ þo tyme of Silvester pope.

Here Cristen men seyne pleynly, þat whatever pope or oþer preste, in maner of lyvynge or techynge or lawis-makynge, con∣trarius Crist, is verrey Anticrist, adversary of Jesus Crist and of his apostlis, ande of alle Cristen pepul. Sees inwardely, alle ȝe Cristen pepul, þo meke life of Jesus Crist, pore and symple to þo worlde, and ful of brennynge charite, and puttyng hym selfe to penaunce and travayle in prechynge and prayinge, and willeful schedynge of his precious blode, for to make pes and charite and for to save mennes soules. Ande sees ȝe þo open lyif of popes, how proude þai bene, þat Cristen kyngus schal kysse þer fete, and wiþ þer fote þai schal kroune þo emperoure, þer lorde and founder, ande þat emperours, barfot, leden openly, as men sayne, þer bridelis [Such a scene took place at Venice, on the reconciliation be∣tween the Emperor Frederic Bar∣barossa and Pope Alexander III.] , and þat all men þat schal wiþ hem speke schul kisse þer fete, and calle hem moste holy faderis, and moste blessid and moste mercyful and gracius. And loke wheþer þis be contrarie to Cristis mekenes, þat

weysche his disciplis feete, and coome not for to be served but to serve oþer men, and to gif hys lyife for redempcioun of mony. And he coome not to seche his owne glorie by manhed, but in alle þingus to do þo wille of his Fadir of heven.

Þo secunde tyme, See, ȝe Cristen peple, þo willeful poverte of Jesus Crist, how he hade nouȝt by worldly lordschipe one howse where he myȝt reste his heved, but lyved by temporale almes of Mary Mawdeleyne ande oþer holy wymmen, as þo gospel sais. Ande see ȝe wisely, wheþer oure popis, makyng stronge palayces wiþ pore mennus lyvelodis, wiþ al þer glorie of richesses and jewelis, acorden wiþ þis porenes of Criste.

Þo thrid tyme, See, ȝee Cristen pepul, þo charitabul lyif of Crist, ande loke wheþer oure popis contrarien hym. Where he was moste bisye in spirituale occupacione, þese popis bene most bisy in delynge of beneficis to hem þat moste muck brynggen or worldly favour. Where Criste willefully gafe tribute to þo emperoure, þese popis robben Cristis rewmes by þo furste frutes of mony þowsande poundis, by manyschynge of suspendyng and enterdytynge of londis. Where Criste mekely travelid wiþ grete penaunce upon his fete for to preche þo gospel, þese popes, more þen emperoures, resten in palaycis chargid wiþ pretious, in þer feete and in al þer stynkynge carione, ande prechen not þo gospel to Cristen men, but crien ever aftur worldly glorye and riches, and make newe lawes for to magnyfie þer worldly state, þat Crist and his apostlis durste never do. Where Crist gafe his precious blode and lyif for to make pes and charite, þese popis maken ande mayntenys werre þoroweout Cristendame, for to hold þer worldly state, moste contrarie ageyne Crist and his apostlis, ande herto spenden þo almes of kyngis, and oppressen Cristen rewmes by newe subsidies. And, þat is werst, þai senden indulgencis, foundid as þai faynen on Cristis charite and his dethe, to sle alle men contrarie to þeire lustis [In writing thus the writer might have had in his mind, either the expedition of Bishop Spencer to Flanders in 1383, or the crusade against the king of Castile, indul∣genced and preached in England by Urban's order in 1386, in favour of John of Gaunt, who had views on the crown of Castile. See the curious fragment of a sermon in Fasciculi Zizaniorum (Rolls publi∣cations), p. 506.] . Certis þis semes contra∣rious

to Crist and his lovers. Seynt Robert Grosthede sais þat þis court is cause, welle, and begynnynge of destruccione of Cristendame, and loser of al þo worlde. Ande trewly, if þai be þus contrary to Crist in lyvynge and techyng, as þer open dedis and þo world crien, þai ben cursid heretikis, manquellars bodily and gostly, Anticristis, and Sathanas transfigurid into aungelis [of [supplied conjecturally.] ] liȝt. Ande, as þis worþi clerk Grosthede proves, ande [dele ande.] certis no man is verrey pope but in als myche as he sewis Crist; and in so myche Cristen men wole do aftur hym, ande no more, for alle bulles and censuris, for no creature of God.

POINT II.

Also bischopis and freris putten on pore men þat þai sayne, [2. That the Pope may not grant indul∣gences, and that those who trust in them are cursed.] þat þo pope may not graunt ony indulgencis, ne ony oþer bis∣chopis, ande þat alle men tristyng in suche indulgencis ben cursid.

Cristen men seyne þat þese indulgencis, by maner as þai bene tied in writyng, done mykel harme to Cristen soulis and sownen erroure ageynes þo gospel. Ffor Crist ne his apostlis never usid suche, ande ȝit þai tauȝten al þat was nedeful for salvacioun of mennes soulis. Also þese indulgencis maken men for to bileve not to þeir crede, ffor if þai bileveden þo comunyng of seintus, þat is, þat iche man in charite has part of Cristis passione and of alle þo meritis of ilk seint, as þo crede techis, þai wolden not coste so muche aboute dede lede, and suffer þer pore neyghbouris in so open mescheif, and renne to Rome wiþ pore mennus lyvelode. Also þo pepul bileveþ more to suche dede bullis þen to Cristis gospel, for þai bileven to have more þonke of God for spendyng of þer money at þo ordy∣naunce of þo pope, þen to spende hit on pore men as Crist biddis in þo gospel.

Ȝit þese indulgencis bene fals, for so mony þowsand of ȝeris as þai speken of schul never be bifore þo day of dome, and after þai serven of nouȝt. Also a synneful man in þese indul∣gencis presumes more ȝen Crist and his apostlis wrouȝten in erthe, and maken hem heyȝer þen God. Ffor God gyves none

indulgencis from everlastyng peyne, no but til hym þat fynaly endis in charite; and þis synful man, graunter of þis pardoun, grauntis to mony oþer by his owen techynge. By þes bullis riche men drede nout to synne, ande miche wynnynge and worldly glory is goten to worldly prelatis by hem. Ande þese pardouns bene not grauntid generally for fulfillyng of Goddis hestis and werkis of mercy to moste nedy men, as Crist biddis, but for syngulere cause and syngulere place, as if Anticrist wolde be chefe lorde and parter of Cristis passioun, and martir∣dame of seintis, and over holy werkes. Þerfore iche man do verey penaunce for his synnes, kepe Goddis hestis, ande do werkis of charite; ande ȝe schul have parte of alle Gods dedis in al holy Chirche, als myche as Gods mercye and riȝtwisenes wille, þof alle popis ande her bullis were fynally laide to slepe. Ande more þen a man disserves by gode lyif ending in charite schal he never have, for alle þo bullis in erthe.

POINT III.

Also prelatis and freris putten on pore men þat þai sayne, [3. That the Pope may not make canons nor decretals; and if he does, no one is bound to keep them.] þat þo pope may not make canouns, þat is, rewlis, or decretalis, or constituciouns; ande if he make ony, no man is holden for to kepe hem.

Here Cristen men seyne, þat no pope may make lawfully ony lawe contrary to þo gospel, ne superflue, ne by his lawes with∣drawe men fro studiyng ne kepynge holy writte, ne sette more bisynes ne prys by suche newe lawis þen by þo gospel of Jhesu Criste. If he do ageynes þese, he is cursid of God ande of alle his seintis. Ande no man schulde receyve suche lawes, nouþer for lyve ne dethe. Ande sithen þe popis lawis semen ful but contrary to hem self, and olde lawes made of holy men con∣trary to newe decretalis, made of synful men for worldly powere and godis, in suppressing of kynges state and destroyynge of obediens of prestis to lordis, þat God commaundid ful myche, Cristen lordis schulden þerfore avyse of þese lawes, þat venyme coome not in under coloure of holynes, lest þo ordynaunce of Crist in holy lyvynge, trewe techynge, and gostly occupacioun, be destroyed or hyndrid, ande Anticristis ordynaunce, and

worldly pompe, and worldly occupacioun of his proude prestis, and robbyng of comyns by fals statutis and customys, be mag∣nified into destruccione of Cristis religione. And siþen mennes wittis bene febler þen elder seintis wittis, and oure lyve myche schorter, and holy writte so depe of understondyng, and ever nedeful and profitable, whi þen schul Cristen men be chargid wiþ so mony statutis of worldly prestis, þat þai may nout knowe holy writte for studying of hem? Ande if þai fayle in one poynt of þese newe statutis made of covetouse men, þai schal be more punischid þerfore þen for brekynge of alle Goddis hestis. Siþen mony of þese newe lawis of worldly prestis bene contrary to Gods wille, and lewid men witten not whiche þai bene, ande also þai done away þo fredame of Cristis gospel, ande oppressen Cristen men wrongefully, hit nedis þat Cristen men entermete hem not of hem, for dred of gostly veneme, til þai bene fully declarid, but holde hem to þo gospel and Goddus commaund∣mentis, to werkis of mercy, and iche man do treuth and charite iche one til oþer.

POINT IV.

Also bischopis ande freris putten upon pore Cristen men þat [4. That true contrition does away sin, and oral confession is unnecessary.] þai seyne, þat of onely contricione of hert al synne is done away, wiþouten schrift of mouth, ne þat schrift of mouth is nedeful, ȝhe, where plenty or leyser of a preste may be hade.

Here Cristen men seyne boldily, þat verrey contricion of hert, þat is never wiþouten speciale grace of God and charite, does away alle synnes bifore done of þat man þat is verrey contrite, þof alle prestus nowe in erthe were unborne. Ande wiþouten verrey contricione is no remissione of synne, what ever men blabiren. Moreover confessione made by mouthe to a wise preste of lyvynge, þat boþe can, and for grete charite techis þo treuthe of Gods dome, dos muche gode, and to suche hit spedis þat men schewe hor lyif. Ande certis confessione made to a vicious preste, unknowynge holy writte, hauntyng his office fro worldly wynnyng more þen for charite to save mennys soules, þo suyng of his counsel dos miche harme, and ledis mony soulis to helle. Ande sithen comynly alle grete prelatis been ful of symony and covetise, wrong wastyng of pore mennes lyvelode,

ande cursid man-quellers for defaute of trewe prechyng, sechyng þeir worldly glory more þen salvacion of Cristen soulis, þat is ful perilouse to constrayne lewde men to sewe þer counseile, and leefe cunnyng prestis and clene of lyif, doyng þer office aftur þo heste of Crist als fer as mannes dome stretchis; sithen he þat slees hymselfe has no charite of oþer.

Ande þis poynt comys ofte by þer newe decretalis, aȝeyne þo olde decre made of Seint Austenn, and grounde of holy writte and resoun. Certis, as holy prestis of lyvynge, and cunnynge of holy writte, han keyes of heven, and bene vicars of Jesus Crist, so viciouse prestis, unkonnynge of holy writte, ful of pride and covetise, han keyes of helle and bene vicaris of Sathanas, deceife mannes soules by feyned jurisdiccione of Anticrist. Ande sithen þese new lawus of confessioun done away þo liberte of Cristis gospel and resoun, and bene horde of synne, and mayntenyng of alle pride and cursidnes boþe of clerkis ande lewid men, hit is nede þat men do verrey penaunce for her synnes, and triste to Cristis presthode þat never may faile, and seke trewe prestis ande witty of Gods wille, and do aftur hem in als muche as þai teche Goddis dome, and no ferþer for no creature.

