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SELECT ENGLISH WORKS
OF
JOHN WYCLIF
EDITED FROM ORIGINAL MSS.
THOMAS ARNOLD, M.A.
OF UNIVERSITY COLLEGE, OXFORD
Vol. Ill
MISCELLANEOUS WORKS
AT THE CLARENDON PRESS
M DCCC LXXI
\All rights reserved "]
INTRODUCTION.
Arrangement. — The present volume of Wyclif 's works consists of
a selection from his miscellaneous English writings. Out of the thirty-
three pieces which the volume contains, only eight (Nos. XV, XXIII,
XXIV, XXVI, and XXX— XXXIV) have been ever printed before ;
and several of these are both short and unimportant. It was difficult
to find a convenient principle of arrangement. To print them in the
order of composition was impossible, there being no means of fixing
with anything like certainty, in regard to a large proportion of them,
the period of WycUf's life to which they should be referred. On the
whole, it seemed best to divide them into three portions, — one con-
sisting of treatises of an exegetical, didactic, or devotional character,
commencing with the longest, Super Cantica Sacra, and arranging
the rest, so far as possible, according to the dignity of their subject-
matter; — the second consisting of Controversial Tracts, which every
effort has been made to arrange chronologically ; — the third containing
the few English documents of a personal character, such as letters
and declaratory statements, which time and persecution — though the
former is far less responsible for the paucity of them than the latter
—have spared to our times.
Grrounds of Selection and Exclusion. — Something must now
be said as to the grounds of selection. The Catalogue published
by Dr. Shirley contains sixty-five English works ascribed to Wyclif.
The present edition contains thirty-two of these, and portions of
another. Thirty-two remain unprinted on one or other of the
following grounds, — either that they are certainly not by Wyclif,
vi INTRODUCTION.
or that their authenticity is more doubtful than that of those
selected, or that they are in themselves less valuable, or that they
have been already frequently printed. The works excluded under
each of these heads are the following : —
1. No. I in the Catalogue, 'Early English Sermons,' is certainly
no work of Wyclif 's ; see vol. i. p. iii. No. 9, the ' Commentary
on the Apocalypse,' may be excluded no less positively ; see vol. i.
p. vi. No. II, entitled ' Speculum Vitae Christianae,' led to a great
amount of investigation, in which I was much assisted by Professor
Stubbs. It was at last clearly established, that out of eight pieces
included in the Catalogue under that title, Nos. i and 7 did not
belong to Wyclif, but were a little ' Manual of Religious Instruction,'
compiled in English by the direction of Thoresby, Archbishop of
York, in the year 1357, and circulated among the clergy and laity
of his province. See Fasti Eboracenses, art. ' Thoresby.'
2. On the more than doubtful authenticity of the three Commen-
taries on the Evangelists, included in the Catalogue, Nos. 6, 7, 8,
I have spoken at p. iv of the Introduction to vol. i.
A large body of tracts has to be considered under this head, all of
which are included in a well-known volume, belonging to Corpus
College, Cambridge, to which it, along with other valuable MSS.,
was bequeathed by Archbishop Parker. These are numbered in
Shirley's Catalogue, 12 — 14, 16 — 20, 25 — 34, and 37. No external
evidence helps us to determine the authorship of these tracts; no
clear internal allusions to current events enable us to say positively,
either that they were, or were not, written by Wyclif. Even the
frequent references which many of them contain to ' brenning,' and
other forms of persecution, though I certainly think that they increase
the probability of their having been composed not earlier than the
fifteenth century, and therefore not by Wyclif, do not, as I have
shown in the Introduction to vol. i. (pp. viii — xii) absolutely preclude
the supposition of his authorship. The ground on which these tracts
were excluded was simply this, — that after carefully reading them
through, I considered that, whether from the absence of a tone of
authority, or from the contractedness and poverty of the style, or
INTRODUCTION. vu
from peculiarities of diction, or from the multiplied indications of
a period of active persecution, it was more probable that they pro-
ceeded from some Lollard pen, writing from ten to thirty years after
the reformer's death, than from Wyclif's.
No. 47, ' Tractatus de pseudo Freris,' I found to be, on examining
it in the unique copy belonging to Trinity College, Dublin, a fierce
indictment in many counts against the friars. I could find nothing
to throw light on its date or authorship ; and if I exclude it, it is
rather because the edition contains already so many denunciations
of the friars, than on account of any opinion which I have formed
adverse to its authenticity.
No. 48 has been excluded for the reasons stated in vol. i. p. vii.
On Nos. 61 and 62, entitled in the Catalogue 'De Officio Pastorali'
and ' De Papa,' I have had no opportunity of forming an opinion.
They form portions of an unique MS. belonging to Lord Ashburn-
ham, to whom applications have been made, both by private persons,
and by the Vice-Chancellor in the name of the Delegates of the
University Press, for permission to inspect the MS., and have these
tracts transcribed if it were deemed expedient. To these applications
no answer has been returned.
3. Nos. 51 and 58, entitled ' De Confessione et Poenitentia' and
'De Dominio Divino,' were examined by me on the visit which I
made to Dublin for the purposes of this edition. The first treats of
private confession, to which ' general shrifte and opyn ' is preferred.
The second attacks Church endowments, and the possession of
temporal lordships and privileges by the clergy. It is quite possible
that both these pieces may have been written by Wyclif ; but as the
arguments which they contain are repeated in various passages of the
Sermons and Tracts now printed, and as they present no features
of peculiar interest, I decided upon excluding them. No. 41, 'Of
Faith, Hope, and Charity,' a copy of which is contained in a MS.
belonging to New College, Oxford, is not improbably the work of
WycHf ; but as I found it to be a remarkably dull composition, and
to contain not a single new idea, I deemed it unnecessary to print it
4. There remain the compositions entered in the Catalogue as
viii INTRODUCTION.
'Single Sermons,' (No. 3). The first of these, ' WyclyfFe's Wycket,'
a sermon on the Eucharist, has been so often printed that it seems
needless to add it to this selection, more especially as no MS. is
known to exist, so that the means of establishing a correct text are
wanting. Moreover, the line of argument adopted in the ' Wycket '
is reproduced in more than one passage of the present edition ; see
e.g. vol. iii. pp. 403 — 410. With regard to the other 'Single
Sermons,' there is no evidence of any kind to connect any of them
with Wyclif, except perhaps that entitled 'De Sacramento Altaris,'
which is found in the best MSS. of Wyclifs Sermons, inserted
between the Vae Oduplex and the Sermons for the Commune
Sanctorum. It contains, however, nothing on the subject of the
Eucharist that is not repeatedly advanced in different places of
the works now published.
Such, then, have been the grounds of exclusion. The grounds
of inclusion are stated briefly in the prefatory notices prefixed to the
several treatises.
General Remarks. — The reader will naturally wish to know at
what period of Wyclifs life the various works composing this edition
were written. So far as the means of answering this question exist,
the evidence points with singular uniformity to the last six or seven
years of Wyclifs life, as the period within which all the literary
activity to which these volumes bear witness was exhibited. In his
earlier years, while he was a student, and then a doctor, at Oxford, he
naturally wrote in Latin, the common tongue of the learned. But as
he grew old, many circumstances would concur in leading him to
employ more frequently the native speech; such as the fame of
Chaucer, the example of Gower, the continual advances made by
Enghsh upon French as the language of the upper classes, the interest
which his great enterprise of translating the Bible into English must
have caused him to take in his mother tongue, and, lastly, the neces-
sity, as the contest between him and his opponents increased in
bitterness, of enlisting support for his opinions among the laity. He
must have had something of the feehng expressed in the line ' Flectere
si nequeo superos,' &c. ; if he could not convince the bishops or the
/ X TRODUCTIO N. ix
abbots, he would arouse, in the fresher hearts and unwarped under-
standings of the common people, an emotion which would sooner or
later be fatal to the strongholds of ecclesiastical corruption.
On the general moral bearing of the works contained in this
edition, — much less on their theological value, — it is not my intention
to enlarge. But any one who looks even cursorily through these
volumes will at once perceive that they exhibit everywhere a vehement
and uncompromising spirit, — a spirit which menaced what it attacked,
not with reform, but with destruction. The feeling of Wyclif towards
the friars seems to have amounted to positive hatred, of which Aristotle
tells us that one characteristic is to desire the annihilation of its objects,
— fiT) elvai.O': he calls upon lords and gentlemen to unite with the
reforming clergy in suppressing the friars altogether. Not one redeem-
ing feature is allowed them ; not a single ray of light relieves the awful
shadows of the portrait which he draws of them. The superior clergy,
— bishops, deans, and archdeacons, — the various orders of monks,
and the canons secular and regular, of whom there were at that time
numerous communities in England, are all denounced with nearly
equal bitterness, and with as little allowance for any good qualities
which they might possess. Now, that the portrait which Wyclif
draws of his adversaries is an entirely fair and truthful one, cannot
seem probable to any reasonable man. William of Wykeham, the
model prelate of those times, was not a saint, but he certainly was
still less that monster of simony, hypocrisy, pride, and sensuality,
which the imagination of Wyclif creates as the normal character of
an English bishop. And in spite of abuses, the same is true of the
monks and friars. In short, the maxim ' Audi alteram partem ' holds
good, as much with regard to the English Church in the fourteenth
century, as it does with regard to any other institution in any other
age. The writings of Wyclif and the Lollards ought to be taken in
connection with the great apologetic reply of Thomas of Walden, the
Doctrinak Fidei. This Carmelite friar, the friend and confessor of
Henry V, the correspondent of Pope Martin V, the trusted emissary
• Rhet. ii. 4,
VOL. III. b
X INTRODUCTION.
of kings and prelates, was an exceedingly copious and able writer ;
and it cannot be doubted that justice will one day be done him, by
making known through a translation portions of the Dodrinale to the
English public. But, able as it is, this work is equally one-sided and
uncompromising with Wyclif's tracts. If Wyclif would not allow
a single merit to the friars, Walden cannot, or will not, discern a
single defect. The judicial temper is alike alien to both. Thus pro-
claiming war to the knife, the conservative and reforming parties in
the English Church, finding no common ground, persecuted and
expelled each other in turn. The conservative forces, thanks to the
statute De Haeretico comburendo and the organization of a kind of
English Inquisition by Archbishop Chicheley, completely triumphed
at first, and Lollardism was, not extinguished, but trampled out of
sight. The court, though the temptation to follow Wyclif's advice,
and relieve its own and the nation's burdens by sequestrating a por-
tion of the enormous wealth of the Church, must have been very
great, did not feel strong enough as yet to dispense with the political
support of the hierarchy ; nor had any examples of successful enter-
prises of the kind as yet been given on the continent. Perhaps too,
the scandals and abuses were not then quite so flagrant as the Lol-
lards painted them. When, however, in the sixteenth century, all
these circumstances were reversed, and the movement party, standing
to a great extent in a true line of filiation from the old Lollards, but
much moderated owing to the accession of bishops and other dig-
nitaries to its ranks, obtained hberty of action, it is no wonder if no
more mercy was shown to the monks and friars, than they had shown
to the Lollards. So little did Englishmen, till the civil war of the
seventeenth century, understand that spirit of compromise and gradual
change, which, since that epoch, has been the main preservative of
our national institutions.
List of MSS., &c.— A description of the MSS. from which the
miscellaneous works have been transcribed, in continuation of the
list given at p. xvii of vol i., is here inserted; to which is added
a list of the chief works from which information may be derived
concerning the life and opinions of Wyclif A complete catalogue
INTRODUCTION. xi
of the English works ascribed to Wyclif has been also compiled,
based on that prepared by Dr. Shirley, but including a detailed com-
parison with, and reference to, the hsts of Bale and Lewis.
In conclusion, it becomes my duty,— a duty which I have the greatest
satisfaction in performing, — to return my sincere thanks to those
from whose advice and assistance I have benefited in the preparation
of the jNIiscellaneous Works for the press. With regard to these, as
before in the case of the Sermons, I have received from Professor
Stubbs much valuable aid. I beg also to thank the Rev. H. O Coxe,
Bodley's Librarian, for the kind promptitude with which he has for-
warded any investigations which it was necessary to make. To Mr.
Lewis, Fellow pf Corpus Christi College, Cambridge, I am greatly
indebted for the pains which he took to render the task of consulting
an important MS. in the library of his college as easy for me as pos-
sible, notwithstanding the well-known stringency of the founder's
regulations. I have to thank my friend Mr. Furnivall for his unvary-
ing sympathy, and for many a well-timed suggestion. I have also to
thank Mr. W. A. Wright, of Trinity College, Cambridge, and Mr.
Hunt, librarian of Trinity College, Dublin, for assistance kindly
rendered. I will venture, lastly, to add the name of my daughter.
Miss Mary Arnold, whose co-operation has been of great service
to me in various ways.
It only remains to add, with reference to the entire edition, that
my sincerest acknowledgments are due to the Delegates of the Press,
for ha\ing, after the lamented death of Professor Shirley had caused
the editorial function to devolve upon one of so far inferior qualifica-
tions, extended to me nevertheless, through the whole course of the
undertaking, the kindest consideration and encouragement.
OxYOV-Vi, January, 187 1.
b 2
LIST OF MSS. OF THE MISCELLANEOUS
WORKS.
Title of MS.
Bodl. 28S.
Magd Coll.
0.\ford, 52.
Bodl. 789.
Distinguishing
Letter.
Bodl. 647.
C C. C. Camb.
296.
Lambeth 408.
Description.
A fine folio, double columned and well orna-
mented, containing, besides the ' Super Cantica
Sacra,' nothing but Hampole's Psalter and Com-
mentary, inc. ' Grete haboundance.'
A small thick volume, containing exactly what is
contained in Bodl. 288, of which I am inclined
to think it a copy.
This is a beautiful text, wiitten in clear sharply
cut regular characters on the finest vellum, with
elaborate rubrics and illuminations ; size about
that of an octavo volume. It is a collection of
devotional and hortatory pieces, made probably
for some person of rank. Besides II, III, and
V of this volume, it contains Archbishop
Thoresby's ' Sixe thingis,' &c., and several me-
ditations and prayers, taken from the works of
St. Bernard and St. Bonaventure.
A curious and important MS., written in the West-
Midland dialect, with Northern peculiarities.
The workmanship is rough and uncouth. It
contains little that has not been printed in the
present volume ; the text of Tracts IX, XIX,
XX, XXIV, XXV, XXXI, and XXXII. being
based upon it,
A small folio, full of clerical inaccuracies, and
making no pretensions to textual splendour, but
containing many treatises not found elsewhere.
See Shirley's Catalogue, pp. 40-45. The hand
is of the end of the fourteenth or beginning of
the fifteenth century. Tracts XIII, XIV, XVII,
XVIII, XXII, and XXIII, of the present edi-
tion, are taken from this MS.
This MS. I have not seen ; it supplied the text for
Tracts VI, VII, and VIII.
xiv MSS. OF THE MISCELLANEOUS WORKS.
Title of MS.
Douce 274.
Trin. Coll.
Dub. cm. 1 2
1
Distinguishing
Letter.
AA.
Douce 273.
Trin. Coll.
Dub. C. V. 6.
Hail. 2398.
Corser MS.
Laud 174.
Harl. 2385.
BB.
CC.
DD.
EE.
FF.
GG.
Description.
A small thin volume, with beautiful initial letters
in gold; writing pale; date, late fourteenth
century. This is one of the MSS. bequeathed
by Mr. Douce to the Bodleian Library.
A volume about 8 in. by 6 in. ; totally without
ornament ; the hand passes in the strangest way
from the clerkly to the cursive, and back again
from the cursive to the clerkly. In several
places there are lacunae. Through the greater
portion of its contents it agrees with C.C.C.C.
296 ; yet I doubt whether either MS. be a copy
of the other, but rather suspect that both were
copied from some earlier text now lost. Tracts
XII and XXI are taken from this MS.
The description of Z applies exactly to this MS.,
except that it makes a thicker volume. Besides
IX and XXIX of this volume, it contains a
piece of unknown authorship in English, entitled
' Tractatus de Regibus.'
A small volume, about 6 in. by 4 in., in a cursive
hand, of, I should say, the iirst or second
decade of the fifteenth century. As it contains
but little, — at least of what may with reason-
able probability be assigned to Wyclif, — that is
not found also in Oxford MSS., I have had re-
course to it for the text of one tract only,
XXVI.
I have not seen this MS. The text of IV is de-
rived from an accurate transcript taken from it
by Mr. Brock.
Neither have I seen this MS., which is the pro-
perty of Mr. Corser, and has but recently come
to light ; but a useful collation of it with the
Harleian MS. (DD) was obtained for me by my
friend, Mr. Furnivall
A small volume, now in the Bodleian Library,
containing (besides XV of this volume, for
which it has supplied the text), portions of I,
a curious poem by Richard of Maydenstoon,
and other pieces.
A small thin quarto, among the Harleian MSS.
at the Museum. About seven leaves of it belong
to Wyclif. See below, pp. 93 and 441,
WrCLIF LITERATURE.
XV
Title of MS.
Tiberius C.
MI.
Claudius E
HI.
Distinguishing
Letter.
HH.
Description.
This is one of the Cottonian MSS. at the British
IVtuseum ; it was much injured by the fire of
1 731, but has been most skilfully and effectually
repaired. It is a copy of Knyghton's Chronicle,
and, I am disposed to think, in his own hand-
writing. The text of XXX and XXXI is
derived from it.
Another Cottonian M.S. The copy of Knyghton's
Chronicle which it contains is evidently tran-
scribed from Tiberius C. VII.
WYCLIF LITERATURE,
A LIST OF THE CHIEF WORKS WHICH THROW LIGHT ON THE
LIFE AND OPINIONS OF JOHN WYCLIF.
Aeneas Sylvius, Historia Boheviica, Basle, 15.51.
Bale, John, Illustrinm Majoris Britamiiae Scriplorwn Summarium, 1548 and 1559.
Britith Magazine, vol. vii. 1835.
Capgjave, John, Chronicle of England (Rolls Series).
Caxton, William, Chronicles of Eng and, 1480.
Cochlaeus, Johannes, Hisloria Hiis;itarum, Mentz, 1549.
Enloginm Hi\toriantin, vol. iii, (Rolls Series).
Fasciculi Zizaniorum ; see Walden.
Fitz-Ralph, Richard, Archbishop of Armagh, Defensorium Curatorum contra Prlvi-
legialos, 1357 ; in Appendix to Brown's Fasciculus.
Foxe, John, Acts and Monuments, 1583.
Gibson, Edmund, Codex Juris Ecclciasiici Ajiglicani, 1713.
Harpsfield, Nicholas, Historia Wiclejfiana, Douay, 1622.
Huss, John, Opera, 1558.
James, Thomas, Bodley's Librarian, An Apologie for John Wickliffe, shewing his
conformitie with the now Church of En:^land, Oxford, 1608.
Knyghton, Henry, Compilatio de eventibus Angliae ; in Twysden's Decent Scriptores.
Le Bas, C. W., Life of Wyclif (No. 1 of Theological Library), 1832.
xvi WVCLIF LITERATURE.
Leland, John, Cominentarii de Scriptoribtis Brilannicii, Oxford, 1709-
„ „ CoZiecto«ea, Oxford, 1 715.
Lewis, Kev. John, Minister of Margate, Life of Dr. John Wyclif, Oxford, 1820.
Life and Times of John de Wyclijfe, Religious Tract Society, London, 1 851.
Lyndwood, William, Provinciale, Oxford, 16^13.
Orthuinus Gratius, Fasciculus reruin, &c., 1535 ; re-edited by Brown, 1690.
Otterbourn, Thomas, Chronicle, edited by T. Hearne, 1732.
Raynaldus, Annates Ecclesiastici (in continuation of Baronius), Lucca, 1738.
Richard of Bury, Philobiblion, Paris, 1856.
Shirley, Dr. Walter W., Catalogue of the Original Works of John Wyclif, 1865.
Tanner, Bishop, Bibliolheca Brilannico-Hibernica, 1748.
Vaughan, Dr. Robert, Life and Opinions of Wycliffe, 1828.
,, „ Tracts and Treatises of John de Wycliffe, 184,^.
\\'alden, Thomas of, Doctrinale Fidei Christianas, Venice, 1571.
„ ,, Fasciculi Zizaniorum (Rolls Series).
Walsingham, Hisloria A nglicana (Rolls Series).
Wilkins, David, Concilia Magnae Britanniae, 1 736.
kWood, Anthony, Athenae Oxonienses.
' >. „ History and Antiquities of the University of Oxford, edited by
Gutch, 1786.
Woodford, William, Determinationes contra haereses Wiclevi ; in Brown's Fasciculus.
Wycliffite Versions of the Bible, edited by Forshall and Madden, Oxford, 1850.
LIST OF ENGLISH WORKS ASCRIBED TO WYCLIF,
Distinguishing those probably genuine from doubtful or spurious ivorks.
No.
Genuine English '
No. or
place in this
edition.
Title in Bale's
No. in
Lewis'
list.
1 No. and title in
Works of Wyclif.
Summarium.
Shirley's Catalogue.
I
A Petition to the
King and Parlia-
ment'
xxxin
Ad Regem et Parlia-
mentum
108
39, Four Articles.
1
2
A Short Rule of Life'
XV
. .
III
24, same title.
3
Church Temporali-
XVII
Cogendos sacer-
57, "5,
35, For >re skilles
ties
dotes ad honesta-
tem
145
lordis &c.
4
Concerning the Eu-
charist (1)
XXX
1 65, On the Eucharist.
5
Concerning the Eu-
charist (2)
XXXI
De fide Eucharistiae
1.33
54, Of the Eucharist.
6
De Apostasia Cleri^
XXVI
De Apostasia (?)
200
46, same title.
1
De Blasphemia
XXV
De Blasphemia con-
tra fratres
88
52, same title.
!
8
De Confessione et
Poenitentia
•■
.
51, same title.
9
De Dominio Divino
same title
59
58, same title.
lo
De Pontificum Ro-
manorum schis-
mate
XXI
De Papa Romano,
and
De Pontificum Ro-
manoram schis-
mate
63, 1+7
51J, De Schismate.
11
De Precationibus
Sacris
XVIII
same title
1 90
22, same title.
12
De Sacramento Al-
taris
••
8
3 (5), same title.
n
De Stipendiis Minis-
trorum
XIV
same title
52.142
1
; 21, same title.
H
Fifty Heresies and
Errors '
XXIV
De fratrum nequitiis
1 V3
15, Objections of
Freres.
15
Five Questions on
XI
Ad quinque quaes-
■69
57, Letter on the
Love
tiones
Love of God.
i6
Letter to Pope Ur-
ban *
XXXII
Excusationes ad Ur-
banum
"
^i. same title.
I?
Lincolniensis
XIX
1 ■ ■
i ' '
i8
Octo in quibus sedu-
cuntur
XXVIII
De episcopomm er-
roribus
i 77
i
23, same title.
19
Of Faith, Hope, and
Charity
J
1
-•
1
41, same title.
' Printed by Dr. James and Dr. Vaughan. ' Printed by the Religious Tract Society,
" Printed by Dr. Todd. * Printed by Lewis, Life of Wyclif.
xviii ENGLISH WORKS ASCRIBED TO WYCLIE.
No
Genuine English
Works ofWyclif.
No. or
place in this
edition.
Title in Bale's
Smnmarium.
No. in
Lewis'
list.
No. and title in
Shirley's Catalogue.
20
Of Mynystris in the
Chirche
Vol. II
De Christo et Anti-
cristo
5
5, same title.
21
OfWeddidMen and
\\ives
XIII
116
36, same title.
22
On the Apostles'
Creed
VI
In symbolum fidei
i;2
J I § 4, (Commentary
on, &c.
23
On the Five Inner
Wits
vin
••
ii§6,OftheFive,«.c.
^4
On the Five Outer
Wits
VII
..
■•
ii§5,OftheFive,&c.
^5
On the Seven Deadly
Sins
IX
De peccatis fugi-
endis
131
44, Of the Seven, &c.
26 On the Sufficiency of
XII
De Veritate Scrip-
80, 149
60, De Veritate
1 Holy Scripture
turae, and,
De Sathanae astu
contra fidem
Scripturae.
27 On the T\Yenty-five
XXIX
Super impositis ar-
i?6
49, 50, 63, Super
Articles
ticulis (?)
impositis articulis.
28 Sermons: —
1 On the Sunday
Vol. I
In Evangelia Domi-
12
2, Homilies on the
Gospels
nicalia
Gospels and Epis-
On the Gospels of
, ,
In Commune Sanc-
13
tles.
the Commune
torum
; ss
On the Gospels of
,,
In Evangelia festi-
10
thePropriumSS
valia
; On the Ferial Gos-
Vol. II
In Evangelia ferialia
1 1
pels
On the Sunday
>»
Sermones in Epis-
8
Epistles
tolas (,?)
29
Seven Heresies
XXVII
De seductione sim-
plicium (?)
143
II § 8, same title.
30
Simonists and Apo-
states
XVI
..
56, De duobus gene-
ribus haereticorum.
31
The Ave Maria
V
Super salutatione an-
gelica
154
II § 3, On the Ave
Maria.
32
The Church and her
Members '■
XXIII
De ecclesiaedominio
58
46, De Ecclesia et
Membris.
33
The Great Sentence
of Curse
XXII
119
38, same title.
34
The Pater Noster (i)
III
Super Oratione Do-
minica
89
II § 2, On the Pater
Noster.
35
ThePaterNoster(2)
IV
..
64, On the Pater
Noster.
36
The Seven Corporal
\ I
De operibus corpo-
155
42, Of the Seven
Works
V V /
ralibus
Works, &c.
37
The Seven Spiritual
/ .iV \
De spiritualibus ope-
156
43, Opera Caritatis.
Works
__ .1
ribus
1 Printed by Dr. Todd.
ENGLISH WORKS ASCRIBED TO WFCLIF.
XIX
No.
Genuine Ensjlish 1 , ^°: °\.
Works of Wvclif. P'^«"'this
1 edition.
Title in Bale's
Summarium.
No, in
Lewis'
list.
No. and title in
Shirley's Catalogue.
38 The Ten Command- j II
C ompendium X prae-
■53
40, Of the Ten. &c.
ments
ceptorum
39 1 Vae Octuplex Vol. II
. .
-77
4, same title.
40 Vita Sacerdotum XX
De Vita Sacerdotum
132
63, De Vita Sacer-
dotum.
41
Wyclyffe's Wycket •
Doubtful Wokks.
Ostiolum Wiclevi
126
3 (I), same title.
I Antecrist and his '
De Antichristo et
64
33, same title.
Clerkis
membris
2 i Commentary on St. ' .. \
.
8, same title.
John
3 Commentary on St.
..
7, same title.
i Luke
4 Commentary on St.
. .
6, same title.
Matthew
5 De Obedientia Prae-
same title
105
1 2, same title.
latorum
6 j De Officio Pastorali
same title
83
61, same title.
7 I De Papa
62, same title.
8 [ For the ordre of
De clericorum ordi-
86
20, same title.
i Presthod
natione
9 How men of privat
Pro amplexando
109
30, same title.
rehgion
evangelic
10
How Sathanas and
his children
"3
29, same title.
11
How Sathanas and
De Diabolo et mem-
4. 114
34 same title.
his prestis bris
12
How the office of .. De XXXIII errori-
curatis ' bus curatorum
78
19, same title.
13
Of Antecrist and his .. 1
Meynee '
■•
48, same title.
14
Of Clerkis posses-
De clericis posses-
106
18, same title.
sioneris
sionariis
J 6 1 Of feyned conteni-
..
Impedimenta evan-
107
26, same title.
platif Hf
gelizantium
16 Of good prechyng
..
..
117
37, same title.
prestis
17 Of Prelates i
De conversatione ec-
76, 121
16, same title.
clesiasticorum,
\ and
1
De praelatis et eo-
1
rum officio
18 , Of servauntis and
De dominis et servis
14
31, same title.
j lordis
19 On the Ave Maria
.,
112
28, same title.
20 On the Pater Noster
••
..
••
27, same title.
Printed by the Religious Tract Society.
= Printed by Dr. Todd.
XX
ENGLISH WORKS ASCRIBED TO WVCLIF.
No.
Doubtful Works.
No. or
place in this
edition.
Title in Bale's
Summarium.
No. in
Lewis'
list.
No. and title in
Shirley's Catalogue.
21
Rule of St. Francis
In regulam Minori-
tanim
70
13, same title.
22
Single Sermons (2)
De hypocritarum
87
3 (3), same title.
23
(3) (4)
Speculum de Anti-
christo
imposturis
same title
75
I y, same title.
24
Super Cantica Sacra
I
same title
42
10, same title.
25
Testament of St.
Francis
••
Super testamento
Francisci
71
14, same title.
26
Three thingis dis-
troien this world
■•
..
281
2^, same title.
^7
Tractatus de pseudo
freris
••
..
47, same title.
28
Whi pore prestis
han non benefice
Spimious Works '.
Pro egentibus pres-
byteris
no
32, same title.
I
2
Commentary on the
Apocalypse
Early Sermons
In Apocalypsin Jo-
annis
104
9, same title.
I, same title.
3
Speculum vitaeChris-
tianae.
§ I In Mandatum
§ 7. Six things to
know God Al-
••
. .
II (i), same title.
1 1 (7), same title.
mighty
' These works are taken from Dr. Shirley's Caialogue, and it did not seem necessary to add
to them works, formerly ascribed to Wyclif, such as ' The Poor Caitiff,' and Hampole's Psalter,
his connection with which has been already disproved by Dr. Shirley and others.
CONTENTS.
Introduction ......
List of MSS. of the Miscellaneous Works
Wyclif Literature
List of English works ascribed to Wyclif
PAGE
V
xiii
XV
xvii
Part L— EXEGETICAL AND DIDACTIC TREATISES.
n.
in.
IV. ~
Super Cantica Sacra
§ I. The Thanksgiving of Israel
2. The Prayer of Hezekiah .
3. The Song of Hannah .
4. The Song of Moses and the Children
5. The Prayer of Habakkuk .
6. The Song of Moses .
7. The Magnificat ....
8. Te Deum Laudamus .
9. Benedictus .....
10. Nunc Dimittis ....
11. The Song of the Three Children
^ 12. Quicunque Vult .
The Ten Comaundementis
The Pater Noster
The Pater Noster ...
of Israel
13
18
24
32
48
52
56
61
62
71
82
93
xxu
CONTENTS.
V. Ave Maria
VI. On the Apostles' Creed
VII. On the Five Outer Wits
VIII. On the Five Inner Wits
IX. On the Seven Deadly Sins
X. The Seven Werkys of Mercy Bodyly
The Seven Werkys of Mercy Gostly
XI. Five Questions on Love
XII. On the Sufficiency of Holy Scripture
XIII. Of Weddid Men and Wifis .
XIV. De Stipendiis Ministrorum .
XV. A Short Rule of Life .
PAGE
III
114
117
119
168
183
186
188
202
204
Part IL- CONTROVERSIAL WORKS.
XVI. Simonists and Apostates ....
XVII. Church Temporalities
XVIII. De Precationibus Sacris ....
XIX. Lincolniensis
XX. Vita Sacerdotum
XXI. De Pontificum Romanorum Schismate
XXII. The Crete Sentence of Curs
XXIII. The Church and her Members .
XXIV. Fifty Heresies and Errors of Friars
XXV. De Blasphemia . . ...
XXVI. De Apostasia
XXVII. Seven Heresies
XXVIII. Octo in quibus seducuntur simplices Christiani
XXIX. On the Twenty-five Articles
211
213
219
230
233
2i2
267
338
366
402
430
447
454
CONTENTS. xxiii
Part III.— LETTERS AND DOCUMENTS.
PAGI-:
XXX. Concerning the Eucharist (No. i) . . . 499
XXXI. Concerning the Eucharist (No. 2) . . . . 501
XXXII. Letter to Pope Urban 504
XXXIII. A Petition to the King and Parliament . . . 507
APPENDIX.
Note on the Authenticity of the Fifth Book of Knyghton's
Chronicle 525
PART I.
EXEGETICAL AND DIDACTIC
TREATISES.
WYCLIF. VOL. III.
SUPER CANTICA SACRA.
