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

XXIII. [THE CHURCH AND HER MEMBERS.]

[Two good texts of the following treatise are extant—one at the end of the volume Bodl. 788, which contains the Sermons; the other in the volume of Wyclif tracts at Trin. Coll., Dublin, marked C. V. 6. The Bodleian MS., which has been transcribed for the present edition, appears, on a comparison with the text of the Dublin MS., as printed by Dr. Todd in his Three Treatises by John Wyclyffe, to be considerably the more accu∣rate of the two.

The treatise is ascribed to Wyclif in Bale's catalogue under the title 'De Ecclesiae Dominio,' inc. 'Christi ecclesia est ejus sponsa.' It is impossible to say whence he derived this title, which however accu∣rately enough describes the work, or at any rate all the early portion of it. There is no title, but only a descriptive heading, in the Bod∣leian MS. The Dublin MS. gives as the title 'De Ecclesia et Membris ejus.' Perhaps the scribe invented this title, on the hint given him by the descriptive heading in the Bodleian MS.;—perhaps he confounded the present work with the long Latin treatise, De Ecclesia et Membris, writ∣ten by Wyclif, which is frequently referred to by Walden in his Doctrinale, and catalogued by Bale with the incipit 'Suppositis dictis de fide Catho∣licâ.' That Wyclif was the author of the present treatise I see little reason to doubt. The mere fact of its being found in Bodl. 788 is an evidence in its favour, since all the remaining contents of that volume are unquestion∣ably by Wyclif. The style, the mention of 'Caymes castelis' (p. 348, note), the language held respecting the Eucharist in Ch. VI,—all tend to identify Wyclif as the writer.

From the manner in which the expedition to Flanders is spoken of in Ch. V, as an event of the recent past, I should infer that the treatise was written in the early part of the year 1384.]

HERE BIGYNNEÞ A TRETICE ÞAT TELLIÞ KNOWLECHE SUMWHAT OF ÞE CHIRCHE AND HIR MEMBRIS.

CRISTIS Chirche in his Spouse, that haþ þree partis. Þe first [Christ's Church is in three parts: The first con∣sists of angels and saints in heaven; the second of saints in pur∣gatory; the third of men that shall be saved, here on earth.] part is in blis, wiþ Crist heed of þe Chirche, and conteneþ angels and blessid men þat now ben in hevene. Þe secounde part of þis Chirche ben seintis in purgatorie; and þes synnen not of þe newe, but purgen þer olde synnes. And many errours fallen in preiyng for þes seintis; and siþ þei alle been deed in bodi, Cristis wordis may be taken of hem,—sue we Crist, in oure lif, and late þe dede birie the dede. Þe þridde part of the Chirche ben trewe men þat here lyven, þat schulen be aftir saved in hevene, and lyven here Cristen mennis liif. Þe first part is clepid over-comynge; þe myddil is clepid slepyng; þe þridde is clepid fiȝtinge Chirche; and alle þes maken o Chirche. And heed of þis Chirche is Crist, boþe God and man; and þis Chirche is modir to ech man þat shal be saaf, and conteyneþ no membre but oonli men þat shal be saved. For, as Crist vouchiþ-saaf to clepe þis Chirche his spouse, so he clepiþ curside men fendis, as was Scarioth. And fer be it fro Cristene men to graunte þat Crist haþ weddid þe fend; sith Poul seiþ in oure bileve þat Crist comouneþ not wiþ Belial. And here we takun as bileve þat ech member of holi Churche shal be saved wiþ Crist, as ech membre of þe fend is dampned; and so þe while we fiȝten here and witen not where we schal be saaf, we witen not where we ben membris of holi Churche. But as God wole of þre þingis, þat we knowun hem not in certein, so he wole for greet cause þat we witen not where we ben of þe Chirche. But as ech man shal hope þat he schal be saaf in blisse, so he shulde suppose þat he be lyme of holi Chirche; and þus he shulde love holi Chirche, and worschipe it as his modir.

And by þis hope, bineþe bileve, shulden be two synnes fled; [Therefore no man, not the Pope himself, can tell while he lives whe∣ther he be a member of the Church or not,] pride of men and coveitise, bi title þat þei ben men of holi Chirche. For no pope þat now lyveþ woot where he be of þe Chirche, or where he be a lym of the fend, to be dampned wiþ Lucifer. And þus it is a blynd folie þat men shulden fiȝte for þe pope more þan þei fiȝten for bileve; for many siche fiȝten

for þe fend. And take we þis as bileve, or treuþe þat is next bileve, þat no man þat lyveþ here woot wheþer he shal be saved or dampned, al ȝif he hope byneþe bileve þat he shal be saved in heven. Ȝif ony man be tauȝt of God þat he shal be saved in hevene, noon or fewe men ben siche; and asaye hem bi hem silf, for þei schulden have noon [omitted; CC.] evidence to seie þat God haþ told hem þis. Þe first bileve þat we schulden have is, þat Crist is God and man; and how he haþ him bi his Goddhede, and how he lyvede here by his manhede. And þus oure hope and bileve ben temperid in Cristen men.

CAP. II.

But aftir þes two godliche virtues, we taken sumþing as [Sketch of the early history of the Church till Pope Sylves∣ter.] bileve, and sumþing bi comune croniclis; and hopen þat charite moveþ us here. After that Crist hadde dwelt here long ynowȝ wiþ his apostlis, aboute þree and þritti ȝeer, as him likide, aftir∣ward he was kild of þe Jewes, and aftirward þe þridde day oure God aroos from deþ to lyf. And aftir þe fourtiþe day fro þat he was schewid to his disciplis, Jesus stiede in to hevene, and rengnede ever þere wiþ his Fadir. And so þe first part of þe Chirche rengneþ þus in hevene with Crist; þe secounde part slepiþ ȝit, as longe as Crist likiþ; þe þridde part of þe Chirche fiȝtiþ here aftir Crist, and takiþ ensaumple and weie of him to come to hevene as he cam. And ever more þe Hooli Goost governeþ wiþ hem al Cristis Chirche; for as þes þree persones of God ben o God and not manye, so alle dedes and werkes of þe Trinite mai not be departid from oþir. For as al þat þe Fadir wole, þe Sone wole, and þis Goost wole,—so al þat o per∣sone doiþ, þes þree persones done. Aftir þat Crist was stied in to hevene, aboute ten daies, as he hadde ordeynid, he sente doun þe Holi Goost, and movede apostlis to do his dedes; and þei wenten and prechiden faste among Jewis and heþen men. But Jewis aȝenstonden hem faste, and heþene men token him wiþ wille, and resceyveden þe Holy Goost, and bicamen Cristene men. And þus apostlis of Crist filliden bi Goddis grace þis world. But longe aftir, as croniclis seien, þe fend hadde envie herto; and bi Silvestre preest of Rome he brouȝte in a newe

gile, and moved þe emperour of Rome to dowe þis Chirche in þis preest. For, as the fend tauȝte þis kyng, þis dede cam of greet almes; for þei þouȝten not how þe Chirche shulde sue Crist in his lawe. But trewe men supposen here, þat boþe þis emperour and þis preest weren moved of God bi tymes to trowe þat þei synneden in þis dede. But bisie we us not where þei ben seintis, and how þei were þus moved of God; for al þis is byneþe bileve, and men mai trowe it ȝif þei wolen.

Whan þis lif was þus changid, þe name of this preest was [After whom the Papacy was corrupted more and more,] changid; he was not clepid Cristis apostle, ne hiȝ disciple of Crist, but he was clepid the pope, and heed of al hooli Chirche; and aftirward camen oþer names bi feynyng of ypocritis; as sum men seien, þat he is even wiþ the manheed of Crist, and hierste viker of Crist to do in erþe whatever him likiþ; and summe florishen oþir names, and seien þat he is moost blissed fadir. But cause herof ben beneficis þat þis preest ȝyveþ to men; for Symon Magus travailide nevere more in symonie þan þes preestis doon. And so God wolde suffre no lenger þe fend to regne oonli in oo siche preest, but, for synne þat þei hadden do, made devisioun amongis two, so þat men myȝten liȝtlier in Cristis name overcome þes boþe. For as o virtu is strengere if it be gedrid, þan if it be scatrid, so o malis is strenger whanne it is gederid in o persone, and it is of lesse strengþe whanne it is departid in manye; for þanne oon helpiþ aȝen anoþir to con∣founde Anticrist.