POINT V.

Also bischopis ande freris putten to pore Cristen men þat þai [5. That the worship of images is un∣lawful and accursed.] seyne, þat ymagis of Cristis crosse, of þo crucifixe, of þo blessid Vergyne Mary, and of oþer seintus, in no maner bene worþi to be worschipid, but þat alle men worschipynge in ony manere þoo ymagis or any payntyngus, synnen ande done ydolatry, and þat God dose not ony myracle by hem, and þat alle men doynge pilgrimage to hem, or ony manere hem worschipynge, or put∣tyng lighttis or ony devocions bifore þoo ymagis, bene cursid.

Here Cristen men seyne, þof ymagis myȝtten be sufferid for lewid men, in defaute of prechyng þat prestis schulden do, noþoles ymagis þat representen pompe and glorie of þo worlde,—as if Criste hade bene crucified wiþ golden cloþis ande golden schone, and as hys pore apostilis hade lyved in worldely glory, and oþer seintes also, and herinne haden plesid God,—bene false ymagys and bokis of heresye worþi to be destroyed,

nomely when þo lewid pepul honouris hem for God and seyntis, and done more honour to hem þen to God and Cristis body. And as þo nobul kyng Ezechye distroyed þo neddur of bras when þo peple did ydolatrie þerby, noutwiþstondynge þat þat same ser∣pent was made by Moyses at Gods biddyng, myche more þese false ymagis made of synnefull men, siþen nouþer God, ne Crist by his monhede, gafe never commaundement to make þese, ne counseile, ne his apostilis in al holy writte. Þerfore Cristen men schulden worschip þo holy Trinite and seintis, ande not þese ymagis, as Seint Gregorie techis in his registre [Gregory the Great (Epistles, IX. 105, and XI. 13) forbids that images should be adored, but re∣proves those who broke them, ap∣prehending such adoration. He speaks of them as the books of the unlearned.]

A! grete blyndenes is in þo pepul, þat þai costen so myche aboute a roten stock, ande offeren faste þerat, and suffren a pore man, verrey ymage of þo holy Trinite mad of God hymselfe, for to lye in muche mescheif, and seken not hym to helpe hym by þer powere; siþen God commaundus þis upon peyne of dampnacione, and of þat oþer offrynge he never bad ne coun∣seylid in holy writte. Hit semes þat þis offrynge to ymagis is a sotile caste of Anticriste and his clerkis, for to drawe almes fro pore men, and cumber worldly prestis with muck, þat þai nouþer know God ne hemselfe, but maken sacrifise to Sathanas by glotony, lecherye, pride, slouthe, envie, and many oþer synnes. For þai ben verreyly wode, if ony trewe man teche þo hestis of God and werkis of mercy to ony nedy man, for defaut of whiche werkis men schul be dampned wiþouten ende. Certis, þese ymagis of hemselfe may do nouþer gode ne yvel to mennis soulis, but þai myȝtten warme a mannes body in colde, if þai were sette upon a fire, ande þo silver ande jewelis upon hem wolden profite to pore men, and þo waxe for to liȝt pore men and creaturis at þer werke. If men wille have ymagis of tre or stone or oþer wyse payntid, be þai suche þat techen þo povert ande peynus of seintis, and forsakynge of worldly vanite after Cristis lyve and his seintis, and þen let þo waste coste of ymagis be delud ferth fully to pore men, ande not to stockis ne to stonys, þat never have honger colde ne þrist, ne to riche

bischopis munkis and riche prestis, þat have myche waste tresoure, and wasten pore mennes lyvelode to þer dampnacione, if þai ben nout founden doyng verrey penaunce þerfore. And þen many ymagis made of hem schal sone cees, and ymages of þo holy Trinite be worschipid and holpen.

POINT VI.

Also prelatis and freris beren upon pore men þat þai seyne, [6. That all priests and deacons are bound to preach the gospel, whether they have cure of souls or not.] þat alle prestis ande dekenys bene holden for to preche þo gospel openly, by resoun of order taken, þof þai have not pepul ne cure of soulus.

Here Cristen men seyne stedefastly, þat iche preste ande deken is holden by þo ordynaunce of Jesus Criste for to preche þo gospel to Cristen peple, boþe by ensaumple of holy lyfe, and faithful ande sadde techynge, ande willefully suffer tribulacion þerfore, if hit come not for worldely savour and wynnyng of muck, but princepally for þonke of God and love of savyng of Cristen soulis, þof al he do no symony for a benefice upon synneful mennes departyng. Ande if a symonyent bischop ȝyve hym not lettre of newe licence, for þo autorite of God ande charge taken of hym, by his grace dispendyng in charite, his cunnyng is ynoghȝe for to do his office, þof a worldely preste cry oute aȝeynes holy writte ande charite, blasphemyng þat a trewe preste schal not do mercy ne charite to his broþer wiþ∣outen his lettre and leeve, as if he were Goddis mayster, and þat men schulden more obeysche to hym and his cursid blas∣phemy, þen to God Almyȝtty and his riȝtful commaundement of charite. In þo olde law dekenys crieden þo commaunde∣mentus of God, ande in þo newe lawe þai prechid þo gospel, as Seint Steven and oþer. Also in þo olde lawe boþe Cristen kyngus and hethen, as Josias, Nabugodonosor, ande oþer, prech∣iden God ande his myraclis; myche more prestis, aungelis of God by þer office, as God seis by þo prophete Malachie, schulde [Mal. ii. 7.] preche þo gospel. Ande Crist bad his disciplis preche þo gos∣pel to iche creature; ande by þo same gospel þat prestis have autorite for to make þo sacrament of þo auter, þat is verrey Cristis body, by þo same gospelle han prestis autorite for to preche. And als generaly as þai have þat one, als generally þai

have þat oþer. Also þo two ande seventy disciplis hadden powere for to preche, and þerto Criste sende hem, in whom alle prestis bene understonden, as holy doctouris ande comyne lawe witnessen. Also Seint Gregore techis in his Pastorallis [S. Greg. Reg. Pastoralis, Pars I, cap. 4. 'Praeconis quippe officium suscipit, quisquis ad sacerdotium accedit: ut ante adventum judicis qui terribiliter sequitur, ipse scilicet clamando gradiatur.'] , and in þo comune lawe, þat who ever comes to prestehode takis þo voyce of a crier for to crye bifore þo dome, and ellis he stiris þo wrathe of God aȝeynus hymselfe. Seynt Jerome sais on þo Sauter, þat every preste verrey owes to have schewing of Gods worde, þat he teche alle men. Also Seinte Austyne upon þo gospel of Jon seis, þat everiche Cristen man schal drawe fro synne whom ever he may, by worde, by monestynge, by chas∣tysynge, if þo charite of God be in hym. Ande to þis acorden Crisostome ande mony oþer. Lo! worldly prestis for þeire pride ande covetise willen nout suffer Gods aungelis to do his mes∣sage, leste þeire heresie, symony, and cursidnes were knowen, but raþer willen make alle men dampned in þat þat in hem is, for mayntenyng of þer heresie.

POINT VII.

Also prelatis ande freris beren upon symple men þat þai [7. That neither papal nor epi∣scopal anathe∣mas are bind∣ing.] sayne, þat nouþer cursynge of pope ne of bischop byndes.

Here Cristen men witnessen hardily þat no wrongeful curse of ony prelate in erthe byndis aneyntys God. But when þai cursen wrongefully, stondynge pacience and charite in hym þat is cursid of hem, he is blessed of Almyȝtty God in Trinite and alle his seintis. And no creature of God may harme þis mannes soule þus stondynge, ne pyne his body no but to his sovereyn glory, ande blis wiþouten ende. Over þis we seyne, þat no man schuld bere fals wittenessynge ageynus his broþer, seyynge hym cursid whom God and alle his aungellis blessen, by evydence of man, for kepyng of his lawe, þof a synneful a [dele a.] prelate openly reverse Gods dome by his lettre cursynge hym. Ffor no faith∣ful

Cristen man may wiþdrawe charitable commynyng and helpe in Gods cause for blaspheme lettres of covetouse prelatis, when he knowis no notable defaute in his broþer, but perceyves pleyne treuth and gode resoun, þat his broþer spekis and mayntenys. Þerfore no trewe Cristen man schortly wil renne into Goddis curse for a blaste of Sathanas, ne for worldly þanke and flat∣eryng of Anticristis clerkis.

POINT VIII.

Also prelatis and freris beren upon pore symple men þat þei [8. That to pray to the Saints is superfluous, and that many so-called saints are now in hell.] seyne, þat hit is not to beseche to seintis for to pray for lyvynge men, ne þo Letany is to be seide. Sothely þai affermen þat God may do alle þingis wiþouten hem, ne þat hit is bileve þat þai bene seintis whom we clepen seintis, but þai prechen mony of hem for to be in helle whos halidais þo Chirche hallowis [This opinion, that many who are called saints are in hell, the hold∣ing of which by the sect the writer of the tract does not dispute, indicates a later stage of development, and is enough of itself to show that Wyclif was not the author. Wyclif's opin∣ion, repeated in various places of his works, was, that many who are called saints had done wrong, e. g. the founders of the Mendicant orders, but that, as they had probably re∣pented before their death, they might charitably be supposed to have got to heaven.] .

Here Cristen men seyne þat þo maner of prayynge þat Crist tauȝt, for to pray to God for hys worschipe to be encresid and for commyne profite of holy Chirche, is bettur þen ony oþer manere founden of synneful men for syngulere affeccione. No∣þoles men may wele pray to oþer seintis, þat þai be meenys bytwixe Crist ande hem, in als muche as hit stiris hem to love more God, and no forþer, so þat þai know wele þat no seint in heven may graunte ony þinge, ne spedis, ne but as God grauntis hit furst. Ande nouþer God ne alle his seintus willen heren men for no rabul of wordis, ne curiouse florischynge in ryme, ne but aftur þer holy desire and charite ande gode lyve, for þer aftur God lokys. Ande sithen God is moste myȝtty for to helpe us, moste witty in knowyng what is spedeful to us, and lovyng for to ȝyve us þat us moste nedis and helpis, and no seint may do ony þinge wiþouten his leeve, and he a þousande folde more redy to here and helpe þen ony creature, hit were no grete

perile if we directen oure prayers to God onely, as Crist and his modur diden, and his apostilis, and tauȝten us to do so; ffor onely God may do alle þinge withouten hem, and þai mot nedis pray for us, so þat we serve God trewly, for alle hyngus in hym. And no doute Cristen men myȝtten be saved by þat feith þat Criste tauȝt in kepyng of his hestis, þof þai be not chargid iche þere wiþ newe articlis of bileve and newe servyce, for þo olde þat God ordeyned is ynoghȝe. Ande a thowsand þowsandis bene moo seintis in heven þen we kanonysen in þo kalendar; and siþen popis and prelatis, as þer dedis openly schewen, ben un∣connyng in holy writte and holy lyife, proudely lyvynge, fulle of fleschly affeccions and covetise, by fals wittenessis þai moone sone be deceyved in canonysynge of sum riche man. Ffor comynly, if ony trewe man wille impugne or contrary þeire worldly life, ande telle out þeire cursidnes to þo pepul as God biddis, þai wil not canonyse hym þow he dye in þis poynt, ande be never so fervent in charite, as hit felle of Robert Grosthede [Foxe, in his Acts and Monu∣ments, quotes largely from Ranulf Higden, Matthew Paris, and the author of the Flores Historiarum, on the subject of the denial of cano∣mzation by the court of Rome to Robert Grosthede, and the marvel∣lous apparition of the holy bishop to Innocent IV, who, being fright∣ened out of his wits, desisted from the design which he had formed of having Robert's bones exhumed. What such stories really show is the strength of the nascent principle of nationality, which made English monks of the thirteenth and four∣teenth centuries uphold and honour their brave countryman, who had stood up manfully against the innu∣merable encroachments, knaveries, and exactions of the Roman Curia.] . How gloriouse a cause he had, ande pleyne treuthe, and comyne profite of holy Chirche, and what gloriouse bokis he wrote, more þen any oþer grete seintis of þis londe, to comyne profite of al Cristendame!