[Bishop Bale's catalogue is the only authority for ascribing this Com-
mentary on the Canticles to Wyclif. But in the same catalogue the well-
known Commentary on the Psalms, begiiuiing ' Grete haboundaunce of
gostly comfort,' is ascribed to Wyclif, whereas it has been shown with
abundant evidence by the editors of the Wyclififite versions of the Bible
(Preface, p. iv) to be the work of Richard RoUe, commonly called Ham-
pole. Now, in most (perhaps in all) of the copies of the Commentary on
the__Psalms — which we will call Hampole's Psalter — the Commentary on
the Canticles follows without a break, and, so to speak, as a matter of
course, in such a manner as to give rise to a strong presumption that Ham-
pole was the author of both. But against this presumption had to be set
the undoubted fact that the Commentary on the Canticles bears in several
places decisive marks of a Lollard or Puritanical cast of sentiment, which no
one acquainted with Hampole's genuine writings, and with his life and
character, so far as known, could possibly father upon him. It was mani-
festly the fact of the occurrence of these Lollard passages which induced
Bale, and many others since his time, to attribute the Commentary to
Wyclif. Out of these difficulties, some introductory verses prefixed to a
copy of the Psalter and Canticles, contained in a MS. of about the middle
of the fifteenth century (Laud, 286), seem to afford the means of extrica-
tion. This MS. stops short at the seventh canticle, the Magnificat, omit-
ting those five, the commentaiy on which in Bod. 288 and other MSS.
contains most of the Lollard passages before mentioned. The writer of
the introductoiy lines, after saying that this is the same Psalter as that
which lies chained at Richard's own place of burial, in the nunnery at
Hampole, thus proceeds : —
' Copyed has fis Sauter ben of yvel men of Lollardry,
And aftirward hit has bene sene ympyd in wijj eresy.
They seyden fen to leude foles, ))at it shuld be all enter
A blessyd boke of hur scoles, of Richard Hampole fe Sauter.
Thus ho Ijei seyd to make ))em leva on her scole thoro sotilte.
To bring hem in, so hem to greve, ageyn ]>e feyth in grete fole ,*
And sclaundrid foule ))is holy man wit> her wykkid waryed wyles ;' &c.
B 2
WFCLIF'S WORKS.
The Lollards then, it seems, had been grafting heresy, that is, their peculiar
opinions, into the Psalter (in which general expression it seems certain that
the Canticles are included) of Richard Hampole, and then circulating it as,
in its entirety, ' a blessed book of their schools.' From these words it may
clearly be inferred that the copy to which these lines are prefixed, and in
which the handwriting is the same throughout, was the genuine work of
Hampole, free from all LoUaid interpolations. \Miat difference this makes
in the Psalter itself, I am not prepared to say with certainty ; but the form
which it wears in Bod. 28S (a MS. containing all the passages of advanced
LoUardism in the Canticles) appears, from a tolerably close examination, to
present scarcely anything that could be decidedly pronounced to come from
a Lollard pen. But in the Commentary on the Canticles, the difference
caused by presenting them in the form exhibited in the copy of this ardent
versifier, as compared with that which they bear in Bod. 28S, is very great.
The former copy, containing only seven canticles, has not a single word
which might not have been written by Hampole. The latter, containing
twelve canticles, has in it, especially in the commentary on the Benedictus,
passages which only Wyclif or one of his disciples could have composed.
The conclusion which I arrive at therefore is, that in this Commentary on
the Canticles, we have, down to the end of the seventh canticle, a genuine
work of Richard Hampole, retouched in certain MSS. by a Lollard hand,
but that the five remaining canticles are a later addition, made either by
Wyclif himself, or by his school. Some confinination of this ^w may be
found in the fact that the valuable New College MS. (No. 95) of which,
nearly, if not absolutely, all the remaining contents are of Wyclif s compo-
sition, gives just these five later canticles, and none of the seven earlier ones.
The text is based on Bod. -zSS (T in this edition). The scribe seems to have
been imperfectly acquainted with Latin, and has made frequent blunders in
quoting the Latin originals ; these I have corrected either from other MSS.
or from the Vulgate. Other MSS. of the whole or of a portion of the
Canticles are the following; of the whole. Laud 448, University College,
Oxford, 56 (although in this MS. the commentary on the last six canticles
is wanting, as if the scribe had been afraid to reproduce it) ; JIagdalen
College, Oxford, 52 ; of Nos. 1-7, Laud 286 ; of Nos. S-I3, New College,
Oxford, 95; of Nos. 11, 12, Laud 174; of No. 12. Douce 258.
' In the Old Testament Canticles there is no agreement with either Wyc-
lifiite version ; in the Benedictus and Nimc Dimittis the agreement is very
close with the earUer version.' — Shirley's Catalogue, p. 37.
These twelve canticles (or rather these eleven canticles and one creed,
the so-called Symbolum Athanasii) are found intermixed among the Psalms,
as they are appointed to be read on the different days of the week in the
Psalter of the Roman Breviary (ed. Lyons, 1546). Thus a commentator,
who besides commenting on the Psalms, should have explained these
canticles, would have given a commentary on the entire contents of the
Psalter in his Breviary, with the exception of the Symbolum Apostolorum.]
EXEGETICAL AND DIDACTIC.
[THE THANKSGIVING OF ISRAEL. J
[ Isaiah, ch. xii. ]
Confltebor tilbi, Domine, quia iratus es michi ; con-
versus est furor tuus, et consolatus es rae : / schall schryve
to pee, Lord, for pou art wrapped to me ; turnyd is pi Ireep, and
pou cumfortidist me.
pat is, to \t heriyng of J^ee I schall schryve my synnes ; and
J)at I schal do, for J>ei displesen ))ee, and maken ))ee wraJ>J>id to
me synnynge, and I may not preie Jiee, but if I fordo my
synne. perfor verry schrift is levynge of synne, Jiat turne)) ]>i
bree}) fro me ; but ]jou turnyst eendelees peyne which I have
disserved lyvyng, into schort penaunce of a soruful herte,
absteynynge fro synne. And in J>at, Lord, Jjou cumfortist me,
))at J)is sentence in dyverse stidis of \\ lawe is approvyd, not in
newe writynge and newe confirmacioun, for nojjing is, to trowe
sooj), left out of \% sentence of \\ lawe. pis cumfort bowi]) into
myn herte, knowynge of feelinge of }>i love, delyverynge my
conscience of alle byndinge errours. Ffor
Ecce, Deus salvator meus, flducialiter agam et non
timebo : Loo, God is my saveour, tristfulli I schal worche, and
I schal not dreeden.
Alle men, biholden ; Lo, Jesus Crist is my saveour, clensinge
me of synne, and delyverynge me of turment. Now he me
save)) turnyd to him, whom he bifore blyndide turnyd to ))e
world, perfor tristfuUy I schal worche, dredynge no man,
seiynge boldly )>at he schal come to deeme, jeldynge to ech
man aftir his deede. pe deedis of tirauntis and of ipocritis,
hi3ed in Jiis world, ensaumplinge wickidenes, schulen be lowid
})oru peyne eendelees, whanne trewe meke men schulen have
coroun of joie ; and I schal not dreede to seyn it, Jiouj I be
WrCLIF'S WORKS.
dispisid }>oru soggestioun of my false bri]>eren for my soj)-
fastnes. \Wa ?
Qiiia fortitudo mea et laus mea^, et faetus est mihi in
salutem : For my sirenkpe and myn heriing cure Lord, and
maad he is to me in helpe.
My strenk])e of whom I am stalworjje is Crist, for of mysilf
I am ful week ; and myn heriing is heriinge in Jesus, for I seke
in wU, word, and werk not myn heriing but Cristis ; and he is
maad to me double heelfie, ajein Adam Jjat broujte me in
seekenes of deej>, and ajein hem J>at in bHndenes of malice
pursuen me for my soojjsawe ''■. But 5e ]jat wolen folowe Jje
fforme of }>is conversacioun,
Haurietis aquas in gaudio de fontibus salvatoris, et
dicetis in ilia die, Confltemini domino et invocate nomen
ejus : 3^ schulen drmK ivatirs injoie of pe wcllis of pe saveour,
andy schulen seie in pat day, schr^'vep to pe Lord and iiulepip his
name.
3e schulen drawe ))Oru charite and mekenes watir of devo-
cioun of hevenly desiris in joie, jeldinge servise to God of J)e
wellis, J)at is, of Jie plenteuouse graciouse jiftis of Jesus Crist ;
and 36 schulen sey to o]>ere in J>at day, — jjat is, whanne je
drinken of so cleer wellis of Cristis lawe Jjat purgi)) alle j^e vicis,
and leven })e mody watirs of mannys lawe troubhd \n}p coveitise
and lustis, — Schryvefi to oure Lord joure synnes, for he oonli
jevej^ pardoun, and so inwardly inclepi{> his name, J>at is, lyvej)
so Jjat joure liif schewe fe heriing of Jesus ; and J)at may not
be but 56 ])oru charite inclepen his name to jou, makynge jou
; Jjoru mekenes his woniynge stide. If ]>ou do ])us,
Notas faeite in populis adinvenoiones ejus, mementote
; quia exeelsum est nomen ejus : Makip knowen in pefolkpe
\fvndingis of him ; lipenkip^ for his name is hi-^.
Here he monestijj ech man to lyve wel, and prestis to make
knowe opinly Cristis meedful werkis. Maki]) knowen, ))at is,
prechij) among \t folk, what? — fre so>fastnes, fiat Jjei moun
knowe his incarnacioun, j)oru ],t which he found oure heelpe.
And tellij? to hem alle fablis left, J)at he is not founden but in
1 ■\'ulg. laus mea Dominus. 2 clause om. in U.
' So in U ; imbi\iinki]y, T.
EXEGETICAL AND DIDACTIC.
meke and wilful charyte ful worching; and bej)inkij>, jjat is,
holdi)) him evere in mynde, or in Jiinkinge, or in spekinge, or in
worchinge, Jiat je no tyme be founden out of his heriynge ; for
he failif) no tyme, here in helpinge, ne in hevene of meedynge.
And, for his hij name Jesus is above alle names, holdi}) jjat in
5ore ))0U3t, for it is of greet virtu in a clene soule ; fot jjoru J)e
virtu Jierof is ech soule clensid of vicious filfie. And if clensid
it kepi}> cleene, bowynge Jiereinne abundantly grace of parfijt
knowynge of virtues, no devel ne yvel man may noien ])at soule,
J)0U3 \t body sufFre peyne in which it restij; peesibly. It is of
so greet virtu ])at blynde men coveyten to here it on hem, but
J)e help of Jesus is not wif) hem, to meede hem in hevene, J>at
beren it not in clennes of lyvynge, ne it faili}> not hem jiat lyven
wel, ))0U3 J>ei herden nevere speke jjerof. 32 Jjat moun heere
and seke to knowe Goddis wille, tristi}) in heringe of it in joure
hertis, not in schewinge Jjerof in joure clojiinge, for it suffrijj
not ])e love J>erof fallen into pride ne covetise ajens Goddis
honour, as Lucifer and Adam diden.
Cantate domino quia magnifice egit, Anunciate hee in
universa terra: Syngip to oure Lord for worschipfully he dide,
schewip pat in at pe erpe.
5e loviers of }ie name of Jesus, syngi}) to oure Lord in con-
templacioun, for }>ere is delitable cumfort. perfore is it rijt
clepid contemplacioun, for Jie soule^ of a good man or womman
in fiis liif ha}> no cumfort but );ereinne. perfor fierwijj wel
worchinge honouri}) Jesus Crist, for worschipfully he dide }>e
heeljje of mankynde, diynge Jjerfore, savynge synful wrecchis
])at wolen leve synne. What ]>ing is more bifore God Jian to
jelde good ajen yvel? ])erfore schewij) J)at worschipful ping
among alle men. But jjou namely,
Exulta et lauda, habitatio Syon, quia magnus in medio
tui Sanctus Israel : Be glad and merie, pe wonyng of Syon,
for greet in myddis ofpeepe holy of Israel.
pou lovier of Crist ))at wonyest in Syon, fiat is, in holy Chirche
and contemplacioun of God, for Jjou art maad })e wonying of
Crist, be glad, ))at is, schewe jiee wel cheerid in J>i soule, worch-
' corrected ; T has oule ; U om. the clause.
WVCLIF'S WORKS.
inge gode werkis, and herye God, fat ha)) do so to ])ee Jiat
Jjou hast wille to love him and noon ofer. perfore greet he is
in Jjee Jjoru love and vatn, he })at is halowe of Israel, )>at is,
Crist halowynge ))ee in his love, jjat is verri Israel in tru)>e,
hope, and charite, seeynge J)ere jjoru God.
[PRECATIO EZECHI^.J
[Isaiah xxxviii. lo. ]
Ego Hivi ; In dimidio dierum meomm vadam ad por-
tas inferi: I seyde, in half of my dates, I schal \£o\ to pe yitis
of helle.
Ezechie pe king, aftir his siiknes, grauntynge of liif xv jeer
over, herie)) God, and seiji, I seide in myn herte, dispeiringe of
liif, fro I hadde herd Jje vois of dee}) of ])e profetis mou]). In
half of my dayes, jjat is, in unperfijtnes ^ of werkis not fulfillid, ])e
dayes in whiche I schulde have lyved, I schal go to Jie jatis of
heUe; Jiat is, I ])us unperfijt, diynge, schal passe to heUe, for
))idir jeden alle men bifore ))e comynge of Jesus Crist. And
))erfore,
Quesivi residuum annorum meorum. Dixi, non
videbo domum Domini a in terra viventium : / sou^ie fie
levyng of my yeris ; I seide, I schal not se pe Lord inpe land of
lyvynge.
I soujte, preiinge to God, ))at I my3te eende ))e levynge of
myn jeeris, ])at is, ))at I my3t bringe my liif to perfijtnes and
fulnes of dales. For I seide in mysilf, if I now die wijiouten
child, I schal not se God-man in hevene ; as who seie, I cam
nevere Jjere. For he wiste J)at God hadde hijt, j)at Crist,
Goddis Sone, schulde be borun of his kynde, and ])at myjt not
han be, speciali, if Ezechie hadde died and left no seed aboven
erj)e. Ffor I seide,
^ So in U ; T om. in.
• ' Dominum Deum ' in the Vulgate.
EXEGETICAL AND DIDACTIC.
Non aspiciam hominem ultra, et habitatorem quietis :
I schal not- seen man overe, and wonier of reste.
pat is, if I die now, I schal not seen him Jiat is God and man
borun of my kynde, over, J>at is, aftir fiat I be deed ; and so
I schal not seen wonyer of reste, J>at is, I schal not seen cum-
panyes of chosun men wonyinge in eendelees reste, ne wone
wij) hem where is delitable reste. Ffor lo,
Generaeio mea ablata est, et convoluta est a me
quasi tataernaeulum pastorum : My generacioun is raft, and
togidere lappid is fro me, as tabernacle of heerdis.
My generacioun, J?at is, successioun of children, is so holly
moved fro me as a tabernacle of heerdis, Jjat in schort while
[is] lappid togidere, and remewede ' is not seen. And Jierwi}),
Preeisa est velud a texente vita mea; dum. adhuc
ordirer, sueeidit m.e : Bifore schoren is as pe wevyng my liif ;
whilis I was in wevynge he kit me doun.
My liif is schoren awey, 3ouJ>eheed bifore er I come to
eelde, as of jje wevynge jjat scherif) doun \t web, er it be
fully woven. And jit while I bigan to lyven he scherij) me
doun wiJ) sikil of deej), for no sunner bigynne we to lyven
fian we bigynnen to dien.
De mane usque ad vesperam finies me. Sperabam.
usque ad mane, quasi leo sic eontrivit omnia ossa mea :
Fro morn to even fiou schalt eende me. I hopide to pe morn, as lioun
so I brak alle my booties.
Ije ^ speki]? in a maner of a man Jiat liifi in a strayt fevere, Jiat
fro J)e morn to even abidiji, aftir passing of \t yvel or of
J>e deej). I hopide to \t morn, j^at is, al nyjt, to be releeved
or to dien. As lyoun J)at nojjing sparijj, so God in my siiknes
brak alle my boones, \%\, is, wastide al myn strenkjje.
De mane usque ad vesperam finies me. Sieut pullus
yrundinis sic clamabo, meditabor sicut columba: Fro
morown to even pou schalt eende me. As a bird of a swalowe, so
I schal crie, I schal pinke as a dowve.
pou schalt eende me, j^at is, I abide myn eende fro morn to
even, pat he rehersi]) Jjis twies, he schewi}> ))e greetnes of his
So in U ; T has is not- seen remotml.
'' he, U.
lO
WrCLIF'S WORKS.
yxt\, and }>e worchinge, as ))e maner of siik men is whanne
J)ei felen 051 hard, and witen not what j)ei moun best seyn.
As bird of swalowe ])at gredily aski]) mete, so in siike. woundid
in sorowe, and in noye of siiknes, schal I crie to God my leche,
Jiat I now fynde his hoolsum medic}!! ; and I schal |)inke as
a douve, Jjat is, mekely, wijiouten galle of grucching, ire, and
wickid wille, still}- usynge soro'wynge for m}- S}"niie, cum-
fort)-nge me in hope of God wif) devout song of meditacioim,
not \\\\ song of vanite. And in ]>is cr}- and })inkinge,
Attenuati. sunt oculi mei, siispicientes in excelso<>:
Thyniiyd ben myn iyn, uplokwge in hif,.
IMyn ijen ben J)inned, Jiat is, my Jioujt and m}Ti entent
ben purgid of Nile lustis, and foule willis, and \eine J)on5tis,
and maad sotU and semely in Jje love of Jesus Crist ; and
so j>ei ben uplokinge in heijte io Jie joie of hevene, not
pressid doun in love of ))is world.
Domine vim patior ; responde pro me quid dicam ;
ant quid respondebit mihi cum ipse feeerim : Lo'd.
force I stiffre, answcre for me what schal I seyn, or ivhat
schal T^ ansidrc to me ichanne I have do.
Lord, I suffre force, jjat is, violence of siiknes and disesis
abo^•e ni}- my5t ; Qiat is "] answere for me, ])at is, be boru
of myn amendement; for my wille is, if }>ou wUt suffre, to
amenden )jat I have errid. It is greet perel to synnen, but
myche more to be founde in ligginge where God is borowe ;
])erfore ech Cristen man ])at J)Oru synne breki)) his tru])e dis-
pisi^i I'c boruheed of Crist, \2X witnessi]? ech trewe mannys
trujje. But what schal I sey to God whanne I suffre rijtwiisli
])is pe}'ne ? or what schal God answere to me whanne I have
synnyd grevousli in his si;t, and he but as rijtwiis venger of
S}-nne puneschi]> it ri5tn'iisli ? For he is makir of my kynde,
as a slij werkman, knowynge betere how his hondi-werk is
defoulid jian I, ))0U5 I were keper ferof For whanne I hadde
defoulid it, I coude not, ne noon ojjir, amenden it \ri);outen him ;
and I knewe J>at I have ofte defouhd his werk wilfully, and he
» ie, U.
^ These words ai-e redundant.
■> ' excelsum ' in the Vulgate.
EXEGETICAL AND DIDACTIC. ii
as ofte haj) recounsilid it; but now me schamejj wij) mysilf,
kno\¥inge him for lai5est Lord, and me for moost vile wrecche.
How schulde I dore Jiinke to meve him fius ofte to amende my
wilful defaute ? As who seie, jse best is in al angwische to take
Goddis sooude mekely, and preien him of mercy, ))at dide as it
was his wille. And Jjerewijj,
Eecogitabo tibi omnes annos meos in amaritudine
anime mee : I schal J>tnke ayin to pee alle my yris, in hUtir-
nesse of my souk.
I schal Jjinke to }>ee, fiat is, for fie heriyng of Jiee I schal
bringe to my mynde alle my jeeris, ]jat is, al my liif J>at is
passid, in which I knowe me coupable ; and }>at in bittirnes of
my soule, ))at is, bittirnes of sorowe be in my soule for my
synnes, and so I schal Jioru ))i mercy waische me clene of alle
fil[)is, lovynge Jji name wijjouten eende, more qwemynge J>ee
wij) heriinge j^an evere I displeside ))ee in synnynge.
Domine, si sic vivitiir, et in talibus vita spiritus mei,
corripies me, et vivifleabis me. Eece in pace amaritudo
m.ea amarissima : Lord, if man so lyve and in sich pe liif of
my spirit, pou schalt chastise me, and pou schalt qwikene me. Lo,
in pees my bittirnes bitterist.
Lord, if man so lyve, as who seie, it is a general rule fiat man
so lyve, }>at is, })oni verri penaunce, — and in siche, jjat is,
hatrede of synne and in love of ri3twisnes, is }>e liif of my spirit,
— ellis it is deed, — fierfore ))OU schalt chastise me here as Jjou
doost \\ sones, Jjat I peresche not wi}> sones of j)is world
wijiouten eende. And chastisynge J>ou schalt quykene me,
J)at is, })0u schalt jeve to me perfijt heeljje. For lo, in pees,
fiat is, in verri pacience, is my bittirnes, J)at is, my siiknes ; and
tribulacioun })at J)0u sendist, of me is suffrid pacientii and in
pees wi))0ute grucchinge, fiou^ it be seen bitteriste while o}>ere
men ben in wel})e.
Tu autem eruisti animam meam ut non pertret, pro-
jeeisti post tergum tuum omnia peceata mea: But pou
delyveridist my soule pat it pereschide not, pou kestidest bihynde pi
bah alle my synnes.
pou ordeynedest me to ))i love, and into jjin heriyng ; delyvere
my soule ofdeej; of synne, Jiat it peresche not wi]) \% soulis of
I a wrCLIF'S WORKS.
wickide men, which J)Ou neij^er delyverist fro synne ne fro
helle. pou castidest bihynde J^i bak to forjeting alle my synnes,
]jat ))0U se hem not to ponesche, for whom ])0U hast poneischid
sufficientH here, })0u wolt not ponesche eft wi])0Ute newe
forfetynge.
Quia non inferniis eonfltebitTir tibi, neque mors lau-
dabit te ; non expectabxmt CLui deseendunt in lacum
veritatem tuam : For helle schal not schryve to pee, ne deep schal
not herie pee ; and po pat listen in pe lake wole not abide pi
sopfastnes.
Helle,— Jiat is, he or sche Jjat is sett in ))e derk ground of
synnes; for siche schulen not schryve to Jiee; for Jje devel
byndij) his herte and his mou)), ]>at he telle not his synne to ]jee
\vi}) wille to amende it. Ne dee]), Jjat is, he jjat is deed in
dispeir, schal not love }>ee, for no fair heriyng is in )>e mouj) of
))e synful man. And ))0 Jjat lijten in fie lake of dampnaciomi
schulen not abide ))i so))fastnes, jjat is, \&i han noon hope to be
detyverid J>oru Jesus Crist, bier of mankynde. But,
Vivens, vivens, ipse confitebitur tibi, sicut et ego
hodie ; pater notam faciet flliis veritatem tuam ' :
Lyvynge, lyvynge, he schal schryve to pee, as and I in pis day ;
fadir schal maki knowen to sones pi sopfastms.
Lyvynge in body and lyvynge in grace, he schal schryve
to })ee, lovynge J)i name, as I ))is day, )>at is, in Jiis present liif,
schal herie Jiee. For ech good fadir bodili and goostli lyvynge
in dreede of God, aftir \t foorme of trewe matrimonye, or after
fie office of trewe presthood, schal make knowen to hise sones
Jjoru trewe teching Jii sojjfastnes, })at is, verri sojjfastnesse of
truj^e in fe loore of Cristin mannys religioim. For wij> wrong
is he clepid fadir of whos fruyt God is not heried.
Domine, salvum me fae, et psalmos nostros cantabi-
mus cunctis diebus vite nostre in domo Domini Dei
nostri : Lord, make me saaf, and cure salmes schulen we synge
alle pe dayes of our e liif in pe hous of our e Lord God.
Lord, make me saaf of jje devels foundingys, and of alle oJ)ere
yvelis wi}>inne and wi))Oute, and we schulen synge oure salmes,
' corrected; T has suam; U om.
EXEGETICAL AND DIDACTIC. I3
\2i. is, we schulen make solempne j)in heriingis wil^ herte,
mou]j, and bond, alle \& dayes of oure liif, j^at is, contynuely
while we ben in goostly liif, and in charyte in Goddis hous,
]jat is in holy chirche ; of dwellinge out J^erof, J^oujt of herte,
ne salm of mou];, ne werk of bondis, is not qweemeful to
Jesus Crist.
[THE SONG OF HANNAH. J
[ I Sam. ii. i — lo. ]
Exultavit cor meum in Domino, et exaltatum est
eornu meum in Deo meo : Myn herie gladide in oure Lord,
and myn hornys hiyd in my God.
Helcana fat was fadir of Samuel hadde two wyves, Ffen-
nenne ' and Anne. By Ffenenne, ))at first woxe in berynge of
children, is bitokenyd ])e synagoge of jje Jewis ; by Anne, ))at
was first bareyn, and sijiin bigan to be more multiplied J>an
l)e tojiir, is bitokenyd \t Chirche of Cristen men. Wherfore
Anna brest for)) in heriynge of God, and made Jiis Salm,
enditinge it J>e Holy Goost, stirynge us to J^e heriinge of oure
God ])at ha)) take us fro \& errours of he))en men. At )>e
bigynnyng of her song sche schewij) ))at in God is her deliit,
and sei)>, as in figure of us, Myn herte gladide in my Lord, in
))e fruit of good werk and of meedful meditacioun, ))at was sory
for my bareynheed; and hi^ed is myn horn, ))at is, my goostli
strenk))e, in )>e which I putt awey my scoorners, hoping in my
God, not in mysilf, ne in vanyte of ))is world.
Dilatatum est os^ meum super inimicos meos, quia
letata siun in salutari tuQ : Largid is my moup upon myn
enemyeSj/or I joiede in pin heelpe.
pat is, wilfully and wi)) gladnes I openede my mouj) in ])e
heriinge of God, above my foos, ))at is, moore )ian ))ei )>at
schameden me and dispisiden me bifore; and ))at for I joiede
' Pbenenna, in Vulg. ^ corrected from Vulg. T has cor.
14
WYC LIE'S WORKS.
not in pompe and in vanyte of vein joie, but in ])in heeljje, J)at
is, in Jesus, j^at me haj) hijed in vertu.
Non est sanetus ut est Dominus, neque enim est alius
extra te, et non est fortis sieut Deus noster : Noon is holy
as cure Lord, /or noon oper is out of pee, and noon is stalworpe as
is owe God.
Noon is hooly, ]>at is, fre of synne, as is oure Lord Jesus
Crist, for noon oj>ir is )>at is holy out of pee, for in ])ee and ]joru
))ee is ech man hooly. And noon is stalworjie to vengen yvele
deedis as oure God is, j)at jeldi]) to ech man aftir his yvel wille.
perfore ))e '■ scorners and J)e ^ dispisers of meke pore men, and
honourers ^ of riche men,
Nolite multiplieare loqui sublimia gloriantes: Willip
not niultiplien to speke hiy pingis gloriynge.
Willijj no moore jeve to joure tunge leva to speke proudli,
for J>at je ben hijed of J>is world, for J>at myjt is but schame and
sorowe to 50U, if je coveiten hem, joiynge in richessis fioru pride
in 50ure delicis and leccherye. And if je bijioujten jou wel, ;e
schulden have more sorowe \a.n joie, for je jeten noon o}>ir
hevene, but if je dispende hem at Goddis wille.
Recedant vetera de ore vestro, cLuia Deus scienciarum
Dominus est, et ipsi preparantur cogitaciones : Olde pingis
departip fro •^oure moup,for God of sciencis is Lord ; to him ben
redied pou-ifis.
Olde J>ingis ben lesyngis, false o\\s,, cursingis, sclaundringis,
backbityngis, and grucchingis a3ens Goddis wille and his
sooude, whiche schewen ))at je dwellen in joure oold liif ; but
if jee wolen plese God, departe \o fro joure mouJ> jjat 56 use
hem no more, but newe speche in newe liif; for God of
sciencis ]5at al woot and al may is Lord, streitly deemynge
joure oolde errours, and to him ben Jjou^tis redyed, for he
knowijj wel al |jat 5e ]>inken, and whereinne joure dehit is moost.
Fyve fiingis ben founden in a man, — Jjoujt, affeccioun, entent,
werk, and speche. pe J^oujt schulde be devout and hooly, Jjc
affeccioun cleene, J)e entent rijt, ))e werk ri3twiis, and ]je speche
atempre.
36, U.
om. U.
So in U ; honouris, T.
EXEGETICAL AND DIDACTIC.
15
Arcus fortium superatus est et inflrmi accincti sunt
robore : \)e bowe ofpe stalworpe is overcomun, and pe dike ben
gird wip strenkpe.
pe bowe of Jjc stalewor))e is Jie trist of riche men and cove-
touse, jjat }>ei beenden to wynne to ))e honour and lordschip of
)jis world, and \^X is overcomun, for Crist ha]> dampnyd it, and
schal breken it, and casten it into J)e fier of helle. And siike
men, Jiat is, meke men and feble in her owne ijen, wijjoute
presumpcioun and pride, ben gird wif strenkjje, jjat is, wij;
goostli virtu ; J)ei ben maad stable and lastinge in good jjoujt,
to fijte ajenis her goostli enemyes wijj devoute preiers, and
ajein her bodily enemyes wi|) meke suffraunce ; for alia gode
men han manye foos, while fiei ben in {)is liif.
Eepleti prius, pro panitous se locaverunt, et fameliei
satTirati simt : Firste fillide for looves pei kyden hem, and pe
hungry ben fillid.
Who ]>at first werun fillid in erfieli lustis and bolueden in
looves, ))at is, for fode of soule, Jjei leyden hem, J)at is, \€\
5even hem mekely to resseyve })e loore of hevene ; and so Jje
hungry, Jiat is, desirynge rijtwisnes and \t word of hif, ben
fillid in swetnes or eendelees joie. And so longe schal }>is
goostli breed laste.
Donee sterilis peperit pliirimos, et que multos habebat
Slios inflrmata est : Til pe bareyn have boren manye, and siche
pat hadde many sones be maad siik.
Til Jje bareyn, }>at is, })e Chirche of Cristen men fiat first
was bareyn of trujje and good werk, have borun manye sones
goostli to Crist, and }>e synagoge, Jjat hadde manye fleschly
sones, was maad syke ^, fat is, it is knowen Jiat it broujt no
man to perfeccioun, and now bringif) no man to salvacioun.
Dominus mortiflcat et viviflcat, dedueit ad inferos et
reducit : pe Lord sleep and he qwikenep, he ledip to helle, and he
bringip ayin.
Oure Lord slee}) hem jjat loven Jiis Hif outragiousli, and
qwikene]) hem Jiat forsaken ))is world and dispisen fiis hif for |)e
liif eendelees. He ledij) to helle, J^at is, he settif) drede of helle
in synful men, and so he bringijj hem ajein to hope of liif.
' So in U ; T has liHi.
i6
WFCLIF'S WORKS.
Domimis pauperem facit et ditat ^, humiliat et sub'
levat : Oure Lord maki}> pore and he makip riche, he mekip am
he upliftip.
Oure Lord mercifully maki)) a pore man riche of eendelees
goodis, revynge his herte fro covetise and erjjeli love ; for he
made him not riche })Oru rijtwiisnes, but if he firste made him
pore in herte ))0ru mersy. He meki]> ^e proude to peyne oi
devels, and upliftiji ))e meke to joie of aungelis.
Suseitans de pulvere ^ egenum, et de stereore erigens
pauperem : Rasynge pe nedy out of dust, and out of fennt
ri-ifinge pe pore.
Reisinge wijjinne })oni grace out of dust, f>at is, fro pel liif
jjat is stirid wij) ech wynd of temptacioun, ]>e nedy, ]>at is, him
)5at knowijj his goostli nede, and Jierfor is he evere askynge of
God )>at he be stable in his love and not movable as dust;
and out of J>e fenne, )>at is, of corrupcioun of bodi, rijtjTige \t
pore })at dispisij) ))e falsheed of J>is world, makinge him jjoru
grace |;e holy lovere of Jesus Crist.
TJt sedeat cum prineipibus, et solium gloriae teneat :
pa/ he sitte wip princis, and holde pe soler of glorie.
pat is, ))at he be wij) meede and reste of )je apostlis, and in
)>e day of doom holde )>e trone and ))e pouste of deemynge.