And þis moveþ pore preestis to speke now herteli in þis [so that the poor priests now speak out boldly and declare the Pope to be Antichrist.] mater. For whanne þat God wole helpe his Chirche, and men ben slowe and wole not worche, þis slouþe is to be dampned for many causis in idil men. And myche more ben þei damp∣nable, þat letten Goddis lawe to shyne. Þes men taken noo witnes of adversaries to þis pope, and ben Jewis and Sarasynes, Grekis and Yngdis, wiþ many oþir; but þei taken þe lyf of Crist as bileve, and þeron grounden hem; and þus þei seien, ȝif þis pope contrarieþ to Cristis lyf, he is þe moste fendis viker and Anticrist þat is here; and sich Anticrist and noon oþir þenken many þat Goddis lawe spekiþ of. Bileve telliþ how Joon seide, þat now ben many Anticristis; but ȝif oon is moost of

oþir, þat gileþ man bi ypocrisie. For oon mai seie þat he aloone is Cristis viker here in erþe, and he haþ power singuler to taxe gracis as him likiþ, for so dide Petir, aftir Crist, and many oþir after Petir; and þus þer is oon emperour, and oon heed in a comunnete. But here þenken trewe men þat þe fend failliþ here, and goiþ unstable bi two weies, and reversiþ Goddis lawe. First shulde þe fend grounde þat þis pope is Petris viker, and so viker of Crist, in þat þat he sueþ Crist. For bileve techiþ þat þe chesyng maad of man is fals signe, and incompleet for to make Cristis viker; but workis of a mannis lyf shulde make a man sue Crist. And þus Crist biddiþ þe Jewes, þat þei shulden trowe to his werkes; and þus verry Cristis viker shulde be por∣erste man of oþir, and mekerst of oþir men, and moost traveile in Cristis Chirche. But chesyng of cardinalis, and parting of benefices, and takyng of newe names, ben ful fer fro þis staat. Þus lyvede Petir, aftir Crist; and chalengide no siche names, ne to be heed of holi Chirche, but how mekely he myȝte serve it. But ech apostle in his cuntre wrouȝte aftir Cristis lawe, and noon of hem hadde aftir nede to come to Petir to be con∣fermed. But oonhede on heed of holi Chirche is Jesus Crist here wiþ us, þat is ever in þe myddil of þree þat ben gedrid in his name. And þat man is out of resoun, þat trowiþ þat Cle∣ment in Petris tyme was more þan Joon evaungelist, or any apostle that lyvede wiþ him. And ȝif we trowen to croniclis here, hou þat Clement left his office and procuride oþir to helpe him, as Poul helpide Petir, and Petre suffride mekeli þat Poul snybbide him whanne he erride, we mai see opunli how þes popis fallen fro Petir, and myche more þei fallen fro Crist þat myȝte not erre in onyþing. Trowe we þat Crist lefte to preche, and seelde officis of þe Chirche, or wolde juge of unknowun þing to him, or make him more þan he was? Alle þes þingis þat popis doon techen þat þei ben Anticristis; for Crist myȝte not take a name, but ȝif it were mekenes and treuþe.

And ȝif þou seie þat Cristis Chirche mut have an heed here [Christ, not the Pope, is the true and sole head of the Church.] in erþe, soiþ it is, for Crist is heed, þat muste be here wiþ his Chirche unto þe day of dome, and everywhere bi his God∣hede. For siþ vertue of a kyng mut be strecchid by al his rewme, myche more þe vertue of Crist is comuned wiþ al his

children. And ȝif þou seie þat Crist mut nedis have sich a viker here in erþe, denye þou Cristis power, and make þis fend above Crist. For bileve techiþ us, þat noo man mai grounde þis viker oonly on Cristis lawe, but on presumpcioun of man; and sich hyenesse of emperours haþ destried her empire; and, ȝif þat God wole, þes popes shal destrie hemsilf, ȝhe, here,—for no drede þei ben distried in helle bi jugement of Crist. And so whatever reasoun men maken of Crist, of Petir, or oþer good ground, it goiþ opinli aȝen sich a pope for þe grete diversite; and so whanne þes men failen resoun, þei tristen to mannis helpe, and feynen bi ipocrisie how myche good þei don aȝen. But God cursiþ by Jeremye hem that affien þus in man. [Jer. xvii. 5.]

CAP. III.

Here men taken sumwhat soiþ, and doon dremyng to þis [The theory of the high papal party has no foundation in Scripture.] treuþe. Þei seien soþli, þat Cristis Chirche is his hous to kepe his meyne;—and summe in þis hous ben sones, þat shulen ever dwelle in hevene and take her fadris heritage, ȝhe, ȝif þei tres∣passen for a tyme,—and summe ben servauntis in þis hous, al ȝif þei shulen aftir be dampned. And so it is greet diversite to be in þis Chirche; and of þis Chirche þes wordis ben soþli seid, and notabli to mannis kynde. But whanne dremes come aftir, þei maken a fals feyned tale. Þei seien,—whanne Crist wente to hevene, his manhed wente in pilgrymage, and made Petir, wiþ al þes popis, his stewardis to reule his hous, and ȝaf hem ful power herto bifore alle oþir preestis alyve. Here þis dreem takun amys turneþ up so doun þe Chirche. For Petir was a trewe help wiþ Poul and Joon and oþir apostlis; but noon of þes servauntis dremeden þat he was heed of hooli Chirche, or þat he lovede Crist more þan ony of his breþren dide. It is licli to many men þat Petir lovede Crist more in a maner þan ony of þes oþir apostlis, but he was tauȝt to strive not herfore; for oþir apostlis in oþir maner loveden more Crist þan dide Petir,—as Poul traveilide more in þe Chirche,—and Joon lovede Crist more hevenliche. For Joones love was in quiet and clene, as seintes loven in heven. Which of þes is more hiȝ now is but foli us to dreme. Wel we witen þat Crist

wole taken, of what state þat him likiþ, a man, aftir þat he is worþi, to more blis or more joie; but aftir bileve of hooli writt, þat telliþ of Petre and oþir apostlis þat þei ben now blessid in hevene,—for noon fel but Scarioth,—taken we biside bileve of many oþir, þat þei ben seintis, as of Clement and Laurence, and oþir þat þe Legende [The Legenda Aurea of Jacobus de Voragine.] spekiþ of. And of summe we han more evidence, and of sum lasse, bineþe bileve.

And summe þenken a greet evidence, þat if þe pope canonise [Canonization no proof of holiness, nor election to the Popedom of election to bliss.] þis man, þanne he mut nedis be seint in hevene. But trowe þei þis men þat wolen. Wel Y woot þat þese popis may erre and synne, as Petre dide, and ȝit Petre dremede not þus, to shewe þat men ben seintis in hevene. But it mai falle þat manie men þat ben canonisid by þes popis ben depe dampned in helle, for þei disseyven and ben disseyved. Afferme we not as bileve, þat ȝif a man be chosen pope, þan he is chosen to blis, as he is here clepid blessederste fadir. And many trowen bi þer werkes þat þes ben depperst dampned in helle. For þei chargen hemsilf as ypocritis, boþe in office and in name; and so þei sitten in þe firste place here, and at þe laste day of dome þei schulen be in þe laste place, þat is, þe depperste place of helle. Holde we us in bondis of bileve, þat stondiþ in general wordis and in condicionel wordis, and juge we not here folili. But we mai seie bi supposal, þat we gesse þat it is so; and whoever haþ more evidence, his part shulde sunner be sup∣posid. But here ben þree grete heresies þat disseyven many men. First, men supposen þat ech pope is þe moost blessid fadir; but þis speche lastiþ but a while, til þat þe pope mai avaunce men. But heere we seien soþly, þat þes men þat clepen hem blessid, disseiven hem and flateren hem, for þei hopen to have wynnyng of hem. For wheþir is þis pope moost blessid in þis liif or aftir þis lyf? He is not blessid in þis lif, for blis falliþ to þe toþir lyf, and þis lif is ful of sorowe and synne, þat suffriþ not blis wiþ it. And ȝif men speken largeli, many men ben here more blessid þan þe pope; for hyenes of þis state makiþ not bi himsilf man blessid, for ellis ech pope were blissed, al ȝif he were falsly chosen of fendis; and Scarioth shulde be blissed, for he was chosen of Crist himself. And it is no nede

to argue here for to disprove þis foli, for it is more fals in him∣silf þan ouȝt þat men shulen bringe herof.