Certis, þis court wil enforce hit to dampne by cursynge or [No trust can be reposed in the power that now canonizes.] prively murthur trewe men þat tellen þo treuthe of prestehode, groundynge hem upon Criste ande his lawis, schewynge þo state of kyngis ande lordis, how falsely hit is borne doune by ypocrisy and blaspheme power of Anticristis clerkis. Þerfore Cristen men wilen bileve to Criste ande to his lawe and holde hem seintis þat ben expressid in holy writte, ande alle oþer sup∣pose bynethe [bileve] [supplied conjecturally.] , as þai han evydence. Ffor þese worldly

clerkis may crie þat a grete seint is dampned, for he contraries þer lustis, ande þat a cursid fende þat died in open heresie is a grete seint in heven, for he was frend to hem or enrichid hem. When prestis ande clerkis weren bisye in studyynge of holy writte, and forsoken worldly pompe and vanite, and lyveden in mekenes, sympulnes, charite, and gostily travaile aftur Cristus techynge, hit was grete evydence þat God schewid to hem who was saved. But nowe, hem turned alle to þo worlde and pride and covetise, men dreden lest God suffer þo fende to disseyve hem in mony dedis þat þai done; as cronyclis schewen þat þat one pope canonyses, anoþer dampnes, and aȝeynward; ande holy writte wittenessis þat Anticrist schal deceife by false myraclis hem þat hadde no charite ande trewthe. Þerfore hit is no poynt of bileve þat, if þai done or seyne ony þinge, þat God approves hit.

POINT IX.

Also prelatis ande freris putten to Cristen men þat þai seyne, [9. That tithes should not be paid to bad priests, nor money given for churching, or masses for the dead.] hit ys not to gife dymes to a persoun beyng in dedely synne, ne offryngus, ne devociouns of money owen to be made in puryfy∣ingis of wymmen, ne in halowynge, ne in syngynge of massis for dede men.

Þis poynt, as mony oþer ande almoste alle þer poyntus, bene medelid wiþ lesyngus. Wherfore Cristen men seyne pleynly, þat if hit be knowen þat persouns comen to þer benefices by symony, or lyven in notary fornicacione, or done not þer offices by ensaumpul of holy lyife in trewe prechynge, but couchen in lordis courtis wrappid wiþ seculere offices, ande contynuen openly in þese cursidnessis, men schulden not receyve hem for persouns, ne gif to hem tythis, leste þai bene acursid for consent ande mayntenynge of oþer open synne. For if þai bene symonyens þai bene heretikis, cursid of God and alle his seintus, as Gods lawe ande mannes lawe wittenessen in many placis. For if þai be open lechouris, þo lawe forbedis hem to say a masse, and þo pepul is forbiden in þo same lawe þat þai here not þer masse, ande þat suche prestis take no part of þo chirche godis, as þer owne lawe wittenessis [See ante, p. 224.] , wiþ gode

resoun and grounde of holy writte. And if þai lyven proudely, wiþdrawyng techyng of Gods worde, wrappyng hem in secu∣lere offices, þai bene cursud and manslears ande thefis ande ravynouris, as Goddus lawe ande mannes ande resoun witte∣nessen; as Seynt Austyne, Gregore, and mony moo proven. Ffor if he is cursud þat wiþholdis ony dewte of holy Chirche þat God commaundis, muche more þai bene cursid þat wiþ∣drawen ensaumple of holy lyife ande trewe techyng, siþen þis is moste dewte, ande moste medeful and nedeful, and beste meene to helpe holy Chirche. Mony bokis boþe of Gregore and Austen seyne playnely, þat þe schepard slees Cristen soulis, when he is stille and cries not ageyne her synnes. Ande Ysaie [Is. lvi. 10.] sais, þat suche bene doumbe houndus þat may not berken. And Seint Austeyne in þo comyne lawe sais, þat suche a bischop is raþer an unschamefast dogge þen a bischop. Cristen men schulden have fredome in al þer doynge nowe to offer or leve, wheþer þeire conscience reulid by Goddis lawe ande resoun thynkis beste; and þai schulden not be constrayned for a blynde devocioun or worldly schame, for to bringe money to hem þat þai knowen for to have no nede, ande for to waste pore mennys lyvelode in tavernys and rybawdery, and suffer þer neyghburis in myche meschefe, and þai hemself endette hem for siche offrynge.

POINT X.

And prelatis and freris putten to symple men þat þai seyne, [10. That the whole hier∣archy of the Church is accursed,] þat þo pope, cardynalis, archebischops, bischopis, archedekenys, denys, and alle grete personys of þo Chirche, bene cursid.

Here Cristen men committen þis to Goddis dome and to þer owne conscience, and to wise demyng of þo pepul, wheþer þai bene cursid for þer symonye, pride, covetise, ravayne of pore mennys godis, levyng of prechynge, and for lecherye, glotony, and cursid lesyngus, and manquellyng, boþe of mannus bodies and soulis. Þo grete clerk Grosthede proves by holy writte and grete resone, in a sermone þat he prechid in Rome, and gafe hit written to þo pope and mony cardynalis, and in mony moo sermones, þat þo pope wiþ his courte was cause ande grounde of alle yvelis in þo Chirche, not onely for he distroyed nout

open errouris, when he is moste bounden þerto, and best may, but also for he makis unable curatis, þat bene lesars of þo worlde. Also þo pope pursues more cruely Jesus Crist in his membris þen kyng Herode and Jewis, þat diden nayle hym on þo crosse. Also þo pope settis more pris by temporale dritte þan by mannys soulis, ande by seculere frendeschipe and favoure of fleschely love þen by þo blode and deth of Goddis Son, þat was rannisome for mannes soules. And he techis alle seculere lordis, and alle þo world, for to do þo same cursidnes. And curatis þat prechen not þo gospel, wiþ clene lyvyng and for love of mannes soules, bene dede in hemself, slears of mennys soulis, Antecristis heretikis, and Sathanas transfigurid into an aungel of lyȝt, and þat þai bene more abomynable to God and to þo court of heven þen þo cursudde synne of So∣dome, þat for hidouse synne sanke into helle. Þis clerk proved playnly alle þese scharpe poyntis, ande mony moo; ande al þo popis court couth not say nay by holy writte and reson; and if hit be nowe werse þen hit was þen in his tyme, so myche þai bene more cursud. Avyse hem wele how hidousely God by his prophet cursis wayward curatis, and how playnely Seint Jerome, Gregore, and Austyne, and nomely Seint Bernarde and Grost∣hede, crien out on þer open heresies, and deme þai þen hem∣selfe wheþer þai bene cursid or nay. Hit semes playnly þat Judas was not so cursid as þai, for ravayne of pore mennys lifelode done under coloure of holynes passis þo crueltie of alle robbers, as Seint Jerome wittenessis in his epistilis, and Bernard also; and for þai betrayen mony þowsandis of soulis to fendys of helle, for to be devourid of hem in everlastynge dethe, for temporale avaunsyng of sum one man, where Criste Gods Son died moste payneful deth for ich one of hem, as Grosthed wittenessis in þo same sermone. And Judas knowlachid his trespas, and restorid þo money falsly taken; but þese prelatis contynuen in þer heresies and blasphemyes, and restoren not to pore men þer godis taken by extorsioun. And if ony trewe man for Gods sake crie aȝeynes þese heresies, þai pursuen hym to dethe by lesyngis, and murtheren hym wiþouten open onswere, lest þo pepul conceyve þo trouthe of Gods lawe and amende hem. Þis cursidnes did not Judas, ne Nero, ne

Julianus apostata, ne Mathamet, ne Sergius þo munck, his techer.

Wherfore if þai amenden hem not in þis worlde by verrey [inasmuch as they make worse and more wicked bargains than Judas himself.] penaunce ande satisfaccioun, þai schul be depper dampned þen Judas Scarioth, as hit semes by mony resouns. Wherfore now Judas may wele fourme a pleynt of disherytyng of his riȝt and possessione aȝeynes worldly prelatis. Ffor a þowsand ȝere ande more Judas was in possessione of þis name, Judas werst marchaunt [For instance, in the first of St. Bernard's Sermons In Coena Domini he says, 'O Juda infelix, o discipule pessime, mercator nequam! Tibi coena parabatur, et a te dator coenae tradebatur.'] ; but as þai done more traytory, and undur coloure of more frendschip, after moo beneficis receyved of God, so þai bene werse marchaundis. Þerfore, lest þai feyȝten in helle wiþ Judas and alle develis, ande þai wiþ hem aȝeynewarde, hit semes by sum skille þat þese symonyens bene warse þen Lucifer if þai amenden hem not, for þai bene warnyd by his peyne, þat he was not bifore. Also þai synnen of malice wittyngly, as he did, ande bene in state of medeful penaunce if þai wil accept hit, þat he was not, ne never schal be. Also þai bene lower of kynde þen he, and in myssese þat he was, and þai wil be aboven God, where he desirid to be even to God. Also Criste is mannes broþer, and suffrid bitter deth for man, þat he dide never for Lucifer. Also for littel penaunce ande schort tyme, if men willen, he wole forgyve alle þer synnes ande bringe hem to þo blis of heven, and þerto grauntis us longe tyme, þat he dide never to hym. Also he made us to his owne ymage and lickenys, þat we never rede of aungel. Also þese symonyens drawen moo soulis to synne and to helle by þer cursud lyfe, ande felle censuris, and sotile tirauntry, þen alle þo develis of helle schuld do wiþouten hem. Mony of þese resouns makis Seint Austyne, for to prove þo gretnes of mannes synnes. Pre∣latis, here deme ȝee and wrastulis ȝee who schal be mayster, for trewly ȝee have mony resouns to agregge ȝoure synne, whiche has not Lucifer ȝoure page, in tourementynge of Cristus children.

POINT XI.

Also prelatis and freris putten to symple men þat þai sayne, [11. That no man can be saved who does not renounce all property. A false charge; what the sect really does say.] þat no man schal entur into þo kyngdame of heven but if he forsake all þinges, in gyvynge hem to pore men onely, sewynge Jesus Crist in þo manere of hem.