Domini enim sunt cardines terrae, et posuit super eos
orbem: For pe lordis hen pe haccis^ ofpe erpe, and he sette on
hevi pe world.
pe herris of er}>e ben ))e perfi3t men of holy Chirche in truj)e
and charite, Jjoru whiche ojiere men ben broujt to stablenes and
fastnjTig ; and he sette on hem ]je world, ))at is, hem he sette
]je ground of his Chirche, as wyde as it is ]>oru \^ world.
Pedes sanctorum, suorum servabit'; impii et in
tenebris eonticeseent ^, quia non in fortitudine sua
roborabitur vir: ''^e feet of hise seyntis he schal kepe, and pe
wicktd in derhnes schulen be siille, for not in his stalworpnes
schal a man be strengpid.
pe feet, ))at is, j>e gode afifecciouns and J>e devoute desii-is, of
' corrected from Vulg. ; dicat-, T. ^ corrected from Vulg. ;
pulverem, T. = berres, U. ' corrected from Vulg. ;
seruahunt, T. ' corrected from Vulg. : conlicissenl, T.
WYCLIF.
EXEGETICAL AND DIDACTIC. i7
hise seyntis, J^at is, of hem whiche he halowij) and holdij) cleene,
he schal kepe fro fallyng, for on \o feet \€\ goon to God.
And wickide men wijjouten pite of her owne soule, in derkenes
of ignoraunce and yvele deedis, schulen be stille, \2X \€\ have
not God to queeme \ ne schryve her synnes verrily. For not
in his stalworjjnes is a man strengj)id, Jjat is, holy men han no
presumpcioun of her owne virtu ne of streng])e, as proude men
han, which strenkjje is chesoun of her dampnacioun.
Domimun formidabtint adversarii ejus ; et super ipsos
in coelis tonatoit : p^ adversaries of oure Lord schulen drede
him, and above hem in hevene he schal pundir.
Goddis enemyes ben alia fat doon ajein rijtwiisnes, or |>at
lovan falsheed. And if Jiei wolan not now dreade wi]; her wille,
]jei schulen be maad to drade him ajain har wille, whanna he
schal deeme; Jjanna he schal orribly Jiundir above hem his
draeda, seiinga to ham, Go, je wariede wijtis, into fier wijJOUten
eenda, J>at is greijiid to \t devel and hise angels.
Dominus judicabit fines terre, et dabit imperium
regi sue, et sublimabit cornu Cristi sui : Oure Lord schal
deeme }>e eendis qfj>e erpe, and he schal yve empire to his kyng,
and he schal hi'^pe horn of his Crist.
Oure Lord schal deema \t eandis of arjia, not j^e bigyn-
nyngis ne jje mydward ; for ach man schal be deemyd of God,
sich as ha is founden in J>e eende of his liif. And J)anne ha schal
3eve empire, Jiat is, alle chosun men })at lyveden in hise com-
aundemantis, to his kyng, j>at is, to Crist, Jiat is his sone king.
And he schal hijen \t horn of his Crist, jjoru ])a which he blew
away al jie myjt of his enemy.
' love not God, U.
WOKKS. VOL. III.
WY CLIP'S WORKS.
[THE SONG OF MOSES AND THE CHILDREN
OF ISRAEL.]
[Ex. XV. I — 19. ]
Cantemus Domino, gloriose enim magnifieatus est;
equum et ascensorem ' dejeeit in mare : Synge we to oure
Lord, for gloriousli he is worschipid ; pe hors and pe slier he
caste doun into pe see.
We ]>at ben lad out of Egypt, \z.\. is, out of \t derknes of
vicis and out of fe afHiccioun of erjieli bisynes, synge we to
oure Lord, ]>at is, herie we him, J>ankinge him wi)) al ]>e
devocioun of oure herte, for gloriousH he is worschipid in sich
delyveraunce, jjat dee|) is distried in glorios victorie. pe hors,
Jiat is, alle dampnable wrecchis J>at now beren hem ful proude,
and ]>e stier, ))at is, }>e devel, whom alle yvele membris '" beren ^,
he caste doun into J)e see, }>at is, into J>e pit of helle. pis schal
be fulfiUid in \it day of doom; Jierfore we, jjoru grace de-
lyverid, synge we to God and seie,
Fortitudo mea et laus mea dominus, et factus est
TTiihi in salutem. : My strengpe and myn heriynge pe Lord, and
viaad he is to me into heelpe.
poru him we ben stalworjje to stonde, Jjoru him we schulen
be heried, whanne oure enemyes J>at ben now heried schulen be
dispisid ; and he is maad to us into heelj>e eendelees, and her
stijer to hem to eendelees dampnacioun.
Iste Deus meus, et glorifleabo eum, Deus patris mei,
et exaltabo eum : He is my God and I schal glorifiai him,
God of my fadirs, and I schal hiyn him.
He, ))is Jesus Crist, jever of grace, is my God ; and >erfore
I schal glorifien him. pat is, I schal seke his joie and heriyng,
1 corrected fiom Vulg. ; assensorem, T. " men U
' FromU; om.T.
EXEGETICAL AND DIDACTIC.
19
not myn, for he is God of my fadir, patriarkis and apostlis, and
I schal hijen him ])at his name be honourid J)Oru me.
Dominus quasi vir pugnator, omnipotens nomen ejus ;
currus Fharaouis et exercitum ejus projecit in mare :
P^ Lord as a manfi'^ter, almh,ti his name ; }>e cartis of Farao
and his cost he caste into pe see.
Oure Lord is fijtir, for he beti}) out \% devel fro ))e hertis of
hise servauntis; Almyjti is his name, for no))ing may ajen-
stonde him. And ]jat is wel seene, for }>e cartis of Farao, Jjat
is, )>e boostful pride of \t devel, and his oost, Jjat is, alle
unrijtwise men })at serven to him as hise trewe knyjtis, for Jjei
han levere to dien in pryde and in malice })an to lyve in meke-
nes and charite, hem he caste into ])e see, Jiat is, alle siche on
domesday schal Crist caste wi]j \t devel, fadir of alle J>e children
of pride, into Jie bittir peyne of helle wijiouten eende.
Electi principes ejus submersi sunt in mari rubro.
Abyssi operuerunt eos; descenderunt in profundum
quasi lapis : Hise chosone princis ben drenchid in pe Reed see.
Depnessis hiliden hem ; fiei li'^tiden into pe depnes as a stoon.
pe chosone princis of Sathan ben Jie gloriouse princis and
prelatis, wij) ojiere lustful riche men of \e world, );at setten al
her love and her likyng in erjieli wel|)e; J)ese schulen be
drenchid in })e Reed see of eendelees fier, for here Jiei ben
drenchid in \e blak see of synne. Depnesses of helle schal
hile hem, \&t J>ei se no more of her vanyte ; J)ei lijtiden into })e
ground of turmentis, as a stoon cast into }>e ground come))
nevere ajein.
Dextera tua, Domine, magniflcata est in fortitudine ;
dextera pereussit inimicum; et in multitudine glorie
tue deposuisti omnes adversaries tuos : pz' rzy hond, Lord,
is worschipid in strengpe ; pi ri^t hond smootpe enemy ; and in
mychilnes of pi glorie pou didist doun alle myn adversaries.
pat is, — Lord, ])i Sone schewide strenkjje ajein Jje devel, and
refte him his myjt; and for ))e heriyng of Jii myche joie \ou
didist doun alle yvele spiritis and vicis of her oold seete, Jiat ))ei
hadden no power in my soule.
Misisti train ^ tuam que devoravit eos sicut stipulam ;
^ So in U ; T has terram.
C 2
30 WYCLIF'S WORKS.
in spiritu furoris tui congregate sunt aque : pea sentisf pi
wrappepat eel hem as stable. In spirit of pi breep gaderid ben
wairis.
pou sentist J>i wrajjjje, ]>at is, ]>ou didist veniaunce on hem, Jie
which eet hem as fier waastij) stoble ; hard veniaimce is in fier.
In spirit of J>i bree]>, ]>at is, \y spirit ■wra))f>ide, gaderid ben
watirs of al turment to synful men.
Stetit \inda fluens ; congregati sunt abyssy in medio
maris : \)e flowynge waiir stood ; gaderid ben depnessis in myddis
ofpe see.
pe flow}'nge watir stood, ]>at is, Jje peyne of proude bolnyd
maliciouse dampnyd men and wommen lastijj wi}>outen eende.
Gaderid ben depnessis of alle sorowis in myddis of Jje see, J)at
is, in ))e foulist pitt of helle, Jiat fiei ben poneschid fiere eende-
lees, ]>at ben depe here in malice and wickidnes. But first, —
Dixit inimicns, Persequar et eomprehendam, dividam
spolia, implebitur anima mea : p« enemy seyde, I scJial
folowe, and I schal take, and schal departe spoilis, my soule schal
befulfiUid.
pe enemy \t devel seide, I schal folowe wijj yvel eggyng
Cristen men \z.l turnen out of Egypt and hasten into ])e lond of
hevene, and I schal pursue hem wi)) snaris of dyverse temp-
taciouns and manyfoold errours and fantums. I schal departe
spoilis, }>at is, whanne J>ei ben wi))drawe fro clennes and charite,
I schal putt hem in dp^erse vicis and crueltees, and so my wille
schal be fulfiUid in hem. For \t devel coveitij) no moore but
to han me out of charite, for Jianne ben J>ei lost fro grace if ]jei
dwellen in pride and malice. And if \€\ stonden a^ein me, —
Evaginabo gladium menm, interflciet eos manus mea :
/ schal drawe out my swerd, and hem schal myn hond sle.
I schal outdrawe, )>at is, apeertly I schal schewe bifore her
ijen my swerd, }>at is, venemouse lustis and likingis of deedly
syimes, and jjoru \o my myjt schal sle hem goostli. Manye he
slee)) but not alle, and al his malice schal })e wickider ben.
riavit spiritus tuns, et operuit eos mare, submersi
sunt quasi plumbum in aquis vehementibus : pz' spirit
blew, and pe see hilide hem; drenchid pei ben as leed in grete
wairis.
EXEGETICAL AND DIDACTIC. ai
Thi Spirit blew, })at is, veniaunce passynge of ))i wille fel on
hem; }>e see hilide hem, Jiat is, Jje devel wij) alle }>at he hajj
disseyved schulen be swolowid of helle, ))at \€\ angre not aftir
gode men. Drenchid }>ei ben hevy as leed, for bir|jun' of
synnes, in grete watris, Jjat is, in grete turmentis )>at nevere
moun be goon.
Qtiis similis tui in fortibus, Domine ? quis similis tui
magniflcus in sanetitate, terribilis atque laudabilis, et
faciens mirabilia ? Who is pee liik in slalworpnes, Lord? who
is pee liik, worschipful in holynes, feerdful and preisable and
doinge wondris f
Who is hik to oure Lord ? as who sey, noon ; for he doo); al
})at he wole, and nofiing is doon wijiouten his suffring and his
wille. perfore is he worschipful in largete of ^iftis of grace to
holy men, feerdful in veniaunce of yvele men, and to herien in
delyveringe of rijtwise men, and doynge wondris in hijinge of
meke men and pore, and in doun-castinge of proude men.
Extendisti manum tuam, et devoravit eos terra. Dux
fuisti in misericordia tua poptdo tuo, quern redemisti :
^ou sirecchidist pin hond, and pe erpe devouride hem. Leder
pou were in pi mercy to pi folk pat pou bou^tist.
Thow schewidist \\ myjt to }ie veniaunce of hem J)at weren
eten here wij> erjieli covetise, sleinge hem sodeinly, and put-
tinge 4iem into helle ; but in \i mersi }>ou leddist to hevene alle
meke folk, dispisers of synne, for Jiei ben \m heritage boujt wifi
J)i blood.
Et portasti eum in fortitudine tua, ad habitaeulum
sanctum tuum: And pou beere him in pi strenkpe to pin holy
woniyng.
pat is, in J)i virtu and ))i.goodnes ))0u berist }ii loviers fro Jie
malicious bisynes of J)is world to J)i wonying in eendelees joie.
Ascendunt populi et irati sunt ; dolores optinuerunt
habitatores Philistiim : p(? folk stieden and weren wrappid ;
sorowis weeldiden pe wonyers of Filisteis.
Gode men dispisen fiis liif and haasten to hevene; J>anne
fendis and yvele men comen and casten before hem manye
22
WrCLIF'S WORKS.
noyes to letten hem ; and if Jiei moun not overcomen hem, f>ei
waxen wrojie, and })oru her wrajijje and indignaciouns, J)e whiche
])ei han ajein rijtwise men, jjei ben endurid in her unskilful
errour til eendelees dee]> weelde Kem. And so Jiei ben liik to
})e wonyers of Filistiym, \z.\. ben fallynge })0ru drinke, for \t\
ben drunke l^oru malice and pride, jjat Jjei han no witt to
amende hem, but liggen as drunken men in erj^eli lustis.
Tunc conturtaati sunt prineipes Edom, robustos Moab
otatinuit tremor, obriguerunt omnes habitatores Cha-
naan: \)aiint ben troublid pe princis of Edom, tremhlynge weel-
dynge pe stalworpe of Moab, alle pe wonyers of ChaTiain waxen
Starke.
pe princis of Edom ben erjieli kyngis, ]>at of pride and
tirauntrie Jiristen mennys blood \vij> injuries ; f>ese schulen be
troubUd whanne Crist deemej), fiouj \t\ ben now holden ful
glorios. pe stalworjje of Moab ben alle ]je proude princis ',
prelatis, and prestis of Jiis world, })at maken hem stronge in
getynge of richessis |jat Crist and hise forbeden to hem. Boost-
ynge of her power schulen tremble, for her dampnacioun may
not be ajein-clepid, for stinkinge of her ypocrisie. Wonyers
of Chanaan ben chaunsable men and unstable in good purpos,
knowen defautis and amenden hem not, but for love of covetise,
or for drede of noies, ofte tymes assenten or letten to sey \t
so])e. But manye of ])ese schulen be movyd Jjoru tru}>e and
charyte, and so J>ei schulen waxe starke for drede, havynge
sorowe in her hertis for lackinge of socour to helpe in Goddis
cause, for enemyes schulen multiplie, and fewe doren holde
fie trujje. But, for \qm failist not in dayes of angwisch to
j)i loviers,
Irruat super eos formido et pavor in magnitudine
braehii tui : Falle on hem dreede and qwaking in pe greethecd
of pin arm.
That is, make ))in enemyes in drede of Jii doom so afeerd for
fiee, Jjat \t\ have no myjt to distrouble jii servauntis in her weye.
Mant immobiles quasi lapis, donee pertranseat popu-
lus tuus, Domine, donee pertranseat populus tuus iste
' proude men, V : rest of sentence om.
EXEGETICAL AND DIDACTIC. 23
quem possedisti : Maad be pd unstable as a stoon, ill pat pi
folk passe, Lord, til pi folk passe, pis is pe which pou hast weldid.
pat is, yvele men be holden in hardnes of obstynacioun, til
\dX ]je folk ]jat ]50u hast chosun be groundid in stedefast bileeve,
for jianne J^ei ben passid fie dreede of Jjis liif.
Introduces eos, et plantabis eos in monte hereditatis
tue, flrmissimo habitaeulo quod operatus es, Domine:
\)ou shalt lede hem into pe lend, and pou schalt sette hem in pe Ml
of pin heritage, and in pifastist wonyng, pe which pou wroin,tist.
Lord.
pat is, ))0U schalt out-lede hem jiat ben out-cast and deed
for ])i love into ))e lond of lyvynge, and setten hem an hij
in heven, \2X is fast wonyng wijioute angir or envye, }>e which
J)OU wroujtist to hem, J>at }>ei moun be in endelees rest.
And \'!X is,
Sanetuarium tuum, Domine, quod firmaverunt manus
tue. Dominus regnabit ^ in seculum et ultra : pz' seyn-
tuarie, Lord, pe whiche pin hondis fastneden. Oure Lord schal
regne wipouten eende and over.
In Jjat seyntuarie oure Lord schal be kyng, Jiat is, in all savyd
men wi}>outen eende ; and over, he seifi, for he is bifore al })ing,
and over al J)ing, — bifore al Jiing as maker, bifore al ))at is
maad, — and over al ])at is or schal be, for of him fiei ben alle,
and wijiouten him moun \€\ not be.
Ingressus est enim eques Pharao cum curribus et
eqtiitibus in mare, et reduxit super eos Dominus aquas
maris : Pharao and hors wip charis and horsemen entriden into
pe see, and oure Lord brou-^te on hem pe watirs ofpe see.
pat is, J)e devel sittinge in yvele men is entrid into ])is world
to tempten and to angren wij) alle hise lymes gode men ; but
oure Lord bringij) on him and alle hise Jie peynes of helle.
Klii autem Israeli ambulaverunt per siccum in medio
ejus : But pe sones of Israel yden bi drie, in myddis of it.
pat is, trewe Cristen men, folowynge Crist, passen Jjoru jie
world to hevene by Jje drie wey of meke chastite and charyte,
wi))Oute watris of fleschli lustis.
' corrected from Vulg. ; regnavil, T. I
24
WFCLIF'S WORKS.
[THE PRAYER OF HABAKKUK.]
[Hab. lii. 2 — 19. J
I Domine, audivi audieionem tuam, et timui : Lord,
I I herdc pin heeryng, and I drcdde.
I Lord, ))oru Jje prv\yte of Jjin incarnacioun I knew ]jee verri
God, havynge mersy of \vs\ hondywerk, and I dredde ; J)at is,
I Jjouj al my soule were glad, I helde me unwor]>i to heere sich
an heerynge.
I Domine, opus tuum, in medio annorxim viviflca illud :
I Lord, pi icerk, in viyddis o/ycris, qwikene it.
Lord, }>is woundirful natyvyte of \t Mayden is ]>i werk, not
werk of mannys kynde ; in myddis of jeeris, fiat is, in fulnes
of t}Tne, q^^'ikene it, fiat is, sende )>i Sone to qwikene us.
In medio annonun notum facies. Cum iratus fueris,
misericordiae recordaberis : In myddis of yeris pou schali
make knoivcji. Whajine pou were wrappid, of merci pou schali
bipinke.
In })e laste eelde Jjat now is, ))at is clepid myddis of 3eeris,
for it is in fulnes of tyme and of grace in which Crist is maad
knowen to aJle )>at wolen come to him, for now is fie tyme in
which he fioujte to do mersy.
Deus ab Austro veniet, et sanetus de monte Pharon :
God schal come of pe Soup, and pe holy ofpe Ml of Far on.
pat is, Jesus Crist shal come fioru tnijie and love bi f>e myjt
of his Fadir and fie heete of f)e Holy Goost, and knowj-nge
of his lawe.
Operuit eelos gloria ejus, et laudis ejus plena est
terra : His glorie keveride /lerems ; and of his heriing ful is
pe erpe.
pat is, trufje and love \OTa fie which he is glorified hilide
fe apostlis and ofiere holy men as honorable clofiing, and so
he is heried fjoru al holy Chirche, of hem f>at weren fjis clofiing,
and of noon ofiir, Jjouj fiat he be in holy Chirche '-
' U om. of hem — Chirche.
EXEGETICAL AND DIDACTIC.
25
Splendor ejus ut Vas. erit, cornua in manibus ejus :
pe schynyng of him schal he as l^i, horny s in hise hondis.
pat is, {le verri knowyng in his lawe makij? alle men jiat
holden it brijt and schinynge in his love, for it suffri)> not \t
knower to erre. He knowijj it verrili Jiat fulfiUiJ; it, not ))at
redij) it or tellijj it, for so doon ipocritis, enemyes jierof; and
hornys in hise hondis, Jiat is, hise hondis weren strecchid and
naihd in two corners of jje cros. Bischopis mytrid wi}> two
hornys figuren J^at )>ei schulden Jioru good ensaumple putte
Jie folk fro vicis to virtues, but now ))Oru pride and covetise
\€\ ben principal ensaumpleris of turnynge fro virtues to vicis ;
for Jie which distruccioun Crist dyede on Jje cros. Ffor,
Ibi abscondita est fortitude ejus. Ante faciem ejus ibit
mors : ^ere is hiy'd his strengpe. Bifore his face deep schal go.
There, jjat is, in mekenes of \t. cros, was hid in manheed jje
strenkjje of his Godheed ; and ))ere deej) wolde have fled his
prescence, but it myjte not ; for he diynge overtook dee)) and
slouj it, as he seij). Dee]?, I schal be Jii dee}), and helle, I schal
be ))i bityng. He Jiat bitij) a ))ing, he takij) a part ])erof in his
mouj) and ano))ir part he leve)) wij)0ute ; so dide Crist wij)
helle. Alle gode men he took wij) him, and develis and yvele
men he lefte ])ere.
Egredietur dyabolus ante pedes ejus. Stetit et mensus
est terram : \)e devel schal goon out bifore hise feet. He stood,
and he mat''- pe erpe.
Ffor at \e comynge of Jesus Crist ])e devel jede out of manye
bodies and soulis, and ))anne Crist stood and mat {le er])e, ))at
is, chosun men he took as his owne, and jaf hem grace and
joie aftir \t mesure of his jevyng.
Aspexit et dissolvit gentes, et contriti sunt montes
seculi : He iihelde and he looside folkis, alio broken ben hillis
of pis world.
He bihelde wijj ijen of mersy, and he looside folkis of
boondis of synne ; and fianne J)e hillis, ))at is, proudist men
f>at bolneden in erj)eli hi3nes, ben alto broken, }>at is, \€\ weren
})oru Cristis loore maad ful meke.
' mette, U.
Hos. xlii. 14.
26
WrCLIF'S WORKS.
InctLTvati sunt colles mundi ab itineribus eternitatis
ejus: Incrokid ben pe hillis of pe icorld fro pe weics of his
CiniJeleeshced.
pat is, lasse proude men crokiden hem to ))e bowynge to
Cristis comaundementis ; and jit fro Jjat ]>ei knewen hise weyes,
bi Jie whiche he clepij) to eendelees joie.
Pro iniquitate vldi tentoria Ethiopie ; ttirbabtrntur
pelles terre Madian : For wickidius I say pe tentis of Ethiopie;
iroublid schulen be pe skynncs of pe lond of Madvan.
pe tentis of Ethiopie ben alle \z.t sen'en to ))e devel, for ))ei
ben blake and foule of synne ; ]>e skynnes of Madyan ben alle
])at dreeden not J)e rijt^^'ise doom of God, and al })ese \t pro-
fete say be troublid in peyne and turmentis for her wickidnes.
But,
N" umquid ^ in flumlnibus iratus es, Domine ? et in flu-
minibiis furor tuns ? vel in marl indignatio tua ? Whepir,
Lord, in flodis poti art wrappid, or in flodis pi breep, or in pe see
pin indignacioun ?
pat is, whe]>ir ))0u schalt suflfre alle to peresche, and al )>is
world to falle in veniaunce. As who se}>. Nay, flfor \ow. art
now he,—
Qui aseendis^ super equos tuos, et quadrige tue
salvatio : That siiest on pin horsis, and pi charis salvacioun.
pat is, J)Ou sittist in Jje apostlis, and in alle holy techers ))Oru
Jie world, to werren ajein jie devel ; J)i charis, — propirly ]>at ben
))in evangelistis, for J>ei ben salvacioun^ of men Jjat ben saaf
])oru \t holy evangelic.
Suseitans susoitabis areum tuum, juramenta tribubus
que loeutus es : Reisinge pou schalt reise pi bowe, oopis to
kynredis whiche pou speke.
pat is, J)0u reisinge holy writt in \t kno^ynge of \m. apostilis
schalt reise it in alle her meke folowers to worche ^ereafter,
)jat lay slepinge while men undirstoden it not, for ])e oolde
lawe was mysty til it was qwikenyd J)oru fa Spirit of Crist, and
so ))0U schalt fulfiUe fe ooj)is Jjat )>ou madist to Jje kynredis of
Israele.
' So in U and Vulg. ; T has nunquam.
assendis, T. ' So in U ; savacioun, T.
So in U and Vulg. ;
EXEGETICAL AND DIDACTIC.
37
riuvios sciudes terre ; viderunt te [aque'], et doluenint
montes ; gurges ^ aquarum transilt : Streemys pou schalt
schere to }>e erpe, hillis seien and sorowden , pe dam of watres
passide.
pese streemys ben holy loore fadris, \t whiche Crist departi)j
to dyverse stidis, ]>at men Jjoru hem moun take weetynge of
hevenly deew to her drie hertis. pese saien hillis, Jjat is, proude
men reisid above ojiere for richessis and pride, and Jjei sorowiden
for her synnes, resseyvynge holsum medicyns of her hevenly
lechis. And so Jie dam of watris, J^at is, ))e abundaunce of
goostly loore, passijj 'wondirfulli jjoru ))is fals world fro lovier
to lovier of Crist. Ffor,
Dedit abyssus voeem suam, altitude manus suas leva-
vit': Depnessis •SiOf his not's, hiynessis liftide hise hondis.
pat is, \o Jjat weren in \t ground of yvelis jeven her vols of
ajein-seiing to soJ>efastnes, as oure prelatis wi}> her obedienseers
and her lyvyng dispisen \t mekenes and \% povert of Crist ;
and J)e hijnes of |)e world reisid power to distrie trewe Cristen
men, adversaries to hem. And nevere-))e-lattir *,
Sol et liina steterunt in habitaeulo sue ; in luce sagit-
tarum tuarum ibunt, in splendore fulgurantis hastae "
tue : p« sunne and pe moone stoden in her wonyng ; in li'^t of pin
arrowis pei schulen go, in schynynge of pi li^inyng or gliteringe
spere.
The sunne, Crist, and fie moone, oonheed of holy Chirche,
stoden; pat is, lastingly Jjis oonheed, ground of al goodnes,
stondi)) in rijtwise men, for )>ei schulen go Jjoru lijt of })in
arrowis, Jjat is, of ])i J)urlinge wordis, J>oru londis and stondis,
woundinge mennys hertis wiji \t love of \\ lawe ; and in
schynnynge of miraclis of parfi^t lyvynge Jiei schulen make
men afeerd as lei^tynge dooj), to dwelle in her synne.
In fremitu coneulcabis terram, et in furore tuo obstu-
pefacies gentes : In gnastynge pou schalt trede pe erpe, in pi
wrappe pou schalt stony efolkis.
In gnastynge, jjat is, drede of \\ rijtwise doom, ]jou schalt
' Not in Vulg. ^ corrected from Vulg. ; gurgies, T. ' cor-
rected from Vulg. ; levabit, T. * ne\>ele$, U. = corrected from
Vulg. ; hattste, T.
28 WYCLIF'S WORKS.
meke \t hertis of manye proude men and covetouse ; and in
)>i wrafijje, that is, in manaassinge of eendelees fier, J)OU schalt
make maliciouse men stonyed for wo ))at is comynge to hem.
Egressus es in salutem populi tui, in salutem etun
Christo tuo : \>ou art goon out in heelpe of pi folk, in heelpe wij>
pi Crist.
pat is, })0U schewidist J>ee, and jit schalt to l>e eende of J)e
world, Jjoru trewe preching and lyvynge Jjereafter, to \t heljie
of trewe Cristen men dwellinge in hele, wi]) J)i Crist Jesus oure
Lord, ensaumpler of al trewe preching and l3-vynge.
Percussisti caput ^ de domo impii, denudasti funda^
mentum ejus usque ad collum: poa smvtc pe heed of pe hous
ofpe wickid, pou nakidist pe foundement of him to pe necke.
pe devel, J>at is heed of alle ])e sones of pride, ))0U smyte out
of ))e hertis of many wickide men in hour of Jii dee); ; and so
it is to trowe })at Jiou schalt smyte \t heed of pride regnynge in
hije princis and prelatis, }>e whiche blenden \& peple bi pryve
ipocrisie, and so \\ loviers schulen be stablid in ))i trewe troujie
of j)i lawe, aftir Jjc knowinge of f>is ipocrisye. And ])0U nakidist
him to ))e necke, ))at is, )>ou reftist him al J>e lappinge of pride
and ipocrisie whereinne he hadde trecherousli hankid \\ chosun,
and so )>e devel and his proude lymes han lost her power in
trewe Cristen men, and ben left but nakide heedis of hem, jjat
schulen regne above hem in helle. For God wole jjat he Jjat
eggifi a man to yvel have double penaunce of him ))at doo}>
yvel.
Maledixisti sceptris ''■ ejus, capiti ^ bellatorum ejus,
venientibus ut turbo ad dispergendum me : \)ou cursidist
to hise ceptris, to pe heed of hise fi-^ters, comynge as whirlewynd
to scatere me.
pe kyngis jerde and fie bischopis staf bitokenen her regalte
and her dignyte, by J>e whiche J>ei schulen mayntenen and rulen
hemsilf and her sogetis in resoun and Goddis lawe ; and if
jjei be turnyd ' lastynge into tirauntrie and ipocrisie J>oru pride
and covetise, God schal dampne hem as wickide men in whiche
))e devel ha)) myjt, regnynge in hem for her S3-nne. And also
' corrected from Vulg. ; capud, T. ^ corrected from Vulg. ; ceptris,
capita, T. ' corrected; tvryd,T.
EXEGETICAL AND DIDACTIC. 39
})0U cursidist \q heedis of hise fajters, for noon of ];ese \m,t
princis or prelatis doon her deedis aloone by hemsilf, wijiouten
assent of counceilers ; Jierfore he cursij; her wickide coun-
ceileers, as hedis and capteyns of her bateils, fijtinge ajens Jesus
Crist in levynge of hise comaundementis, in lyvynge, in lustis
and likyngis. For alle fiese ben helpers to \t devel \z.t comej)
wi)> manye temptaciouns to waiste gode men as dust bifore
wynd. But,
Extiltatio eoriim sieut ejus qui devorat pauperem in
abscondito : p^ gladnes of hem, as of hym pat devourip pe pore
in hidlis ■'.
pat is, al her joie is broujt to nou3t, as of him \2X spoili); a
pore man, whanne he hadde ben riche and is not, and so he
is disseyved; so schulen }>ese tirauntis of pride fallen in her
owne turn, whanne Jjei pursuen })e make fat doren not keveren
Jie %o\t.
Viam fecisti in mari equis tuis, in luto aquarum mul-
tarum : Weye pou madist in pe see to pin hors, and in pe leir
of many wairis.
pat is, in vile and clam coveitise of men, turnynge hem par-
fijtli to f>ee, lovynge \tt oonli for \\ silf, and noon ojjir creature
but for ))e and in \ee.
Audivi, et conturbatus est venter mens, a voce con-
tremuerunt labia mea : / kerde, and my wonibe is trouMid,
fro pe vois irembliden my lipps.
I herde, ))at is, I undirstood Jjoru \t Holy Goost what an-
guische gode men schulen suifre in fie eende of j)is world, and
my wombe, |)at is, my freelte, is stirid fro dreede, for f>e vois of
])at heeryng ; my lippis trembliden, Jiat is, I qwook for dreede
of Jje synne of my mou]) filid in speche, and wonyinge among
folk jiat ha]j foule lippis, foulid wi}; vein speche and unnayt;
as who seie, I dreede to telle holy wordis wij> my foule mou}),
fillid wi)) unhoneste wordis. But I, trustynge to Goddis mersy,
forsakinge and lev)'nge my synne, aftir scharp sorowe sorowide
Jierfore, wantinge ablenes of men and covenable tyme; and
I clenside my mou]> spekynge Goddis wordis, J)at bifore was
filid Jioru unfructuouse jangelingis.
1 Uddil, U.
3°
WYCLIF'S WORKS.
Ingrediatiir putredo in ossibus meis, et subter me
scateat : Rotynge go in my bones, and undir me springe.
pat is, mv flesch rote to my boones, and undir me springe
rotynge ful of wormes; ]jis befalle me heer, ))at I may fle })e
worse.