Þe toþir heresie, þat comeþ of þis, disceyveþ many simple [The notion of papal infalli∣bility is a heresy,] men; þat ȝif þe pope determine ouȝt, þanne it is soiþ and to bileve. But Lord! where ech pope be more and beter wiþ God þan was Petre? But he erride ofte, and synnede myche; ȝhe, aftir he hadde take þe Holi Goost. Lord! wher Crist clepide hym Sathanas, and bad him go aftir him, and ȝit þer was no cause of his errour, wherfore Crist clepide him þus? And so whanne Petre denyede Crist, and swore fals for a wom∣mans vois, he erride in þis foul synne; and þerfore he wepte aftir. Also, aftir takyng of þe Holi Goost, Petre erride, as Poul seiþ, whanne he wolde not dele with Gentiles for tendir∣nesse of þe Jewis. Lord! wher men of worse liif mai sunner erre in þer jugement! And ever þe moo þat ben of siche, ever þe sunner mai þei erre; for Scarioth made oþir apostlis to erre in companye of Crist, and it were to fals a feynyng, to seie þat holi Chirche hangiþ on þes, for þis feyner can not teche þat ony of þes is of þe Chirche. And of þis comen many heresies, [with other opinions con∣nected with it.] as of assoilingis and indulgencis, and cursingis, wiþ feyned par∣dons, þat make many men have conscience and trowe more to þe pope in sich a cause þan þei trowe to þe Gospel. And men moten erre here in bileve, and take ofte fals as bileve. Þis heresie schulden men flee, for fals mainteynyng makiþ heretikes, and to assente wiþ suche falseheed bringiþ in ofte heresies; and Crist wole not assente wiþ þes, for þei mai not be soiþ.

CAP. IV.

Se we ferþer how þis stiward may erre in ordenaunce of the [Monks, canons, and friars have been succes∣sively brought in, only to the burden of the Church.] Chirche; and bigynne we at þe freris, þe which ben brouȝt last in. It is licly þat Cristis preestis, þat stooden til þat monkes comen, turneden to myche fro Cristis lawe, and monkes lyve∣den þan wel beter. But þes monkes stoden awhile, and turne∣den souner to coveitise; and aftir monkes camen þes chanouns; and after chanouns camen freris. And so greet defaute was in prestis bifore, þat þes newe ordris camen in. But as þes newe ordris changen in cloþis, in bokis [So in CC; beckis, A.] , wiþ oþer ritis, so þei varien

in Goddis office fro þat þat Crist bad his preestis do. So, ȝif apostlis weren now alyve, and sawen þus preestis serve in þe Chirche, þei wolden not clepe hem Cristis officeris, but officeris of Anticrist. Suppose we þat þes newe ordris, stondinge alle þes olde ordris, ben chargious to þe Chirche in worldli goodis þat þei dispenden. For noumbre of preestis brouȝt in bi Crist was sufficient for Cristis hous, and for þe same hous ben now moo and worse; and þis hous is lesse by hem. Who mai denye þat ne þis noumbre of þes officeris is now to myche? And so þis stiward haþ chargid þis hous wiþ newe rehetours [Several explanations have been proposed of this word, the general sense of which clearly is 'servants,' 'menials.' But since rehete and re∣hetinge, in the sense of 'refresh,' are of frequent occurrence in Chaucer, the proposal of Dr. Todd to con∣sider rehetours a noun of the agent formed from rehete, and to derive it from the old French word rehaiter, rehetier, seems to me preferable to the ingenious solutions proposed by writers in 'Notes and Queries.' Hait meant enjoyment, haiter to enjoy one∣self; therefore rehetours might mean lazy apolaustic fellows, idlers, super∣numeraries with little or no work to do,—a class which in those days of 'maintenance' infested, as we know, the great country houses and castles of the nobility. See Todd's Three Treatises by Wycliffe. Dublin, 1857.] , to harm of it. And siþ Poul techiþ in bileve, þat þei shulden not be chargious to þe Chirche, and þat þei have no power but to profite, not to harme, it semeþ bi good resoun þat þis stiward passiþ his power, and failiþ in governaunce of þe Chirche, aȝen þe reule þat Crist haþ tauȝt; and so he is not Cristis stiward, but stiward of Anticrist. What man can not se þat a stiward of an erþely lord, [þat] [supplied conjecturally.] whanne many servauntis done amys, holdiþ stille, and bryngiþ in newe þat done werse bi litil tyme, failiþ foule in his office? And so servauntis upon servantis weren charious to þis hous; and ȝif þer firste office was good, and þis is now al oþer, þe changynge of þes newe rehetours shulde do harm to þis hous. And þus it stondiþ in þe Chirche of þes newe servauntis þat ben brouȝt in.

And newe lawes ben maad to hem, and newe customes þat [The clergy are ever absorbing more wealth, and more land.] þei bryngen in, by whiche þei spuylen on newe þe puple, but fruyt of þer profit failiþ. And siþ Petre hadde not þis power, ne Poul, ne ony oþir apostle, þis stiward of Anticrist mut nede come in bi þe fend. O! siþ in þe olde lawe weren preestis and

dekenes myche chargid in berynge of þe tabernacle, in sleying of beestis, and oþir ritis, and ȝit þe kynrede of Levi sufficide to al þes officis, myche more in tyme of grace, whanne Goddis service is liȝter! And so, siþ þe tenþe part of þe fruyt sufficide for al þes clerkes, how shulde not þis suffice now for fewer clerkis and lesse of spensis. We mai not pynche at þis lawe, þat God himsilf ordeynede first, but ȝif we putten blasphemye on God þat he ordeynede folily. And herfore Cristis apostlis, and oþere disciplis longe aftir hem, were not bisie aboute dymes, but helden hem paied on a litil, þat þe puple ȝaf hem redily. And so housing and cloþing þat Poul seiþ shulde be ynowȝ. But now men seien þat preestis ben moost gredy purchasours in erþe, and han to hem þe fourþe part þat shulde be in þer breþeren hondis; and þis þei seien is mortified, and patrimonie of Crist þat was done on þe cros. And to defende þis patri∣monie ben manye newe lawes ordeyned, and cursing for sacri∣legie in whomever þat reveþ þis rente. And, for prestis han ynouȝ of suche goodis mortified, þerfore þis styward chafferiþ wiþ appropryng of chirchis; and so þe puple dwelliþ untauȝt, and unlerned in goostli helpe. Who shulde be blamyd herfore but þis stiward, þat doiþ þis wiþouten leeve of þe lord, but opynli aȝens his biddynge? Ȝif ony man shal be dampned, þis styward shal be depperste dampned; and algatis for he feyneþ power, and newe lawes þat God made never. And ȝit þis blas∣pheme gabbiþ upon God, and seiþ þat al þis is Goddis werk; but in þe Olde Testament shulden siche blasfemes be stoned to deeþ. And þus bringing in of newe ordres, wiþ service þat þe pope confermeþ, techen þat he is traitour to God, and turneþ þe Chirche up so doun.

Lord! where he were not chargid at þe fulle, as apostlis [The more the Pope arrogates to himself, the heavier reckon∣ing he will have to render.] weren? but ȝif he took more charge upon him bi his newe foundun ordenaunce, certis þe apostilis dursten not do þis, and ȝit þei hadden more grace of God, and traveiliden more bisili to growyng and profiting of þe Chirche. And no drede al þat þe pope haþ over, more þan hadden apostilis of Crist, he shal streitly rekene þerfore, siþ Crist is Lord of alle lordis. And so it semeþ þat þe pope is more holden to Crist þan was Petre, bi as myche as he haþ more of staat and worldly goodis. But

sum men seien, þat state in helle, and punisching for þis þefte, moten maken aseeþ herfore, siþ good service failiþ here. And so þe pope semeþ wood, and blyndid by þe fend, whanne he takiþ more charge upon him þan he nediþ for to have, or here or in þe toþer world, for ony state þat God haþ ordeyned. And þus it semeþ þat he dispeireþ of comyng of þe day of dome, as ȝif he caste nevere to rekene wiþ God þat muste be heierste Juge. And so, ȝif men avise hem wel, but ȝif þei han oþir title þan ben bullis of þe pope, or graunt of him, þei shulen be dampned. And þis title of Crist oure God were ynowȝ to Cristene men, as it was in Petris tyme, alȝif þe pope shewide not þus his power bi fals bullis of Petre and Poule, þat semen to be aȝens Cristis lordschip. Þus mai men see, þat þis styward doiþ more þan he haþ leeve to do; and þes newe ordris, groundid on him, and not on grauntyng of Cristis lawe, ben a flok of þe fendis children, but ȝif þei leeven þis mannis title.