Here is open lesyng made for hate, for to make alle men feyȝt ageynes þo treuthe of Jesus Crist. But not forþi Cristen men seyne boldly, þat no man schal entre into þo blis of heven but if he love God and his lawe more þen al erthly gode and his owne lyife, ande make restituccione of wronge-goten godis upon his powere, and lyve in trewe meknes and charite, and helpe his pore neygheburis at nede as he may resonably, and dye in þis charite, þat he wolde raþer be hongud quarterid and brent, ande a þowsande tyme lesen his lyif, if he myȝt, raþer þen one breke ony commaundement of God, or ellis he loves not God over alle þinge. Seculere men may have worldly godis ynowe wiþouten noumber to us [according to us, in our opinion.] , so þat þai gete hem trewly, and spende hem to Gods honoure and furtherynge of treuthe and helpe of þer Cristen breþur, and þat þai suffre not Anti∣cristus clerkis to distroyen seculere lordschipis, and rob þer tenauntis by feyned jurisdiccion of Anticrist. But prestis moten lyf in symplenes, and forsake þo worlde, and trewly teche Cristes gospel, ande knowleche hem servauntis of alle men, and lyve in grete travaile, penaunce, and holy devocione, and do satis∣faccione for þer owne synnes and þo peple boþe, if þai schal come to heven. But þai wolde algatis be lordis of þis worlde, aȝeyne Criste and his lawe, and drawe alle men for to holde aȝeynes Gods treuthe, lest þai be brouȝt to þo meke and pore and charitable lyvyng of Crist and his apostilis. But no drede Anticrist and his proude clerkis schal downe wiþ þer pride, and þo treuthe of þo gospel be knowen ande kept and worschippyd, mawgre alle þo develis of helle, and alle þer false mynystris; ffor Anticrist in his moste pride schal sodeynly be brouȝt to grounde.

POINT XII.

Also prelatis at þo suggestion of freris beren upon pore men [12. That for a man to offer money for a mass brings a curse both on the giver and on the receiver.] þat þai seyne, þat a man or wouman offrynge to a preste a peny, axynge þo masse for to be songen for hym, boþe þai and þo preste so receyvyng þo peny bene acursid.

Here is playne lesynge by malice put on pore men. But Cristen men seyne, þat a man offrynge at þo masse schal not purpose for to bye hit, ne desire more part þeroff to hymselfe þen to anoþer pore man, more worþi aneyntis God, for he were out of charite and a symonyen and an heretik. If þo preste be a devoute man and clene of lyfe, ȝyve hym frely what hym nedis upon þi state, and if þou se þat hym nedis not, or be a cursid schrewe, dele þi peny to a pore man þat has nede, and oc∣cupie þe in forþinkynge of þi wickyd lyif, havynge mynde of þo stronge peynus of helle, wiþ þo gretenes of Goddis mercy and þo hyȝe blis of heven. And turne þe clenly to Goddis heestis, werkus of mercy wiþ poyntis of charite; and all gode prestis in erthe, and alle gode men and wymmen, and aungelis and seintus of heven, prayen for þe evermore.

POINT XIII.

Also prelatis and freris beren upon pore men þat þai sayne, [13. That the property of the clergy ought to be in com∣mon. As to property, the sect really holds with St. Bernard.] þat alle þinges amonge clerkis schulden be comyne.

Here Cristen men sayne, þat alle þingis þat clerkis have bene pore mennes godis, and þo clerkis ben not lordis of hem but procuraturis, as Gods lawe and mannus law wittenessen. Ande clerkis schulden holde hem apayde wiþ fode ande helyng, as Seint Poul sais. Seint Bernarde sais [S. Bern. Epist. II. (Opera, Paris 586). 'Denique quicquid praeter ecessarium victum ac simplicem vestitum de altario retines, tuum non est, rapina est, sacrilegium est.'] , What ever þou haldes o þe of þo auter, over a streyte lyvelode ande symple cloþing, hit is not þine but is oþer mennes, hit is thefte, hit is sacrilege. Ande efte Bernarde sais, Seye, ȝee bischoppis, what dos golde n ȝoure bridel? hit dryves not away cold; ȝoure bestis gone honourid wiþ gemmys, precius stonys, and jewelis, ande oure idis bene nakid, seyne pore men. Þai bene oure godis þat ȝee

wasten, and we þo heritage of Crist, bouȝt wiþ his blode, and we hongryn ande þrusten ande ben nakyd. Hit is cruely drawen away from us þat ȝe wasten in ȝoure pride. Two yvelis comen þeroff. We sufferen myche meschefe, ande in ȝoure wast ȝe sleen us, and ȝe, doyng vanite, peryschen þerfore, as Seynt Jerome sais; ffor to receyve þinge for to ȝyve to pore men, and ony þinge wiþdrawe þeroff, passis þo cruelte of alle robbers. See ȝee þerfore, prelatis and abbotis, þat han mony godis of ȝoure founders for to spend in hospitalite of pore men, and wastynge hem in pompe and glotonye and feestus of riche men, how strongely ȝe bene acursud of God and of alle his seintus, and traytouris to ȝoure founderus, and robbers and monquellers of Cristen men. How hidousely schal pore men crye aȝeynnys ȝow at domesday for ȝoure cursid synnes! Þerfore make ȝe nowe alle ȝoure godis comyne to pore men in nede, and lyve in penaunce, prayer, ande holy teching in dede and worde, leste Crist dampne ȝowe for traytouris and monquellers and scheders of his blode for ȝoure unpityuousnes.

POINT XIV.

Also byschopis and freris beren symple men on hande þat þai [14. That the clergy ought not to have temporal pos∣sessions.] sayne, þat hit is aȝeynes holy writte þat clerkis have temporale possessiones.

Here Cristen men tellen only holy writte, and autorites of grete seintus, wiþ sum maner of reson. In þo iiij boke of holy [Num. xviii. 20.] writte God seis þus to Aaron and oþer prestis; In þo londe of hem, þat is, in þo childer of Israel, ȝe schal welde no þing, ne ȝe schul have part amonge hem; I þi part ande þine heritage in þo myddel of þo sonnys of Israel. Soþely to þo sonnys of Levy I gafe alle þo tithys of þo sonnys of Israel into possessione, for þo servyce by which þai serven to me into þo tabernacle of þo bond of pes. Ande aftur hit sewys, Þai schal welden, or have in possessione, none oþer þinge, but be apaide wiþ offrynge of tithes, which I have departid into þo uses of hem, and neces∣saries. In þo fifte boke of holy writt God seis þus; Prestis [Deut. xviii. 1.] and dekenys, and alle þat bene of þo same lynage, not haf parte and heritage wiþ þoo oþer men of Israel, þat is, wiþ princis and comyns, for þai schal eete sacrifices of þo Lord ande offryngus

of hym, and þai schal take none oþer þinge of possessione of þer breþeryn; for sothe þo Lord hymselfe is þo heritage of hem, as he spake to hem. By þo prophet Ezechiel God seis þus,—Soþely [Ez. lxiv. 28.] heritage schal none be to hem, I þo heritage of hem; and ȝe schal not ȝyve to hem possessione in Israel, I forsothe þo possessione of hem. By Israel is undurstonden alle Goddis peple; for, as Seint Poule sais, þese þingus bene writen for us. [Rom. xv. 4.] Ande as clerkis taken tithes amonge Cristen men by virtue of þis lawe, myche more þai schulden abstene hem fro oþer posses∣siouns of þer breþerin, for þo generale forbedyng of God Al∣myȝtty; sithen Crist, God ande man, and alle his apostilys kept hem fro seculere lordschip, as þo gospel sais. Crist, God and man, seys in þo gospel, þat þo servaunt is not more þen þo lord, ne þo disciple aboven þo maystur. But Jesus Crist hade not by worldly lordschipe whereupon he schuld bowe his heved; þen Cristen prestis, disciples of Crist and servauntus of hym, schulden not be so grete worldly lordis aboven þer mayster. Ande God, Lord of alle creaturis, Jesus Crist, seis to his dis∣ciplis, Þerfore so eche of ȝow þat schal not renounce alle þingus þat he has in possessioun may not be my disciple. And how þis renounsynge schal be done, þo pore lyfe of Crist and of his apostilis schewis pleynly. Lord! sithen Petur and his felawis myȝtten not be apostilis of Criste til þai haden forsaken nettis and botys, ȝhe, and þer kyndely fader, how may oure hyȝe prestis take þo state of apostilis, and be grettur worldly lordis þen erlis ande dukis, kyngus unklis ande kyngus sonys, in þo riches [So BB; read richeste.] londe of Yngelonde.

Seint Poule, ravyschid to þo thrid heven, ȝyves a generale [The lowliness of Christ and the apostles contrasted with modern practice.] rewle to prestus, saying þus aȝeynus covetise of þo worlde, We, havynge fode and wiþ what þingus we be hiled, be we apayde. Lorde! sithen Crist and alle his apostilis, so wele doyng þer offices, haden nevermore ne never ordeynden no but a pore lyfelode to hem þat preche þo gospel, who maken oure prestus worldly lordis and chefe governouris of alle worldly officis ande nedis in þo rewme? and þai þerþorowe doumbe fro prechyng and spirituale occupaciouns. No wonder þerfore if þo rewme be yvul governyd, siþen þo chefe governouris ben symonyens,

heretikis, cursid of God and of alle holy Chirch wiþouten cesyng. Seint Petur seis to alle prestis, Fede ȝe þo folke of God þat is amonge ȝowe, not by constreynynge but willefully, for cause of love of soule-wynnyng, not as beyng lordis in clergy, but be ȝe made fourme or ensaumple of inwitte or wille þat is meke ande symple, as Crist was, siþen Seint Petur, more þen alle þo popis aftur hym in Rome. And God in Seint Petur forbed prestis for to be lordys in þo clergye. Whi bene þese hye apostotaas clepid generally, My lorde of Caunturbury, of Yorke, and oþer? Lorde! sithen men bene acursid doynge aȝeynys þo popis lawe, as his symonyens blaberen, how cursid ben þese Luciferys chil∣dren, so openly doynge aȝeyn just lawe of Crist chef pope, and of Seint Petur, and of Cristen bileve! Ȝit, when stryfe was [Luke xxii. 24.] made amonge Cristis disciplys who of hem schuld be sene for to be more, Jesus saide to hem, Kyngis of folkes lordschipen, or bene lordis of hem, and þai þat have powere on hem bene clepid wel-doyng, or ȝyvyng benefitis. For sothe ȝe not so, but he þat is more in ȝowe be he made as ȝonger, and he ȝat is biforegoar be he as a servaunt. And by Mathewe Crist seis [Matt. xx. 25.] þus, ȝe witten for princis of folkis lordschippen, or ben lordis of hem, ande þai þat bene more haunten powere into hem. Hit schal not be so amonge ȝowe; but who ever schal willen for to be made þo more amonge ȝowe, be he ȝoure mynyster, and who ever schal willen to bene furste amonge ȝowe be he ȝoure ser∣vaunte; as þo Son of man come nout to be served but for to serve, and ȝyve his lyfe redempcioun for mony [These translations do not very closely resemble either Wycliffite version, but are nearer to the older than to the later one.] .