Et ut requiescam in die tribulacionis, et ascendam ad
populum accrnetiLni nostrum : pa/ / reste in day of tribu-
lacioun, and pat I slie til oure fold gird.
pat I reste wi]) halowis in day of moost angwisch, \2.\. is, in
)je day of doom, and jjanne stie to ]>e cumpany of folk gird, l^at
was so gird in J)e love of Crist fjat J>ei foujten ajen alle pale
stiryngis stalworjjli for ]>e love of Crist, pe profete assenti})
not to ))e love of ony creature )iat coveitijj }>at he rote above
er]>e, or he suifre peyne in Jie to)>ir world. And si]>en he Jjat
was so holy, for drede of peyne aftir ))is liif, and for greet desier
to be wi]) his love, Crist, coveitide here to rote quyk if God
wolde suffre it, what schulen we, ))at hoten grete avowis to
voiden angus and siiknessis of ))is liif?
licus enim non florebit, et non erit germen in vineis :
For J>e fige-tre schal florischen mi, and burioun schal not be in
pe vigTters.
pat is, greet part of Cristen men Jiat seemede to be swete
in devocioun schal no flour schewe of virtu. For )je rote of
charite, J>at is, ))e kepinge of Cristis comaundementis, })at was
wont to make men drunken in goostli joie, schal faile in hem
for her double syime, doon of hemsilf and suifrid in her neij-
bore ; and so ])ei schulen be drie and to nojjing able but to
brenne in helle.
Mencietur opus olive, et arva non afferent cibum :
p« werk ofpe olyve schal lien, and feeldis schulen not bringe forjt
mete.
pat is, hije kyngis and prestis schulen faile fro mersy, 6p-
pressynge her sogetis by her statutis, and her fe}Tied sensuris,
more for her displesing Jjan for brekinge of Goddis biddyngis ;
and so J>ei lien to God, for \ti doon not as ))ei hijten. And
feeldis, ))at ben her sogetis, myche for defaute of pilinge,
schulen faile to jeve goostli frujt to paie wi]j God; for how
schulde jiat lond bere good fruyt ))at nedi)> bojie tUrnge and
EXEGETICAL AND DIDACTIC. 31
dungynge and haj) neijjer ? Here moun sovereyns drede Jie
synne of her sogetis, leste it be arettid to her defaute. But
schulen sogetis ben excusid of her synne, for )>ei have noon
good informacioun of her curatis? Nay whi? for jjei han
resoun to lede hem wijial, in love of God principalli, and to do
noujt to her neijbore J^at \€\ wolden were not do to hem.
And faile Jjei not of Jjis double charite, and Crist schal not faile
to jeve hem double jift, to norischen wi]) her bodies and save
})erwi)) her soulis.
Abseindetur ' de ovili pecus, et non erit armentuin in
praesepibus' : Awey schal be smyten leest of pe foold, and neet
schal not be in pe cribbis.
Beest he clepi]> ech yvel Cristen man, lyvynge as beestis,
unresonable in lustis and hkyngis ; alle siche schulen be smyten
awey as dede lymes out of |je fold of holy Chirche. And neet,
}>at is, goostli travelours, schulen not be in cribbis, jiat is, in J>e
degrees of rijt liif ; for neer-hond alle at regard schulen faile in
to errour, and ]>e moost perel of alle schal be, ])at |)e greet
multitude of yvele men schulen grevousli pursue Jje fewe loviers
of Crist.
Ego autem in Domino gaudebo, et exultabo in Deo
Jesu meo : But I in cure Lord schal joien, and I schal be glad
in God my Jesus.
pis is J)e sawe of chosun men, jjat lasten stably in Goddis
love ; as who seye, Jjei J>at han here joie in erjje schulen perische
jjerewij), but I schal joien in my Lord Jesus J)oru swetnes of his
love ; and I schal be glad in God my Jesus, ))at is, my saveour,
not in ))e fals world }>at is leser of alle ]jat it loven.
Deus mens fortitude mea, et ponet pedes meos quasi
cervorum'^: God Lord my strenkpe, and he schal sette my feete
as of hertis.
Yvele mennes fete are sette' as of weike* assis, ])at ben
fastnyd as in myddis of depe leir ; so yvele mens affecciouns
ben yvele, for \%\ ben evere tackid wif) sum love J)at drawij; hem
fro Goddis love. But holy mennys affecciouns ben as of
hertis, jiat lijtly lepen over all lettingis, and casten out fro her
^ corrected from Vulg. ; abcidetur, precepibus, T. ^ corrected from
Vulg. ; servorum, T. ^ So in U ; T has yvele men ben sett. * wayke, U.
y-
WrCLIF'S WORKS.
hertis al vile glat ^ )>at stoppi)) her breej). Ellis myjten ))ei nevere
verrUi loven Jesus Crist.
Et super excelsa mea deducet me victor in psalmis
canentem : Aboveti myn hiy my victor schal lede me, in psalmes
syngynge.
Crist, ])at is verri ^•icto^ of dee)> and of J>e devel, schal lede
me sragynge to his heriinge, in salmes, )>at is, gode werkis, and
goostly devocioun above myn hij, ]jat is, above al bodily ))ing
\2X seme]> hij to fleschli men. He schal lede wij)0ute dreede
in J)is liif, to hi3 contemplacioun of God.
[THE SONG OF MOSES.]
[Detjt. xxsii. I — 43. J
Audita, celi, que loquar, audiat terra verba oris mei :
Hevettes, heere y J>at I schal speke,pe erpe heere pe wordis of my
moup.
That is, je men )>at han joure conversacioun in hevene, and
56 Jiat ben in actif liif, undirstondi]> f>at I schal seie; berij>
witnes J)at I holde not stille J>e wickidnes of my folk.
Conereseat ut pluvia doetrina m.ea, fluat ut ros elo-
quium m.euTn : My loore growe in reyn, as deew renne my
word.
That is, my loore make Jje heerers of it to here goostli fruyt
multiplied in }>e reyn of hevene, and my wordis renne in mennys
hertis as deew of grace, ]>at may coole hem in temptacioims
fro heete of vicis.
Quasi ymber super herbam, et quasi stille super gra-
mina. Quia nomen Domini invoeabo : As reyn of gras, and
as dropis of buriownyngis, for fe name of oure Lord I schal
inclepe.
Jily loore be to jou as reyn in gras, ]>at is, make it to be
greene in )>e buriownyngis of virtues ; and seemynge it is J>at
I be herd, for I schal inclepe God into myn herte, heriinge him
overe aUe Jiingis, in herte and mou)) and werk, not oonii honoure
him wi)) my lippis, as riche men and fleischely doon. perfore,
' gUt, U.
WTCLIP.
EXEGETICAL AND DIDACTIC.
33
Date magniflcenciam deo nostro. Dei perfecta siiut
opera, et omiies vie ejus judicia: ^evej> worschip to oure
God. For of God ben parfr^t werkis, and alle pe weies of him
doomes.
That is, al J)at he doijj he doi)) wij" doom, whejjir he take us
or he forsake us; he ]jat wole not erre leede him in alle
}>ingis, in trewe doom of discrecioun, kepinge him fro foly
deemynge.
Deus fldelis et absque idla iniquitate, Justus et rectus.
Peceaverunt ei, et non fiiii eius in. sorditaus : God is trewe
and wipouten ony wickidnes ri^twise ; and n\t pei synneden to
him, and not hise sones infilpis.
God is trewe in his heetynge, and he noiej) to no man
ri^twiis in jeeldinge and in vengynge. Firste synneden to
him oure former fadris, and sijjen yvele sones in filjie of
synne ; as who seye, not oonii oure former fadris synneden
to him, but no sone of her ospring is, j^at ne he is taken in
filj)e of synne.
Generacio prava atque perversa. Haeccine ' reddis
domino, popule stulte et insipiens ? Generatioun schrewid
and weyward. Whepir pou yldist to oure Lord yvel for good i'
As who seye, is j^at covenably doon, f>e servaunt to do to his
Lord ? Jjerfore se, pore fool, what wrecchidnes fiou art in and
unwiis, J>at wolt not wyte to how greet turment Jjou goest for
])i wilful foly.
Numquid non ipse est pater tuus qui possedit te, fecit,
et oreavit te P Whepir he is not pi fadir pat weeldip pe, and
made, and vorotc^te pee ?
As who seie, him Jjou schuldest love as \\ fadir 'pat made
\tt man and ordeynede ])ee to his heritage, if Jjou jjisilf wilt.
Memento dierum antiquorum, cogita generationes
singulas : Bipinke of oolde dayes, pinke alle generaciouns.
How Jjat he delyverede his folk of dyverse perels, and how
he echide encreessingli hise servauntis among yvele men, not
lesynge hem. If ])0u wolt wyte Jjat fiis is soojj,
Interroga patrem tuum, et annunciabit tibi ; majores
WORKS.
' corrected from Vulg. ; eccine, T.
VOL. III. D
34 wrCLIF'S WORKS.
tuos, et dieent tibi : Askepifadir and he schal schewe to pee,
pi sovereyns, and pet shulen sey to pee.
What is al ])at ))0U hastnede to cunne? Aske of \\ prelat
or of ])i prest, for jjei ben bounde to teche ))ee ; and if J>ei failen
in Jiis loore, wiji wrong }>ei occupien heerdis office, for in Jjat
is knowen a trewe heerde fro an hiyrid hyne, ))at he leede hise
scheep in hole pasturis and plentenous.
Quando dividebat Altissinms gentes, quando sepa-
ravit Alios Adam : Whanne pe hiyste departide folkis, whanne
he twynnede pe sones of Adam.
pis departyng was whanne men bigunnen to wone in alle
parties of erjie.
Constitmt terminos populorum juxta ntunerum fllio-
niTTi Israel: He sette pe termys of pe folk bisyde pe noumbre
of pe soTies of Israel.
That is, folk schulen be dweUinge in |)is world til jie noumbre
of Goddis sones be fulfild, fiat is, til God have as manye as he
ha)> ordeyned to be saaf
Pars autem Domini populus ejus, Jacob faniculus
hereditatis eJTis : But pe part of oure Lord his folk, Jacob
streng of his heritage.
As who seye, myche folk of ))e world is, but Jacob oonli,
Jjat is, wrastler ajein vicis, is marke of his heritage, ]>at is, ])is
marke recchi]) no firfiir jjan in siche ; alle oJ)ere ben out of
termys. perfore if J)Ou wolt be of Goddis part, loke bisily
ransakinge al J)i liif, if ony vice regne in )>ee bi wille or by
custum, and wrastle l^ere-ajein til ))0U have pe maistry, and
sette Jianne in his stide a virtu contrarie to it, strenger J>an it
was, and laste in good worching, and hope to be of Goddis part.
Invenit eum in terra deserta, in loco horroris et vaste
solitudinis : He foond him in lond deseert, in stide of uglynes
and of waste wildirnesse.
pat is, him ]>at he hadde lost he foond erringe in Jje wrec-
chidnes of ])is liif, and }>e which is uggynge for drede and wo,
and wast wildirnes for defaute of good teching, not of God,
but of sleu]>i prestis j for Jioru her pride and covetise al ))e world
is markid in synne and bareyn of gode werkis.
CJircumduxit eum, et docuit, et cu.stodivlt quasi pu-
EKEGETICAL AND DIDACTIC.
35
pillam occuli sm : He abouie ledde him, and he leride him, and
he kepte as pe appil of his iy.
Lo, what kyndenes Crist schewi)> to his lovier ! He ledde
him aboute fro yvele mennys liif, }>e nexte way to hevene, and
he taujte him in what degre or staat }>at he ordeynede hym
])anne, how he schulde love him, kepinge him in alle anoies,
as tendirly as a man in derke wody placis kepij) hise ijen fro
hirtynge, for of J^at Jjing ben men moost tendir ^.
Et sicut aquila provoeans ad volandtim pullos suos
et super eos volitans : As pe eerne ' clepynge hise briddis to
jieen and above hem fleinge.
Expandit alas suas, et assumpsit eos, atque portavit
in hujneris suis : He spredde hise wyngis and he took hem, and
bare hem in hise schuldris.
The eerne, clepinge his briddis to }>e sijt of fie sunne, whanne
he see}> jjat jjei waxen wery fleinge, he holdi]> hem up wijj hise
wyngis ; so Jesus Crist spredi)^ two wyngis of charite, upberynge
us in oure werynes, and ledynge us to virtues. And );oru his
myjt he raveschij) oure hertis to hevene, fiat we moun goostli
se sunne jiat nevere schal have settinge, where-fioru we ben
cumfortid to suffre mekely for his love alle tribulaciouns.
Domiiius solus ■' dux ejus fuit, et non erat cum eo
Deus alienus : Oure Lord oonly was his leder, and oper God
was not wip him.
Ffor he fiat hafj him to help oonli, nedifi noon ofiir, for he
is hilyng fro al yvel.
Constituit eum super excelsam terram, ut comederet
fructus agrorum : He sette him on hi'^ land pat he ete pe fruytis
offeeldis.
pat is, Crist settifi his lover in holy Chirche in mekenes, to
have deliit in abundaunce of goostii fruyt and holy, not in gredy
gaderinge of money, but in heelfie of mennis soulis.
Ut sugeret' mel de petra, oleumque de saxo duris-
simo : pa/ he schulde soulte hony of pe stoon, and oile of pe
hardist rooche.
' heron, U. ^ corrected from U and Vulg. ; mleus, T. ^ cor-
rected from Vulg. ; suggeret, T, U.
a A beautiful comment on the text.
D 2
36
WrCLIF'S WORKS.
Hony of J>e stoon he sonki)?, })at occupie}) him ententifly in
))e lawe of Crist, for it is swetter J)an hony to him ))at love))
Crist. And he schal [not]^ erre in treue bileeve. Oyle of
]je hardist roche is J>e anoyntynge of ])e Holy Goost sent fro
Crist glorified, and maad so hard in love )iat he Jiat resse)rve]>
it may suffre in {)is liif noon harmful peyne. pis hony and oile
schulden prestis xesstjve, and fynde, if \t\ traveihden truly in
Cristis vynejeerd, in so greet plente Jjat )>e swete odour J)erof
schulde flawme mennys hertis ]jat comowneden naj) hem.
ButLrum de armento et lae de ovibus, cum Eidype
agnonim et arietum fliiormn Basan : Buttir of met and
mylk of scheep, wip grees offaines of lombis and of weperis of pe
sones of Basan.
Buttir of neet is ))e stable loore of f>e ensaumplis of patri-
arkis, mylk of scheep is loore J)at fallif) to hem ))at bigyrmen
to do wel. Grees of lombis and of we))eris is ))e brennyng
desier jjat holy techers wi); her folowers han to hevene. pe
sones of Basan ben lovers of J>is world fe which ofte-siJ)e han
lordschip overe gode men here to her owne dampnacioun,
for ])e mysuse Jjerof, lyvynge aftir f>e flesch, not after Jje spirit.
Et hircos oum meduUa tritici, et sanguinem uve bibe-
rent meracissimuin : And geet wip marii", of wheek, and pat
pei drink schirui blood of grape.
Geet ben J)0 ])at enfoormen us wi)) ensaumple of penaunce,
discreetly norischinge oure hors as he may journeyen. In ])ese
us owi]) to have deliit \\i\i marowj of whete, Jjat is, wij> ])e body
of Crist, for he is J>e grape whos flesch and blood trewe Cristen
men in ))e sacrament of J>e auter in J)e foorme of breed and
wiin wor))ili resseyven, J)oru trewe bileeve her savacioun, and
yvele men and unclene her dampnacioun.
Incrassatus est dilectiis et recalcitravit ; incra^satus,
impinguatus, dilatatus : Encortif is pe loved, ayid kest up ;
he encortif ,fattid, and enlargid.
pat is, Jie folk f>at God lovede, jevvnge plente of goodis, ha])
cast up at God, dispisinge hise maundementis, multipliynge
hem in richessis. Manye siche dispisers ben now of Crist, but
' om. in T ; passage om. in U.
EXEGETICAL AND DIDACTIC. S7
noon so myche as ben ]>o Jjat schulden ben hise next folowers,
for ]>o schulden be in ensaumple of alia o))ere above hem and
binejje hem, to dispisen j^is world ])at blyndi> ]je men in covetise
of multipliinge of richessis. Ffor ech sich,
Dereliquit^ Deum faetorem suum, et recessit a Deo
salutari suo: He forsook God his makir, and he departide fro
God his heelpe.
Ffor ese and weljie drawi}) men oftsij^e to synne, and maki]?
hem to forjete God and turne to Jie devel.
Provocaverunt eum in diis alienis, et in abhomina-
cionibus suis ad iracundiam concitaverunt ^ : pfz' stiryden
bin in opere goddis, and in her wlatingis pei moveden him to
wrappe.
pat ))ing ech creature maki}; his god, what ))ing he love);
moost in his herte ; ))e wlatingis ben glotenye and leccherie wij>
covetise and pride, which God hatijj. And here moun men
seen how prelatis hije and lowe loven moore her owne ex-
cellence )>an Cristis worschip, and so Jjei worschipen false
goddis, and ben unable ))er))oru to jeve or to take ony sacra-
ment a. Whi ? —
Immolaverunt demoniis et non Deo, diis quos igno-
rabant: \)ei offriden to develis not io God; to goddis whiche pei
knewen not.
That is, Jjese Cristis enemyes qwemen not to God in her lyv-
ynge, for J^ei ben avoutreris of alle vicis, in levynge of verri
God and worschipinge develes, of whiche Jjei hadden nevere
good.
Novi recentesque venerunt dii, quos non coluerunt
patres eorum : Newe andfreische goddis camen, pe whiche her
fadris worschipiden not.
pat is, dyverse goddis leeden to dyverse errours, her wor-
schipis. For Jie devel haj) in alle siche unstable men and
women comoun entre, to entise hem to leve Jje trujie of verri
' corrected from U and Vulg. ; dsreliquid, T. "^ corrected from
Vulg. ; conscit., T.
" This sentence, which has a Commentary, is omitted in the
truly Wyclififite ring, with many Magd. Coll. MS.
other passages in this part of the
)VrCLIF'S WORKS.
God, and folowen \e lustis of ])e world, lov}'nge moore ncis
J>an virtues, and so jiei serven mawmetis, ])e whiche trewe
! Cristen men bifore hem usiden not.
Deum qm te genuit dereliquisti, oblitus es Domini '
creatoris tui : God pal pee gat pou hast forsaken, pou hast
/oiy fe God pi creatour.
We ben borun goostli of God; him alle forsaken ])at as-
I senten to ony deedli srane ; and so ech body forjeti)) him while
i ))er Jjoujt is bounden to love ony creature unordynatli.
I Vidit Dominus, et ad iracundiam eoncitatus ^ est, quia
j provocavemnt eum filii sui et fllie : p« Lord say, into
wrappe he is stirid,for him movedcn his sones and doubters.
God, J>at al woot, seej) ))e wickidenes of men, J>erfore he is
stirid to veniaunce. Lo, what comeJ> ])erof !
Et ait, Abscondam faeiem meam - ab eis, et consider-
1 abo ncvissima eormn : And he seide, I schaJ huyde my face
\fro hem, and I schal biholde pe laste of hem.
I No)>ing is moore pyne J>an for to Jiarve J>e sijt of God and his
good wUle; and ^ouj yvele men be in myche ese here and
wel))e, God biholdijj what wo schal falle hem in her eend}Tig.
Generatio enim perversa est et infldeles filii : For it is
a schrewid generacioun and untrewe sones.
Untrewe fadris geten often tymes untrewe sones, for whanne
a child is norischid among vicis, how schulde he be unfilid?
Fadris and modris ben cause if jje child be vicious, for while it
is jong, it cannot but love and drede not upon resoun ; but of
k}Tide it lovef> to ben fed and clad, and it dredijj J)e jerde of
scourynge. Who schal be excusid if ])e child mysfare ? As
who sey, no fadir ne modir; Jjouj jiat it myskarie whanne
it comej) to age, ])e chUdheed })ei moun save. And }ius yvele
trees bringen forj) yvel fruyt. For nej>er Jje toon ne ))at o])ir,
Jjat is, neijier eldris ne her children, ben trewe to God. Whi ?
for |jei holden not Jjat J)ei hijten in her baptem, but unlc^'ndely, —
Ipsi me provocavemnt in eo qui non erat Seus, et
irritaverunt in vanitatibus suis: y>ei me stiriden in him pat
was no God, and moveden in her vaiiylecs.
' corrected from Vulg. ; Deum, T.
tiocati/s, tuam, T.
corrected from Vulg. ; con-
EXEGETICAL AND DIDACTIC.
39
That is, Jjei ■wra))})iden me, lovynge ]>e }>ing as God Jiat was pot
God, and havynge moore deliit in her vanytees |)an in my
servise, for al fiat is loved wijioute God is vanyte. But what
schal I do ? gaderen togidere }>e wiclddnes of fadris and
modris and of her children.
Et ego provoeabo eos in eo qui non est populus, et
in gente stulta irritabo HIos : And I schal dire hem in him
pat is not peple, and infole '^ folk I schal stire hem.
As who seye, sijiin I have doon for hem al Jiat fei moun aske
bi resoun, and Jiei forjeten to Jianke me in lovynge me and
heriynge me as her God, I schal forjete hem as Jiei werun no
folk ; but as Jiei ben movynge to do her owne lustful wil con-
trarie to my biddyng, so I schal al bifiinke to ponesche hem
wi)) eendelees peyne, contrarie to her heel))e. For alle proude
men and dispitouse God schal so lowe bringe ]3oru his rijtwise
veniaunce, Jjat fei schulen not ben worjji to be likenyd to hem
f>at seemeden here foolis, and weren holde noujt for Goddis
sake. In jjat maner Jiei schulden be stirid to envy and hatrede,
]5at her synne stirifi God to veniaunce.
Ignis succensus est in furore meo ; et ardebit usque
ad inferni novissima : Fier is kyndelid in my wrappe, and it
schal hrenne to pe laste of helle.
That is, Goddis veniaunce bigynnej) here in wickide men and
women, J)at lyven in lustis and hkingis, and wolen not amende
hem ne hers, and it schal turmente hem wijiouten eende in
helle.
Devorabitque terram oum germine suo, et moneium
fundamenta comburet ^ : And it schal devour e pe erpe wip his
buriownyng, and pe groundis of helles he schal brenne.
pat is, ))e veniaunce of God, ])at is eendelees peyne of helle,
schal devoure wickide fadris and modris wij) her ospring, for it
schal swolowe alle loviers of erjieli Jiingis, wij) al her fairheed,
and ]>e hope of proud folk it schal waaste. Ffor, —
Congregabo super illos mala, et sagittas meas com-
plebo in eis: I schal gadere on hemyvelis, and myn arowis I
schal fulfille in hem.
' supplied from U, which has in gens f oh. ^ corrected from
Vulg. ; co«6., T.
40
wrCLIF'S WORKS.
That is, alle kyndis of turmenris schulen comen on hem, J)e
whiche ben yvele and noiouse to hem jjat snffren, but Jiei ben
rijtwise in Goddis doom; and myn arowis, ))at ben scharpe
and soore bitinge pej-nes, I schal fulfiUe in hem, jiat is, jiei
schulen come to J>es peynes and be fulfild of hem.
Constunentur fame, et devorabunt eos aves morsu
amarissimo : |'tv schulen be distried ivip huTigir, and devoure
hem schulen foulis in bifynge alper bitUriste.
pat is, T^ickide men in Jiis world dien in soule for hungir of
Goddis word, and so feendis eaten hem })Oru venemous tempta-
ciouns, in }>e whiche Jiei fallen sodeynli, and taken Jjereinne jiat
is to hem ful bittir bit}'ng.
Dentes bestiarum mittam. in eos, cum furore tralien-
tium super terram atgue serpencium : Teep of beestis I
schal sende into hem, wip woodnes of drawynge and serpentis
aboven erpe.
pat is, yvele men schulen suffre gnawjTig of ugly devels, ))e
whiche crueli reeven her soulis fro God, scateringe hem fro
virtues into dyverse vicis, wi]) woodnes of yvele men }>at drawen
and entisen to fleschli werkis. As neddris \t\ schulen be
slijtli broujt into temptacioun of devels, but ))ei schulen in
peyne venge hem as wode men, so }>at yvel come on ech syde
to wickide men.
Foris vastabit eos gladius, et intus pavor, juvenem
simul ae virginem, lactentem ^ cujn homine sene : Wip-
outen schal U'aas/e htm swerd, and wipitifte drede,pe ynge man
and mayden iogidere, pe souhyng wip pe oold VMn.
pat is, \t. swerd of helle fier schal be her peyne in bodi and
soule, for jjei schal have ]je worm of yvel conscience bitinge
and etinge hem wifouten eende ; J)at swerd schal waaste a
jonge man, }>at is, ech Jjat is bareyn of gode werkis. 3onge
man and mayden he settiji togidere in peyne of helle, for bei
usen myche to be togidere in J)is lif in sjTme. Soukynge ben
))ei ]jat ben so blyndid in lustis and bisjmes of ]>is fals world,
))at Jiei han no witt to do Goddis wille lyvynge in virtues.
Eldir man is he )>at eeldi|) in synne ]joru yvel custum, weenynge
corrected from Vulg. ; lactantem, T.
EXEGETICAL AND DIDACTIC.
41
his liif glorios ])at is vicious, perfore dreedi}) God, and love);
him, amendinge joure lyves ; for je moun wyte bi J)is sentence
])at God closi|> not fro helle fier nefier man ne womman, jong
ne oold, \zX wilfully synne)) and amendi)) it not here. For of al
maner of men greet part goo)) to helle.
Et dixi, trbinam sunt? cessare faciam ex hominibus
memoriam eorum: And I seide, Where hen pei ? T schal make
to ceessenffro menpe mynde of hem.
I schal in my loviers Jiat haten synne seyn. Where be \t\ alle
bicomen jiat florischiden in f)is world in vicis, and where is al
her jolite and welfie ? Al is awey and Jiei in peyne ; and now
I schal do so, J)at her mynde schal nevere be among rijtwise
men.
Sed propter iram. immieorum distuli, ne forte super-
birent hostes eorum : But for pe ire of enemyes I delayede,
teste whanne enemyes pryded^.
Et dicerent, Manus nostra excelsa et non Dominus
fecit hec omnia : Andpei seiden, Oure hond is hi-^, and not God
dide alle pese pingis.
God wole not as soone as men han synned do veniaunce,
but he dilaie)) it til serteyn tyme, ])at ^o to whiche Jjei han doon
harm waxen not proude, and seyn. For oure meryt, and for J>ei
weren contrarie to us, God distrief) hem ; and so f>ei seyn Jjat
God dide not alle, for hem jjinken f>at her myjt halp.
Gens absque eonsilio est et sine prudencia. TJtiaam
saperent et intelligerent ac novissima providerent : Folk
is wipoute counceil and wipoute prudence. Wolde God pei
saveriden and undirstoden and purveieden for pe laste.
The folk of alle unri3twise men is wijjoute counceil of heelj^e of
soule, and wijjoute prudence to fle synne ; but God wolde J)ei
hadden ony savour in Goddis love, and undirstoden \t. wille of
Jesus Crist to doon it ; fianne schulden Jjei purveie her laste, fat
jjei myjten dye sikirly, and ben holden wil^outen drede what
schal falle at \t laste eende.
Quomodo prosequetaatur unus mille, et duo fugarent
^ So in U ; preieden, T.
42 WYCLIF'S WORKS.
decern milia: How oon pur suede apousinde, and two gart^fle
tertpousinde ?
How ))is mj'jte be he schewij), and sei]>, —
If onne ideo quia Dens suus vendidit eos, et Dominus
eonelusit illos ? Whepir not per/ore her God soolde hem, and
pe Lord hem loukide ' f
As who seye, Jierfore Jjei ben overcomun to her harme, for
God alienede hem fro him for synne of hem, and loukide hem
in J)e myjt of her enemyes.
Tfon enim est Deus noster ut dii eormn, et inimici
nostri sunt judices : For whi? cure God is not as pe god is of
hem, and oure enemyes ben domesmen.
Oure God is not as her god is, for jjei han deliit in wickid-
nes, and oure God levej? no synne unponeschid, and oure
enemyes ben doomesmen, ])at is, ]jei moun bere witnes of Jjat
}>ing, ]>at oure God dampne)) and poneschij? yvele deedis, for
oftsi))is he smytij) yvele men in ]>is world.
De viaea Sodomorum vinea eorum, et de suburtaanis
Gomore : ])e vyner of Sodomo pe vyne of hem, andofpe sttburiis
of Gomorre.
Sodom is as myche to seye as dombe, and Gomorre is scharp,
as who seye, oure hije prelatis, if ))Oru hem manye ojiere ben
dombe to serve God in ))e foorme of his servise, and \€\ ben
scharp in vicis.
ITva eorum uva fellis, et botrus amarissimus : p« grape
of hem pe grape of galle, andflcmer hitterist.
Her fruyt is turnyd into pride and covetise and ipocrisie, J>e
whiche ben bask or bittir synnes in Goddis knowyng ; and ))e
flower Jjat is in hem is bittereste, for her fleschli love and
covetise of erj)e ^ is to hem eendelees sorowe. But men
seyn jjei moun have goodis and love hem not, and soo]) it is ;
but whanne men seen Jjat office Jiat men ben holden to do to
God is lettid for \t occupacioun of worldli goodis, jjo godis ben
overmyche loved, whereof wole come eendelees sorowe.
^ closed, U. ° So in U ; Jlescbli and love of er)>eU covetise, T.
" The use of this word proves that the writer was an inhabitant of
the north of England. U reads cbasid.
EXEGETICAL AND DIDACTIC.
43
Fel dracomim vinuni eoriun, et venerium aspidum in-
sanabile : Galle of dragouns, pe wiin of hem, and venym of
snakis incurable.
Galle of dragouns is Jie fel tresoun of bacbiters, ))e which
tresoun \t\ drinke wij> deliit as wiin, and birlen it to oJ>ere men.
For he fiat bacbitij) his neijbore, in J>at Jjat in him is techij) him
to whom he telli]> his bacbiting to do so of ojjere. And venym
of snakis, Jjat is, lastinge malis, is her drynke incurable ; for \€\
wolen not be amen did of her malicious ire, taken of her owne
hijnes ; and if men snybbe hem, or chastise hem bi resoun, her
malice waxif>, and \t\ ben worse )jan \t\ weren bifore. For he
fiat is defectif, and heeri]) his trespas, and wole not amende it,
is liik to be endurid in his synne, as Jie cruel Jewis weren Jjat
stoppiden her eeris whanne Seint Stevene disputide wi}) hem ])e
truj)e of rijt bileve.
Nonne hec condita sunt apud me, et siguata in thesau-
ris m.eis P Whepir pes ben not hid anemptis me, and selid in rny
iresours ?
pat is, alle Jjes yvehs ben holden in Goddis mynde, and kepte
as undir seel, for to be put for]> in }ie doom to schewe ))e rijt-
wisenes of Crist in dampnynge of wickide men. And in ]>e
same tresours ben hid virtues of gode men, to schewe Jiat dai
to fie rijtwiisnes of her corownyng, f)at fiei schulen take bi
Goddis ri3twiis doom, panne schulen gode men be maad
riche of Goddis tresore in eendelees joie, and yvele men schulen
be ful pore in eendelees peyne.
Mea est uleio, et ego retribuam eis in tempore, ut
labatur eorum pes^: Myn is pe veniaunce, and I schal ylde
hem in tyme, pat her foot slide.
pat is, to ^ me, seif> God, falli]) J>e veniaunce of synful men, not
to man woniynge in erjie, for it is not semely o bro]>er venge him
on anofiir, and unsemelynes schulde not be in Cristis Chirche
in fe jeeris of grace, sifiin it was forboden of God in fie jeeris
of veniaunce. For I schal jelde hem aftir her yvel wille in
tyme of doom, fiouj I abyde a while. Be fiou not to haasty, for
ech day is day of grace, and I am not qweemyd in veniaunce ;
corrected from Vulg. ; pees eos, T.
So in U ; cm. T.
44
WFCLIF'S WORKS.
jjerfore fiou makist me J)in enemye whanne Jiou sekist veni-
aunce of ony Jiing but oonli of synne. pat veniaunce seki]) no
bodili harm, if synne wijjouten ]>at may be amendid. And sijiin
I am God, [lat no \mg mai leve unponeschid, suflfre yvele men
lyven til I do her foot slippen, ]jat is, til I make al her pride and
her vanyte to fallen, ))at berij) hem to helle. For it schal breke
sodeinli and turne to noujt, ffor, —
Juxta est dies perdicioms, et adesse festinant tempora:
Bisyde is pe day of perdicioun, and to hem haasien pe tymes.