CAP. V.

And here men noten many harmes þat freris don in þe [The misdeeds of friars.] Chirche. Þei spuylen þe puple many weies by ipocrisie and oþer leesingis, and bi þis spuylyng þei bilden Caymes Castelis [Caymes Castelis.] Dr. Todd, in a note on this phrase, quotes a pas∣sage in lib. iv. cap. 33 of the Tri∣alogus, in which Wyclif explains that he calls the monasteries of the friars 'Caym's castles,' because the four letters of the word 'Caym' (which Wyclif imagined to be the right way of spelling Cain), designate respec∣tively the Carmelites, the Augusti∣nians, the Jacobites (or Dominicans), and the Minorites (Franciscans).] , to harme of cuntreis. Þei stelen pore mennis children, þat is werse þan stele an oxe; and þei stelen gladlich eires,—Y leeve to speke of stelyng of wymmen,—and þus þei maken londis bareyne for wiþdrawyng of werkmen, not al oonli in defaute of cornes, but in beestis and oþer good. For þei reversen Goddis ordenaunce in þre partis of þe Chirche; þei maken men to trowe fals of hem, and letten almes to be ȝovun bi Goddis lawe; and þus þei letten bi gabbingis office and lif of trewe prestis, for þei letten hem for to preche, and speciali Cristis gospel. Þei moven londis to bateilis, and pesible persones to plete; þei maken many divorsis, and many matrimonies, unleveful, boþe

bi lesingis maad to parties, and bi pryvelegies of þe court. Y leeve to speke of fiȝting þat þei done in o lond and oþir, and of oþir bodili harmes þat tungis suffisen not to telle. For as myche as þei dispenden, as myche and more þei harmen rewmes;—as þei han, in þis laste journe þat Englishemen maden into Flandres [See the prefatory notice] , spuylid oure rewme of men and money more þan þe freris han wiþ hem. And no drede to Englishemen, þat ne þei han pro∣curid þis iourney, boþe in preching, and in gedering, and in traveiling of þer owne persone. And freris þat semen un∣coupable here, moten algatis graunte þer assent; for oo maner of consent is, whanne a man is stille and telliþ not. And ȝif freris forsaken þis now, and seien þat þei assentiden not herto, þei usen þer olde crafte of gabbing, and encresen harm algatis. But as spiritual þing is betere þan bodili þing þat we mai see, so spiritual harm is more þan bodili harm þat þei don. First whan þei maken freris, þat ben worsid bi þis makyng, þei don hem a goostli harm, and al mankynde wherof þei ben. And if þou seist þat noone-freris ben, but ȝif þei ben þe betere to God, for holynesse of þer companye makiþ many goode þat ellis wolde be shrewis, stryve we not wher þis mai falle, but graunte we on þe toþer side, þat many wolden be lesse yvel out of þes ordris þan in hem. And siþ þei witen not who is beterid by entryng into þes ordris, þei doon as a blynd man castiþ his staf, to brynge ony to þer ordre. Crist seiþ þat Pharisees ben to blame for þis dede, and Scarioth was þe worse for beyng in þis holi cumpanye; for ellis he hadde not þus traied Crist, and be mooste unkynde traitour. And siþ coventis of freris ben shrewis, for þe more part or moche, no woundir ȝif þei en∣venyme men þat comen þus unto hem. For þei moven men to olde errours þat þei han holde among hem, as þei tellen to greet avaunt þat þei ben charious to þe puple in þer sinful begging. And ȝit þei blasfemen in Crist, and seien þat he beggide þus, to mainteyne þer owne synne. Suche blasfemyes ben foundum and contynnued in þes sectis, þat unneþes þei ben ever purgid fro service þat þei ben brouȝt in.

As Crist techiþ in his gospel, how þat men shulde snybbe þer [who are afraid to reprove vice,]

breþeren bi þre tymes, and aftirward forsake þer companye as venym, þes sectis han fordone þis gospel; for neiþer þei doren þus snybbe þer breþeren, ne forsake hem at þe fourþe tyme; for ȝif þei done þei shulen be deed or emprisonyd longe tyme, or ellis hastili bekild. And whanne synne rengneþ among grete men, and þei dreden of worldli harm, þei doren not snybbe men of þis synne, lest þer ordre leese worldli helpe. But where is more heresie, þan to love þis ordre more þan God, or to do yvelis for hope of good, þat Poul forfendiþ men to do?

Also þes sectis inpungnen þe gospel, and also þe olde lawe, [and set their own rule above the law of God.] for þei chargen more þer owne statute, alȝif it be aȝens Goddis lawe, þan þei done þe lawe of þe gospel; and þus þei loven more þer ordre þan Crist. As, ȝif it were nevere so myche nede to go out and preche Goddis lawe, to defende our modir holi Chirche, ȝit þer ordre lettiþ þes, but ȝif þei han þer priours leeve, alȝif God bidde to do þis. And comunly þes pryvat prioures letten þer felowes here to go out; and so, be þei never so riche, þei shulen not helpe her fleishli eldris; for alle þer goodis ben þe housis, siþ þei han nouȝt propre but synne. And þis errour reproveþ Crist in Phariseis, þat siȝen þe gnat, and swolowen þe camele, for þei chargen lesse more harm. Also þes Phariseis chargen moche þer fastingis and oþir þingis þat þei han founden, but keping of Goddis mandementis þei charge not half so myche. As, he shulde be holde apostata þat lefte his abite for a day, but for leevyng of dedis of charite shulde he noþing be blamed. And þus þei blasfemen in God, and seien, whoso dieþ in þer abite shal nevere go to helle, for holynes þat is þerinne; and so, aȝens Cristis sentence, þei sewen an old cloute in newe cloiþ. For þer ordre, þei seien, is gedired of þe olde lawe and þe newe; and ȝit þei han founden herto newe þingis þat þei kepen as gospel; and þus þei chargen þer owne fasting, and oþer ritis þat þei kepen, more þan biddingis of Crist, for þei ben no newe mandementis to hem. Sich hid synnes among freris done more harm to Cristene men þan ben þe bodili harmes which þe world chargiþ more. And þus errours in þe world ben liȝtli mayntened bi freris, for wynnyng of worldli good or worldli worschip þat þei coveiten, as lettris of fraternite [Some word appears to have dropped out.] . And

dowyng of oþir preestis, alȝif it be aȝens hemsilf, is stiflli sus∣teyned bi freris. And so men suffisen not to telle unsensible [Yet the Pope sustains them in everything.] errours þat þei susteynen; and ȝit for privilegie of þe pope noon oþer man dar blame hem, for þei ben exempt fro Goddis lawe bi privylegies þat þei han getun. But Petre was not þus exempt fro sharp snybbing of Poul. And heiling, þat Joon forfendide, [2 John 10.] haþ noo vertue among þes freris [The meaning is, that St. John's prohibition to say God speed to those who bring not the true doc∣trine is disregarded among the friars.] ; for þei saluten ofte fendis, more þan þei doon Cristis children.

CAP. VI.

Lord! where þe pope þinke good to conferme siche newe [The friars are divided be∣tween the two Popes.] ordris! Certis synne of siche children turneþ into heed of þer fadir, as Helias sones maden þer fadir to be punishid sharply of God. And generalli, whoso synneþ for avantage of himsilf, his synne makiþ disavauntage of þat þat he weneþ turne to good. As, þes two popis han now no more enemyes, ne more hid, þan ben þes freris; for summe holden wiþ þe o pope and many and grete wiþ þe toþir; and þei enformen þer countreis to holde stifli wiþ þer pope. And no drede, ȝif cuntreis turne fro þe oo pope to þe toþir, þe freris wolden turne also, for þei obeishen to þe puple. And þus love ungroundid in God, but oonli in temporal goodis, mut nedis faile and do harm, for al siche love is sinful.