Allas! how durne worldly prestis take so grete lordschipe [The clergy have nothing to do with secular em∣ployment.] upon hem, siþen Crist so playnly forbedus hit, ande tellis by his owne ensaumpul þo servyse and mekenys of hem? How stronge heretikis bene þai, þat maken lordis for to swere to mayntene hem in her open erroure, aȝeyne þo gospel and lyvyng of Crist. Ȝit Seint Jerome writis expressely, ande hit is sette in decrese [The 88th Distinction of the first Part of the Decretum of Gratian is very full and explicit on this subject.] , þat clerkis schulden be taken fro worldely officis. And in tokyn of doynge away alle temporaltees, clerkis bene schaven þo hede, and schul have no þinge but dymus and of∣fryngus,

as dekenys in þo olde lawe. Seint Bernarde in a sermone of apostilis seis, þat a preste havynge temporale pos∣sessione schal nout have Goddis part. And þo grete clerk Origene and Seint Jon Chrysostom holden þo same way. Seint Bede says in a pistil to Enberthe archebyschop of Ȝorke, þat þo ȝyfftus of kyngus, ȝyfing temporaltees to prestis, were moste foltische [What Bede seems to deprecate, in the Epistle to Egbert Archbishop of York (Gallandii Bibliotheca, vol. xiii. p. 261) here referred to, is rather the foundation of sham monas∣teries, built by laymen, and occupied in part by them and in part by bad monks who had been expelled from real monasteries, endowed also by the ruling powers with lands, and priviletes which exempted them from taking any part in the burden of national defence, than the grant of temporalities to the clergy in the ordinary sense of the words. The whole Epistle is very remarkable and interesting, and throws a strong light on the condition of society in Northumbria in the year 735.] . An aungel cried in þo ayer when þo chirche of Rome was dowyd with halfe þo empiry, þat þis day venym is sched into þo Chirche of God, treuly seynge þo pride symony ande tirauntry in þo Chirche sprungen fro þat tyme, and leevynge of spirituale occupacione. Cursid venym has strangelid almoste all Cristen pepul. Certis as seculere schullen not, whilis þai bene lordis, take presthode ande riȝttis annexid þerto, myche more prestis, ande nomely in state of pore apostilis, as bischopis faynen hem to be, schullen not take seculere lordschip and powere annexid to þo state by Gods ordynaunce; siþen Crist commaundus in þo gospel, Ȝelde ȝe to þo emperoure þoo þingus þat bene of þo emperoure, and to God þoo þingus þat ben of God. Ande no man depart þat þinge þat joyned no worldly preste. . . . . . . excuse [So the passage stands in BB. It may be restored thus: Ande no man depart þat þinge þat [God haþ] joyned. [Ande] no worldly preste, &c.] his heresie of possessions havynge by þis, þat Jesus Crist was a kynge, as þo prophet and þo gospel wittenessen; for Crist was kynge of alle creaturys by his god∣hede, and by his manhed gostly kynge for to governe soulis ande virtues, ande never worldely kynge. For þo gospel sais, Of his kyngedame schal be none ende; ande in þo gospel of Jon he seis, My kyngedame is not of þis worlde. Ne no worldly preste excuse his heresie of possessions-havynge by his ypocrisie, þat þai bene not lordis of þer godis, but onely procu∣ratouris; þat þey spenden treuly upon pore men, as resoun

ande nede axen. Let al þo worlde deme wisely by þer open dedis, ande tirauntry on retenauntis, ande sittynge in parlement above grete lordis, seyynge þat no parlyment may be holden wiþouten hem, wheþer þis be feyned ypocrisie or treuth. Lorde! siþen Jesus Criste al witty, þat couthe best depart temporale godis to pore men, wolde not take þo kyngedame, as þo gospel sais, þow þo pepule wolde for love have ravyschid hym þerto, (and ȝit he was verreyly son of kyng David, and myȝt not erre in ony doyng), how þen durne þese erthly moldy-warpis take so grete burthen of worldly dritte upon hem? siþen þer wittes ben þinne, þer strynthe littel, þer tyme schort, to study ande teche holy writte, to lyve in prayer and devocione, and visite seke men in soule. Lorde! wheþer þai cun better þen Criste, and bene more myȝtty for to do temporale and spirituale office togedir, þat one of þes is an open fole and a cursid! Loke ȝe lordis who hit is, siþen ȝe schullen recken of þo governaile of þo Chirche.

Ȝit, siþen Cristis apostilis, freschly fulfillid wiþ wisedame, [The laity ought to strip the clergy of their wealth and temporal power.] strenght, and charite of þo Holy Gost, wolden nout be occupide aboute money redy at þer fete, for to dele hit to pore men þere redy, but ȝave hem to prechynge of Gods worde and prayere, as holy writte wittenessis, what blyndenes of covetise stiris þese ydiotis, unmyȝtty and fer lowere in charite, to marre hem wiþ so myche drit, more þen alle Cristis apostilis dursten? Wheþer of þese two bene folis and wode, byhold wisely, ȝe lordis, for ȝe beren þo swerde princepaly for to distroye errouris in þo Chirche. Certus, Crist, God Almyȝtty, durste never take worldly office ande suche dome upon hym, as þo gospel sais, for þen he had robbid þo emperoure of his lordeschipe, aȝeyne his owne techynge. What spirite dryves þes Anticristis to seculere office, ande to wlappe hem in seculere nedis, ande leve þer spirit∣uale office undone? Certis hit semes, Sathanas, for pride and covetise, and mayntenynge of þer cursid heresies, blyndis hem in payne of þer synne, til God take vengeaunce at onys upon hem and alle þer fautouris. Ware, ȝee lordus, lest God take vengeaunce on ȝow and ȝoure pepul, for suffrynge and maynten∣ynge of þese heresies; siþen God has ȝyven ȝowe þo swerde for to mayntene his lawe, and bitaken his Chirche to ȝoure powere, and grete kyndenes schewid to ȝowe in groundyng, worschip∣pyng,

and conferming ȝoure state, and made alle men, prestis ande oþer, sogett þerto. He schal aske strayte reckenyng of ȝowe, how ȝe have governyd his Chirche. Þerfore, as ȝe wil be saved bifore God, distroyes Anticristis tirauntry in his ypocritis, and mayntene ȝoure state in þat fourme þat God made hit, ande bringis prestus to þo meke ordynaunce of Jesus Criste, and helpe ȝoure selfe and ȝoure pore tenauntis wiþ þo waste godis to whichee heretikis, havyng þo nome of prelatis and prestis, makyn sacrifise to Belial, by pride, covetise, glotony, leccherie, symonye, and alle cursidnessis. Ande if ȝee wil nout do þis riȝtwisenes purely for þo love of Crist, þat has done to ȝow so mony benefetys, ȝoure londe and ȝoure pepul schal be conquerid of enmyes, ande ȝee ȝoure self dampned wiþouten ende. And ȝif ȝe wille for pure love do þis riȝtwysenes, ȝe schal gete pleyne remyssion of alle ȝoure synnus, so þat ȝe kepe ȝow clene aftur. And for þis mercy doynge schall come to ȝow propperte of lorde∣schip, and pes and riches in erthe, and at þo furrest in heven, wiþouten ende. Ande if ȝe dyen in þis poynte, stondyng clene entente to Goddus honoure and comyne amendyng of Cristen∣dame, wiþ paciens and charite bitaking all to governaunce, and ȝe doyng ȝoure bisynes upon ȝoure connynge ande powere, trewe God wil accept ȝowe for his trew martiris and breþerin of Cristis passione, and crowne ȝow in heven wiþouten ende.

POINT XV.

Also prelatis prestis and freris putten upon pore men þat þai [15. That church music, as now prac∣tised, is not acceptable to God.] sayne, þat Goddis office or servyse ben not to be songun wiþ note, and þat God delytes not in suche manere songe.

Here Cristen men sayne pleynly, þat Criste and his apostilis prayden devoutly wiþouten siche songe, and þai never tauȝtten in worde ne dede, ne openly counseiled in holy writte to þis songe, ande myche more þai never chargid man herwiþ in al holy writte. Þerfore prestis schulden bisye hem to cunne ande teche holy writte in worde and dede, and be in devoute prayere in spirit and treuthe, as Crist and his apostilis diden, and not fulfille þo eeris of hem and of þo pepul wiþ cryynge of þinge þat nouþer þai ne þo pepul understoden, as ȝyf jayes and pyes chatiriden; and ȝit þai understonden iche one oþer in þeire

kynde. Lorde! wheþer þis songe dispose men for to under∣stonde þo sentence of holy writte, and for to mourne for þer synnus, or ellis to pride, vanite, daunsyng and lecchery, wiþ vayne spendynge of tyme. Seint Austyne sais in a boke of hys Confessione [See above, p. 228, note.] , Als ofte as þo songe delitus me more þen þo þinge þat is songun, I knowlache me for to have synned hor∣ribly. Loke ȝe lordus, þat schulden lif justely ande devoutely, sechynge grace of God to reule ȝowe and ȝoure pepul aftur þis lawe, wheþer þes proude, ful of covetise and envie, ben in þis case or nay. Loke wheþer þai lyven in glotonye, drunkennes, and leccherie, for jolite of þer chauntynge; ande þen what ever heriyng of God þo tunge sounys, þo life blasphemys God [See above, p. 223, note b.] , as Seint Austyne sais on þo Sauter. Seint Poule biddus us synge and say psalmus in oure hert to þo Lord. Seint Jerome in a Pistile to Ephesyanys, as þo lawe wittenessis [Decretum, Pars I, Dist. 92, Can. I. 'Audiant haec adolescentuli; audi∣ant ii, quibus psallendi in ecclesia officium est; Deo, non voce, sed corde cantandum; nec in tragoe∣dorum modum guttur et fauces dulci medicamine liniendae sunt, ut in ecclesia theatrales moduli audiantur et cantica.'] , seys þis, Here þis þinge, ȝonge waxen men, here þai to hor office of seying psalmus to God, if bytaken in þo Chirche, þat hit is to be songen, not in voyce, but in hert; neþer þrotis ne chekys bene to be anoyntid wiþ medicyne, in manere of foule songis, þat swete notis of spectaclis or taverne songis be herde in þo Chirche. Þerfore, as Seint Gregore techis in þo lawe, dekenys and mynystris of þo auter schullen not chaunt ne syng but rede þo gospel; and if ony man do þeraȝeyns, Gregori cursus hym. Hit semes þo dekenys and prestus han als much nede in oþer chirchis for to do kepe clene lyife, and do þo office ordeyned of God and of þo apostilis, as in Rome; þen þo same state and peyne schuld be in oþer chirchis as þere, siþen þis statute has grounde in holy writte and resoun; and als myche or more þis songe lettis dekenys ande mynystris of þo auter, in oþer placis as in Rome, fro clennes of lyife and prechyng, and almes dedis þat God biddis.

Ȝit Seint Jon Crisostome on Mathew [See S. Chrys. Hom. XX. in Matthaeum.] , where Criste biddus [Ancient autho∣rities quoted against it.]

þat we shul not speke much in prayer as heþen men done,— [Matt. vi. 7.] soþely þai wenen þat þai bene herde in þer muche speche,—þere sais Seint Jon, þat thre grete harmys comyn of prayer wiþ crye, ffurste þat men þus cryinge byleven not þat God is present in iche place, and siche crie lettis oþer men fro prayer, and þo crier schewis to oþer men sumtyme þat nedis not ne spedis. Lord! wheþer þis sotile and swete knackyng to þo eeris makis us to praye wiþ sorowes þat mowne not be tolde oute? On þis maner þo Holy Goste askis for us, as holy writte techis, þat is, [Rom. viii. 26.] as Seint Austyne and oþer seintus declaren, þo Holy Goste makis us to pray wiþ suche mournyng, ande þo prayer þat he makis in us ys arettid to hym, siþen he is princepale doar þeroff, and we dulle instrumentis of hym. Lorde! wheþer þis chauntyng of Kyries, Sanctus, and Agnus, wiþ Gloria in excelsis and Patrem [The Kyrie Eleison and Gloria early in the mass, the Sanctus just before the canon, and the Agnus Dei before communion. But what is the Patrem? Probably the prayer beginning 'Qui pridie quam patere∣tur,' for in it the word 'Patrem' occurs.] maken þat men heren nout þo wordis but onely a sowne! makus men to have savoure in þese dytees, þat schuld stire hom to moste compunccione for synnes, and to most de∣vocione for hyȝenes of þo Trinite, þat is touchid in Sanctus, and bitter passione ande stronge benefices of Criste, touchid in Pa∣trem, wiþ huge unkyndenes and horribul traytory of synnes, touchyd thryes in Agnus Dei. As heþen men skorned þo sab∣batis of Jerusalem in þer conquestis, for synnes of prestis and lordis and comyns, as Jeromy weyleþ, myche more oure [Lam. ii. 6.] enmyes, fendus of helle, seynge oure halidayes wiþ þis nyse knackyng, þat fillus þo eeris ande spoylus þo soulus fro virtues, wiþ over muche costlewe pride, glotony, ande leccherye, wiþ false oþis, scorne us.