Biside, Jiat is, neer is \^ day in which alle yvele men schulen
be lost fro })e cumpany of halowis, and tyme '■ of jeldynge to
yvele and gode haastij) to ben ^ and come)) faste. And Jianne — ,
Judicabit Dominus populum suum, et in servis stiis
miserebitur : Oure Lord schal deeme his folk, and in servauntis
he schal have mercy.
pat is, Crist schal departe hise lovers fro \e. lovers of ))is
world, and in hise servauntis he schal ben seen merciful, here
and in J)e day of doom, and in alle ojjere rijtwise venger of al
wickidnes.
Videbit quod inflrmata sit manus, clausi quoque
defeeermit, residuique consumpti sunt: He schal se pat
pe hand he maad siik, and pe closide failide, and pe laste hen
disiried.
He schal se, J>at is, he schal make to seen, J)at alle Jjat ^ yvele
men doon is not sufficient to her salvacioun ; for preier, almes-
deede, and penaunce of him J^at X\\\ in synne, and wole not
amende him for Cristis love, is abhominable offryng in Goddis
sijt. For \e. closid in pouste of jje devel failide for peynes;
for alle ])at ben left, J>at is, forsaken of God, schulen be distried
in eendelees dee]).
Et dicent, TJbi sunt dii eonun, in quibus habebant
flduciam P And pei schulen seye. Where hen her goddis, in pe
whiche pei hadden trist?
Gode men ))at schulen seen ])e peynful peynes of yvele men,
schulen seien. Where ben now alle her vanytees of worldly
bisynes and lustis, fe which \€\ loveden moore ))an God, for
tymes, U.
^ hasten to he, U.
' So in U ; >«, T.
EXEGETICAL AND DIDACTIC. 45
J)ei setten her joie and her trist in hem, as \€\ schulden nevere
have failid hem ; havynge greet indignacioun to hem, jiat for
her soule hele reprehendiden her over bisy worldli lyvynge;
seiinge, how schulde J>e world ojjere weies be mayntenyd ?
But he is folily blyndid jiat mayntenej) his enemy to his owne
harm, pe world and oure owne flesch ben enemyes to us, \t
whiche moun not be mayntenyd over ]>e tyme ))at God haj> sett,
perfore foolis and idiotis, Jiat leften \t unfructuous bisynes of
}>is liif for Goddis love, schulen scorne wise myjti men of J)is
world, })at setten her trust and her joie in {lat j)ing }iat my3te
not bifore God helpe hem.
De quorum vietinus comedebant adipes ^, et taitoebant
Tiiiuiii libaminum ? Ofpe offringis ofpe whiche pei eeten greets,
pei drunken pe wiin of offringis.
Here \t prophete dampne]? covetise and likerousnes of
prestis, for it is more abhominable in hem Jjan in ojjere, sijien
Jjei schulden be mooste fleers J>erof in ensaumple to of)ere ;
seiinge, of jiat Jjing ))at was offrid to her unclennes, j^ei hadden
deliit in greet abundaunce of gaderynge, and in lustful lyvynge,
dispendynge it to preisyng of \t world, J>at was offrid to hem
to lyve upon, and to departe among \t pore and nedy peple.
And so }>ei ben drunken in lustis and likyngis of erjjeli goodis,
forjetinge \t. povert of Jesus Crist, perfore on domesday, ))at
wrecchidnes ])at je tristen on moore Jjan on God, —
Surgant et opitulentur nobis, et in necessitate noa
protegant : Rise pei and helpe -^ou, and in nede hile yu.
pis is but scoornyng J>at gode men schulen have of wrecchis
])at forjeten Crist for jie failinge world; as who seie, 3oure
goodis )>at helden jou in honour in er})e, rise fei now and come
J)ei to helpe 50U, if Jjei may. And sijjin ]>ei moun do noujt but
skajie, for J>at schal be peynful schame to yvele men, to knowen
and to have rehersid J>e Jiing fiat made hem to lese Jie blis of
Crist, jjerfore, je Jiat ben jit on lyve, —
Videte quod ego sim^ solus, et non sit alius Deus
preter me : Seep pat I am oonli, and pat opir God is noon but I.
' corrected from Vulg. ; adhipes, T. ^ corrected from Vulg. ;
sum, T.
46 WrCLIF'S WORKS.
That is, je ))at wolen be wij^oute schame on domesday, wyti})
J)at God is oonli to tristen in, and he J>at kepi]) not hise bid-
dingis, triste not in him to his heelfe. perfore lovej) him as he
lovede jou, denynge for his love to triste in ony creature ; for
al Jiing ])at je loven wifioute him lettij) 30U of his love and dis-
seyve]) jou. Ffor, —
Ego oeeidam, et ego vivere faciam ; percuciam, et ego
sanabo; et non est qui de manu mea possit eruere: /
schal sleen and I schal make to lyve ; I schal smyte, and I schal
hele ; and noon is pat may delyvere of myn hand.
Whi ? for I am auctour of liif and deeji, hem J)at I love I
schal smyte, chastisinge hem as a good fadir owi]) to doon his
wel-loved sone. For it is not semely l>at curteis Crist have an
untaujt child ; jjerfore I schal make my children holde perfijtly
biddingis in Jjis liif, qwikenynge hem wi]) my grace, to lyve in
mekenes vertuously, and I schal sle her enemyes whanne best
tyme is. And if ony temptacioun or anoie hirte hem, if J>ei
triste to me I schal hele hem. perfore stondi); bi me in love,
Jiat I stonde vn)) 50U in needful tyme of help, for noon is jjat
may delyvere himsilf or ojjere of myn hond. For alle creaturis
ben undir my myjt, and to me fallij) Jie deemynge of alle.
Levabo ad celum manum meam, et dieam, Vivo ego in
eternum : / schal lifie to hevenes myn hond, and I schal seyn,
I lyve wipouten eende.
pat is, I ^ schal schewe me Lord Almy5ti aboven al )>ing, and
I schal seyn apertly, I lyve wijiouten eende. It is oure aljiir-
00]), and a vow to fulfiUe }>is Lordis bidding.
Si aeuero ut fulgur gladium meum, arripuerint judi-
cium manus mee: 1/1 schal scharpe as lev^tnyng my swerd,
and myn hondis schulen take doom.
pat is, I schal make qwaken for dreede alle wickide men of
er])e, whanne I have redyed my swerd of poneschinge, comynge
sodeinli as leytnynge ; Jeanne myn hond, ])at is, my myjt, schal
schewe \^ laste dreedful doom : ffor )>anne, —
Beddam idcionem. hostibus meis, et his^ qui oderunt
me retribuam. : / schal ylde veniaunce to myn enemyes, and to
hem pat hatiden me I schal ylde.
' from U ; om.T. '' corrected from Vulg. ; bits, T.
EXEGETICAL AND DIDACTIC. 47
I schal jelde veniaunce of eendelees peyne to my foos ; }>at is,
to alle J>at I foond contrarious to me, clad out of })e clooj) of
charite, not holdinge my comaundementis. And to hem ]jat
hatiden me, puttinge out of her hertis me for love of o|)ir ))ing,
I schal jelde woniynge in peynes eendelees wi)) orrible develis
in helle. And })anne, —
Inebriabo sagittas meas sanguine, et gladius meus
devorabit carnes : / schal drunken myn arowis in blood, and
my swerd schal devoure flesch.
Myn arowis, \z.\. is, my scharpe manasynge wordis, I schal
drunken, J)at is, I schal fulfille in blood of dede dampnyd men ;
and my swerd, ))at is, my veniaunce, schal hastily smyte alle fiat
lyveden fleisheli, and dieden so, into helle, to be devourid of
feendis. And jit myn arowis I schal drunken, —
De cruore oecisorum et de captivitate nudati inimi-
eorum capitis : Ofpe blood of slayn and of caitifte and pe nakid
heed of enemy es.
Verrili ben \t\ slayn J)at ben deede fro )>e joie of God wij)-
outen eende, and of Jje caitifte of helle, of Jje nakidheed fro al
solace of hevene or of erj>e, of enemyes dampnyd. Nakidheed
he seifi at J>e liknyng of taken prisoners in conqueringe, \t
whiche weren wont to be shaven ])e heed and so soold.
Laudate gentes populum ejus, quia sanguinem ser-
vorum suorum uleiscetur : Herie, y hepene, pe folk of him,
for pe blood of hise servauntis he schal venge.
3ee synful men, fouj al je wolen not folowe Cristis folk in
virtu and goodnes, at J^e laste holdijj alle worjii heriyng |>at
loven him in worchinge of vertues, and angrij) hem not in word
ne deede. For if je do, God wole vengen it ; ffor, —
Et vindictam retribuet in hostes eorum, et propicius
erit terre populi sui : And veniaunce he schal yelden into her
enemyes, and mersiful he schal be to pe lond of his folk.
pe lond of his folk in J)is liif is holy Chirche, in ))e which his
folk wonen in trujie and in charite. Alle ojiere wonen in J)e
lond of ]>e develis folk, to whom God schal be rijtwiis in
veniaunce and poneschinge.
48
WY CLIP'S WORKS.
[MAGNIFICAT.]
[ Luke i. ]
Magnificat anima mea Domimun : My souk worschipe
pe Lord.
Oure Lady Seynt Marye, aftir ]>e greetinge of Gabriel, and J)e
conseyvynge of Goddis sone, oure Lord Jesus Crist, verri God
and verri man, and aftir }>e blessing of Elizabet Jiat clepide her
modir of hir Lord, sche roos not in hi3nes of jjoujt for vein
glorie ne in bolnynge of pride, dispisinge Jjerfore ojjere, but in
swetnes of herte and ful devout mekenes, Jiankinge God of al
his goodnes, seiinge, — My soule, fillid of his grace, worschipij),
))at is, heriej) perfijtli ))e Lord of hevene and erf>e, })at me ))is
grace haj) doon. As who seie, I holde not mysilf greet, but
God I herie of alle hise jiftis in al myn herte. pat soule wor-
schipij) God perfijtli, J)e whiche wickide jjoujtis greeven not,
unclene dehit filij) not, uncovenable berynge hije]) not, ne vein
speche envenemefi not; but in alle vertues, of kynde and of
grace, it stondij) in lastynge love and stable mekenes.
Et exTiltavit spiritus meus in Deo salutari meo : And
my spirit joiede in God rnyn heelpe.
Not oonli })is blessid maide and modir herieji God enteerli,
but also sche sei)) jjat hir ' gladnes and hir joie was in mynde of
God, in love and likynge of whom al hir love sche sette. Sche
joiede not in hirsilf, ne in vanyte of }>is liif, as oure founyd
maidens don now, ])at joien more in synful vanytees of Jjis
world, jje whiche hem lusten to love, })an in God her saveour,
])at corownejj alle trewe virgyns in hevene. But |)0U5 devoute
soulis of holy men and wommen worJ>ili worschipen God, and
wondirfulli ben joiyinge in Jesus, J)is blessid mayden and modir,
oure Lady Seynt Marye, bifore alle ojiere in privilegie of moost
brennynge love sche heriede God, and in singuler joie sche
was glad in Crist, pe songis of heriinge ben swettist in hir
mouj), and \& nootis of love ben \t. delitablist in \t melody \zX
> So in U ; his, T.
vrrOLir.
EXEGETICAL AND DIDACTIC. 49
sche ' schewi}>. pat spirit now joiej) in God, Jie which is verriH
kyndelid wi]> }>e fier of })e Holy Goost, to ))e which, for my-
chilnes of Cristis love, no passing |)ing paiej), but al fleshli lust
and erlieli covetise loj)iJ) and is viile to it. For al ]>e joie and
cumfort of it is in Crist, of whom it hopij) Hif and heele
eendelees.
Quia respexit humilitatem aneille sue, ecce enim ex
hoc beatam me dicent omnes generaciones : For he lokide
pe mekenes of his hondmayden ; lo, for whi of pat blisful me
schulen seyn alle generadouns.
Wrecchid wommen of ))is world loven synful creaturis whom
hem luste, and worschipen hem, and han vein joie in hem jiat
schulen passe as schadowe aftir settinge of })e sunne ; but oure
Ladi Marye sette al her love and joie in God, oflfringe hersilf
holly to Goddis love ; and })at for he lokide wi]> blijje ijen of
grace Jie mekenes of hir ])at was ful of alle gode Jiewis, and
buxumer to his bidding fan ony hond-mayde in erj^e may be to
hir Lord. Lo, for whi of Jjat, ])at is, of hir mekenes, for })at
lokinge of God to me, as he were take in my love at a sijt,
J)erfore blisful me J>ei schulen seyn, alle generaciouns of trewe
Cristen men in jjis world. And jjat is worj>i, —
Quia fecit mihi magna qui potens est, et sanctum
nomen ejus : For he hap do to me grete pingis pat ni^ti is, and
his name holy.
Grete Jjingis he dide to hir in quantite of grace, grettere in
mynystration of jje aungel, grettist, foru wondir of Goddis vertu
in wombe he made pa'rfijt hir halowyng. In vertu he jaf to
hir clenness of liif, in vow first ofifringe of hir maydenheed,
and in alle fes Jiat moost seeme}; deppist mekenes. pus he
dide to me J)at is myjti, and whos name is holy halowynge
me ; and alle J)at hooly ben, in his goodnes ben holy, not in
hir meryt.
Et misericordia ejus a progenie in progenies timenti-
bus eum: And pe mercy of him fro kinredis into kynredis to po
pat dreeden him.
His mersy, delyveringe fro synne and sorowe, is fro \t
' So in U ; s/Vie, T.
WORKS. VOL. II. E
5°
WFCLIF'S WORKS.
kynrede of holy men into jje kynredis of synful men, for }>ere-
))Oru oonli ben synful men maad rijtwiis ; but \e mersy of God
is oonli to \o fiat dreden him, for wijjoute Jie drede of God may
no man be maad rijtwiis.
Fecit potenciam in brachio, dispersit supertaos mente
cordis sui: He iyde rny^i in his arm, he scateride pe proudefro
}>e pou-^t of his herte.
God dide, Jjat is, he schewide }>at myjt is in his vertu, whanne
he sette ]>e help of hise loviers in his Sone, doinge vertu or
myjt in his arm to defenden him and hise fro alle her enemyes.
And so he scateride, ))at is, so he departide Jje proude, \2X is,
J>o J)at seken Jie weye of hijnes aboven ojiere, fro ))e Jioujt of
her herte, )jat jiei myjten not do in deede }>e wickidnessis ))at jiei
coveitiden, in conseyvynge of her yvel wille.
Deposuit potentes de sede, et exaltavit humiles: He
putte doun pe myiiti of seete, and he kiyde pe meke.
pe my3ti he clepil) ]jo }>at joien in her myjt, usinge it wrong-
fuUi in wickidnes ; Jiese he dide doun of seete of dignyte and
honour. For kyng Salmon putt doun viciouse bischopis and
proude, and sette in her stide meke men and vertuouse. For
it fallijj to erfieli princis tao mende \t defautis of Cristis Chirche ;
Jierfor \€\ beren jje swerd of correccioun fiat jjeir*. And he
hijede to jje seete of angels felowschip fie meke, fiat is, fio fiat
holden nofiing lower fian hemsilf, and putten hem mekely to be
defouKd of alle; knowynge hem viile as erfje, and grucchen
ajein noon angwisch of f)is liif, but ben fayn to sufTre alle ))ingis
for Cristis love. And fierfore fei ben wcirfji to ben hijed for fiat
greet mekenes, l>at \€\ ben not stirid to wrafif)e for her owne
cause, fiouj men sey hem yvel or do hem yvel.
Esurientes implevit bonis, et divites dimisit inanes :
p« hungrynge he fillide wip goodis, and pe riche he lefie empty.
pe hungrynge Oure Lady clepifj hem f)at greetli coveiten
rijtwisnes, wisdom of God, grace and cumfort of fie Holy
Goost, f)at evere stirif) her desier to coveiten moore and moore,
and contynuen fierinne; for siche good fulfillif) of goostli
goodis, profitable, delitable, and honest, pe first, [lat is, rijt-
" The sentence suddenly breaks off in T, and is unfortunately absent
altogether from the Magdalen MS.
EXEGETICAL AND DIDACTIC.
51
wiisnes, helpij) to meryt; ^e secunde, ]>at is, wisdom of God,
drawi)) Jie jernyng fro er}>e to hevene; Jjc Jjridde, ])at is, Jje
cumfort in ))e Holy Goost, maki)> a man parfi3t in vertuouse
werkis. pes goodis han swete savour to jje soule. pre maner
of hungry men fere ben, Jjc whiche God filli}) not but wij)
peyne ; as J)0 ]jat desiren Jie pompe and )>e pride of fiis liif, and
covetise of riches, and harmynge of her neijbore. pe first
hungir is of bittirnes, \t to))ir of avarice, \t Jiridde of bacbitinge.
Pese men, wi]j alle ojiere fat ben vcickid, Jjouj Jjei han greet
weljje and ese in ])is liif, and ypocritis {lat leeten ' as Jjei vi^eren
riche of goostii goodis, criynge her holynes in outwarde tokenys,
he lefte empty of grace and joie, ))0U3 ])ei ben ful of favour of
folk, and vile lustis priveli, and manye apertly ; but in jie day
of doom ])ei schulen fynde noujt but peyne.
Suscepit Israel puerum suum recordatus misericordie
sue : He resseyvede Israel his child, he potf^te 0/ his mercy ;
Sicut locutus est ad patres nostros, Abraham et
semini ejus in secula: As he spak to cure fadris, to Abra-
ham and to his seed into worldis.
pus schal jie lettre be joyned ; he ressyvede Israel his child
for mekenes and clennes, and he spak to oure fadris, and Jiat
he dide bi jjoujt of his mercy, \t. which he hi3te to doon to
Abraham and to his seed, )>at is, to alle hise folowers in trujie
and rijtwisnes while jje world stondi]>. He resseyvede » Israel in
kynde, in grace, in defendinge, in governynge. poru takinge
of kynde he rijtid us out of dee]), and out of ire of God ; fioru
takinge of grace he drouj us out of synne; ])oru takinge of
grace in defence, he delyverijj us ))at oure enemy have no myjt
ne maistry of us ; J)Oru takinge in governynge, he ledi]) us out
of perels of fiis wey ; foru takinge of blisfulheed, he bringi]) us
out of al wrecchidnes of synne and sorowe, and setti)) us yn
\t joye of hevene. Amen.
' lohen, U.
» The Magd. MS. ends imperfect at this point.
E 2
52
WrCLIF'S WORKS.
[TE DEUM LAUDAMUS.]
Te Deum laudamus, te Dominum et confltemtir : We
herien pee God, we knowlechen pee Lord.
It is comounly seid jiat J)is song was maad of Austin and
Ambrose », whanne Austin was convertid. But ])is we may-
suppose bynejie fe bileeve ; but howevere it be herof, ))is song
is devout. First Crist is God, and si); he is Lord, for he is not
Lord but if he have a servaunt.
Te eternum patrem, omnia terra veneratur : Al pe erpe
worschipip pee, everlasiinge fadir.
Here we seyen by partis jse heriyng of God ; and first how
alle men in erj^e worschipen God jie Fadir, sij> al )>e Trynyte is
fadir to men, for it made man of noujt, and Jjerfore it is fadir.
And so al J)e Trinyte is fadir to man, but ])e first persoone is
Fadir to his Sone.
Tibi omnes angeli, tibi oeli, et universe potestates.
Tibi cherubyn et seraphyn incessabili voce proelar
mant :
Alle angels and hevenes, and alle powers tn pis world, cherubyn
and seraphin, crien bi vois and unsiyntinge to pee.
Al if erfieli men be first in oure knowinge, jit hevene and
sitesyns jjerof ben first in her kynde, and specialy angels of J)e
two firste ordris, for jjei ben schynynge wij> kunnynge, and
brennynge wij> charite. And alle creaturis seyn to God |)at he
» In the ancient, offices of the
English Church, according to Mr.
Palmer {Origines Liiurgicae, I. 228),
this hymn is named indifferently the
' Psalm Te Deum' or the ' Song of
Ambrose and Augustine.' No
higher authority for the legend
mentioned in the text is known,
than that of a spurious chronicle,
ascribed to Dacius, a successor of
St. Ambrose, but really written five
centuries later. The rudiments of
a large portion of the hymn may
be traced, as has been shown by
Archdeacon Freeman in his ex-
cellent work. Principles of Divine
Service, in Oriental liturgies. But in
its actual form, a preponderance of
testimony seems to trace it back to
Gaul ; the earliest author named for
it is Hilary of Poitiers (circa 354).
If so it would be not one of the
least precious gifts to Christianity
from the glorious church of Gaul,
well and fittingly called ' the eldest
daughter of the Church.'
EXEGETICAL AND DIDACTIC.
53
made hem, for ))is is kyndeli seiing, jiat kynde techifi Goddis
creaturis ; but angels crien afer bi spiritual vois, and fiei may
not ceese herof, si}> \€\ ben needly blessid.
Sanctus, Sanctus, Sanctus, Dominus Deus Sataaoth ;
Pleni sunt cell et terra majestatis glorie tue :
pis is \t first song seid to ))e Trynyte, and ))erfore is ))is
word, holy, seid Juries, and it bitokenej) stablenes in God in
bigynnynge of hise werkis, in kepinge, and eendynge. And as
God is myche and glorious wi})Oute mesure, and in ech part of
J)is world, so it is sojili seid ))at he fiUij) bo})e heven and er})e ;
and al if he have in himsilf glorie of his magiste, in as myche as
he is God, najielees he schewij) it out in mesure, noumbre, and
weijt, as him fallij? for to do.
Te gloriosus Apostolorum chorus : Te prophetaruim
laudabilis iium.erus : Te martirum candidatus laudat
exereitus : pese }ire cumpanyes of ^e two testamentis herien
l^ee God ; and first, p^ glorious cumpany of Crisiis apostlis, sijj,
pe worschipful noumbre of prophetis ; and €\\,}ie oast of martirs
maad whi-i,t in her blood.
SiJ) Crist is heed of holy Chirche, and hise aposdis sueden
him next, manye supposen J)at Jjei ben in hevene bifore o]>ere.
And, for fadris of fie oolde lawe weren grounde ' of men of J)e
newe lawe, bi resonable ben ))ei putt bitwixe, and next hem
suen martirs of jje newe lawe.
Te, per orbem terrarum, saneta confltetur eeclesia :
Holy Chirche knowlechip pee God, poru-out al pe world.
And as \t Trinyte is heried, so holy Chirche ha]; jire partis.
pe hi3este ben angels of hevene, Jje secunde, seintis slepinge in
purgatorie, fe Jjridde is folk J>at schulen be saved, here fijtinge
in erjje. Of ))ese and noone ofiere is holy Chirche maad. And
))is schulde be bridil in us, to booste not jjat we ben of holy
Chirche. And so, for mysterie of }>e Trinyte, ben confessours
and virgyns taken in })e Jiridde part.
Patrem immense majestatis ^ : Venerandum tuum
verum et unicum Filium : Sanctum quoque paraclitum
Spiritum. pis Chirche jjat jjus is scaterid in Jie brode world.
corrected ; U has gronde, T groimdid.
So in U ; mageslalis, T.
54 WYCLIF'S WORKS.
knowlechip pe fadir o/majeste wipouten eende, and knowlechi}) ))e
secunde persone, }>i oonli worpi verri sone ; and it knowlechi])
})e Jjridde tyme, pe Holt Goost cumfortour ; and alle jies jire
persoones ben o God in his kynde. And, as clerkis seyn,
magiste acoordi]) to fie Fadir, for he is in sum maner first of
alle }>re persoones ; wisdom acordi}) to ])e Sone, sijj he is wis-
dom of })e Fadir, and made and boujte mankynde ; \t Holy
Goost is cumfortor, for he makij) a parfijt eende of brennynge
charite in alle }>e seyntis J)at he wolde have, bojie here and in
heven, in sorowe and in joie.
Tu rex glorie Criste : Tu patris sempiternus es rilius :
Tu ad liberandum suscepturus hominem non hormisti
virgims uterum : Tu devicto mortis aculeo aperuisti
credentibus regna celormn : Tu ad dexteram Dei sedes,
in gloria patris : Judex erederis esse venturus : ^ou,
Crist, art Kyng of glorie, and hast take mannys kynde ; po« art
everlastynge sone 0/ pe fadir. pou, to take mankynde for to de-
lyvere it, hidousist not pe virgyns wombe to be closid in it. pou,
for pou overcamest pe scharpenes of deep, openedist to men pat
bileeveden in pee pe kyngdoms of hevenes. pou, aftir pin assen-
cioun, sittist on Goddis ri'^t side. And sij) Jjou art God bi J>i
hijer kynde, and best man bi Jii o))ir kynde, pou art bileeved to
come for tojuge at pe laste day.
And in jjes articlis of bileeve is myche fair clergie, but we
schulden not bileeve of J^e Fadir of hevene }>at he ha]j a rijt
side, or partis, as a man ha]), but ])at ])e manheed of Crist is
blisful in hevene, and next his Godheed in glorie among alle
creaturis.
Te ergo quesumus, famulis tuis sutaveni, quos precioso
sanguine redemisti : Eterna fac cum Sanctis ttiia in
gloria munerari: Salvum fao populum tuum, Domine,
et benedic hereditati ^ tuae. Et rege eos, et extoUe
Ulos usque in eternum. By ])ese two kyndis in Crist
ben we hardy to preie him, and perfore we preien pee, helpe
pou pi servauniis, whiche pou hast bou^t wip pi precious blood.
Do pis grace wip pi seintis,pat pei be rewardid in blis wip ever-
' corrected from U ; heredilalis, T.
EXEGETICAL AND DIDACTIC.
55
lasiinge glorie. Lord, make pi peple saaf, and Hesse to pin erilage;
and gov erne hem here, and hiy hem into pe blis wipoulen eende.
Cristen men schulden take Jie wordis of Goddis lawe, as
Ambrose and Austin and ofere bifore us han do, and drede not
to graunte fiat Crist was deed, and lesse jjan his fadir, and
herwi)) was God. But heretikis seyn here })at auctor of Goddis
lawe was rude in his logiik, and ofte spak fals, and so }>ei wolen
ne)>ir holde hym ne sue him. But sey we booldly to ]>es
eretikis, J)at Jiei cannot amende ])is auctor, ne reprove noone of
hise wordis bi her newe logyk, and but if jiei holden jiis auctor
\€\ schulen not be saved.
Per singulos dies benedicimus te : Et laudamus nomen
tutun in secultun et in seeulum seculi. We ben maad to
serve God, and in ])at have blis, and herfore we syngen to God
and seien, pat we blessen him bi ech daies ])at we lyven in ))e
world, and we herien his name bi lastynge of pis world and ofpe
iopir bope.
Whanne cure soule was maad, Jjanne God made a newe
world, and by al J)is world we schulden herie God, on o maner
}>e while we lyven here, and on anojiir aftir. As ))ere ben two
lastingis Jiat God jeve); to })is world, oon is wi}jout-for}), J^at men
clepen tyme, anojjir is wifiinne, betere jian ])is tyme, and J)is is
clepid often tymes world of world.
Dignare, Domine, die isto sine peecato nos custodire :
Miserere nostri, Domine, miserere nostri: Fiat miseri-
eordia tua, Domine, super nos, quemadmodum speravi-
mus in te : In te, Domine, speravi, non confundar in
eternum. Here we preien to oure God by hope jjat we han
gaderid in hym, and seyn. Lord, vouchesaaf to kepe us pis day
wipouten synne. Lord, have mersy on us. Lord, be pi mersy
maad upon us, as we han hopid in pee. Lord, I have hopid in
pee, be I not schent wipoute eende.
In ))ese foure versis ben manye faire trujiis. In fie firste vers
we preien God to kepe us fro greet synne jiat nevere schal have
eende ; and ech day we han nede to preie herfore ; and so Crist
techij) us to sey in oure Pater noster J^at, and God delyvere us
fro ])is yvel. pus we han nede ech day to preie fiis ; but, as
seint Joon seifi, if we seyn f^at we han no synne, we disseyven
5<5 WFCLIF'S WORKS.
us silf, and trujje is not in us. But as longe as we dwellen
here, we asken Goddis mersi for oure mischevous bodi, but
moost for oure soule ; but in ))e toJ)ir world ])is myscheef gool>
awey. And, for ech man schulde wyte )jat he ha]? ful hope in
God, Jjerfore in Jje {iridde word we preie to God of his mersy
as we hopen in him, and moore may we not axe. In ])e four]>e
word we turnen us in o persoone, of }>e Chirche, and seien in
persoone of J)is Chirche, ))at we han hope in J>is Lord, and for
J>is hope we axen to be not schent wifiouten eende. For as
Crist techi)) us to axe generali, so Jiese seyntis casten to close
))er preier in charite, and to aske Jjis eende in J)e name of holy
Chirche. And ))is is eende of oure asking Jiat mai falle in J)is
world. For }>is yvel and J)is scheending is moost of alle o)jere,
and so \is is a grete grace to wante \\& scheendyng wijjouten
eende ; for ))anne we schal not come to helle, but algatis go to
heven. And no peyne is yvel but J)is, or to regarde of })is,
as no joie is good but blis, or ellis wey to blis. pis witt schulde
men undirstonde of J)is holy song, and leva worldli chauntynge
))at here is usid wickidly, for it distractiji often tymes fro joie
of }>e tojjir world. And it is hard Jjat it profite evene as myche
to mennys soule as it liki}) to mennis eeris ; and certis ellis it
profitij) not, for, as Austin knowlechij), he synnejj grevousli
whanne evere }>e song UkiJ> him more f>an doo]> Jie witt of
])e song \
[BENEDICTUS.]
[Luke i. 68.]
Benedictus Dominus Deus Israel, quia visitavit et
fecit redempcionem plebis sue. pis psalm is of moore
auctorite l>an jje song bifore, for it is bileeve of ))e gospel, as
Seint Luk telli]); and Zacharie, Baptistis fadir, seide first J)is
salme aftir jiat he was dombe, as Gabriel toolde him. And as
myracle was bifore in dombnes and jevynge of speche, so in
seyinge of ))is salm was more myracle, whanne God li3ted |)is
profete and teelde him hid trupis. pis profete bigynne); ]jus,
and sei|) to holy Chirche, — Blessid be J>e Lord God of Israel,
for he hap visited and maad biggyng of his peple.
• S. Aug. Con/essiones, Lib. X, cap. 33.
EXEGETICAL AND DIDACTIC. 57
It is seid comounli )>at )jere ben Jire salmes, maad of Marie
and of Symeon and of )>is Zacharie, and fiei ben ordeyned of
Jie Chirche to be songun in tymes accordynge to Jiese persones,
and witt after whiche Jiei weren seid. pis salme is songen in
])e Chirche at jje eende of mateyns, for Joon Baptist was lan-
tirne bifore jje sunne, to make redy to take j>e lijt of \\% sunne,
as ])is salm is sungun bifore J>e sunne rising, pis profete knew
in spirit Jie grace ]>at^ God hadde maad here, and |jerfore he
biginnejj at \& heriyng of God, and clepi]> him first. Lord of
alle men of fe world. He clepij) aftir, God of Israel, for God
in o sense is seer of al Jiing ; and Israel is as myche as, men
])at seen God^, and bitokenej? Jacob wijj men fiat camen of
him ; and it is takun comounh for seyntis in hevene. And first
}>ei feelen his lordschip ^ and aftirward his godheed. pis God
visitide his peple bi myraclis of {le oolde lawe, but now late in
birjie schewide in Seynt Joon Baptist ; and soone aftir God ha|)
maad biynge ajein of mankynde ; for whanne Crist was maad
man, J)is priis was jovun of God, and whanne Cristis suffringe
suede aftir, \\% priis was in tellynge. And here he schewide him
a profete in seiynge ])is as passid, for profetis han \\s, maner,
for certeynte of her witt, to seie her wordis as passid al if \€\
ben to come.
Et erexit cornu salutis nobis in domo David pueri
sui : And God hap rerid pe horn of heelpe to us, in pe hous of
Davip Ms child.
Oft tymes an horn bitokenej) bi manye propirtees a power
schewid to \t peple. And for Crist cam of Daviji )>at was
Goddis child, ))is horn was arerid in Davi])is hous ; and Crist
was King of pees, as Davijj was a meke king ; and ojier liif of
DaviJ) figuride Jesus Crist.