Siþ þes sectis ben so harmful to oure modir hooli Chirche, and, [All men ought to help to deliver the Church from them.] as bileve techiþ us, þe Chirche may be purgid of þis, it were sumwhat for to speke of þis purging of þe Chirche. For alȝif it shal not fulli be turned in þis lyf, but first in hevene, and [dele and.] ȝit it may be purgid in part, and in þis purginge stondiþ mennis mede. And no man is excusid here of consenting to þis synne, but ȝif he helpe on sum maner; for ech man mai helpe sum∣what. Sum men shulden helpe bi resoun þat is taken of Goddis lawe, and summe by worldli power, as erþely lordis þat God haþ ordeyned, and alle men bi good liif and good preieris to God, for in him liggiþ þe helpe here aȝens þe cautelis of þe fend.

And þus popis, bischopis, and freris, shulden helpe here to purge hemsilf; for bileve techiþ us þat ech man is endettid to God, as ech man is endettid to oþir, to helpe him algatis goostli and bodili. Dette is not to charge, but ȝif it turne to goostli help; and þus spekiþ Crist in þe gospel of dette in þe Pater Noster, and also in o parable, bi which he moveþ men to mercy. And þus seiþ Poul, þat he is dettour to ech man, but [Rom. i. 14.] bi ordre. And þus prelatis shulden helpe þe Chirche, as þe freris shulden helpe hemsilf. But more part of þis world erreþ here, and clepiþ harm helpe; but lawe of Crist shulde reule men here, to wite how men shulden come to blis.

Men speken here of a liȝt helpe to which men ben comunli [One easy way is this; to detect and expose their heretical belief about the sacred host.] holden, þat men shulden on þis maner comune wiþ freris, and ellis not. First, to seie þat þei putten not on freris þat þei ben heretikes, for þanne men wolden not dele wiþ hem, ne nurishe hem in worldli goodis; but men han hem suspect of heresie for many causis. First, for þei varien þus in bileve of þe sacrid oost. And þus þei schulden telle at þe bigynnynge what þing þei trowun þat it is,—wheþir it be Goddis bodi or not. And here þei mai not be excusid; for mynystrel or joȝelour, tumbler and harlot, wole not take of þe puple bifore þat þei han shewid þer craft; and siþ freris crafte stondiþ in þis, to teche þe puple þer bileve, and þe puple trowiþ comunli þat þis oost is Goddis bodi, here freris shulden bigynne, and telle men where þis be soiþ. And ȝif þei seien þat þis oost in no maner is Goddis bodi, flee þes freris as heretikes, for Crist and his Chirche seien þe contrarie. Ȝif þei seien þat it is Goddis bodi, and manye freres seien þe contrarie, þis word techiþ not þat ne þei gabben in comune bileve of þe Chirche; and þerfore men shulden abide witnes of þer comune seel, and bifore dele not wiþ hem, but have hem suspect of heresie. Ȝif þei seien þat þis oost is an accident wiþouten suget, as colour and figure, and þus it is not Goddis bodi, wel we witen þat olde bileve, groundid in þe wordis of Crist, seiþ þat it is Goddis bodi, as þe pope sumtyme seide. And it is not ynowȝ þat freris erren in colour and figure of þer abitis, to prove þat þis sacrid oost is colour and figure of breed. And þis defamynge shulde þe pope seke out wiþ greet traveile; for þes sectis han sclaundrid him, as he and hise hadden errid in bileve.

And it is not ynowȝ to seie þat þer is Goddis bodi, for beter þing þan Cristis bodi is everywhere for þe godhede; and men axen not what is þere, but what is þat þat men worshipen so. And ȝit freris seien, þat þei trowun here as holi Chirche doiþ in þis mater. So seien Jewis and Sarasynes. But, frere, telle me how Y shulde trowe. And ȝif þei seien þis mater is sutil, and men mai not undirstonde it, wel we witen þat God bindiþ not men to bileve ony þing which þei mai not undirstonde,—as we seien of þe Trinite. And ȝif þei seien þat þis sacrament is Goddis bodi, as it is in hevene, þes freris speken as idiotis. For we axen of þis sacrid oost þat men seen bodili brekun and etun comunli, and it is moved as oþer oostis. And þus, whatever a frere seiþ, trewe men shulden leeve hym here as suspect of heresie, bifore he have wel put þis of.

Aftir þis myȝte a man axe, siþ God tolde of newe sectis þat [Another is to show, that not one of the new Orders was founded by Christ.] shulen come into þe Chirche, to charge and harm of þe Chirche, how groundiþ þis frere his ordre, and in what tyme it bigan. And siþ o frere contrarieþ anoþer in þis mater, and nouȝt is proved, men shulden avoide þis frere til he hadde here tauȝt þe treuþe. Þis strif is mater of gabbing and of synnyng among manie; and þus for profit of þe Chirche shulden freris worche to quenche þis strif. Carmes seien þat þei weren bifore þe tyme þat Crist was born [The Carmelites pretended that their Order was founded by the pro∣phet Elijah, when he retired to Mount Carmel to escape the wrath of Ahab. But the wide extension and notoriety of the Order date from the time of St. Simon Stock, an Englishman of the thirteenth cen∣tury, concerning whose marvellous vision consult Alban Butler's Lives of the Saints, May 16. The Augusti∣nian friars, or the Hermits of St. Austin, claim to have been founded and placed under a special rule by the great Bishop of Hippo. The Friars Preachers (Dominicans) and the Friars Minors (Franciscans) were, as all the world knows, founded near the beginning of the thirteenth century by SS. Dominic and Francis.] . Austyns seien þat þei weren many hundrid wynters bifore oþer freris. Prechouris and Menours seyn þe reverse. But noon groundiþ here his word, as noon of þes newe ordris groundiþ þat he cam in bi Crist; and but þis grounding be in dede, dremes and confermyngis ben nouȝt. On þis maner shulden trewe men seke wisely þe soþe, and purge oure modir of apostemes þat ben harmful in þe Chirche. To þis shulde þe pope helpe, for to þis dette weren apostlis bounden,

and not to lordschippes of moneie, but in as myche as it helpide herto. And siþ it lettiþ comunli, popis shulden flee þis, as dide apostlis; for ellis þei seiden wiþ oþer foolis, þat helpe were harm, and good were yvel.

CAP. VII.

Aftir þis shulden men wite of þe popis power in assoilinge, in [Men should reject the extravagant tenets current about papal absolution and indulgences.] graunting of indulgencis and oþer privylegies, wiþ cursing. For riȝt as þe popis clerkis feynen þat þei done miraclis whanne evere þei syngen [That is, sing the mass.] , moo and more woundirful þan ever dide Crist or his apostlis, so in asoiling and cursing þei feynen hem unknowun power; and in fablis of þis power þei blasfemen and harme þe Chirche. And þus comeþ in errour into þe Chirche, as it doiþ of þe sacrid oost; for noon mai comprehende þis power, siþ it is wiþouten noumbre, siþ Crist ȝaf þis to Petre, and oþir popis þat camen aftir.

Here Cristene men bileven þat Petre and Poul and oþir [Peter had no power above other apostles.] apostlis token power of Crist, but not but for to edifie þe Chirche. And þus alle prestis þat ben Cristis knyȝtis han power of him to þis eende. Which of hem haþ moost power, is ful veyne for us to trete; but we supposen of preestis dedis, þat he þat profitiþ more to þe Chirche haþ more power of Crist, and ellis þei ben ydil wiþ þer power. And þus bi power þat Crist ȝaf Petre mai no man prove þat þis preest, þe which is Bishop of Rome, haþ more power þan oþer preestis. For siþ oure bileve seiþ, þat þer is noo power but of God, chesinge of þes cardinalis ȝyveþ not sich power to þe pope. And it sueþ not þat God mut ȝyve, whan þes cardinalis han þus chosen, but apostlis dedis þat popis doone shulden bere witnes of þer power; siþ fleyinge to hevene of assoilid spiritis, and comyng aȝen, bereþ no witnesse. And wordis þat Crist seiþ in þe gos∣pel ben to liȝtli undirstonden. Crist seiþ to his apostlis; Y am wiþ ȝou alle daies unto þe ende of þe world; but what maken þes wordis for þis pope? Þes wordis techen generali, þat Crist shal be wiþ his lymes þat he haþ ordeyned to blis riȝt to þe dai

of dome; but how shulden men wite þat þis pope is ony of hem þat Crist spekiþ to? Certis þis pope woot not himsilf, and haþ litil mater to hope it; for in goode werkis and suynge of Crist shulde þis pope grounde his hope. But ȝit in anoþir word þat Crist seide unto Petir, groundiþ þis pope his power, þat it is so myche over oþir; Crist bihiȝte to Petre, þat whatever he bindiþ in erþe it shal be bounden in hevene, and so of þis assoiling. But þis resoun is ful of folie for many causis, whoso takiþ hede. Soþly Crist seide þus to Petre, and so he seide to oþer apostlis; whi shulde Petre have power bi þis more þan oþir apostlis of Crist? Also men shulden wite here, þat þes wordis þat Crist seide to Petir ben noþing for þis pope but ȝif he sue Crist and Petir in lyf. And suppose þat al þis be soiþ; ȝit eche preest of ony apostle shulde have power to do good to þe Chirche, but not so myche as here is dremed. For ellis Petre synnede many weies; for Petre uside not þis power; who shulde excuse hem of þis synne?