Ande al þo court of heven has abhomynacion of oure lewed [Against the multiplication of hallowings and cere∣monies.] halowynge; ffor we halowen to oure wombe ydelnes and Sathanas, and done werste werkis of synne in dispysynge of Almyȝtty God and alle his lovers. Lorde! siþen we be so feble of witte, febul of bodily myȝte, and of ful schort tyme, ande holy writt so harde, and plentynouse of swete sentences to whichee God byndus us sore, what resoun is hit to bynde us to

newe songe and newe serymonyes of dyverse uses al day, þat we never mowe do boþe togedur? Ande siþen synne is so playne, and more encresid herby, and we bounden upon payne of dampnacioun for to preche and crye holy writte aȝeynes þo fendis ooste, when a drunken preste, in luste ande welthe of þis lyife, has syngulere affeccion to a man or a cause for temporale dritte, all prestis in þat diocise schul be gnarid wiþ a newe ȝock or cerymony ever more; and none ende is made of suche serymonyes, þat tarien mennys conscience, and letten hem fro better occupacione.

Ȝit, þow Salisburye use may sumtyme occupie wele summe [Against the rule compelling priests to use the Sarum ritual, and to say their office.] slowe wrecchis, hit is no reson to bynde alle prestis þerto, or to suche anoþer, when God sturis hym to studye and teche holy writte, þat is muche better, or for to mourne for þer synne, ande hertly occupie hem wiþ þo Pater Noster. For God seis not þat he is blessid þat syngus or knackus swete notis, ne þat kepis þo ordynale of þis cerymonye or þis, but he is blessid þat nyȝt and day þinkis in þo lawe of God, þat is, for to understonde hit and lif þeraftur, and teche hit trewly, and willefully suffer tribulacione for þo gospel in savynge of mennus soulis, as Criste and his apostilis diden. Lorde! wheþir a congregacione of drunken prestis, in lustis of þo worlde and of þer balyes, con ȝyve a better reule of occupacione to prestis þen Criste and his apostilis diden? or ellis wille þai charge hem wiþ so myche chauntynge ande so mony cerymonyes, þat prestis mowe not fulfille þo charge and office of Crist, þat is beste, moste esye, ande moste siker for prestis and alle lewed peple? Þerfore synge we in hert by holy desire, seyyng psalmus by clene werkis and heryyngus and ympnus to God for his large ȝiftus of mercy, wiþ brennynge charite in studyynge understondynge and techynge holy writte, ande receyve we resonable customs made of men in als miche as þai helpen us to þis grete gode, and encresen [corrected; encresynge, BB.] oure love to God and oure breþerin. And ȝif þai letten us fro better doynge, and encresynge of Gods worschipe, and helpe of Cristen soulys, for þat tyme suspende alle suche cerymonyes, leste þai take þo grace of God in vayne, leefynge þo better ande chesynge þo worse.

POINT XVI.

Also bischoppis and freris putten to pore men þat þai sayne, [16. That it is unlawful to swear at all. Charge untrue; we only blame profane and unnecessary swearing.] hit ys not leefful for to swere in ony manere.

Trewly here is þo sothe sparid, as in mony wrytyngus and prechyngus hit is openly knowen. But here Cristen men sayne, þat hit is not leeful to swere by creaturis, ne by Goddus bonys, sydus, naylus, ne armus, or by ony [corrected; be ony by, BB.] membre of Cristis body, as þo moste dele of men usen, ffor þis is aȝeynus holy writte, holy doctouris, and comyn lawe, and grete peyne sette þeruppon. Hit is nout leeful for to swere nedeles for a veyne thing, as mony men usen, ne for yvelle wille to harme oþer men, for þis is aȝeyne þo maundement of God fully, ne to forswere hem for hate ne love ne drede ne wynnynge, ne for lyve ne deth, as mony men chargyn ful littel; for þis false swerynge schulden kyngus punysch by þer office, ande suffer not suche false men in þer londis, as Seint Austyne sais. Ȝit, no man schulde swere, nouþer for life ne dethe, no but wiþ þese þre condiciones, þat is, in treuthe, in dome, and in rightwisenes, as God sais by þo pro∣phet [Jer. iv. 2.] Jeremye. If hit be nedeful for to swere for a spedful treuthe, men mowe wele swere as God did in þo olde lawe, Crist in his gospel, Seint Poule in his pistile, þo aungel in þo Apochalipse, wiþ declarynge of Seint Austen, Crisostom, Jerom, and mony moo.

POINT XVII.

Also prelatis ande frerus putten to pore men þat þai schulde [17. That the consecrated bread is not Christ's body. Charge untrue; we say it is, but that it does not cease to be bread.] say, þat þat ilke þinge þat was brede bifore þo consecracione in þo sacrament of þo auter, after þo consecracione or halowing is not Cristus body, but a signe of þat þinge, and not þo ilke þinge.

Certus here is openly schewed þo malice of freris, wrongfully accusynge pore men. Noþoles þese wordis of freris ben nout craftily sette; ande ȝit þis sentence is þo olde heresie of freris ande munkys, and men of þo newe lawe, aȝeyne þo gospel ande olde seintis and þo olde lawe. For freris and munkis, and þer

folowars of scole, seyne þat þat ilke þinge þat was brede bifore þo consecracione, is turned into nouȝt, þat þai clepen adnichilat [annihilatum.] , or brouȝt to nouȝt; ande þo sacrament þat men sene wiþ bodily een, is not Cristis body, but accident wiþouten sogett, or nouȝt as þai han playnly said in Oxenforde scole, and in many placis of þo londe boþe seide ande writen. But Cristen men seyne pleynly, as Crist techis, Seint Poule, Seint Austyne, Seint Jerom, and alle Cristen pepul bileven, þat þo sacrament of þo auter is verrey Cristis body in forme of brede, ande þai wole no ferþer þen holy writte ande olde seintus teche, for no newe knackynge of sotile cavellaciones, or multitude of synneful wrecchis. Crist toke brede in his hondus, blessid, brake hit, and ȝave hit to hys disciplis, seyynge, Þis is my body; þus Cristen men bileven fully. Ande Seynte Poule seis in holy writte, þat þis sacrament is bred þat we breken, ande efte, Prove a man hymselfe ande so ete he of þat brede. Ffoure tymes Seint Poule clepis hit brede in holy writte. And þo holy Trinite, autorisynge Seint Poule to write Cristen mennys bileve, clepis þo sacrament þo same word, brede. Lorde! wheþer Cristen men schulden be tourmentid by Anti∣cristis clerkis, þat þai schullen not graunte þo wordis of God and Cristen bileve! siþen Seynt Austyne seis, as þo comyne lawe wittenessis [Decretum, Pars III, Dist. 2, cap. 58. 'Quod videtur, panis est, et calix, quod etiam oculi renuntiant. Quod autem fides postulat instru∣enda, panis est corpus Christi, calix sanguis.' Our author's translation of these words is not, it must be confessed, very exact. Nor are they taken from St. Augustine, but from Bede; the first portion of this chap∣ter only being derived from the former, namely, from his second sermon, De verbis Apostoli.] , þat þat þinge þat is sene is bred, þat, sothely, þat þo feithe askis; þenne brede is Goddus body. Seint Jerome sais in his pistiles, þat þo ilke brede þat Criste blessid, brake, and ȝafe to his disciplis for to ete, is þo body of oure Savyoure. Þo comyne lawe of decrees wittenessis, when prelatis weren sumwhat gostly, þat þo bred and wyne þat bene put in þo auter, aftur þo consecracione [ben] [supplied conjecturally.] not onely þo sacrament, but þo verrey body and blode of oure Lord Jesus Criste. Ande siþen holy writte spekis not of accident wiþouten sogett, ne resone schewis, ne philosophurs tellen hit, ne revelacion of

God proves hit, ne olde seyntis þat beste couthen holy writte ande were saddest in feythe affermed hit not, but fully þo con∣trary; ande siþen Seint Austyne, namely wysest of alle doctouris holden siþen þo apostilis weren, þat [dele þat.] seis in mony bokis þat none accident may be wiþouten sogett [See p. 409, note a.] , wheþer schullen [men] [supplied conjecturally.] be constrayned by Anticristis powere to forsake holy writte and resone and beste seyntis, for an unknowen þinge þat plesus to a multitude of worldly moldywarpis, ful of pride, covetise, sy∣monye, heresie, and blaspheme? Criste for his precius blode move worldly lordis to love his lawe; mayntenynge hit, þat Cristen men may frely telle holy writte, and comyne lawe and bileve of Cristen peple; ffor, þorow Goddis grace, nouþer for lyfe ne dethe þai wille no ferþer, but crien oute on þo open synnus ande heresies of Anticriste and his fautouris.

POINT XVIII.

Also bischopis prestis and frerus putten to pore men þat þai [18. That a priest in deadly sin can make no sacrament; how far the charge is true.] seyn, þat a preste beyng in dedely synne nouþer makis þo sacra∣ment of þo auter, ne cristynes, ne ȝyves ony sacrament.

Sikerly here is feyned þinge putte on pore men, wiþouten evydence of þer seyynge. But Cristen men sayne, þat a preste beynge in dedely synne may make and ȝyve sacramentis to salvation of hem þat worþily receyven hem, and consenten not to þo prestus synne; as, if his synne be privey, and als sone as þai knowen hit, þai done þer bisynes for to amende hym by mekenys and charite. And if he wille not amende hym, hym owe to be eschewid as a hethen man, as þo gospel techis. But þo preste in þis case mynystris to his owne dampnacion, as Seint Poule sais, þat is, if he amende hym not in þis lyve. And he displesis God ful muche and deceyvus þo pepul of gostly helpe and teris God to vengeaunce þen to mercy, as holy writt, Seint Gregore, and oþer doctouris tellen. If þo preste unworþily sey masse, and receyve þo sacrament un∣worthily, he receyvus dampnacion to hym, and is gilty of þo body and þo blode of þo Lorde, as holy writte sais; þat is, as

holy doctours sayne, he is gilty as he þat betrayed Crist, and as he þat naylud hym on þo crosse. Ande if his synne be open, þo pepul owes nout to receyve sacramentus of hym, leste consent to his synne make hem parteners in peyne, nomely of open fornicacione, open covetyse and raveyne of pore mennus lyvelode, þat is mawmetry, as Seint Poule tellis, and of symonye, þat is cursid heresie, þat makis þo doar and alle þo maynteners þeroff cursud of God and of al holy Chirche. Ffor Seint Jon Evangelist sais in his Epistile, If ony man come to ȝow and bringe not þis doctrine of þo gospell, nyl ȝee receyve hym in to ȝoure howsis, ne say ȝee to hym, Hayle. Sothly he þat schal say to hym, Hayle, comyns wiþ his yvel werkis. Lorde! how unkynde is þat childe þat wittyngely is present where open despite and deth of his fadur is done, and con∣sentus þerto! Þus done yvel Cristen men, þat receyven sacra∣mentis of prestus knowen in open grete synnes biforesaide; for þerinne, als muche as in hem is, þai crucifien Jesus Criste and approven his deth. Þerfore Cristen men schulden bisye hem for to here reverently and devoutely Goddis worde, and receyve sacramentis at prestis of clene life, and amende vicious prestes by gode counselyng and ensaumple of gode lyife, and els eschewe þer companye as cursid men. Ffor Seint Poule sais, wiþ leccherous covetous men, or drunkenlewe by custome, Cristen men schulden not take mete.