Sicut locutus est per os sanctorum, qui a seculo sunt,
prophetarum ejus : As God hap spoken hi pe moup of seintis,
whiche hen fro pe world, Goddis owne prophetis.
pis biinge of mankynde by Goddis owne sone was ofte pro-
I So in U ; T has ofT^at. ' So in U ; lord, T.
> St. Jerome (De Nominibus Hebrakis) says, ' Israel, est videre Deum,
sive vir aut mens videns Deum.'
58
WFCLIF'S WORKS.
fecied fro bigynnyng of )je world, and also ))ese profetis weren
drawen fro ))e world, and alle J)ei spaken wi)) o mou]j bi o spirit
))at whistlide in hem.
Salutem ex immicis nostris, et de manu omniTim qui
oderunt nos : Heelpe of oure enemy es, and of pe hand of alle
pes pat han haiid us.
Ffor ))is ha]) God spoken bi profetis bifore said, how we
schulden have heeljie bojje of men and fendis, and be delyverid
of J)e hond of alle \o ))at hatiden us.
Ad faciendam misericordiam cum patribus nostris,
et memorari testamenti sui sancti. : God ha]) bihi3t ' bi his
profetis bifore, to do mersy wip oure fadris, and have mynde of
his holy testament.
God hadde hijt to Abraham in \e oold lawe, J)at he schulde
multiplien his seed as sterris of hevene, and as gravel of ])e see ;
and many o])ere fingis God bihijte to Abraham and o}>ere holy
fadirs, ])ing J)at fiei hadden not fulfillid here in erj)e. And ])us
bileve techi]) us ])at ])is was seid in figure of goodis }>at Jiei
schulden have in Jie tojier world, as ])e erjie ])at Abraham
slepte inne, ])at God jaf to him and to his seed, figuride
hem hevene, Jiat is clepid in Goddis lawe ])e lond of men
lyvynge. And so it is of o])ere goodis ^2X weren bihijt oure
fadirs, for God teelde but litil of er]>eli riches, for bo}ie it
felde to })is Lord and to his trewe children to 5eve hevenli
goodis and reste in hevene.
Jusjurandum quod juravit ad Abraham patrem nos-
trum, daturum se nobis. Whanne Abraham schulde have
ofFrid Isaac, his owne sone of his wiif, he hadde a greet oo|)
to God, pat he swoor to him pat he schulde yve him to us, for to
bigge mannys kynde.
pe story is knowen how God temptide Abraham, and baad
him rise and take his owne sone wi]) him fiat he lovej), Isaac,
and oflfre him on an hil. And Abraham dide ]ius as God baad
him do, and herfore God bihijte him }>at he schulde jeve himsilf
for ])e worschip of God and savynge of mankynde. And her-
fore was Crist borun, as Isaie telli)).
Ut sine timore, de manu inimioorum nostrorum libe-
' From U ; om. T.
EXEGETICAL AND DIDACTIC. 59
rati, serviamus illi in sanetitate et justicia coram ipso I
omnibus diebus nostris. pe eende whi ))at God boujte us
so costly and so kyndeli was ])is,— /a/ we wipouie drede, de-
lyverid oute of pe hand of our e enemyes, serve to God in holynes and
rr^twisnes, in whiche we schulden lyve to fore him in alle oure dayes.
And here may we seen how unkynde we ben, sij) God dide
))is kyndenes for Jiis eende to mankynde, and it were so profit-
able and honest to man, and jit man leve)) it, and goo]) a wrong
wey, for drede of ]je world or love of his flesch, and so bicome})
servaunt to hem fro whom God haj) delyverid him. And so
man forsakijj God, and taki)) him to Jie fend.
Et tu, puer, propheta Altissimi vocaberis ; preeibis
enim. ante faciem Domini, parare vias ejus, ad dandam
scienciam salutis plebi ejus in remissionem peccatorum
eorum. Here \s prophete turnej) his speche to his sone, and
self) J^ese sojje wordis unto Joon Baptist : ]>ou, child, schalt he
clepid pe profeie of alper-hiyst ; and perfore pou schali go bifore
pe face of pe Lord, for to make redy pe weies of him, and for to
■yve kunnyng of heelpe unto his peple infor^ifnes of her synnes.
And al \\& was schewid in \% liif of Joon Baptist, for he
forsook ))e world and chastiside his flesch, and wente not to
scoole to bigile his neijbore, but helde jie staat of innocense
in deseert placis. And oure relegiousea j)at seien \t\ suen him,
gaderenhem in coventis, and lyven contrarye liif; for in fie stide
of innocence \t\ han chosun flockis ; instide of deseert placis
fiei han chosun citees ; instide of greet penaunce aftir ])e staat
of innocence \t\ han chosen lustful Hif for to feede her flesch.
And where jiei schulden forsake craftily bildyngis, \t\ chesen
housis and cloistris to huyde \tx richessis. And jjus \&. maken
a wey to \t prince of ])is world, and fijten, and maken redy his
wey to resseyven hise servauntis ; and Jiere as Jiis prince is
contrarye to Crist, so J^ese religious ben contrarie to Baptist;
and jit ])ei feynen falsli sumwhat of Crist and sumwhat of
Baptist to disseyve ))e peple. But as in conjurisouns ben teeld
manye goddis names, to disseyve ])e peple and robbe of her
a All that follows down to the in the Magdalen MS, though not
end of the Canticle, so far as it so effectually but that the writing
relates to the friars, has been erased remains partially visible.
6o
WrCLIF'S WORKS.
goodis, so in J)es ordris ben feyned manye holynessis for a fals
eende, to disseyve fe peple and to souke her blood for feynyng
of her heeljje.
Per viscera misericordiae Dei nostri, in quibus visi-
tavit nos, oriens ex alto, Illuminare his qui iu tenebris
et in umbra mortis sedent, ad dirigendos pedes nostros
in viam pacis. Here we preien ))is child })at is jeven to us,
and is boJ)e God and man, and so ful of witt and grace, by pe
inward power of mercy pat he hap, and cam from h^ heven to
visyte his folk, pat he sende li^t to us pat sitten in derknessis and
in schadowe of deep, for to dresse our e feet into pe wey of pees.
Here we preien not, as freris, neijjer of Crist ne Baptist, to
lyve worldli liif and likinge to oure flesch, ne go to \t wey of
werre to fijte wi]> oure enemyes, ne to spoile J)e peple, and
gadere her goodis to oure castels, ne bi jje craft of lesyngis to
plese to ))e world ; but to lyve evere contrarie liif, as dide Crist
and Baptist. For bi wandringe of siche weies men may wel se
whos children siche ben, and to whom \€\ maken redy. For
king of alle }>e children of pride, jiat is Anticrist, leedij) siche
cloisteris, and techif) hem siche cautelis. And herfore seyn
sum men, as Lyncolne and ojjere, ]>at \%\ ben dede careynes
cropen of her sepulcre, wlappid in clojjis of deeP, and dryven of
])e devel for to drecche men"-. And jjus }>ei ben baggid wi|>
signes of ipocrysie, })at it were lasse harme to men of Cristis
scoole to dele wij; a legioun of feendis of helle jian wij> a litil
covent of siche qwike devels. For sum men Jiei robben, and
sum men fiei maken wode; and bi Jier feyned ipocrisie and
cautelis of ))e fend \t\ bigilen mo men ]jan doon ojiere feendis.
Lord delyvere his folk for siche perels of fals freris, for if })is
laste be pressid out, ]je sevene bifore ben lijtir. And ceertis
Jsese religiouse ])us bounden to fe fend passen wickide wommen,
whos tracis \€\ folowen, for liknes of holy men disseyvej) myche
folk.
' In the parallel passage at p. 230, the word is written ' deul,' i.e.
mourning. U has dole.
» See the opening of the tract ' Lincolniensis,' infra, p. 230.
EXEGETICAL AND DIDACTIC.
[NUNC DIMITTIS.]
[Luke ii. 29.]
pis is ]>e J)ridde salm songun of prestis ajein \t\ goon to ))er
bed, late upon nyjtis ; and figure)? desier ))at Cristen men
schulden have in hour of her deejj. For profijt of Cristis
Chirche, J^e gospel tellij) j^er was an oold man, ))at was clepid
Symeon, and hadde answere of God ]jat he schulde not se dee|)
bifore he say Crist. And whanne Crist cam into J>e temple,
he took him in his armes, and songe joifuUy jjis song to God, —
Nunc dimittis servum tuum, Domine, secundum ver-
bum tuum in pace ; quia viderunt occuli mei salutare
tuum ■ ; quod parasti ante faciem omnium populorum ;
lumen ad revelacionem gentium, et gloriam plebis tue
Israel : Lord, pou levest now pi servaunt in pees aftir pi word
pat ])0U hast seid bifore, for now I am riip to dye ; for myn iyn
han seen \\n owne sone Crist Jjat is ))ine owne heelpe to men, pat
pou hast maad redy to sette bifore pe /ace of alle folk pat schal be
saved, pe which heel))e is, /zy to pe scheming of hepene men, and
also to glorie of pi folk of Israel.
pis oold man was cumfortid in soule bi bileeve, for he
trowide f)at hevene schulde soone aftir be openyd, and Crist wij>
hise membris schulde entre into hevene; and ))erfore he
coveitide J>anne to be deed, and in haaste to be wij) Crist, for
Jiat he hopide truly, si)) he hadde answere of God ))at was eernes^
herto. And )ius ben manye men moved, ))at wolde )iat Cristis
Chirche were sumwhat amendid after Cristis ordenaunce, \2X
\€\ schulden not dye bifore ))at ))is come, )>at Crist were schewid
sumwhat in his Temple, and bifore ))at he were borun as a pore
jong child. And if \\% venym of dowynge were sumwhat
aslakid, ))anne were \t\ riipe to dye to Crist ; for \t\ hopen ))at
Crist is li3t here unto schewe to hem his wille, as his lawe techi}>,
and so he schal be glorie to hem in hevene, Amen.
pe song of oure Lady in which sche loveJ> God is sungen at
' corrected from U and Vulg. j meum, T. ' ernesl, U.
61
6%
WYCLIF'S WORKS.
even-song, ))at is oure first hour, for sche was byginnyng of
heeljje of mannys kynde. And }ies })re salmes ben of even
autorite, sij>in Jiei ben alle jire jje fei}> of Jje gospel.
[THE SONG OF THE THREE CHILDREN.]
[Dan. iii. 6^— 88^ ]
Benedicite omnia opera Domini Domino ; laudato
et superexaltate eum in secula.
pis salme was maad aftir a myracle Jiat God dide in tyme of
Nabugodnosor, whanne he savede ))re Jewis for stablenes of her
bileeve fro \t brennyng furneis, ]>at was hat ' to brenne hem.
pese J>re persoonys ben of double name, by dyverse langagis ;
jjei ben clepid Ananyas, A3arias, and Myjael; and Jjei ben
clepid on ojjer maner, Sydrak, Mysaac, and Abedenago. pis
song heeri)) ^ God, and spekij) to alle hise creaturis, and biddi})
hem love God, si|)in alle ben maad for Jiis eende. And ))us Jie
first vers biddijj, — 3^ ol^^ werkis ofpe Lord, Hesse y lo pe Lord,
herie y and overe-hiy y him in al iyme.
pes ben ))re wordis in fiis vers J)at schulden be ))us undir-
stonden. Si]) ech creature seij) kyndely ))at God made it of
noujt, ech creature schulde by kinde blesse God ; and so if it
do wel, servynge God as it schulde, Jeanne it sei]> wel to God,
and grauntij) J)at God is blessid over al )>ing. And fiis wel
seiinge, J>at is wel servynge, is blessing ))at God speki)) of
here ; and }ius alle jjingis blessen God, but oonli yvele men and
feendis. pe secunde word of \\s, vers sei}> J>at Jjingis blessen to
\t Lord, and ))is word. Lord, by himsilf, is taken for God, Lord
of Lordis. pe Jjridde tyme we schulden undirstonde, Jjat by
maner of Greek speche, Jiat })ing overhijijj ano)>er ))ing jjat seijj
it passi}) alle ofiere creaturis; and so overhi3inge, propirly, is
lovynge proprid to God. And ))US Jiese Jjre J^ingis, blesse, and
loove, and overhije, bitokenen )je Trynyte, and J>ei ben oon
in substaunce, \2i. is, heriinge, apperinge ^ to God.
^ heu, U ; hat, Q.
must have been ' herie);.'
' herVf, FF, U ; beyes, Q. The original word
^ approfryd, Q.
In the Vulgate version.
EXEGETICAL AND DIDACTIC. 6j,
Benedicite angeli Domini Domino : Benedicite celi
Domino : 3^ angels of pe Lord hlesse io pe Lord; y hevenes
blesse io }>e Lord.
pis vers bigynne)) j^e ordir of blessinge })at creaturis schulden
blesse to God. But pere ben two maner of creaturis, spiritual
and bodily, pe beste creature of God is good angel, J)at is
namyd generali here. And J)us Jiese angels han a maner to
blesse God bi witt and wille. And among bodily creaturis
hevenes generali ben J>e best.
Benedicite aque omnes, quae super celos sunt, Domino:
Benedicite omnes virtutes Domini Domino : ^e watris alle,
pat ben above hevenes, blesse y to pe Lord ; y alle vertues of pe
Lord blesse to pe Lord.
Here Jiinken men Jiat bi jjese watris whiche ben above hevenes
ben undirstonden alle partis of hevenes, above sunne, planetis,
and sterris. For \t% Jjre partis, for \t lijt, ben clepid hevenes
comounly, and }>ese ojiere partis of hevene ))at ben cleer as
watir ben clepid watris above hevenes, for in hem ben jiese Jjre
partis picchid. And it is licly to trewe men })at Jies watris ben
of ))e same kynde J)at ben Jies watris binejje jje moone, but jiei
dyversen in propirtees ; for watris j^at ben above fie moone ben
stable and cleer and everlastinge ; but watris jjat ben binejje Jie
moone, remuynge, freele, and partable. And so watris ]jat ben
above moun wel be preised, for Jiei ben sotil, but watris bynefie
may be dyvyded, for \€\ ben bojie hevy and groos ; and dy-
versyte of siche qualitees stondij) in substaunce of o kynde.
And vertues ))at ben in hevenes ben powers jjerof to rule ))is
er))e, as ech part J)at is in hevene ha)) vertu to move erjieli
))ingis.
Benedicite sol et luna Domino : Benedicite stelle celi
Domino : p« sunTie and pe moone blesse y tope Lord ; pe starris
of hevene blesse y tope Lord.
pe sunne and \e moone ben passinge lijtis, and after hem
ben ))e sterris, and summe of hem ben clepid planetis, as fyve,
wijj Jie sunne and moone ; ]je whiche men of astronomye clepen
sevene planetis of hevene, and stonden in |)is ordir : Saturnus is
J>e hijeste planete, si); Jubiter, and sij) Mars. But J>e sunne is
as a kyng, and stondij) in J)e myddil of alle planetis, and haj)
64
WVCLIF'S WORKS.
Jjes fire above him, and oj^ere Jjre bynejie him ; jje whiche ben
clepid of filosofris, Venus, Mercurius, and \& moone is lowiste
planete, and takijj li3t, wij) ojiere, of \e sunne. And alle j^ese
sevene ben erraunt sterns, for chaungeable movynge Jjat J)ei
han, for Jjei ben sumtyme joyned togidere, and sumtyme oon
ajein anojjer. And jjis * fallijj for ]>ese alle for propir movynge
in her whelis, but above Saturnus ben sterris ))at ben alle in o
wheel, and ]>es ben evere iliche fer, and maken o figure in her
wheel.
Benedicite ymber et ros Domino: Benedieite omnes
spiritus Dei Domino : Reyn and deew Hesse y to pe Lord ;
alle wyndis of God bless y to pe Lord.
Here ))es fre children of Jewis nemen creaturis byne]>e J)e
moone, but ]>ei nemen not [jes foure speris bi Jie ordir Jjat filoso-
fris doon. pei seyn J)at undir Jie moone is a spere of sotil fier,
and in }>at is a spere of )je eir, and in ei})er spere of ))e watir,
and in }>e myddil of J)e world and lowiste ^, spere of Jie er]je.
pis resoun moved ^ jjes clerkes to putte a sotil spere of fier ; Jjei
seyn ))e gros fier among us is bojie hoot and drie and lijt,
movynge upward ; and al jjis J)ing it dooJ> bi kynde ; and ))us
a cleene fier in his kynde mut be moore lijt hoot and drie.
And alle jje speris ben brokely*, but so ben speris above jje
moone. Clerkis seyn )jat reyn comeJ> fius; J)e planetis, and
algatis }ie sunne, drawen up of ))e watir and of ojjere moist
placis a sotil body fer into fe eir ; and in J)e myddil of fie eir is
it kyndely cooldid a-nyjtis, for })is matir is kyndely coold, and
))ere wantifi heete of fier and lijt, and ]>us coold makij) pis moist
matir renne togidere in smale dropis, and pus pei geten hevynes,
and come doun in foorme of rein. But sumtyme pese planetis
of hevene, ajein pe tyme pat pe sunne goop doun, liften up
a sutil matir but a litil space fro pe erpe ; and fro pe tyme pe
sunne be hid, pe coold of pe nyjt engrosip pis matir, and so it
comep doun anoon in moore sutil foorme pan reyn. pere lien
manye wyndis here ; as summe wyndis ben in beestis, and
summe ben closid wipinne pe erpe, and summe blowen frely
' So in Q and FF ; T and U read ^ese. = lowest, Q, U ; lowers,
FF. = So in U ; movyd, Q, FF ; moveden, T. * brokel, U ;
broieli, FF.
WYCLIF.
EXEGETICAL AND DIDACTIC. 65
bitwene ))e er]>e and sterris of hevene ; and Jiis wynd is clepid
here, spirit of God, for dyversyte of ojjere. pis wynd is in his
kynde eir medlid wi}) watir J>at come)) of })e erfie. And planetis,
wij) sterris of hevene, and hurtlinge of cloudis moven ))is wynd
now to o place, now to anoJ)er, after jie chaungyng of J)e
mover.
Benedicite ignis et estus Domino: Benedicite frigus
et estas Dozaiuo : Fier and swiinge blesse y to p€ Lord ; coold
and somer blesse y to pe Lord.
It is knowen by bileeve how al jjis world profiti)j to man Jie
while he serve]) in grace to God, and ellis it fijtij) ajens man.
pus come)) fier ))at we usen; and ])e brennynge \txoi heeti))
men in coold tyme, and helpi)> to dijte her mete and drinke.
And ))us coold in his tyme doo)) cumfort to mannys body, and
heete of somer bringi}> for)) fruyt, ))at man schulde not lyve but
if fiis were.
Benedicite rores et pruina Domino : Benedicite gelu
et frigus Domino: Dewis and hoor frost blesse y to pe Lord ;
frost and coold blesse y to pe Lord.
Summe ben dewis ))at moisten ))e er))e til for)) ^ dayes ^ in
hoot tyme ; and whanne )>e coold ha]) frojen ))is matir, ])anne it
is clepid hoor frost. Frost is moore, and lastij) lengir; and
coold is comoun to manye J)ingis. And as ))ese tempren mannis
body, so J)ei tempren er])e and fruyt.
Benedicite glacies et nives Domino : Benedicite noctes
et dies Domino : Vise and snow blesse y to pe Lord ; ny^tis
and dayes blesse y to pe Lord.
No dreede yis helpijj manye men to passe overe watirs to
manye cuntrees. Snow helpij) to tempre fe er])e; for a good
snow is wor)) a dungyng, for it holdi]) heete wij)inne ])e er)>e, j)at
it crepe not out bi smale holis ; and so it qwikene]) \t roote of
growinge ])ingis wi])inne fie er))e. It is knowen ))ing to clerkis,
J)at snow is gendrid hi^ in ))e eir, whanne watry matir mych in
quantite to regard of \e. substaunce is frozen and so falli]) doun,
' tilfor\e dales, U ; til forth dayes, Q ; til fro i>e dayes, FF.
" The expression ' til forth dayes ' seems to mean, till fa,r on in the day,
' dayes ' being in the genitive case.
WOEKS. VOL. Ill, F
66
WrCLIF'S WORKS.
and haj) whijtnes for cleer and stable matir. And sijiin ' men
mai not evere traveile, God hajj ordeyned ny3t and day, nyjt for
to reste, and day for to traveile ; and no drede eir in jjcse tymes
temperi]) ]>e erj^e and qualitees. And alia jjes ]>ingis techen men
bojie of virtues, and of vicis, and of hevene, and of helle, to
desire jiat oon and drede ])e to))ir.
Benedieite lumen et tenebrae Domino; Benedicite
folgnr et nubes Domino : Zzy and derknes blesse y to J>e
Lord ; ley lis ^ and cloudis blesse y to pe Lord.
Li3t cumfortij) mannis sijt, and qwemejj bodies here in erjje,
and makif) hem jiinke on verri lijt, ))at is God }>e first liif.
Derknessis doon good to sijt, and tempren mennys wittis, to
take her reste, and figuren derknes of synne, and })ereaftir
derknessis of helle. And derknes is Goddis creature, si)) God
hajj ordeyned it among of>ere ; and so not ech creature is sub-
staunce Jiat may dwelle by himsilf. Clerkis knowen f>at cloudis
hurtlyn and bringen forJ> fier of Jier partis; as whanne J>ei
breken bi violence Jiat werun fast togidere bifore, jjanne jiei
maken a greet noise, which noise men clepen ])e ])undir. And,
for sijt is swiftir [lan heeryng, as li3t come)) sonner' j)an eir
trembli]), ))erfore men seen li3tnynge bifore and aftir ))ei heeren
J)e Jiundir of cloudis. And al j)is serve)) Cristen men to mysti
comownynge of Cristis lawe.
Benedicat terra Domino, laudet et superexaltet eum
in secula: Blesse pe erpe to pe Lord, herie and overhiy it him
for evere.
pe erjje serve)) wel to God whanne it holdij) \t myddil of Jie
world, and gaderi)) plenteuously li3t of hevene, and bringi)) for])
fruyt as God biddi)). And for ])is cause ha)) God ordeyned
er))e to be ))icke and stable, to turne a3ein ))e li3t of hevene, and
feede fruyt Jiat growi)) ))ereinne. And for stablenes of ])e er])e,
])at schal laste after doomesday, and blesse God above tyme,
seyen * ))ese childrin ))at ))e er])e blesse ^ God.
Benedicite montes et eolles Domino : Benedicite uni-
versa germinancia in terra Domino : 3^ hillis hope vioore
> So in FF ; siche, T, U ; for, Q. ^ ;jj„„_ y ; leyte, FF.
» So in U ; sunner, Q, FF ; santw, T. * So in U and Q ;
seyn, FF ; si\>in, T. » bUs$i]>, U ; bUssi]i, FF ; blesse, Q.
EXEGETICAL AND DIDACTIC.
67
and lasse, blesse to pe Lord ; alle pat burionen in erpe blesse y to
pe Lord.
It is knowen J)ing ))at hillis holden stoones and metal-oor,
and bryngen for)) manye eerbis Jjat woldin not so wel growe
in valeis. And, for cause Jjat f>es * {lingis schal have no stide
at doomesday, jierfore seij) Goddis lawe, Jiat hillis and valeis
schulen be playned, and erjje schal take a round figure, and
hevene and er])e and watir schulen reste.
Benedicite fontes Domino: Benedicite maria et flu-
mina Domino : Wellis blesse y to pe Lord ; sees and floodis
blesse y to pe Lord.
Men fynden opinly what good doon wellis to mannys kynde,
for manye tymes men schulden wante drinke, ne were ])e
servise Jiat Jjei take of wellis. And comounly in hoot somer
wellis ben coolde, and hoot in wyntir. It is knowen J>ingis to
clerkis )>at in poris ''■ depe undir j^e erjie is watris gendrid and
rennynge and springynge up at a place, so myche ))at in manye
placis where no watir seemej) to be, men moun so depe hole Jie
erjje, ))at good watir and plenteuous wole springe. And for Jiis
watir rennej) in somer up cold erfie, whanne poris ben opin,
Jjerfore watir comounly is moore coold in somer tyme. In
wyntir, whanne it is frost, fe poris of Jie erjje ben closid ; and
heete in \s. erjie of somer bifore is lettid to come out by smale
holis. perfore jje watir Jiat comej? bi siche pooris haf> heete in
wyntir, and smoke come)> out and welli]). For sich a cause
eten men betere in coold tyme jjan Jiei doon in hoot tyme,
whanne heete is scaterid wi))oute-for]). Sees in dyverse cuntrees
han dyverse propirtees ; as oure sees of Yngelond flowij)
twies in J>e day and in ))e nyjt, for Jie moone Jjat movefi |)es
watris lokijj so til oure Brytayn see, ])at what bi rijt lijt and
reflectid, in nyjt and day, it movej) it twies. Summe oJ)ere sees
fiowen nevere, and summe but oones flowen in a monejje, and
aftir ]?at heven loki|) upon hem, \t\ han dyverse propirtees.
Sees gendren manye fischis to substaunce of mankynde, so ))at,
bi manye mennis cast, J^ere ben mo and moore fischis in )>e see
Jian ben beestis upon londe, for fe space and matir is moore.
' So in U ; 0/ \ingh, T.
' poores, U.
F 2
68
WrCLIF-S WORKS.
PS. cvii 33,
And jierfor seij> Davi}> in ])e salme, ]>at men J)at weenden to }>e
see, fiei seen ))ere J>e wondir werkis J)at God ha]) maad in })is
world ; for no man suffisi]> in ))is liif to telle fully jje kynde of
fyschis. And ]je see conseyve]) wi[) fischis manye o)>ere pre-
sciouse ])ingis, as ben salt and margaritis, and many ojjere
presciouse stoonys. Clerkis se)Ti \t see is salt, for J^e kynde
salt is })us gendrid ; whanne gravel is hatt wij) ])e sunne, and
sokid longe w{> ])e watir, it takij) kyndeli a savour jiat men
clepen saltnes. And herfore in summe londis han men salt for
gravel. And si]j ))e see ebbi]) and flowijj fro ])e sou]j into ]>e
norji, it is needful fiat salt be medlid wiJ" manye sees, and not
al oonli w]) sees, but wij? watris where ])e see flowif). And
here may men se causes f>at ben axid in ])is matir. It is axid
comounli whi floodis in lond ben not salt ; and here men seien
comounly ))at floodis and wellis ben salt whanne ful cause of
saltnes is founde in jjes wellis, but jje see is comounly salt, for
it takij) moore ])e lijt of hevene; for it is moore, and neer
hevene, and moore disposid to take U3t ; but bankis and manye
o))ere causis letten flodis to take Jjus Ujt. Also, gravel of Jie
sou)) see is neer Jie sunne, and moore hoot, and J)is is medlid
wi)) ojiere sees, and makijj hem salt bi rubbinge; so J)at ful
cause of saltnes maki]) fulnes of salt. And herebi may men se
whi salt is bojje whijt and cleer ; for salt, for greet part ))erof,
is of ))e kynde of watir, and watir, whanne it turnej) to sadnes,
mut be cleer by kynde. And sich watir, medlid wi)) er))e, mut
nede be whi3t in ])e same kynde. But jit men axen comounly,
whi salt is dissolved ])us, but cristal and o))ere stoones ben not
loosid as o))ir salt. Here seien clerkis ))at dyverse bodies ben
maad sad in dyverse degrees, and summe bodies may be dissolved
and summe not, as manye stoones. And of ))e firste clerkis
jeven a rule, ))at ))0 bodies ))at ben hardid by coolde ben loosid
by hoot, and hardid by hoot ben loosid by coold. As iys and
leed ben hardid bi coold, and ))ei ben neischid ^ ajein by hoot.
But, for salt is hardid bi hoot and drie, ))erfore it is kyndely
neischid bi body of contrary qualite, as ben bodies coold and
moist. And ))us salt is hoot bi kynde, and ha)> hise virtues
by ])is ground.
* neschid, U.
EXEGETICAL AND DIDACTIC. 69
Benedicite cete et omnia qui movent in aqua Domino :
Benedicite omnes volucres eeli Domino : Whallis and alle
pi7igis moved in watris, hksse y to pe Lord. Allefoulis o/hevene
blesse y to pe Lord.
It is comounly seid ];at a whal is jje moost fisch in j^e see ;
and so by J)is greet fisch ben undirstonden alle ojjere fischis,
bojje schel fische and scalid fisch, or of what kynde }>at evere
\t\ ben. Alle J)ei turnen to mannis help, and doon Jie office J^at
God haj) ordeyned. And ))us as beestis upon Jie lond drawen
in erjie to tempre her body, so fischis in fie flood drawen in
watir to tempre hem. But as beestis ben sotiler })an ben fischis
in her schap, so jjei ben moore venemouse, moore anoyouse
unto man; and ))us fischis ben neer to elementis, and more
religious for to ete, Jian ben foulis or beestis of erjie, for ))ei ben
neer mannys kynde. And jit Jje first book of holy Avritt, Jiat
men clepen Genesis, seijj J>at bojje fischis and foulis comen of
substaunce of \& watir. And jit God schewi]> his craft to putt
hem so fer a twynne, for ))is lord can ordeyne of alle Jiingis as
him liki}). But watir is neer hevene in kynde f>an is erjje, of
which ben beestis ; and ))us bo)>e fisches and foulis kepen sum
propirte of watir.
Benedicite omnes bestie et pecora Domino : Benedicite
fllii hominum Domino: Alle kynde of beestis and wandringe
beestis blesse y tope Lord ; and mennys sones blesse y tope Lord.
Here may we wyte J>at J>es beestis weren werkis of Jie sixte
day ; and man was maad on J>e same day, and of slyme of ))e
er))e, as fischis and foulis weren bojje maad of God. On J)e
fifjje day beestis ben moore general Jian beestis jjat goon on
her feet ; si); wormes and addris ben beestis, but })ei helpen not
to mannis werk, but ojiere beestis, ]>at drawen in ])e plouj, and
helpen to here men, as hors. And it is needful to teche men
to blesse to God bi gode werkis, as ))ese beestis taken lore of
men, and serven to hem to mannis worschip.
Benedicat Israel Domino : laudet et superexaltet eum
in secular \)e folk of Israel blesse y to pe Lord; herie it and
overhiy him for evere.
Men ben holden to serve God by double servise here in erjje.
Summe ben laboreris, as beestis Jiat J)is song haj) spoken of;
70
WrCLIF'S WORKS.
and summe ben moore witti, as angels, and jjese schulen
serve God moore hi3ly. And for J^is ser\dse stondi]) moore in
spirit, }>erfore it lasti)j aftir doomesda)'. And Israel, Jiat is, man
seinge God '^ is not taken oonli for Jacob, but for al his kynde
|5at come|> of him, and algatis for his goostli kynde.
Benedicite sacerdotes Domini Domino; Benedicite
servi DominL Domino : Prestis of J>e Lord, blesse y to pe
Lord ; servauntis of Jie Lord, blesse y to pe Lord.
Among alle folk ]>at serven God as doon fe children of Israel,
preestis schulden moost serve him, and teche o))ere men to
serve him. pei shulden large Goddis servauntis, bo])e in hem
and in ojjere men.
Benedicite spiritus et anime justorum Domino : Bene-
dicite sancti et humiles eorde Domino : Spiritis and soulis
of just men blesse y to pe Lord ; Holy and meke men of herte
blesse y to pe Lord.
In ))is vers may je se how no men but just men serven God
meedfully, for to wynne \q blis of hevene. We moun se more
in J)ese wordis how just men han two lyves ; contemplatif and
actif; and in bofie ))es ))ei shulden serve God. We may se
furj)ir how ))es men jjat God haj) orde3'ned to blis ben here holy
and confermyd, and meke algatis of herte.
Benedicite Anania, Azaria, Misael Domino; laudato
et superexaltate eum in secula : Ananye, Azarie, Mysael,
blesse y to pe Lord ; herte y and overhiy y him for evermore.
Sijjin gode deedis, in Goddis myraclis, oblischen men moore
to serve God, j^ese Jire children schulden specialy serve God
for hise jiftis. God sente his angel to hem and ledde hem saaf
in ))e furneys, and made ))e er))e coold and good, and brente
]je Caldeys wi))Oute. What man schulde blesse God but Jiese
jjre }>at weren ])us holpen ?