Also men shulden undirstonde what it is to bynde man above [Absurdities which flow from assuming the uncon∣ditional validity of papal bind∣ings and loosings.] erþe. And men moten nedis seie here, þat þanne a preest bindiþ man above erþe, whanne he bindiþ man after God, and not for fleish ne coveitise. And so þis pope shulde teche men þat he bindiþ þus above erþe, and neiþer in þe erþe, ne undir þe erþe, but evene after þe keies above; but þis wole he nevere teche bifore þat Gabriel blowe his horn. And ȝif he teche þat þe Chirche above byndiþ þus, or assoiliþ, at þe instaunce of hym, ȝit he proveþ not his grete power. And þus grounding of Goddis lawe failliþ shamefulli here, þat ȝif Crist seide to Petre, whatever he bonde above þe erþe is bounden in hevene, þanne it sueþ of þis pope, what þing he feyneþ him for to binden, it is so bounden of God. But certis þe lewiderst man in þis world myȝte shame of siche a resoun. Ferþermore, ȝif we ȝyven þis pope siche power as he feyneþ, ȝif men taken hede to hise dedis, he shulde shame of sich power. For lawe of charite wolde teche, þat ȝif he hadde siche power, he shulde assoile alle hise sugetis fro peyne and fro trespas; for þanne he brouȝte alle men to heven, and suffride no man go to helle. And siþ charite stondiþ in ȝiftis of God to þis eende, he were to slowe in Goddis service, and disuside þe ȝiftis of God, but ȝif he dide

here þat he myȝte, and were merciful to men. And ȝif þou seist þat neiþer Crist ne Petir dide þus to alle men, certis þei hadde not sich power as þis pope feyneþ in him; and þus Crist myȝte not assoile men, but after þat he saw his Fadir vouchsafe. Lord! siþ Crist assoilide not þus, ne Petre, ne ony oþer apostle, and þis pope seeþ not in God þat he wole þat it be so, what spirit shulde move þis pope to feyne sich asoilinge boþe fro peyne and fro synne, and aftir chaffare þus þerwiþ? Siþ he toke freely þis power, Crist biddiþ þat he shulde freli ȝyve it; but now he assoiliþ never þus, but for frendship or wynnynge; and he takiþ noon hede to God, wher God wole þat it be so, and where þis man lyve an yvel lyf and be ordeyned to be dampned. And certis noo pope oþer þan Crist can telle how nedeful [Query, medeful.] þis dede is, or how unmedeful is anoþer; how shulde he þanne assoile þus? For he mai not asoile here of a litel bodili peyne, as myȝten Petir and oþer seintis; how shulde he assoile soulis of þe peyne of purgatorie? Prove he his power by þis lesse, and suspende assoiling of moneie. And siþ þes popis ben not assoilid þus of peyne and trespas, for þanne þe popis weren alle seintis, and confermed by þer state, it were to seke oþer signes, bi which þes popis shulden be blessid, for þei failen in charite, bi principlis þat hemsilf seien.

CAP. VIII.

It were for to wite over þis, how popis ȝyven þes beneficis, [Abuses in the exercise of patronage by the Popes.] and confermen and acursen men whanne hem likiþ and mys∣likiþ men. And no drede, siþ þei knowun not whanne God∣hede doiþ þus, þei shulden not difyne here but ȝif God shewide hem þis; for it is peril to gabbe on God, and in matir of mennis helþe. And so it is a greet peril to feyne siche power, but if it be groundid. And siþ þes popis ben not hardy as blynde Bayard, þei moten seie þat þei speken ofte wiþ God, þat techiþ hem þat it mut be þus, and so þes popis mai not erre. But who herde ever more blasphemye? siþ þei cunnen not telle þingis to come, touching þer state and þer desire; for o pope aȝens anoþit telliþ opinli þer errour here.

But, for ȝyvyng of benefices makiþ hem boþe greet and [The rules of the canon law about patron∣age have no divine sanction.] stronge, it were to wite of þis power, and of þe lawes þat þei usen. And siþ Crist uside not this power, but forsoke in juge∣ment lesse yvel [Christ would not exercise secu∣lar authority as the Popes do; but even shunned, when he refused to arbitrate between the two brothers respecting their inheritance (Luke xii. 14), a responsibility which in∣volved 'less evil' than the wide∣reaching jurisdiction now claimed by the Popes.] ; as þis power were in vein ȝif þe Chirche were undowid, it is knowen to trewe men þat þis is not groundid of Crist; but þe pope, as he blasfemeþ, and seiþ þis dowyng is þe patrymonie of Crist, so he feyneþ newe lawes to teche to parte þes benefices. And þis lawe haþ he maad, þat ȝif two men ben of o date, whoever presentiþ first, shal be avaunsid bifore. And so he haþ ordeyned many lawes,—how þat men shulen oones be schryven, and oones þe ȝeer be comuned of her propre preest, whomever he wole ordeyne. Bi þes two unfamous lawes mai men wite whiche ben oþir, for þer is noo lawe but Goddis, or lawe groundid in Goddis lawe. First it semeþ, þat þis partyng of benefices is opyn folie. For whanne þe pope avansiþ a shrewe, he autorisiþ his shrewidnesse, and speciali whanne þer ben betere, þat wolden take siche an office; and þe pope haþ noo witt, ne bidding of God, to take him þis. And þus ofte, for preiynge and moneie, he avaunsiþ lymes of þe fend; for al þes ben his children; and he shal answere for þes soulis þat his children leesen to helle, and for oþir shrewid∣nessis þat þei done. Lord! when þe popis synne were not ynowȝ to him, al ȝif he gete noon on oþer side? as, ȝif he bouȝte not for þe firste fruytis, or oþir frendshipe of þe world, synnes of oþir truauntis þat he avaunsiþ, and envenymiþ myche folk.

Oþir wordis þat here ben spoken excusen him not bifore [Other abuses of patronage.] God, þat þe pope mai do no symonie, for alle beneficis ben hise. For ȝif he were clene for a tyme, alle weren hise bi title of grace; ȝit for þis averouse pride shulde he leese al þes þingis. And no drede þis lawe of þe pope is opinli aȝens treuþe, and so aȝens Jesus Crist, þat is boþe God and man. It falliþ ofte bi þis lawe, þat a tryaunt and a fendis lyme is put bifore a lyme

of Crist. For ofte þes coveitouse triauntis gone bifore goode simple men; þus bi vertue of siche lawis ben ofte þe fendis lemes maad maistris, for to lede symple men, but whidirward but to helle? And þus, bi vertue of mannis lawe, man shul go to be confermed of a fend, þat techiþ men how þei shulen worche aȝens Crist. For many prelatis by coveitise and symonie ben ofte fendis, and þei serven þer maistir, to wiþ∣drawe men fro Cristis lawe. And no woundir ȝif men gone þikke to helle bi þe leding of suche prelatis.