POINT XIX.

Also byschopis ande frerus putten to pore men þat þai sayne, [19. That prayer in a church is no better than prayer any∣where else.] þat men owen not raþer for to pray in chirche þen in oþer placis.

Here Cristen men sayne, þat in iche place where a man is he owes for to pray God in spirite and treuthe, þat is, wiþ wille and devocioun and clennes of lyvynge. Crist says; Tyme [John iv. 23.] comys when nouþer in þis hille ne in Jerusalem men schullen worschipen, but hit byhoves for to worschipe God in spirite and treuthe; þat is, þat þo hert by clen desire, and al þo man, be kepynge of Gods heste, worschipe God trewly; ellis wil Criste say to hem, What say ȝee to me, Lord, Lord, and do not þo þinge þat I say; ande efte, Þis pepul honouris me wiþ þer lippis, soþely þer hert is fer fro me. Forsoþe þai worschipe

me wiþouten cause, techynge þo doctrynys ande þo maunde∣mentis of men. Seint Poule sais, I wole þat men prayen in [1 Tim. ii. 8.] iche place, liftynge clene hondis, þat is, gode werkys, wiþouten wrath ande strife. Also David seis, My soule, blesse þou to [Ps. ciii. 22.] þo lorde in iche place of his lordschip. Men of God dreden to pray in mony grete chirchis, leste þai ben cursid and ab∣hominabul. Þo comyne lawe sais, A chirche þat is halowid by covenaunt-making is raþer cursid þen halowed. Crist sayde of þo temple of Jerusalem, Myn hows schal be clepud a hows of prayere, soþely ȝe have made it a den of thefis. If als open symony, extorsioun, fals oþis, and false causis, bene mayntenyd in grete chirchys nowe as was þen in Jerusalem, þen as unclene and unholy bene þai as Jerusalem, þat was destroyed by heþen men. Moreover þo place halowis not a man, but a man halowis þo place, as þo storye of Machabeis and comyne lawe seyne. Ande cursid pepul defoules þo londe in whiche hit dwellis, as God wittenessis ofte by his prophetis, how þo londe of byheste was polutid for ydolatrie and oþer synnes of Jewis. And þo erthe was cursid in Adams werke, as God seis in þo furste boke of holy writte. Þen hit semys þat grete churchis where symonye is done, false oþis, fals covetise, takynge wrongly oþer godis by extorsioun of feyned correctione, sell∣ynge of sacramentus, and nomely of Cristus body, when men seyne more þo masse for money and worldly favoure þen for devocione,—alle suche chirchis bene gretely polutid and cursud of God, nomely for sellynge of leccherie, and fals swering upon bokus. Siþen þo churchis ben dennus of thefis and habita∣tionis of fendis, hit is gode þat Cristen men bere no false witte∣nessynge, saying in dede þat suche chirchys ben holier þen oþer placis where is lesse synne, ande þat [þai] [supplied.] mowne in pes serve God in hem þerfore, sithen Criste sais in þo gospel, Þo rewme of God is wiþinne ȝowe, ande Seint Poule seis, þat Cristen men ben þo temple of þo Holy Goste, consent ȝee not þerfore to þo symony of byschopis, ne covetise of oþer prestis, for þo feyned blessynge of heretikis to whos blessyng God cursus, as þo pro∣phete wittenessis; as Seint Jerome sais, wiþ þo comyn lawe, whatever þai blessen God cursis.

Efte men mowe say þer Pater noster medefully under þo cope of heven, as Crist dide in þo hille in nyȝttus, ande þo apostilus in prisone and oþer placis, þof þai do symonye for halowynge chirchis and þer ȝerdis and auteris. Ffor now comynly none is halowyd wiþouten symonye of fals suffrygans, forsworn mony wayes. Be ȝe not made thrallys to heretikis and fendus, by ypocrisie of þes nedeles halowyngus, þat comynly is verrey cursynge, but pray ȝe whereever ande when God ȝyves ȝow moste devocioun ande fervour of charite. Crist seis, When þou schalt pray, entre into þi couche, and þi dore schytte, pray þi Fadur in hydde place. Seint Austyne sais, What þou to bysechynge God sechest an holy place and convenable? clense þou þine inwarde þingis, þat is, þi soule and conscience, and alle yvel covetise put away fro þennes; mak redy to þe a privey place in pes of þine hert, willynge to pray; pray þou in þi selfe, and do so, broþer, þat þou be þo temple of God.

Soþely here God heris graciusly where he dwellis. Þus Cristen men willen devoutely comyn to þo chirche, where prestis bene gode and clene, and Gods word wele tauȝt, ande sacra∣mentis frely mynistrid, not solde for money; and where symony regnus openly, wiþ fals oþus, ravayn, pride, and mayntenynge of leccherye and oþer synnus for money, þai will flee þennus, leste þai consent to open mawmetry and oþer cursidnes. Ffor þo hoore-hows is not so cursid as mony suche templis bene; ffor more cursid synne regnus in hem, and lesse schameles, undur coloure of holynes ande riȝtwysenes, þen at þo hoore-hows þat alle men knowen is nouȝt; þow popis and bischopis halowen horedame by receyvyng of money, and bene partyners þeroff, wers þen þai þat done it in dede. For þo suffrynge of lecchery is expressely aȝeynus Goddis commaundement, ande receyvyng of þis money is mayntenynge þeroff, for whiche þo bischope, by Goddis lawe and comyne lawe of þo Chirche, schulden be degradid, for hit is open mayntenynge of open erroure aȝeyne Cristen menus bileve. And so no doute oure byschopis, mayn∣tenynge hit openly and stedfastly, ben cursid heretikis and treryn [This is all that I can make out of the strangely abbreviated word in the MS.] God to vengeaunce.

POINT XX.

Also byschopis prestus and freris putten to pore men þat þai [20. That the festivals of saints ought not to be kept holy. We make a distinction, in favour of the earlier, and against the later saints.] sayne, þat þo festys of Steven, Laurence, Nicholas, Kateryne, Margarete, and of oþer seintis, ben not to be worschipid ne bene to be halowid, for þat men wote not, as þai sayne, wheþer þai bene dampned or saved; ne men owen not to byleve ne stonde to þo canonysyng of þoo seyntus made by þo courte of Rome in þis part.

Here is open malice and untreuthe putte on Cristen men. Ffor of Seint Steven men bene certeyne by holy writte þat he is a gloriouse martire, ande trewly prechid, boþe of þo Olde Testament ande þo Newe, when he was onely deken, which men sayne nowe is aȝeyne þo lawe and dewe obedience, and in þis þai distroyen his martirdame, or ellys þai sayne nowe open falshede, þat dekenys owen not to preche. Of Seint Laurence, Seint Nicholas, Seint Kateryne, and Seynt Margarete, virgynes, Cristen men dowten noþinge þat þai bene glorious seyntis, but supposen hit sothe, and not as article of þo bileve þat iche man mot bileve upon payne of dampnacioun. But of oþer þat lyveden late, and bene clepid seyntis, and seen grete heresies of open tirauntry of worldely prelatis, ande tolden nout þo treuthe and suffiriden þerfore persecucion, as did Grosthede þat was pursued of þo pope, and mony trewe Menourys, as men sayne, but raþer faveriden hem [in] [supplied conjecturally.] þese open errouris, men witten never wheþer þai died fynaly wiþouten satisfaccioun for þer synnus, ande endid in charite. Ande if þai haden bene open trewe men, as Grosthede was, in withstondynge þo pope, þai schulden have bene hatid als myche as he and oþer trewe men weren. Certis, þof lewid men ande symple resten in þo crede, ande knowen nouþer one ne oþer wheþer þese late men ben seintus, hit is none heresie, so þat þai kepe Goddis hestis.

Of þes grete halidayes men wondryn, ffurst what þo holy [Trinity Sunday and other great days dis∣paraged in the ritual.] Trinite has trespassid aȝeyne þes worldly prelatis, þat his

Sonenday may nouȝt be dowble feste [According to their dignity, and the degree in which they are per∣mitted to displace variable feasts, the festivals of saints, in the modern Roman ritual, are rated as, greater∣double, double of first class, double of second class, and semi-double.] , als wele as þo festes of mony oþer þat littel profiten to holy Chirche, and han dowble festis one or two; ande whi Seint Poule, þo solempne clerk and apostle of alle þo apostilis, þat travelid more þen alle oþer, has no dowble feste ne haliday by hymselfe in þo provynce of Caunterbury, nouþer Conversion ne Passione. And ȝit he dide more honoure and profite of holy Chirche þan mony þowsandis, whos dayes men halowen more þen þo Sonenday. What have alle þo apostilis of Criste agiltid in þo syȝte of symonyen clerkis, þat one symple seint, þat longe lyved in luste of þe worlde, littul or nouȝt tauȝte and wrote to edificacioun of Cristen soulis, has more worschipe and solempnite þen alle Cristis apostilis and disciplis [The description must be in∣tended for St. Thomas of Canter∣bury, who was for many years the king's chancellor, and led a worldly life before he was made archbishop.] ? What have alle þo foure doctouris of holy Chirche trespassid, þat þei alle haven not one haliday amonge lewid men, as wele as mony confessourus of synglere bis∣choperiches? Hit semys þat syngulere affeccione, and ac∣ceptynge of persons aȝeynes Goddus lawe, ande lesse worschip of great seyntis, wyrcchys myche þat is done in þis halowynge. What has Seint Jon Baptiste trespast, þat his day of martir∣dame is not halowid dowble feste, as wele as martirdame and translacioun of Seint Thomas? Wheþer Baptiste hade werse, and was lesse holy þen Thomas?

Mony Cristen men wonderyn whi prelatis chargen more [Hallowing is good, if it be of the right per∣sons and things.] bodily werk done on a lyȝt haliday, þen cursid pride, open blaspheme of God by fals swerynge, done on a Sonenday, wiþ glotony, leccherie, drunkennes, open marchaundyse, fals cove∣tise, chydynge and feyȝttynge, ande wronge schedynge of man∣nys blode, wiþ usure and false extorsiouns. Men proposen not þo lewed pepul schulde be chargid wiþ moo halidayes, ne wiþ alle þese, but for to schewe þat muche of þis halowynge gose aftur luste and accepting of persones, and nouþer aftur resoun ne charite. For if þo pepul, laboreris, halowiden wele þo Sonendayes, and kepte hem upon þer myȝt fro open synnes,

doynge treuth and charite, hit were ynowȝe þof þai hadden no moo gnaris.

POINT XXI.

Also bischopis and freris putten to pore men þat þai sayne, [21. That it is wrong to paint or carve repre∣sentations of the Trinity.] þat þo holy Trinite in no manere schulde be worschipid, fygurid, fourmed, ne payntid, in þat fourme by whiche comynly it is peyntid by alle þo Chirche of God.