Benedicamus patrem et filinm cum sancto spiritu ;
laudemus et superexaltemus eum in secula : pe fadir
and pe sone and pe holy goost herte we, and overhiy we him
wipouten eende.
pis vers han Cristen men doon to, over ]jat it is in Danyelis
» See note at p. 57.
EXEGETICAL AND DIDACTIC. 7i
book, to teche jjat \t\ shulden herie God as {>ese }>re children
of Israel ; and specialy j^ese Cristen men \zX have ])us grace of
God ))at fiei qwenchen J>e flawme of synnes, as Jjese )>re children
bi myracle of God qwenchiden jje flawme of firis. For \\s,
brennyng wi)) synne of soule is moore perelous ]>an \e. tojjir,
and jierfore men schulden moore herie God for savyng fro
J>is brennyng. And oure Chirche haj; wittily specified first \t
Trynyte, and aftir by a syngular name toold \t oonheed of
God.
Benedictus es Domine in firmameiito eeli ; laudabilis
et gloriosus et excelsus in secula : Blessid artow Lord
in J>e firmament of hevene ; and worfiHo be heryed and gloriotts
and overhiydfor evermore.
pis vers maki]) a knott to Jiis song of Jjes children, where we
maken an opin schrift J>at God is passingli blessid. Not ))at
God ha)) nede to be blessid of us, for God is blessid in himsilf
as myche as ony ))ing may be, and oure word and oure blessing
may not alarge J>is blessing of God ; but by ])is meke con-
fessioun and joie of Goddis blessing we hopen ))at God wole
blesse us, boj^e here and in hevene.
[QUICUNQUE VULT: COMMONLY CALLED THE
ATHANASIAN CREED.]
Quicunque vtilt salvus esse ante omnia opus est ut
teneat Catbolicam fidem. It is seid comounli J^at J>ere ben
jire credis. pe first is Apostlis, J^at men knowen comounly.
pat o))ere is crede of \t Chirche \2X declari]) J)e former crede.
pis Jjridde crede is of Jie Trynyte, J>e whiche is sungun as a
salme, and was made in Greek speche of oon ]jat is clepid
Athanasie, and was aftir turnyd to Latyn, and sum deal
amendid, and ordeyned to be seid at \& first hour ». pis Salme
" With reference to the statement of the Thirty-nine Articles), may be
in the text, the following summary not out of place,
of the account given of this creed in Ecclesiastical writers, down to
the learned work of Dr. Harold and including Baronius, assigned the
Browne, Bishop of Ely {Exposition creed to Athanasius without hesita-
7z
WFCLIF'S WORKS.
tellij) myche of [e Tiynyte, and it is no nede ech man here
to know it, sij) a man may be saved if J>at he bUeeve in God,
and hope ]>at God wole teche him aftirvvard }>at is needful.
And so, as men seyn comounly, men bileeven in two maners.
Smnme bileeven expresly J>at ]>er is but o God ; and summe
bileeven confasely, howevere God wole }>at J)ei trowen ; and
if Jiei lyven on ojier syde ri3tly, as God wole Jjat Jjei lyven, jjei
ben in good wey aftir to come to blis. For our crede schulde
be medelid wijj love and bileeve, so j^at bileeve tau3te oure witt
how good ]>at oure God is, and si}> J)e Holy Goost tau5te
how we schulden love oure God. And herfore sei]> })is ^ salm,
whiche is lesse ))an gospel, })at, Whosoevere wole be saaf, it is
needful bifore alle opere pitigis pat he hoolde pe comoun bileeve, for
Jjerbi is man saved. And it seemej) not inowj men to sey bi
word J)at Jjei trowe fulli as hooly Chirche trowij) ; for }ius seyn
Paynyms and manye out of ]>e bileeve ; sif) men seien comounK
})at all han sich bileeve. And so love and good liif ben needful
to rijt bileeve. And God forbede ])at men bileeven J)at ech
man )>at schal be saaf mut trowe expresly ech word J>at here
is seid; for feue or noone ben in j^at staat, or Grekis or
Lateyns. And jit to us fallijj, EngHsch to telle J^at litil ])at we-
bileeven ; for bileve is of trujje, ))at is bifore oure langagis ;
' So in U and Q ; T has \ejint salm.
tion. His authorship was first dis-
puted by Vossius and Ussher in the
middle of the seventeenth century.
The Frenchman, Quesnel, writing
in 1675, gave it to Vigilius Thap-
sensis, an African bishop of the
latter end of the fifth centmy ; and
to this hypothesis Cave, Pagi, Bing-
ham, and others assented. In 1693,
a French divine, named Antelmi,
made out a case of considerable
strength in favour of assigning its
composition to St. Vincent of Lerins.
Lastly, Waterland, writing a few
years later, strongly and most ably
advocated the claim of Hilary,
bishop of Aries in 429, to be con-
sidered the author.
Direct external testimony to the
authorship there is none. But a
variety of indications point,, (as we
saw was the case also with the Te
Deum,) to the Church of Gaul as
the source of its composition. The
internal testimony, afforded by the
peculiar cast of doctrine, and by
significant omissions no less than
significant statements, is said to fix
the date at a period before the
spread of Nestorianism, and after
the appearance of St. Augustine's
works on the Trinity, i.e. between
416 and 431. But if composed at
that particular period, and com-
posed in Gaul, it is not likely to
have had any other author than one
of two men, Hilary of Aries, and
St. Vincent of Lerins ; — and Water-
land argues very ingeniously for the
former.
EXEGETICAL AND DIDACTIC. 73
and, as we seyn, God jevejj bileeve bojje to children and to
men, alif ])ei ben not of power to lerne bileeve of her brijjeren.
Quam nisi quisque integram inviolatamque serva-
verit, absque dubio in eternum peribit : pis comyn fei]>
is of l)is kynde, pat hut if ech man kepe it hool and unfilid, voip-
oute doute he schal perische wipouien eende.
pere ben summe ))at trowen to oon article, and of anojjer
article Jiei trowen [jat it is fals, as Jewis and Paynyms trowen
to o bileeve, and trowen not to anojiir, and Jierfore \e\ failen
in hool bileeve. And it is al oon a man to have noon ^ armes ^,
and to be woundid to })e dee}) on oon hoole of hise armes.
And here may we se how bileeve is taken here for truj>e j^at
men bileeven, groundid in God. And on two ojiere maners
men taken bileeve. Sum tyme bileeve is clepid a qualite, by
which a man is namyd a trewe man in God, and J)is bileeve is
a maner of a trewe soule. On jie Jiridde maner is bileeve take
for a {joujt jjat a man ha)> in deede of \t first bileeve. And
J)us bileeve is lijtist to falle fro a man. But we schulen undir-
stonde, Jjat manye men neden not to have opin knowleche of
alle pointis of bileeve, but Jiei moten nedis bileeve Jjat fier is o
God, and love him and serve him wijjoute synne dampnable.
And })us men trowen generaly al }>at is to bileeve, and failen
in no poynt, as doon untrewe men. Ojiere Jjat have moore
witt of God, schulden trowe moore; and algatis ech man
schulde kepe him fro fals bileeve, j^at he trowe not contrarye
to oure feij>.
Fides autem Catholica hec est, ut unum Deum in
trinitate, et trinitatem in unitate veneremur: \)is is
comoun bileeve, pat ech man schulde trowe, pat we worschip o God
in trynyte of persoones, \t which God is trinyte in oonheed of
godheed ; jjat is to seie, we schal trowe J>at ]>ere is but o God,
jje which God is ])re persones, and )>es ))re persoones ben ))e
same God.
Neque eonfundentes ^ personas, neque substantiam
separantes. And Jjus schal we trowe, neper medlynge pese pre
persoones, ne departinge pe substance, of God in Jjese persoones.
' So in U ; none, Q ; on, T. ' armys, U. ' So Q, U ; con-
fundantes, T.
74 WFCLIF'S WORKS.
pat is to seie, we schal not trowe jjat fe Fadir mai be \e
Sone, ne Jie Sone ])e Holy Goost, ne J^e Holy Goost ))e Fadir ;
but jjes ben J)re persoones, }>at noon is ano))ir, ne part of
anojjir ; and alle jjese ])re persoones, and ech bi himsHf, be ])e
same substaunce, and so J^e same God.
Alia est enim persona patris, alia fliii, alia spiritus
SEincti ; sed patris, et filii, et spiritus sancti una est
divinitas, equalis gloria, coeterna majestas ' : ])ere is opir
persoone of pe fadir, and opir oj pe sone, and anopir of pe holy
goost ; but of pes pree persooius is o godheed, and evene glorie,
and comyn magisie wipouten eende.
We schal trowe fat \t Fadir is ]>is persoone of ]3e Fadir ; and
so ))es ojjere two persoones ben persoone of \t Sone and per-
soone of J>e Holy Goost. So, alle if J>ese persoones ben o])ere,
and ech is oJ)ir fro J>e to])ir, najjelees noon of hem is o|)ere
fro ))e to))ir in kynde, si)) J>ere is o kynde comoun to hem alle.
And so is o Godheed comoun to hem alle, si]> ech of ])ese
and alle J)es ben fie same God. And bi J>e same skil alle J)es
ben even in glorie, and magiste of hem alle is lastinge wi])-
outen eende, for \\s, glorie and magiste is not but J)is Godheed.
And so if men seiden f>at ])is same glorie and magiste were of
Jjree persoones, J>ei seiden so))li and not contrarie herto. But
glorie and magiste seyn sum tyme relacioun, whiche clerkis
seyn ben dyverse in resoun.
QuaUs pater, talis filius, talis spiritus sanctus : Whiche
is pe fadir, sich is pe sone, and sich is pe holy goost.
In |jis holy Trinyte is noon sich qualite as is in creaturis ;
but on sum maner mut we speke, to telle J)is maner of God,
which maner is not ofiir fian God ; for tungis failen in teUinge
of God for ))e excellence of him. And so it is toold aftirward,
what is J)is qualite of God, in which jjes Jjre persoones ben ech
evene to o])ir.
Increatus pater, increatus Alius, increatus spiritus
sanctus : Unmaad is pe fadir, unmaad is pe sone, and unmaad
is pe holy goost.
For alle })es l^re persoones ben \t same God, which is wij)-
• So Q, U ; magestas, T.
EXEGETICAL AND DIDACTIC. IS
oute bigynnyng and also wijjouten eende ; and so noon of jjese
]>re persoones may be maad of noujt.
Immensus pater, immensus Alius, immensus spiritus
sanctus : p« fadir is wipoute mesure myche, and eke pe sone,
wip pe holy goost.
For J)er is a comyn greetnes of alle Jjes \xe. persoones, and
it seij) no quantite, ne streechinge of Goddis partis. For |)is
holy Trinitye is wijiouten ony part, but at ech part of J>is world
is \t holy Trinyte, and if ])is world were more, ))ere were Jie
Trinyte, for God may not faile to be in place, ne to jjing |jat he
haj) maad. But if Jjere were a voide place wijjouten hevene
wijjoute mesure, God were everywhere in \\% place ; but fer
is no sich voide place.
Eternus pater, eternus Alius, eternus spiritus sanctus :
^e fadir is wipouie bigynnyng, and also wipoute eending, and so
benpe topir two persones.
And so al J)is Trynyte, si]) €ch of Jjese is ))e same God, ])at
may not be mesurid ne maad.
Et tamen non tres eterni, sed unus eternus ; sieut non
tres tncreati, nee tres immensi, sed unus increatus et
unus immensus : And napelees, if God be sich, pere ben not
pre Goddis siche ; for J>ere is but o God, of what kyn maner
Jiat he be ; and so pere ben not pre unmaad, ne pre \\ss, grete,
ne |jre wijjouten eende ; but alle pes pre persoones ben o God,
}>at is sich.
But here may men betere sey in Latein J>e sotilte of j)is matere,
for articlis wi)) case, gendre, and noumbre helpen here for to
speke. For alle J^ese jjre persoones of God ben Jjus myche
wijjoute eende ; but fiei ben not )ire Goddis J>at han siche quali-
tees, but fei ben )>re persoones Jiat han sich propirtees.
Similiter omnipotens pater, omnipotens fiJius, omni-
potens spiritus sanctus ; et tamen non tres omnipotentes,
sed unus omnipotens : Also almy>,ti is pe fadir, almy^ti is
pe sone, almy^ti is pe holy goost; and napelees not pre Goddis
ben almyijti, but o God is almyifi.
We schal bileeve of oure God ))at he is a sovereyn spirit,
o kynde and o substaunce, o God and o beinge ; and he is
wiJ)OUt part, and fuUi sich as we han seid; and ))is God ha)?
7*5 WFCLIF'S WORKS.
power to knowe himsilf, and to willen himsilf. pis power is
J)e first persoone, ))is wisdom is \t secunde persoone, and })is
wille is l^e jjridde persoone ; and alle ])es ])re ben o God. And
so ]>es names, jjat moten nedis acoorde to al ]je Trinyte, ben
seid singularly of oure God wi))Outen part. And jit )5es \rt
persoones of God ben Almyjti, and alle God, si]j ech of hem
is Almyjti, but jie same Almyjti God. And clerkis seyn ^aX
God is Almyjti, for if he wil J)at oujt be doon, he dooJ> it in his
tyme, and })is may no))ing do but God, for angels wolen jjat
}>ei ben made, but jit }>ei mai not make hemsilf But alle )>ese
persoones ben o kynde, fiat is ]>us myjti as we han seid. And
]>us sei]> J>is crede aftir,—
Ita Deus pater, Deus Alius, Deus spiritus sanetus ; et
tamen non tres dii, sed imus est Deus. Ita Dominus
pater, Dominus filius, Dominus spiritus sauctus; et
tamen non tres domini, sed unus est Dominus : So J?e
fadir is God, J>e sone is God, pe holy goost is pe same God ; and
napeless per ben not pre goddis, but o God is alle jjese ])re. And
so pe fadir is Lord,pe sone is Lord, and pe holy goost is Lord ;
and ytpere ben not pre lordis, hut o Lord is ech of Jiese.
And j)is roten resoun of men J>at foolis maken wijjouten witt,
is not wor))i to be teeld for J>e lewidnes Jierof ; if ))is God be J)is
Fadir, and \& same God be his Sone, jianne is ])is Fadir );is
Sone, for o God is \€\ bojje. pese foolis moten lerne filosofye,
and how manye Jjingis may be a comoun Jjing.
Quia sieut singillatim unamquamque personam Deum
ac Dominum eonfiteri Cristiana veritate eompellimur,
ita tres decs aut dominos dicere Catholica religione
prohitaemur. And to J>is witt spekij> J)e crede, jjat we ben
nedid bi Cristen trou))e to graunte Jjat ech of Jiese Jjre persoones
is ful God and ful Lord, and he jje same J)at ech oone is ; and
jit we ben forfendid of God to sey fiat fiere ben }>re goddis,
or ))at jjese Jire persoones ben jire lordis, bi general religioun.
For o God and o Lord is comowne to [lese Jire persoones.
Pater a ntLUo est factus, nee creatus, nee genitus. Wi)>
J)is sentence f>at is seid, is ordir bitwixe jjese persoones. But
j)e Fadir is maad of noon, ne maad of noujt, ne bigeten ; sij) \q
Fadir is \e. first persoone, ))at may have no principle of his being.
EXEGETICAL AND DIDACTIC. 77
lilius a patre solo est; nee faetus, nee creatus, sed
genitus : p« sone is of pe oon fadir, not maad, ne maad of nou^t,
but boricn.
And here clerkis mooten wake her wittis, and undirstonde
two bir))is. pe first is not makynge of jjing, but cause Jierof
wijjouten eende ; as, if }>e sunne were nevere maad, as errour
of clerkis haj) seid ofte, jit J>e sunne wolde cause his U^t eijjer
wi])inne or wijjoute. So }>e first persoone of God bringijj for)?
]pe secunde persoone as God, for power to knowe himsilf knowif)
himsilf fuUi. And })is ))ing was wijjoute bigynnyng, and it may
have noon eende aftir. And f>is birfie or beringe is J>e first Jiat
may be, and of })is comeJ> bodih bigetinge, whanne o kynde
bringij) for}) anojjir.
Spiritus sanetus a patre et flJio ; non faetus, nee erea-
tus, nee genitus, sed procedens. And here moten men
wake wel, to knowe how ))is jjridde persoone come)) al oonli of
\t firste, and we seyn f>is Holy Goost comej) bo))e of ))e Fadir
and of ))e Sone. For ))is Fadir and \\'s, Sone ben o principle
of J)is jjridde persoone ; and herfore we seien in \\& crede ))at
Jje Holy Goost come)) of ))e Fadir and of \t Sone, not maad, ne
maad of noujt, ne bigeten, but comynge for]). For as we teelden
of double birjje, so ))ere ben two comyngis for) ; ))is comynge
for)) ))at we tellen here is wi))OUte bigynnyng and eending, but
it is a bringinge '■ for)) wilful of two persoones. And ))us \€\
may not be o fadir, ne ))is ))ridde persoone her sone ; but bileeve
techi)) us, ))at as God knowi)) himsilf, for he may knowe him-
self, so for ))ese two ))ingis God resti]) in his owne wille, si))
God ha)) good wille to himsilf, bi ])is power and )iis knowing.
But undirstonde we not )ies persoones as ))re bodies, or ))re
substaunces, but as o symple substaunce ))at is comoun to hem
alle.
ITnus ergo pater, non tres ; unus Alius, non tres flin ;
unus spiritus sanetus, non tres spiritus sancti. And
herfore we moten nedis confesse, ))at ))ere is o fadir, not pre
fadir s, o som, not pre sones, oon holy goost, not pre holy goostis.
And ))us ))er ben but ))re persoones wi])inne in \e. Godheed,
al if manye ben wi))0ute.
' So in U ; brynggyng, Q ; bring, T.
78 WFCLIF'S WORKS.
Et in hae trinitate niehil prius aut posterius, nichil
inajiis aut miaus ; sed tote tres persone coeterne sibi
sunt et coequales : And in pis irinyie is nou^t bifore Tie aftir,
moore ne lesse, but alle pre persoones ben evene wipoute bigynnyng
and eetide, and evene in power and in godheed.
Here moten men knowen, for heretikis, how Jiere ben two
fur})erhedis and two hyndirhedis also, ))at men speken of in |>is
matir. For jjc first furjjcrheed is- forjierhed ^ of comynge for)>,
and ])e to))er for])erheed is furjjerheed of kynde. And in }>is
trinyte is fe firste furjierheed f>at here is spoken, si}> o per-
sone comejj of anoJ>ir, and Jiere is ordir in ))ese persoones.
pe secunde fur]>erheed is not here, si]) o kynde is also ))ese
J>re, and J>e same godheed; and fie same godheed is togydere
Fadir and Sone and J)e Holy Goost. And God wolde }>at we
Lateins amendide Grekis, suynge ))e Sone, as we have amendid
hem in ))is point, addynge Jie Sone to ])e Fadir, and seyn
soo)> J)at ]jei ben o principle, bringynge for}> J)e Holy Goost.
But we fallen to Goddis Sone in suynge fe manheed of him.
Ita ut per omnia, sicut jam supra dictum est, et^ uuitas
in trinitate, et trinitas in unitate veneranda sit. Qui
vult ergo salvus esse, ita de trinitate senciat : And so we
gaderen hem, as it is bifore seid, pat bope oonheed in godheed,
and trinyte in persoones, and trinyte in pis oonheed, be to be wor-
schiped were opere pingis. And whosoevere wok be saaf, pus
feele he ofpe trinyte.
If he feele not J)us expresly, loke ]>at he feele ))us in
comoun.
Sed necessarium est ad eternam salutem, ut incar-
naeionem quoque Domini nostri Jesu Cristi fldeliter
credat : Bisyde pe godheed of pes pre persoones, is needful
to knowe pe manheed of pis secunde persoone, and so trowe it
truli.
For Crist is giaunt ^ of two substauncis, of godheed and of
manheed, and bigynnyng of oure bUeeve, of oure heeljie, and
oure blis ; for hadde not Crist \vs, be man, we schulen nevere
))us han be saved. And in Crist, bo])e God and man, is heel})e
> From Q ; om. T, U. = So in Q; «<, T, U. ^SoinU;
gyaunt, Q ; T has grautii.
EXEGETICAL AND DIDACTIC.
79
of mannys kynde. And it is hard to bileeve J)e Trinyte, but
it is moore hard to manye to bileeve two kyndis in o persona ;
for rijt as in fie Trinyte ])re persoones ben in o kynde, so in Jie
incarnacioun two kyndis ben o persone. And herfore techi)<
oure bileeve, —
Est ergo fides recta ut oredamus et confiteamur, quia
Domiinis noster Jesus Cristus Dei Alius, Deus et homo
est. Deus est, ex substantia patris ante secula genitus ;
et homo est ex substantia matris in seculo natus. Per-
feetus Deus, perfectus homo, ex anima rationali et
humana carne subsistens : per/ore it is ri'^t bileeve pat we
bileeve and knowleche, pat oure Lord Jesus Crist, Goddis sone, is
hope God and man. He is God of his fadris suhstaunce, borne
spiritual)/ bifore pe world, and he is man oj" his modirs suhstaunce,
horn and maad man in pe world.
And so he is pariijt God, as he was bifore fe world, and he
is parfijt man, maad of a resonable soule and of mannis flesch.
And so he is bicomen oure broj^ir, not maad of godheed and
of fiesche, wifoute mannis soule in Jiis fleisch, ne of godheed and
of his soule wi])Outen verri body of man ; but Crist haj) verri
bodi and soule as oJ>ere brijjren Jjat he haj>, of )je same kynde
])at Jiei ben, al if he my3te not synne as J^ei.
Equalis patri secundum divinitatem, minor patre se-
cundum humanitatem. Here moten men lerne, for heretikis,
how fei schulen speke in Jiis matir. For as trynauntis ^ bigilen
foolis in matir of \t Trinyte, so fiei bigilen o)>ere trynauntis '
in jje incarnacioun of Jesus Crist. And herfore bileeve techij)
us what we schulden trowe of Crist, and how we schulden
graunte of him \zX falli{> to his clene manheed, and also to his
clene godheed ; si]j Crist is bojie Jies two togidere, and so,
evene to pe fadir hi his godheed, and lesse pan pe fadir hi his
manheed.
And sij) Crist is fes two kyndis bi myracle and dyvers resoun,
graunte we bojie Jiese of him, as we graunten of J>es two kyndis.
And sijj Crist is boJ>e God and man, graunte we }>at he is evere
wiji J)e Fadir, and JjerewiJ) lesse ))an \t Fadir, for his godheed
and his manheed is sich, and jjese two ben not contraries.
' truantes, U.
8o
WVCLIF'S WORKS.
Crist is evene wi)) ))e Fadir, and Crist is lesse }>an fe Fadir,
* si]) Crist is boJ>e Jiees kyndes ; but jif Crist were evene wi}> ]>e
Fadir, and Jjerwi]) lesse })an jje Fadir,* ^ bi J)e same kynde of
Crist, Jianne two contraries folowiden him. And })us grauntij>
Crist in J>e gospel, wijjoute cloutinge of o}>ere wordis, Jiat jie
Fadir is moore J)an he, and al ])at ])e Fadir ha)) is his. And if
we graunten to J)is witt Jiat Crist is not evene wij) ))e Fadir, for
his manheed is not evene, ])is is not contrarie to ]>e tojjer ; as,
sum man rennej), sum man renne]> not.
Qui licet Deus sit et homo, non duo tamen, sed unus
est Cristus : But if Crist he God and man, and so two kyndis,
and hope of hem, hafielees Crist is not two persoones, but oon,
pat is bo))e God and man, and \\% persoone is godheed, and
fierto it is manheed. And so schal we graunte of Crist wi])0uten
drede, bi ])ese two kyndis, bo])e ))at fiat fallij) to his godheed,
and Jierwi]) l)at fallij) to his manheed.
Unus autem, non conversione divinitatis in carnem, sed
assumpcione humanitatis in Deum : Crist is o persoone, not
by turnynge of Godheed into flesch, but bi takynge of manheed into
godheed.
For Crist took manheed ])at he bifore was not, and lefte not
godheed ))at he was evere. And jit godheed may not be man-
heed, aljif \€\ ben o persoone.
Unus autem ^, non confusione substantiae, sed unitate
persone : And ))us, Crist is algatis oon, not by confusioun of
his substaunce, hut hi oonheed of his persoone, })at is ])0])e j)es two
substaunces.
And so Crist bigan to be ))is, but he bigan not to be per-
soone, as Crist was not twies persoone, ne ' twies man by his
deej). And so ])e godheed of Crist is not medlid wi{> his man-
heed, ne nej)er of ))ese kyndis turnej) into o])ir, but ])ese kindis
ben hool in Crist.
Nam sieut anima racionalis et earo unus est homo, ita
Deus et homo unus est Cristus: For whi? as a resonahle
soule and flesch is hope o man, so in Crist hope God and man is o
persoone in Crist.
' The words between asterisks are supplied fiom U : they are found also
in Q, but om. in T. ^ i7n«s omnino, Q. ' So U and Q ; not, T.
WTCLIF.
EXEGETICAL AND DIDACTIC.
And so ))is soule, ))at is, Jiis man, is no part but al ))is man,
and ))us so])li a man is spirit, and schal lyve aftir ))at he is deed.
Qui passus est pro salute nostra, descendit ad inferos,
tertia die resurrexit a mortuis.
And ))us we graunten to enemyes fiat Crist suffride for oure
heeljie, wente doun into helle, and on ))e firidde day roos fro
dee]). First he suffride bi his flesch, and wente to helle by his
soule, and roos bo)je bi his Godhede and bi his manheed J^at
he quikenede. But Crist left nevere to be J)is spirit, al if he
left oonys to be flesch. And ))us he ha)) power to put his liif, and
to take it ajein.
Ascendit ad celos ; sedet ad dexteram Dei Patris omni-
potentis ; inde ventxirus est judicare vivos et mortuos :
And pus Crist stiede to hevenes, sitiip on pe r^t side of pe fadir
almy^li, and fro pens he is to come to deeme qwike men and dede.
Crist stiede bi his manheed, \2X was moved bi his godheed,
and passide manye hevenes, and resti]) evermoore in glorie, and
at ])e day of doom schal come to juge bo))e qwike and dede, ))e
whiche han served him truly, and doon unkindeli ajens him.
Ad cujus adventum omnes homines resurgere habent
cum corporibus suis, et reddituri sunt de factis propriLs
rationem : To pis comyng at pe laste day schal al maner men
arise, and yve resoun to Crist of her owne dedis here.
Et qui bona egerunt, ibunt in vitam eternam ; qui vero
mala, in ignem eternum : And pes men pat han do goodis
schulen go to liif wipouten eende, and pes men pat han doonyvelis
schulen go to fier wipouten eende.
And we speken here of good and yvel, by hem ))at dyen here
in ))ese.
Hee est fides eatholiea, quam, nisi quisque fldeliter
firmiterque erediderit, salvus esse non poterit : pzV is
general bileeve,pe which but if ech man trowe truly and stidefastly,
he may not herewip be saaf.
And al if ))is crede accorde unto prestis, na])elees ])e hijer
prelatis, as [popes cardinalis] ^ and bishopis, schulden moore
specialy cunne })is crede, and teche it to men undir hem. Amen.
" The words have been erased in Bodl. 288, but I have supplied them
from U and Q.
WOEKS. VOL. III. G
83
WFCLIF'S WORKS.
II.
pE TEN COMAUNDEMENTIS.
[The following tract on the Ten Commandments is found in at least two
different forms, beginning alike, but soon diverging. The one here printed
is that found in the beautiful MS. Bodl. 789. The other may be seen in
the following MSS., Laud 534,- and Univ. Coll. 97. There are two other
MSS., according to Shirley's Catalogue, at Dublin and in the British
Museum ; but I have not examined either closely.
The version found in the Laud and Univ. Coll. MSS. is considerably
fiiller than that here printed ; but it is at the same time tamer, and less
characteristic. It might have been written by any well-meaning priest
living at the time, but the Bodl. MS. contains quite different touches.
The attack upon non-preaching priests at p. 87, the assertion of the
ultra-Puritan doctrine of dominion being founded in grace (p. 88), and
the exhortation to the reading of the Scriptures (p. 90), if they do not
prove the tract to have been by Wyclif, at any rate show it to be of WycUffite
or Lollard origin. Now not one of these passages is found in the mild and
colourless commentary of the Laud MS. I am inclined to think that the
author — and I see no reason why it should not have been Wyclif — found a
pre-existing commentary, which he used as the vehicle for the introduction
of his views. The tract is ascribed to Wyclif by Bishop Bale, imder the
title ' Compendium Decem Praeceptorum."]
Alle manere of men schulde holde J>e comaundementis of
God, for wijjouten holdynge of hem may no man be savyd.
And so fe gospel ' tellij) how- oon askide Crist what he schulde
do for to come to hevene. And Crist seide, 5if Jjou wolt come
to blisse, kep myn comaundementis.
Primum Mandafum.
pis is })e firste maundement of God. God spak alle ])iise
wordis: I am Lord ))i God, Jiat ladde ]je out of Egipt, and
' So in BB ; V has as Jie gospel.
EXEGETICAL AND DIDACTIC.
83
brou5te j^e out of servage, Jjere J)OU servedist men. pow schalt
not have bifore me alyen Goddis. pow schalt noon ymage
have, graven wij) mannys hoond, ne no leeknesse in hevene ne
in erj>e ne in watris ; j;ou schalt not loute hem, ne worschipe
hem, for I am \t Lord })i God, a stronge gelous lovere ; I visite
wickidnesse of fadris into ))e sones, ]>e ))ridde and }>e ferjie of
hem ])at hatiden me, and I do merci unto Jjousandis of hem \zX.
loven me and kepen myn hestis.
But, for manye men wenen J^at J^ei kepe ])iise maundementis,
and jit Jjei lyven fiere-ajens, j^erfore men schulden wite \z.\. what
maner ]>ing Jjat a man lovej; moost, he maki]j his god ; and so,
sy))))e al synne stondij) in love, everi heed synne is brekynge of
}>is heeste. And so jiiise ten hestis ben as ten mirouris })at men
may se hemsilf ynne. And sifen \t\ ben }>re synnes, as Seynt
Joon sei]>, jiat enwrappe]) alle o}>ere, in fire maneris may a man
breke })is maundement, — in })es Jire, love of fleische, and love of
eije, and pride of liif. And so glotouns and lecchouris breken
Jiis heeste ; as Poul seijj, ))at' ))es glotouns makyn hire beli hire
god. For God biddi]) ))e feede \t in mesure, and jit fiou
passist ))is mesure for lust of ))i beli ; J>i fleische stiri}) jje moore
to do J)at J)i fleische aski)) ; and so })0u makist falsU Jji beli |)i
god. And on jje same wise Jie coveytous man maki]> his maw-
met \t temporal goodis, as Poul seij; })at averyce is service of
mawmetis. And so \t proude man makij) \% feend his god.
pus it is in dede, howevere oure mouj; blabre. And so preestis
|)at prechen moore to have a loos, ofiir for wyimynge of worldli
goodis, ojjir lustis of hire beli, makyn fals leeknesse in hevene
and er|>e and water. And Jjus mai men knowe how }>ese
maundementis ben brokyn, bojie of preestis and of seculeres.
And so in trust of ymagis many ben disceyved, in hope of
help or heljje in a maner neede, as }ie olde lawe and ])e newe
witnyssen. pe Dedis of Aposths, in j)e seventenfie chapiter,
sei}> Jjus ; Sijjen God is Lord of hevene and of erj>e, he wonej)
not in templis maad wi}> hondis, ne he is worschipid wij) mannys
honde, for })at he ha); neede of any jjinge jjat man do)), sifien he
jivej) unto alle liif, and wynde enspirynge, and al o\\z ])ing.
And of o J>inge he made al mankynde for to inhabite on al J)e
face of Jie erjie, and tymes and termes, or habitatioun ; for to
a 2
commentary.
Phil. iii. 19.
84
Commentary.