And as anentis þe secounde lawe, of shrifte, þat þe pope haþ [Evils of en∣forced private confession.] made, no drede it doiþ myche harm, al ȝif it do to summe profite; and it fordoiþ Cristis privylege, þat where Cristene men shulden be free, now þei ben nedid to hire a preest, and þus be suget to þe fend. For aftir þat þis prelate ordeyneþ ben sugettis nedid for to do; and þus freres and religious wymmen mai soone assente to leccherie. Lord! in tyme of Jesus Crist, whanne þe Chirche florishide myche, were men not bounden to shryve hem þus, as Crist, Baptist, and apostlis. Lord! where þe pope haþ ordeyned þat Cristis weie sufficiþ not now, so þat mennis doing bi scole of Crist be dampned wiþouten oþir synne, for þat þe pope haþ ordeyned him partener to forȝeve synnes wiþ Crist? And in caas þat men ben martris in Cristis cause, [þei [supplied conjecturally.] ] shulden be dampned, for þei shulden rowne wiþ a preest, and for worse leeve þe betere. Shrifte to God is put bihynde, and shrifte more shameful also; but privy shrifte newe founden is autorisid, as nedeful to soulis heele.

CAP. IX.

It myȝte seme to many men þat myche of þis is hid speche, [We will de∣clare our meaning plainly, which is, that all church endow∣ment should cease, and the Pope and clergy practise the poverty of Christ] and men shulden speke opinli to þe world, as Crist dide, for to telle more clereli what is oure last entent. For ȝif it were a trewe sentence, God myȝte move men hereafter, boþe lordis and clerkis, to drawe to þis sentence. And herfore we wolen seie opinli þe sentence þat we conseyven; and ȝif God wole vouche∣saaf, it mai aftir be declarid more. Oure ground is comune bileve, þat Crist is boþe God and man, and so he is þe beste

man, þe wyserst man, and moost vertuous, þat ever was or ever shal be. And he is heed of þe Chirche; and he ordeynede a lawe to men, and confermede it wiþ his lyf, for to reule holi Chirche, and teche how þat men shulde lyve; and al þis mut passe al oþir, siþ þe auctor is þe beste. And grutche we not þat many men þenken ful hevy wiþ þis sentence, for so þei diden in Cristis tyme, boþe wiþ his lyf and wiþ his lawe. Of þis ground we gessen ferþere, how us þinkiþ þat men shulden do. But we graunten at þe firste, þat if ony man wole shewe us þat we speken aȝens Goddis lawe, or aȝen good resoun, we wolen mekeli leeve of, and holde Goddis part bi oure myȝte. For we ben wiþholden wiþ treuþe, and wiþ Goddis grace shulen ever last þerinne. Us þinkiþ þat þe Chirche shulde here holde þe ordenaunce of Crist; and ever þe streiter þat it helde þat, evere þe betir it were to it. And þus bastard braunchis shulde be kutt fro þis tree; and þus þe pope, wiþ his cardinalis, and alle preestis þat been dowid, shulden leeve þis dowing and worldli glorie þat þei han, and neiþer lyve ne do ouȝt, but ȝif it were groundid in Cristis lawe; for þat lawe is charite, and groundiþ al þing þat is medeful. Ȝif þat God wolde fouche-safe to ȝyve þes preestis of his grace, þat þei wolden mekeli leeve þis, and lyve in Cristis poverte, þe miracle were þe more, and more wolde profite to þe Chirche.

Aftirward men þenken þat al þes newe sectis or ordris, boþe [and that monks and mendicant friars should be suppressed.] possessioners and beggeris, shulden ceese bi Cristis lawe. And ȝif þei wolden leeve þes for charite, and lyve purely aftir Crist, þer merit were þe more, and þei myȝten encreese þe Chirche; and ȝif þei wolden not do þus, þei shulden be honestli con∣streyned. Both worldi goodis and comunyng shulde be wiseli drawun fro hem, and knyȝtis, wiþ lordis of þe world, shulden be confortid bi Cristis lawe to stonde and defende þis sentence, as þei diden aftir Cristis deþ; and trewe prestis shulden telle þe comunes how þei shulde kepe charite, and obeishe upon resoun, as Poul techiþ hem to do. And God myȝte move summe of þes ordres to leeve þer ritis, and take Cristes lawe, for þei hiden now ypocrisie, and ben ydil fro many goode dedes. Lord! what stiward were he þat wolde ordeyne newe rehetors to ete mennes mete and do hem harm, aȝens Cristis ordenaunce?

Þe þridde point, of curatis, us þinkiþ shulde stonde þus. Þei [and parish priests be maintained, not by tithes, but by free∣will offerings.] shulden lyve on þe puple in good mesure as Poul biddiþ; but þe puple shulde not be artid to ȝyve hem dymes ne oþer almes; but þer goode wishes shulden move to ȝyve hem freeli þat were nede, for þus lyvede Crist with his apostlis. What preest shulde not be paied herof? And þus shulde þe Chirche drawe to acord bi Crist, þat lediþ þe daunce of love. Ȝif oþir men wolden be preestis, lyve þei þerafter, and shewe þei bi dede þat Crist haþ made hem preestis, for þis passiþ lettris of bishopis. And þus þe puple myȝte wiþdrawe þer almes fro wickide preestis, and þe pride of preestis shulde be stoppid, bi which þei en∣venymyn þe puple. Ȝif þis be not doone anoon, ȝit it myȝte drawe to þe good; for Cristis lyf was þe beste, þat shulde en∣saumple alle oþir.

Here men arguen many weies aȝens þis sentence þat here is [Objections of the defend∣ers of the papacy re∣butted.] seid, and speciali for þe pope, þat þanne were holi Chirche for∣done, siþ Petre was pope and many oþer seintis, and who shulde contrarie þis? But here han men seid ofte, þat it were good to obeishe to Petre, and [and is used for an, in the sense of 'if.'] þat sich a captein were in þe Chirche; but name of þe pope hidiþ venym. Men seien þat it cam first yn bi folie of þe emperour, þat reiside him an enemy boþe to God and to þe world. And ȝif þou aleggist seintis lyves, noon of hem is to preise but in as myche as it acordiþ to Cristis lyf and his lawe; and siþ Cristis lawe is more opyn, slepe þe fablis, and rengne his lawe. It is no nede here to dreme, how holi eende þes men maden, for men mai trowe it whoso wole, and many ben seintis wiþouten þis trouþe. Al oþer office of þe pope myȝte be done mekely, as myche as it wolde turne to worshipe of Crist and profite of þe Chirche, by a trewe preest, as was bi apostlis, al ȝif þes bullis of leed slep∣ten. It is licly þat Petre suede more Crist in brennyng love þan diden oþer apostlis þat weren wiþ Crist in Petris tyme, and so Petre was more servisable, more meke, and more pore; for fervour of love of Petre made him in þis more love Crist. But aftir þat þe Chirche was dowid, no man hatiþ þis more þan þe pope; and þus he is not Cristis viker but raþir Anticrist him∣silf.

Ȝif he wolde be meke and pore and servisable, as Petre was, and take no more werk upon him þan þat he myȝte wel do in dede, þanne he myȝte be Petris vicker, bi grace of Crist heed of Petre.

As anentis þes newe ordris, þei semen alle Anticristis proc∣tours, to putte awey Cristis ordenaunce, and magnefie þer newe sectis; and þus hem nediþ to have an heed oþir þan Crist to susteyne hem. For Crist tolde not bi siche habitis, ne siche ritis of Phariseis, but bi werkes of charite, bi preching among þe puple.

CAP. X.

Now were it for to speke last of censures, þat þe fend blowiþ, [True men should brave censures, ban∣nings, and other perse∣cutions.] as ben suspendingis, enterditingis, cursingis, reisingis of croiserie. But first Cristene men shulde byleve, þat alle suche feyned censures don noon harm a Cristene man, but ȝif he do harm first to himsilf. Bi hem may his bodi be sleyn, and he be pursued many weies; but Crist seiþ, þat mai not lie,—Blessid be ȝe whanne men cursen ȝou, and whanne men pur∣suen ȝou, and seien al maner of yvel aȝens ȝou, for me and my lawe. As Cristis apostlis weren confortid, holde þou þe in Cristis lawe, and sue þou him in maner of lyf, and drede þou not alle þe censures þat Anticrist can blowe aȝens þee; but as he meneþ to harm þee, he doiþ þee good mangree his. And as þe assoiling serveþ of nouȝt, but as it acordiþ wiþ Cristis keies, so þe cursyng noieþ not, but as Crist above cursiþ. And herfore Crist tolde but litil bi cursingis of þe hie bishopis, but confortide his disciplis of þes cursingis and þes pursuyngis. For þei putti∣den men out of chirche, and pursueden hem in Cristis tyme, but apostlis wolden not leeve to preche for al þis pursuynge. And o confort is here; þat a man mai serve God in clene wille þat he haþ, as longe as he haþ lyf, and ȝif his wille lastiþ, aftir, whanne Anticrist haþ slayn his bodi, in more blisse þan bifore, as oure bileve techiþ us. And þus drede we hem not for cen∣sures þat þei feynen, but drede we ever oure God, lest we syn∣nen aȝens him. And so double drede falliþ in sich cursingis of Anticrist. Oon, lest we ben not worþi to have grace to cleve to God and stonde stif in his mandementis,—and þanne God

cursiþ us; and þus cursing is to drede, for cursing of God for oure synnes. Also men shulden be in charite, and loven þes men þat cursen þus; and so men shulden drede þer curs, lest it harme hemsilf and þe puple. For ȝif þei cursen undiscretly, as þei don ever whanne þei cursen not for love of þe Chirche, or for love of oþer men to whom þei leien þis medecine, þanne þei cursen hemsilf first, al ȝif þei knowun not þis foly. And bi sich blyndenesse in cursing many curseris emblemyshen hemsilf, and þerwiþ þe comune peple. Such cursing is to drede; such drede passiþ mannis lawe, and comeþ to lawe of charite, and axiþ not curseris assoilinge, but Goddis purging, ȝif it wole be.