Here Cristen men supposen þat þese prelatis menyn of þis þinge, where a þinge is payntud as if þo Fadir of heven were an olde hore man, þo secunde persoun a man crucified, þo þrid persone a white culvyr. Of þis paynting men supposen, þat hit bringus symple men of cunnynge into grete erroure, ffor by þis þo Fadir moote be eldur þen þo Son if þis payntynge be trewe, and þai paynten þo Trinite, þat is spirite and no creature. Þai make þo godhede of þo Trinite a man, and þat þo secunde persone by his godhede is man, and whenever þo Trinite was, þo secunde persone was man. God kepe men fro þis foule heresie! By þis payntynge þo Holy Goste is not like to God þo Fadur, ne to God þo Son, whiche erroure be fer fro Cristen mennys soulys. Ne men supposen þat alle Cristen chirchis have þis payntynge, as þese prelatis and freris seyne. Ffor in heven, þat is chefe Chirche, is not þis payntynge; and, in case, mony Cristen chirchis wolen nout receyve hit; þerfore hit is none heresie, þow þis ymages be lefte, siþen God expressely commaundis in holy writte, Þou schalt nout make to þe a graven ymage, þat is of þo godhede, ne eche lickenes in heven aboven and þat is in erthe bynethe, ne of þoo þingis þat bene in watur under erthe, ne þou schalt worschip hem in erthe. Þis com∣maundement is ever in stryngthe, ande if prestis sufferyn and counforten þo peple for to worschip fals ymagis for wynnynge of offerynge, þai bene cursud heretikis. And if þai enfourmen not þo peple, þat þai offer not to þer pore neygheburis made to þo ymage and liknes of þo holy Trinite, but by blynde devocion drawen þer lyvelode away for þer wynnynge, þai ben cursud monquellers, and worschipen false goddis. If þai techen in worde or dede, þat hit is better and more plesus to God for to offer to dede stockys or stonys þen to pore men, þat God com∣maundis

up payne of dampnacione, þai techen open heresie. If þai sayne in worde, þat hit is beste a man to do after his owne devocioun, þai sayne aȝeyne Crist and faylen foule in charite; for þai schulden preche openly þat it is beste þat iche man con∣fourme his wille to Gods heste and counsaile, raþer þen after blynde devocioun, þat God never bad ne counseylid þerto. Þerfore Cristen men schulden honoure þo Trinite in verrey bileve wiþouten erroure, ande holy lyvynge wiþouten ypocrisie, and brennyng charite to frende ande enmye wiþouten cessyng, ever encresynge þerinne, ande worschippynge ande helpynge pore men made to Goddis ymage ande lickenys, wiþouten meynten∣ynge of nedeles beggars, þat stelen þo lyvelode of verrey nedy men and bedraden. And þis is ynowȝe to come to heven, wiþouten novelrie of covetous prestis and crafty payntouris, þat crien more on grete Dyan þen on Gods hestis. [Acts xix. 28.]

POINT XXII.

Also prelatis and freris putten to pore men þat þai sayne, þat [22. That a priest may not set his office to hire.] hit is not leefful to a preste for to sette to hire his bysynes of werkis.

Here is þo sothe sparid, for soþely a preste may lawefully hire his wrytynge, his travaile, of techynge, byndynge of bokis, and mony oþer honeste traveylis, as Seint Poule, worþi many þowsandus prestis, gat his lyvelode wiþ a ful symple crafte, as holy writte wittenessis. But to þo poynt. Men seyne playnly, þat a preste may leeffully take a resonable lyvelode of gode man, or mony wiþ one wille, so þat he do trewly his office ordeyned of God. And if worldly covenant-makyng make þat he wille not do his office wiþouten worldely sikernes and worldly plee, cha∣rite and resoun of almes acorden not þerto. Ffor þis is fulle symonye, more chargyng muk þen spirituale office of presthod. Lete prestis lif wele, þat þai be lyȝt of worldly men by holy en∣saumple, and sithen þai bene Goddus aungelis, do þei þeire message, techynge þo gospel, and be þai devoute in prayeris, desirynge and sekynge grace þat þei mowne be þo folowers of Crist, and God will not faile hem in nede. If þai done not wele her offices þat God ordeyned, but lyven viciousely, þai ben

Jewis and manquellers, and not prestus of God, þow þai bene demed of þo worlde boþe wise and holy; as Seint Jon Crisos∣tome wittenessys by techynge taken of Cristis apostilis.

POINT XXIII.

Also bischopis curatis and freris putten on pore men þat þai [23. That the non-residence of bishops and priests is inexcusable.] sayne, þat no persone ne vicare ne prelate is excusud fro per∣sonele residense to be made in þer beneficys, in dwellynge in servycis of byschopis, or of archebyschopis, or of þo pope.

Here Cristen men sayne, þat none suche curate schulde be absent fro his gostly childryn for worldly pompe, wombe joy, and worldely bysynes in þo bischopis courtis. Ffor hit is more synne to a byschope to robbe pore paryschens of þer gostly leche, and oþer spirituale helpe þat þo curate is bounden to, þan to a worldly lord. And þere comynly is more ravayne ande glotonye hauntid þen in lordis courtis; more symonye on one day þen in some lordis courte al his lyve. Ande cursidnes wiþ∣outen noumber in oure knowynge is done þere under colour of holynes, þat is nout so colourid in many lordys courtis. Hit were lesse harme þat mony of suche curatis weren heerdis or laboreris, for þer symonye and oþer cursudnessis, þen þat þai barkyden in bischopus howsis for to encres more synne, so þat gode prestis diden wele curatis offices to þer paryschys.

Certis in þo popis courte regnys þo same cause and more, [Yet the Court of Rome sanc∣tions and per∣petuates the practice.] ledynge of gold out of oure rewme, wiþ mayntenynge of false plees and debatis among Cristen men. Ande if ony of þese curatus were trewe aungelis of God, techynge and witteness∣ynge openly to povert of Crist, aȝeyne worldlynes and extor∣siones ande werrys of proude prestis, þai myȝtten sone be tongide out of court. But fro þo moste to þo leste alle studyen aboute covetyse, ande iche preste mayntenys oþer þerinne, til scharpe vengeaunce come upon hem alle. What pope or bischop prayes ony trewe preste for to dwell in his court, for prechyng of þo gospelle and werkis of penaunce or gostly occupacioun, but raþer for hunndaunce [So I read the word in the MS.; there seems to be an error of the scribe, for which I cannot suggest a correction.] and prosperite of worldly wynnyng.

And ever more þo pepul is robbid of gostly fode, and helpe of almes, and ensaumple of holy lyife, ande gostly counfort of þer curate. Þerfore it is fer gretter synne for þo pope to mayn∣tene þis robrye þen in a lowere man, al be hit þat it is dedely synne who ever do hit.

POINT XXIV.

Also prelatis and proude curatis and freris putten to pore [24. That parish priests who do not perform their duty ought to be removed.] men þat þai seyne, þat parsouns ande vicaris, not seying masse, ne mynystrynge sacramentus of holy Chirche, bene worþi for to be removed, and oþer for to be ordeynde in her stede, ffor þai bene unworþi and wasters of þo Chirche godis.

Here Cristen men sayne, when þo curatis bene not excusud by sekenys, but lyven in jolite of þo worlde, ande nouþer prechen þo gospel, ne devoutely prayen wiþ clere conscience, ne bisyen hem not to lerne þo gospel to lif þeraftur, worldely occupacione schal not excuse hem fro thefte ande raveyne ande sleynge of mennys soulis bifore Criste, juste domes man, if þai amenden hem not by tyme, siþen holy writte [seys] [supplied conjecturally.] þat he þat travailys not schal nout ete. Þes þat done not curatis office schulde not have frutis þat longen to þo office, nomely when þai bene stronge of body, and lyvyn in ydulnes of worldely vanite. Ande þowe suche unable curatis, contynuyng in þer defautis openly, were putte oute, and holy prestis ordeynde in þer stede, ȝyvynge ensaumple of holy lyfe, trewly prechynge þo gospel, and mekely visitynge þo pore paryschens, and helpynge þam at þer myȝt, hit were no grete heresie aȝeyne holy writte; but it is cursid heresie for to mayntene hem in cursid lyfe, for to robbe þo peple of gostly fode and office of curate, and ȝit to waste ȝer godis in lecherye, glotonye, and fals pride, ande vanite of þo worlde.

POINT XXV.

Also bischopis and freris putten to pore men þat þai sayne, [25. That churchmen should re∣nounce wealth and luxury, and preach Christ in poverty.] þat men of þo Chirche schulden not ride on so stronge horsys, ne use so mony jewelis, ne precius cloþis, or delicate metys,

but renounce alle þingus and ȝyve hem to pore men, goynge on fete, and takynge stavys in hondis, receyvyng þo state of pore men, in ȝyvyng ensaumple of holynes by þer conversacion.

Here Cristen men thynken no grete heresie, þowe worldly prelatis, in amendement of symonye, ydolatrie, and sleynge of mennys bodies and soulis, renounce alle vanitees and waste godis, and selle þer fatte horsis and alle þer waste jewelis and waste clothis, delynge hem to pore men, and stoppe a taxe of sex or seven fro þo pore comyns, and go mekely on þer fete, and preche trewly þo gospel, as Criste ande his apostilis diden. Ande þis myȝt wele be done, þof þai laften grete pikid stavys, wiþ daggers in þo ende, for we redyn not þat Criste and his apostilis usiden suche stavys, ne weppyns of debate. Ande þow þey crieden oute on pride and glotony, ydelnes and lech∣erye, and extorsions þat þai have done and mayntenyd in oþer men, and do grete penaunce and travaile al þer lyfe, and ȝyven ensaumple of grete mekenys, paciens, povert, and charite, as Jesus Crist did and hys apostilis, hit were no grete heresie. Ande if one trewe byschope or moo, if God wole, writen þer open heresies, of symonye, of hyndryng of þo kyngus regal ande seculere lordschip, ande all grete synnus by whiche þai blyndiden þo pepul, as holy writte dos of errour of Seint Petur and of alle þo apostylys, and of þo open heresie of Seint Poule, wiþ David, Maudeleyne, and mony moo, hit were no grete heresie, for to brenne pore prestis þerfore. If pore men erriden in ony of þes sentences, or ony oþer, þai wolden ful fayne be amendid of trew clerkis, wele lyvyng and wele lernyng in holy writte. For oþer worldely clerkus, blyndid wiþ covetise pride and envie, and wlappid in seculere office, as þai leden hem selfe to helle, so þai wolen make lesyngus to oþer men, flaterynge hem to regne in þer lustus, and seyne þat gode is yvel and yvel is god. Ffor þo wyse man sais, Into an yvel-willed soule wysedame schale not [Wisd. i. 4.] enter, ne dwelle in a body soget to synne.

Þerfore Cristen men willen knowlache holy writte and þo [Christian men will take Scripture for their sole rule.] lyvynge of Criste for þer rewle, and wolen do aftur ony man in als myche as þai knowen sickerly þat he acordus þerwithe, and no ferþer, for lyfe ne dethe, wiþ grace and helpe of þo holy Trinite.

God for his grate mercy distroye errouris and heresies of Anticristis chyrche, and make knowen þo treuþis of holy Chirche, and encrese riȝtwysenys, pes, and charite, and lyȝte þo hertes of lordus, to know and distroye þo heresies of þo Chirche, þat pride of prestis lese not þis worlde.

Amen.

Explicit.