As anentis suspendinge and enterdityng þat ben feyned, we [Suspension and interdict do no harm but to fools.] trowen þat þei doon myche good, and noon harm but to foolis. For ȝif þei wolden suspende hemsilf fro alle þingis but Goddis lawe, it were a graciouse suspendinge, for hem and for oþer men; for þanne Goddis lawe myȝte freeli renne bi þe lymytis þat Crist haþ ordeyned. And he is a cursid man þat leeveþ to do þat God biddiþ, and for sich feynynge of censuris,—ȝhe, ȝif deþ sue aftir.

As anentis croiserie, summe of Cristis Chirche ben enformed [To fight for the Pope, for the sake of the indulgences that he pro∣mises, is folly.] how þei shulden not trowe to þe pope for ony bullis þat he sendiþ, but ȝif þei ben groundid in Goddis lawe. And þis grounding shulden men take wiþ reverence, and leeve þis leed. For men shulde take as bileve þat þei shulden neiþer trowe to Crist ne Petre [There must surely be an error of the scribe here.] , but in as myche as þei grounden bi Goddis lawe þat men shulden trowe þus. For Crist lettiþ fulli in his lawe, how men shulden trowe to him and hise; and þus no þing untouchid in þis lawe shulde be dun or axid to do. But who shulde axe more þan Crist, or more obeishe to þe pope þan to Crist? And we ben certein þat Crist may not axe oþir obedience; whi shulde þe pope? Men shulden bi hooli lif of Crist trowe þat his lawe is compleet, and axe noon oþir ground of þis lawe, for Crist is þe firste and þe laste. And so, ȝif þe pope assoile men a pena or a culpa, or whatever pardone he grauntiþ for þing þat is not charite, forsake it as þe fendis bid∣ding, þat is contrarie to love of Crist. Wel I woot þe fend

mai feyne more pardone þan God wole graunte to ech man þat wole slee his broþir; but God [corrected; Goddis, A.] forbode þat we trowun þis, as þe pope may graunte to day, and to morowe perseyve his folye, and revoke þe formere errour. But who shulde bileve siche bullis? for wel we witen bi Goddis lawe, þat God ȝyveþ þe pope no power, but for to edifie his Chirche, bi charite þat God haþ toold. Crist was þe beste herd, and so he puttide his lyf for his sheep; and þe pope mai not opinlier telle þat he is Anti∣crist or a fend, þan for to putte many mennis lyves for þis office þat he presumeþ. For Cristis lyf was myche betere þan al þis office or þes popis. How shulde men fiȝte for a persone, þat þei witen not where he be a fend, or tauȝt of God to do þus? Siþ þei ben certein of medeful dedis, certis þat man were a fool þat wolde take þis uncerteine weie, and leeve þe certeyn witt and feyþ for wordis ungroundid in Goddis lawe. And many þenken þat þes prelatis þat ben upon Cristis side shulden have joie of þis sentence; for it is for alle good men. And if ony can disprove it, men wolen revoke it, and treuþe shal shyne, and it shal have moo witnessis, and þis is more to Goddis worship.

But here men dreden blasphemye, and oþir cautelis of þe [The Pope's party is now the stronger, but we must look to the end.] fend; þat men gon not bi resoun ne bi Goddis lawe in þis mater, but putte þe pope here heierste juge, as ȝif he were god in erþe. And he, wiþ his part þat loveþ þe world, quenche men þat speken þis, and axen noon oþer proof þerof. And siþ þe fend haþ þe strenger part here þan þe part of treuþe þat is wiþ Crist, Crist wole suffre, for formere synne, þe fendis side have maistrie ȝit. But in o bileve men resten, þat day shal come of þe laste jugement, whanne þe fendis side shal lurke, and treuþe shal shyne wiþouten lettyng; and þat day abiden men, bi reule of lawe þat Crist haþ ȝovun.

Wel we witen þat þe synne and disturblyng of þe Chirche [Let new sects and new laws be abandoned] stondiþ myche in defaute of love of Crist and his lawe. And þus bringinge in of sectis, and of lawes þat Crist made not, quenchiþ þe love of Crist and of his religioun here. And þus men shulden stonde in þe mesure þat Crist haþ ȝovun of þes

two, boþe of sectis and of lawis; for bringinge in of þes doiþ harm. And so marke þis as greet synne, whanne men passen in oþer of þes, alȝif þe fende coloure it, and medle good wiþ þe yvel; for þus dide Machamete in his lawe, and þe fend doiþ þus comunly; and confermyng of men is nought but ȝif God conferm bifore. And siþ þis point is perelous, men shulden be seker þat God confermeþ. And þus þis reule failiþ now to weie love aftir þat it shulde be, so þat love þat shulde be more were more chargid in mannis soule. And þus, siþ men shulden love more Cristis ordenaunce and his boundis þan ony þat comen after, and Crist haþ ordeyned [corrected; ordeyneþ, A.] at þe fulle, men shulden leeve þes novelries as contrarie to Cristis ordenaunce, and love þe mesure þat Crist haþ ȝovun, for so diden Cristis apostlis.

And wite we wel þat alle þes autours of þes novelries done [as inconsistent with the pure love of God.] harm to hemsilf and to þe Chirche, and to þer neiȝboris. Also whi shulden not love of Crist move men to holde his boundis? And þus it semeþ to many men, þat þes newe ordris and þer fautours failen over myche in charite, for in love of Crist and his Chirche, siþ Cristis religion were algatis beter, perfitere, sekere, and liȝtere. For Crist autour passiþ in þes; and we shulden drede Poulis sentence, þat who þat loveþ not Jesus Crist, he is cursid of God; and þis cursing is moost to drede. And generaly, worst þing is more costly and more hevy; and þus it lettiþ feble weie-goeres, to be taried wiþ sich þing. And errour in weiyng of þis love makiþ many fals weddingis; as men ben weddid wiþ þer habitis, and þer custumes, and þer singular maners, as ȝif þei weren Cristis comaundementis; and ȝit þei ben ful feble in kynde. And men blasfemen in þis point, for þei putten a reule of love to ordeyne an yvel þing to be more loved, aȝen þe ordenaunce of God. And þis is opin blasfemy, siþ God appropriþ unto him to weie þingis, how þei shulden be loved, and to make hem oþer betere or worse. And þus auctours of accidentis hyen hem above Crist, as ȝif þei wolden maken a newe world, and change goodnesse of þingis. But þes goddis varien; as oon loveþ o maner, and anoþir loveþ anoþir, and hatiþ þe maner of his broþir; and þis techiþ wel

ynowȝ þat alle þes ben false goddis. And þus þe crafte of love of þingis is moost nedeful to al oþer; for no man mai come to blis but bi vertue of þis crafte; and no man mai synne but for errour in þis crafte, as blessid men doone Goddis orde∣naunce, and dampned men loven þe contrarie. And alle þes newe ordris ben dividid in þer love, as oon loveþ oon and anoþer anoþer, and so hatiþ his contrarie. But Crist, whanne he lovede hoolliche his Chirche, wolde not make it faire wiþ þese ordris; and eche man is holden to love liche after þat Crist loveþ, and to hate þat he hatiþ, and þanne is his hierste vertue stablid.