WrCLIF'S WORKS.
seeke here God. For in him we Uven, and in him we stiren, and
we ben also his kyn, as poetis seyn. And sijijje we ben J)e kyn
of God, us aujte not suppose ))at jjat perte3Tie]j unto God is
like unto gold or silver or ston, of Jje craft of gravynge, or of
mannis hond-worchynge. For ))at Jjing )>at is hije to men, is
abhominacioun bifore God. But, for we knowyn him litil, we
loven him Jje lesse. And jif we undirstoode ])e mijt of J>e
Fadir, ])e wisdoom of J>e Sone, and ])e goode wille or grace of
J)e Holi Goost, we schulden be war to kepe hem soundeli, for
bodeli }>ingis distractij> men to kepe hem ri3t. And )>is is
sumdeel ))e resoun '■ of ))e firste maundement.
2 Comaundevunt.
pe secounde maner maundement of God perteyne]> to })e
Sone. pow schalt not take Jje name of J)i Lord God in ve}-n,
ne)>))er in word nei])er in lyvynge. Eche man takij> Goddis
name in ve}-n, Jiat swerij) bi his name more J>an is need. Crist
techij) in \t gospel to have oure wordis Jjus, jhe, jhe, and nai,
nay, wijjouten ony oo}>. pere he doublijj his wordis, as if he
wolde seie, — "^xi je seie jhe in joure soule, seie jhe wi]) joure
mouJ>, and be je trewe men. For God techij) bi Jeremie ))e
prophete, wij> jjre condiciouns it is leefful to swere. First \zX
jjei be war Jiat Jjei swere treuj)e, and ])at J>e cause of hire oj) be
to schewe rijt, and sij^en, jjat in jugement be it need to swere ;
and ellis schulde alle men kepe hem from o))is. For it is writen
in Ecclesiasticus, })e J>re and twenti chapitre, jjere he seif) ))us ;
A man much sweringe schal be fulfilled with wickidnesse, and
veniaunce schal not go awey fro his hous. For so])e wi)) werst
jeldinge schal be fulfiUid Jie hous of him. But we schuUen wite
afterward, J>at everi man beri}) Jje name of God printid in his
soule, for eUis he mijte not be, as Seynt Austyn seij>;— in pre
]>ingis, mynde, resoun, and wille, and alle ben o substaunce.
And so ))e gospel techij) ))at ])0U schuldist on ])re maners wor-
schipe \t name of J)i God, ])at J)OU hast wij) ])ee. pow schuldist
love ])i God of al fin herte, of al ))i soule, and of al \\ mynde.
' corrected : rosoun in Bodl. 789.
EXEGETICAL AND DIDACTIC.
85
panne ))0u lovest })i God of al Jiin herte, whanne \\ witte and \\.
power is oonli set on him, })at everi eende of \\ werk is worschip
to J>i God. pou lovest God of al \\ soule, whanne ))0u ordeynest
al J)i lif to worschip of J)i God. Also ))0u lovest \\ God of al ]>i
mynde, whanne ))0u forjetist not ))us to Jienke on ))i God ; but
))enkinge is in dede as it is in mynde. On ))is wise schulde men
worschipe J)e Trinite. And whanne a man do)) f>at he schulde
not do, or levef) })at he schulde do, he takij) in veyn ))is hije and
holi name. For no man is maad but to serve God, in doynge
his wille or suflfrynge peyne.
/// Mandatum.
In Jie ))ridde maundement God biddi|) have mynde to halwe
J)in holiday. In sixe dales ])0u mijte worche, and in ))e sevenjje
day is reste of \q Lord God. In ]>at day ];ou schalt do no
servile werk, ne no werk of synne, fiou, ne ])i sone, ne ))i
dou3ter, ne ))i servaunt, ne ])in hand-mayden, ne f)i werk-beest,
ne J)e straunger in \m. hous. For in sixe dales God made
hevene and erjje, and al J>at is ])erinne, and restide in fie sevenjie
day.
Now it were to wite how men schulen halwe and kepe
here hoh dai. And %\\ \t moost servile werk is worchinge of
synne, eche man schulde on \t holiday kepe him out of synne,
sijjjie Crist himsilf seij> ))at hosoevere doj) synne makij) himsilf
servaunt to synne. And no J>inge is worse ])an Jie occasioun.
For we schulden spende jje holiday in heriynge of God, and
eUis we synnen greetli in faylinge of his service ; for \t moost
hije service ])at man can serve God Jierinne, schulde he schape
him to do on {>e holidai. But God wole J^at freedom of his
lawe be kept, and specialli as Poul techijj. But be war J>at
J)Ou kepe ])iise four feestis principalli, Christemasse and Estre,
Ascension and Whitsountide, and }ie Soneday \o\a^ \e, jeer.
For no feeste ne service is plesynge to God, but in as myche
as it scharpij) a man to love oure Lord Jesus Crist. For upon
fe Sunday God made ))e worlde, and on jie Sunday God roos
fro dee)) to lyve, and on \t Sunday he sente \<t Holi Goost ;
and, as clerkis seyn, upon ))e Sundai schal be j)e laste jugement
))at ever man schal have. And Cristene men schulde leerne
Commentary.
86
commentary.
commentary.
WFCLIF'S WORKS.
bi techinge of priistis, and bisie hem devoutli on 1)6 holiday
to studie on virtues, and on Jie ten comaundementis, and on ))e
sevene dedis of merci, bodili and goostli, tad speke wj) men,
and specialli wijj hem of hevenli J>ingis, and putte awai giles and
wrongis and o])ir synnes ; and leerne we to love God in parfit
charite, and eende Jierynne.
\>e IIII Comaundement.
pe fourjje comaundement is ))is. pou schalt worschipe J)i
fadir and \\ moder, J>at J)OU be longe lyred upon erjie, and J>i
nei3bore as J>i self. And whoevere love]) his neijebore, love])
his God, and dwelli]> in God and God in him. And so ])es
twei braunchis of charite mowe not be departid, as Seynt Joon
sei}) in his firste pistil. He ])at lovej) not his broJ)ir \2X he see])
wij) eije, hov? love]> he his God ))at he see)) not ? So as God
ha]) more resoun of love, for he made ])e of noujt, and kepiji
])e, and ihedi)) Jie. And herfore seij) Crist, He ])at love)) his
eldris moore ))an him is not wor)>i of him. And he worschipij)
his fadir and moder as he schulde do, ))at kepi)) hem in nede,
bo))e bodili and goostli. So schulde ech man understonde ])is
worschip as Poul techi]). 5if ])ei ben nedi, helpe hem in resoun;
but make not ))i kyn riche to gete ))e a name, if fiei suffice to
fynde hemsilf bi hir owene travail. For Crist cam of poore
men, and leet his modir be poore, and his poore cosynes ; and
whanne \t\ askiden worschip and richesse of ))e world, he
denyede hem \3X, and ordeynede hem passiouns ; and bOeve
techi)) us ))at he dide al for ])e betere. And so schulde we
serve him, jif we been his children, and love him moore ))an
))e worlde or oure veyne name.
pe fi/pe Comaundement.
pe fif|)e comaundement of God biddij;, pow schalt not sle
J>i bro])ir; and it is undirstonden of unskilful sleynge. And
here men seyn, ))at men )>at be killid bi mannis lawe been not
slayn of men, but \q lawe slee)> hem, and hire owene dedis.
But wite)) wel, ))is maundement is sibbe to many synnes. For
EXEGETICAL AND DIDACTIC.
87
Seynt Joon s'ei]j, he Jjat hati}; his brojiir is a mansleer, jhe, ofte
tymes moore to blame ])an he J)at sleej) his bodi, for J>e synne
is moore. And bi ))is skile a bac-bitere is a man-sleer. But,
as clerkis Seyen, upon sixe maneris is }>is consent doon, and
men schulden wel knowe it. He consentij) to \(t yvel fiat wirchi})
wij) ])erto ; he ))at defendi)> and conseiIiJ> ))erto ; he ))at bi whos
auctorite is \t yvel don ; or he Jiat wi])drawi|> his hel])e or scharp
reprevynge, whanne he mi3te don it and schulde bi Goddis
lawe. And among alle synnes bi whiche Jie feend bigilej) men,
noon is moore sutil fan such consent. And Jjerfore \^ pro-
phetis of fie olde lawe tolden men hire periles, til }iei suffriden
dee)) ; and in fis cause Jie apostilis of Crist weren martrid, and
we schulde, 5if we were trewe men. But cowardise and de-
faute of love of God makif) us sterte abac, as traytours don.
And what trowen we of )>e Cherche, Jjat sellen men leve to
synne, and jiven hem leve to last fierinne for an anuel rente
bi jere ? And persones fiat leeven to traveile in here office,
bi power of lordis and ^yvynge of money, ben suffrid to lyve
fius wij)0uten prechinge. And so ofte tymes ben priistis irre-
guler, for f>e multitude of soulis fjat \t\ sleen f)us; and
fiis irregularite is moore for to drede fian irregularite chargid
of fie worlde. For ofte tyme hit fallij) fiat bi a medeful dede
men been maad irregiiler bi jugement of fie world, but bi fiis
irregularite ben priistis dampned of God.
X>e VI Comaundement.
]>e sixte comaundement is fiis ; pou schalt do no lecherie,
bodili ne goostli. Goostli leecherie is whanne a man forsakif)
fie love of his God for love of a creature ; and fiis leecherie is
moost for to charge, for no leecherie is synne but jif fiis be
fiere. And syfjen ech mannis soule schulde be Cristis spouse,
what leechour fiat synnef) fius synnefi in avouterie, for he brekif)
fie marriage fiat schulde be bitwixte Crist and him. But bodih
lecherie is hard for to vencuse or maistir, in men fiat norschen ^
here fleische stronge in kynde, for kynde mevefi to f)e dede,
' should be noriscien.
Commentary,
WFCLIF'S WORKS.
but not to jje synne. And heer seyn clerlds on ])is wise, |)at
specialli in ))is synne moot a man be coward, and fle occasioun
\2A meve]) to \\5 synne, and truste not in strenjie ne in witte.
For what man was strengere f)an Sampson ? or who wiser pan
David ? or hwo moore witti pan Salomon his sone ? and alle
weren brent wij) \t fier of lust. And if ))OU wolt be Cristis dene
child, fie as Godis coward Jje cumpanye of wymmen. pe
secounde medicyne |jat helpijj ajens J>is synne were to kepe |>i
bodi fro lusti fode, for fleisch jiat is yvel fedde delitejj ))e lasse
to ])is synne. pe jjridde medecyne ajens J>is synne were a man
to be bisy in clene occupacioun, for such lust come)) not but
if ))0U3t go bifore. And jierfore occupie f)i ))0u5t and ))i bodi
in clene occupacioun, and so fle ))is synne, and be Cristis
spouse, and dwelle fierinne.
VIJ Mandatum.
pe sevenjie comaundement is J)is ; pou schalt do no jjefjie, —
sijijie God \\ fader is treujie ; and jif he be ])i fadir, j)0u schalt
not noye })i brojjir in bodi ne in godis ; ne ))0u schalt not desire
no godis of him unskilfulli, to have in harmynge of J)i neijebore,
pryve ne apeert. As comunes, bi false oj>is in chaffarynge and
in questis, up trust of absolucioun, or on feyned pardoun, }>at
dewe restitucioun jienkej) nevere to 5elde ; and marchauntis
bi usure, under colour of treufie J)at \€\ clepyn chevysaunce,
to blynde wij> j;e puple, — for Jje devyl schamefi to speke of ])is
J>eff>e, — and lordis, \zX bi extorsiouns oppresse J>e puple wif)
tyrauntrye and raveyne, a3ens Goddis lawe, not dredynge him
}>at is Lord of alle. So eche man in his degree is boundoun
to serve God. And jif he wante J>is service, he is no lord
of goodis bi no trewe title. For he ))at stondijj in grace is
verrey lord of Jiingis » ; and whoevere faili)) by defaute of grace,
he failij) rijt title of ))ing jjat he occupiej), and vmablijj himsilf
to have jje goodis of God. And so curatis of ])e Chirche
stelen f>e goodis of God, J>at comen in bi )>e roof, and not bi
\Q. dore, Jiat is Crist, ben nyjt {leves and dai fieves of simonie
* See the prefatory notice.
EXEGETICAL AND DIDACTIC. ^9
of benefices, and sillynge of sacramentis. And herefore seij>
Crist, herde of alle herdis, Jiat piise ben stronge |)eves and cursid
of God. As Zacharie )>e prophete seij), he sau^ a book fleynge
in \t eire, ))at was of twenti cubitis longe and ten of breede ;
and he axide \t. aungel of God what it mijte be, and he seide.
It is Jie curse of God Jiat go}> to alle jieves houses. And sijjjje
J)is was sent for worldli goodis, Jiese Anticristis clerkis aujten
sore to drede, Jiat \v& lurken under lordis, as Jjeves doon in
wodis. Crist sei)), ])at may not lye, J>at )>iise ben |>eves, sij>en
Jjei taken Jie godis of Crist, wi];outen his leeve Jiat is cheef Lord,
if ony suche been.
pe VIII Comaundement.
In )>e eijtjje comaundement Crist forbedif alle men to speke
fals witnesse ajens here neijeboris. And ))is is needful to
execute \t lawe ; for Goddis lawe and mannis lawe axen wit-
nesse, and of suche witnesse comeJ> jugement of man; and
falshede of witnesse maki); fals jugement, and so errour in wit-
nesse strecchi)) ful fer. For many been diseritid and many been
hangid by suche fals witnessis; and of }>is spryngi]> mani fals
eyres. Whoso witnessi}) fals, he witness!}) ajens treujie; and
siJ)J)e God himsilf is treuj>e, he witnessi]) ajens God. And so,
whanne he witnessijj fals, he takij) God to witnesse fiat Jiat Jiing
})at he sei]) is trewe and of God ; and sij>j)e ))at ];ing is fals, as
muche as in him is he maki); his God fals, and bringijj him to
noujt ; for God may not be, but jif he be trewe. And ))us
beriji noon fals witnesse but jif he reverse God. And alle Jie
seyntis in hevene and alle creaturis witnessen of here God ajens
him ))at liej). But her seyn wise men, bi witnesse of seintis,
])at fe craft of liynge is evere moore unleefful, for it comej) but
of fie feend, Jiat first made lesynge. And if it were leefiul,
it worschipide Crist, J^e meene persone of God Jiat is }ie firste
treujje. And J^erfor I dar seie, bi witnesse of hevene, J>at nojt
contrarie}) Crist moore })an doj) lesynge. So fiat if a man mijte
bi a prive lesinge save al }iis worlde Jiat ellis schulde perische,
5it schulde he not lye for savynge of fiis worlde.
90 wrCLIF'S WORKS.
pe IX Comaundement.
In J)e nynjje comaundement God forbede)> ])e to covete \i
neijebores hous, ne noon ojjere jjingis |>at ben immevable ;
as ben suche J)ingis as ben not on lyve, ne of power to meve
hemsilf fro o place to ano]jir. For no man ha|> wrongli any
suche godis, but grounde of his havynge be fals coveitise.
And as a weed is wel purgid of a loond whan Jje roote is
drawyn away, so Jjiise foure maundementis ben wel kept whanne
Jie fals coveitise is fulli quenchid. And herfore seij> Seynt Poul,
fiat })e roote of all yvelis is wickide coveitise in a mannys
soule '-
pe X Comaundement.
pe laste maundement of God is boden in Jjese wordis ; — pou
schalt not desire ))e wiif of ))i neijebore, ne his servaunt, ne his
maide, ne his oxe, ne his asse, ne no ))ing Jiat is his. And so
in J)is maundement is desire forboden, for ofte it falli]> ])at Jie
synne is moore groundid in yvel wille jian Jie dede wi]>outeforJ>.
And herfore Crist oure hevenli leche forfendij) suche desire.
And ))US ))ese ten maundementis ben lawe surest of alle, and
moost of autorite, and eke of moost nede. And si))))e Jiiise ten
lawis techen al fe wille of oure Lord, J)is lawe schulden be
holden, and oJ>ere lawis despisid, but if it be groundid in ])is,
and declare })is lawe. And so, sij)))e lawe of Jie emperoure, and
lawe of jje pope, is worse bi a jjousand part, J^at letten know-
ynge and doynge of Goddis lawe ^, and many men ])enken
Jiat Goddis lawe itsilf schulde be redde and learned and sued
in dede, for hope of hevenli mede and drede of peyne to come,
as ))e prophete seijj.
If a j)ou kepe ]>iise maundementis ])at God ha}> bedyn fiee,
)>e Lord schal make jje heijer ])an alle folkis of kynde, and jjere
schuUan come upon fie al })iise blessyngis. pou schalt be blessid
' The space of rather more than a page is here left vacant in the MS.
' dele and.
■^ A\Tiat follows is an abridged not agree exactly with either of the
translation of the twenty-eighth Wycliffite verions, but is nearer to
chapter of Deuteronomy. It does the earlier one than to the later.
EXEGETICAL AND DIDACTIC. 9^
in citie and in felde, and \on schalt be blessid, and J)e fniyt of
\\ wombe, and \z fruyt of ))in erj^e, and Jie fruyt of ))i bestis.
Blesside schuUen be J>i bernes and \\ rekis * ; })0U schalt be
blessid in goynge and out-goynge ; jiin enemyes ])at risen a5ens
))e schuUen falle in ))i sijt. Bi o wei \t\ schuUen come ajens
Jie, and bi sevene \€\ schulen flee fro ])i face. And upon \\
werkis of ))in hondis J>e Lord schal bless to J>ee. And }>e Lord
schal opin his beste tresour, hevene, Jjat he jyve reyn to \\
lond in his tyme. Pou schalt leene to many folkis, and ))0u
schalt not borwe to ojjer. pe Lord ])i God schal sette ))e in Jie
heed and not iri Jje taile. pou schalt be evermoore above, and
not undir, if J>ou kepist J)e comaundementis, and bowist nofer
to ))e rijt side, ne to \t left side, ne hast not folwid alien goddis,
ne heriede hem, ne worschipid hem. And jif })0u kepist not
J>e comaundementis of God, as I have seide bifore to }>e, cursid
])0u schalt be in feelde and in toun ; cursyd be \\ bernys, and
cursid be J;e fruyt of J)i wombe, and J)e fruyt of fiin erjie, and of
alle J)i bestis, ingoynge and out-goynge. And \e. Lord schal sende
upon Jje hunger and blamynge in to alle Jji werkis, in whiche
werkis J)0u hast forsakyn him. And Jjou schalt have pestilence
and fevere, cold, and brennynge hete, and corrupt aier. And
j)e Lorde schal caste J>e doun bifore ]>in enemyes, and be fii
careyn etyn wi)> beestis and foulis. And \t Lord schal smyte
{>e wij) bielb of Egipt in J>e part of {>i bodi bi whiche jjou
seendist out J>i filj^eheed ; scabbe forsojie and jicche «, so fiou
mowe not be helid. pe Lord schal smyte J>e wi|) maadnesse,
and blyndenesse, and woodnesse of Jiojt ; and Jjou schalt grope
in myddai, as a blynde man in derknessis. In alle tyme wrong
chalenge suffre f>ou, and be J)OU born doun wi]) violence, ne
have j)OU J)at delyvere Jiee. A wiif take ))0u, and anojjer man
slepe wij) here ; an hous bilde fiou, and dwelle })0U not in it.
Plaunte Jjou a vyne, and kite })0u no grapis of it ; J>in oxe be
slayn bifore Jjee, and et ))0u not of it; and alle ))in o))ere
" Probably an error for relikk ; the same age, has here, biel, \at is
the word in the Vulgate version a wounde.
being reliquiae. Laud 524 has " The word in the Vulgate is
releves. prurigine.
^ A note in the MS., in a hand of
9%
WrCLIF'S WORKS.
beestis to fiin enemyes. pi sones and ^i doujtris be
fiei takyn of o]jir puple; jie fruyt of ))in er]je, and alle ))i
traveilis, ete |je puple )>at J>ou knowist not. And be ))0U
evermore wrong chalange suffringe, and born doun alle daies.
And \e Lord schal smyte J)ee wij) moost yvel biel in knees and
in sparlyveris ^, and mowe J)0u not be helid fro })e sole of ]5e
foot unto \e nolle ^ And \\ fadris and pou schullen serve to
alien goddis, of tree and stoon. Muche seed ))0U schalt Jjrowe
into \& lond, and litil ])0u schalt gedre, for wormes schulen
devoure alle \i fruytis. pe Lord forsojje schal jyve to Jjee a
dreedful herte and failynge eijen, and a soule wastid wij) privey
sorwe ; })0U schalt drede nijt and day, and ]jOu schalt not trowe
to ))i liif. Eerli ))0U schalt seie, Who jyve]) to me eeven ? and
at eeven, Who jivejj to me eerlich ? for drede of J>in herte for
|)e Jjingis J)at ])0u schalt see wi]j \va. eijen. Ferjjermore all |>e
veniauncis ]>at ben not writen in jie volym of ])is lawe, J)e Lord
schal bringe upon J>ee, to jje tyme jjat he have alto trodyn |>ee.
And je schulen leve fewe in noumbre, })at weren bifore as
sterres of hevene for multitude, for ]50U herdist not ])e word of
J)i Lord God.
'- The first Wycliffite version reads sparlyvers and nol.
^i^^-^o-"-
EXEGETICAL AND DIDACTIC.
93
III.
THE PATER NOSTER.
[It has been shown in the Introduction to this volume that there is no
vahd reason for connecting this tract, or the short commentary on the
Ave Maria which follows it, with the other pieces included by Dr. Shirley
under the general title of Speculum Vilae Christianae, the authorship of
which has been clearly traced to Archbishop Thoresby. The authority
of Bale, such as it is, may, I think, be produced in favour of ascribing this
tract to Wyclif. In his longer list we find, Super Oratione Dominica, inc.
' Docet nos Dominus Jesus Christus.' This commencement is sufficiently
near to that of the tract before us to make it probable that the same work
is referred to, especially as it is immediately followed in all the four MSS.
(V, Y, CC, GG) which contain it, by the tract Super Salutatione Angelica,
or on the Ave Maria, the first words of which, as given in the Catalogue
of Bale, manifestly agree with those of the extant work. Again, the tract
on the Ave Maria, with which in all the MSS. this tract on the Pater Noster
is so closely linked, bears in the Harleian text the name of Wyclif No
internal evidence points to Wyclif or any one else; but the fine con-
cluding passage proves the writer, whoever he was, to have been a man
of an elevated way of thinking.
The text is founded on a beautifully written MS. in the Bodleian Library
(Bodl. 789).]
We schal bileve ))at ])is Pater Noster, ))at Crist himsilf taujte
to alle Cristene men, passij) ojjere prayers in J>ese J)re }>ingis ;
in auctorite, in sotilte, and profit to Cristis Cherche. It passij?
in auctorite, — for Crist, boJ)e God and man, made it for
Cristene men to usen it ; and he is moost of auctorite, as oure
bileve techij). And heerfor J)e Gospel of Mathew seij) })at Crist
baad us praie ))us. It passij) also in sotilte, — for we schal un-
derstonde )>at in Jjese seven askingis is ' sotelli conteyned alle
» ar, Y.
94
WrCLIF'S WORKS.
The first peti-
tion of the first
part.
The second
petition.
The third
petition.
poyntis of ))e worlde in whiche lie)) any witte ; and so schortli to
comprehende so muche witte in pleyne wordis, is a sotilte of
God passynge witte of men. pe jjridde, we schal suppose \zX
no praier in J)is world be moore profitable to man, si{>])e Crist
himsilf herijj alle.
pe firste askynge of Jie Pater Noster stoonde]) in l^ese
wordis ; —
Oure Fadir jjat ert in hevenes, halwid be J)i name ;
In whiche wordis we mowen leerne, ])at men worjji to be
herd moten be knyt togidere in charite and meeknesse of herte.
Si])))e alle ])e holi Trinite is fadir of us aUe, and holi Cherche is
oure moder, we schulden love ase brejjeren. And si})J)e God
is so hije in hevene above aUe his angelis ^, and we ben so lowe
in erj)e, wrappid wij) many mischeves, we schulden bi resoun
be meeke and buxum to Jiis Lord, and meekli praie to oure
fadir Jiat halwid be his name ; so as his name is holi in himsilf,
so be his name halwid and stedefast in oure soule. For whanne
oure soule was maad to Jje leeknesse ■' of \e Trinite, Goddis
hije name was preentid Jierinne.
pe secunde axynge of f>is praier stoondi}) in Jiese wordis ;
pi rewme come to f>ee ;
into \t blisse of hevene. And as J^e ferste axynge answerij)
to ])e Fader, >so }>is secunde askynge answeri]> to ))e Sone. For
he is ))at noble man \sX cam doun unto ])e erjje to gete him
a rewme, and aftir tournede ajen. pe rewme of Jjis Fadir is
clepid holi Cherche, J>at at \q day of doom schal go hennys
to hevene.
pe firidde askynge seiji ))us ;
pi wille be doon ; as it is fulli doon in hevene, so be it doon
and ^ in erjje :
And ))is jjridde askynge answeri]> to })e Holi Goost, for he
is good love of J)e Fader and J>e Sone. And al jif J)ese askyngis
moten needli be fulfillid, nejieles mannys soule, lift up wi]>
charite, is wiJ) desire hijed wi{> God, and jiat is a praier. pus
we seien, blessid be God, and ojier ])ingis ))at nede moten be.
And jjes Jjre askyngis be to Jie holi Trinite. And Jierfore we
schapen oure wordis oonli to God.
' So Y ; V has aunglis. ^ lyinesse, Y. ' om. Y.
EXEGETICAL AND DIDACTIC.
95
pe secunde part of \\s praier conteyne]) foure askyngis.
First we prayen oure fader, —
To jive us oure eche days breed to day :
And ]jis may be understonden wel on jjre maneris togedre,
as Seynt Austyn seij) ''j bi wit of God Almijti. First we asken
oure bodili foode, for to serve oure fader; after we aske {le
sacrament, to have mynde of oure fader ; and after we asken
Goddis woord, to fede wi)" oure soule. And for we have neede
of alle ])es eche day, jierfore Crist clepej) hem, oure eche dayes
breed. And for we shulden be trewe and ete oure owene
breed, and not wi); wrong ete oure neijeboris breed, }>erfore
Crist techi)) us to aske of him oure breed. And for Crist
wolde }>at oure hope were fresshid in him, oure Jjojt and oure
mynde and al oure desiir, ))erfor he biddi}) us aske J>is mete
of him to day.
pe secunde askynge of ]>is part is seid in jjese wordis ;
Forjif us oure dettis, as we forjive to oure dettouris :
pe dette ^ jjat we owen to God ben service fiat we owen to
him; and as ofte tyme as we faylen we rennen in dette of
peynes ; and but God forjive us ))is dette of oure synne, we be
not wor})i to have oujt of oure fader. And, for God wole ]jat
we loven oure brejieren, he knyttijj to a condicioun under
whiche we asken ))is boone, pat he schulde forjive us oure
dette as we forjeven to oure dettouris. So if we ben unmer-
ciful to men \3X aren oure dettouris, truste we to oure fader
Jjat he wol punysche us ; and so we prayen oure hije juge
ajens oure owen heed. But understonde we wel, })at we may
leeifulli aske of oure brejieren dette of erjjeli J>ingis, but })is
askynge moot be in resoun and charite, and jjanne it is for
love and profit of oure neijebore. And here mote we fle bojie
rancour and hate and envye to oure neijebore, wi|j o})ere
schrewide castis.
pe Jjridde askynge of )>is part sue}) in Jsese wordis ;
* dettys, Y.
* S. Aug. De Sermone Domini in
Monte, lib. ii. cap. 7 ; ' Panis quo-
tidianus aut pro iis omnibus dictus
est, quae hujus vitae necessitatem
sustentant, de quo ciim praeciperet,
ait, Nolite cogitare de crastino ; ut
ideo sit additum. Da nobis hodie :
aut pro Sacramento corporis Christi,
quod quotidie accipimus : aut pro
spiritali cibo, de quo idem Dominus
dicit, Operamini escam quae non
corrumpitur.'
The first peti-
tion of the
second part.
96
WFCLIF'S WORKS.
The last.
The compre-
hensiveness
and universal
significance of
the Lord's
Prayer.
Leed us not into temptacioun :
So]3 it is J>at Crist was temptid, and God temptijj man for
love, but hard it is and grevous peyne to be lad into temp-
tacioun. Whanne^ a man of his folie fallijj into fe myre of
synne, ri^tful jugement of God wol make him synke deppere.
And herfore we prayen oure fader jjat he lede us not in to
temptacioun, leste we comen nevere out.
And herfore fe laste askjTige of Jiis part is seid in jjiise
wordis ;
But, gracious Fader, delyvere us from alle yvel :
pe werste yvel of jjis worlde is wickidnesse of synne, si])})e
a man for no \mg schulde willen to synne, si))])e for jiis worlde,
ne noujt }>at is Jjerinne, schulde any man do synne. But si}))>e
summe synnes ben moore worse " J)an ojjere, in Jjis last askynge
we prayen delyverement ' of Jie worste. pe werste is ])e develis
synne, Jjat man die)) ynne wijjouten repentaunce, ))at evere schal
be punysschid ; and fis Jie gospel clepi)) synne a^ens ])e Holi
Gost. God for his grete merci kepe us fro })is yvel, and )>anne
schal we have everlastynge freedam.
In a ])e eende of ))e Pater Noster, Amen is the signet of ))e
Lordis praier, whiche word jje Ebru translatoure, Aquyla b,
interpretid, ' and }>e Lord confermede.' Ciprian <= on ))e Pater
Noster seij), whatevere o))ir wordis \e desire of him )>at praiej)
fourmej) in bifore-goynge, J)at it be cleer, ojiir addij) afterwarde,
\aX it encreesce, we seie noon oJ>ir Jiinge ))an J)at is conteyned
• ffor whan, Y.
^ moche worse, Y.
delyveraunce.
" All that follows, to the end of
the tract, is wanting in the Lam-
beth MS.
ii Aquila, concerning whose life
all that we know is derived from the
work of St. Epiphanius Be Ponderi-
bus et Mensiiris, was a native of
Sinope, who became first a Chris-
tian, and then a Jew, and to please
his new co-religionists, made an
exceedingly literal translation of the
scriptures of the Old Testament
from Hebrew into Greek, about the
end of the first century of our era.
Of this version unfortunately only
some fragments exist. See the article
' Aquila ' in the Biographie Gen^ale.
" There are no expressions in
St. Cyprian's treatise De Oratione
Dominica, as found in modern edi-
tions, which exactly correspond to
those quoted in the text. — Since
writing the above, I have found the
passage quoted in the text in one of
St. Augustine's letters, Episi. CXXX.
cap. 12. ' Quae libet alia verba
dicamus, quae affectus orantis vel
praecedendo format ut clareat, vel
consequendo attendit ut crescat, nihil
aliud dicimus quam quod in ista
Dominica Oratione positum est, si
recte et congruenter oramus.'
WYCLIF.
EXEGETICAL AND DIDACTIC.
in ))e praier of ]>is Lord, jif we praien rijtli and covenabli. For
whanne a man sei}>, Lord, be jjow glorified in alle folkis as ))0W
art glorified in us, what o\tx ]>ing seij; he }ian ))at, pi name be
halwid ? And whanne a man seiJ), Lord, schewe \\ face to us,
and we schuUe be saaf, what o\ex J>inge seiJ) he fan )>at, pi
rewme come ? Whanne a man seif), Lord, dresse my steppis up
J)i spechis, what ofiir fing sei]) he ]>an, pi wille be doun ?
Whanne a man seij). Lord, jif not povert ne richessis to me,
what ojier }>ing seij) he })an ))is, jif us to-day cure eche dales
breed ? Whanne a man seij), Lord, have mynde of David and
of al his myldnesse, and, Jif I have jolden yvelis to hem \^^.
jolden yvehs to me, falle I voyde fro myn enemyes, what ojier
))ing sei)) he J>an ))is, Forjive to us oure dettis, as we forjyven to
cure dettoures ? Whanne a man sei}), Lord, do awey fro me
\t coveitise of {>e wombe, what o\\x ])ing saij) he ))an J)is, Leed
us not into temptacioun ? Whanne a man seij). My God,
delyvere me fro myn enemyes, what o])ir ))ing sal)) he Jian Jiis,
Delyvere us from yvel ? And jif 1)0U rennest aboute bi alle Jie
wordis of holy praieris, ])0u schalt fynde no))ing whiche is not
conteyned in ])is praier of Jie Lord. Whoevere seij) a Jiing ))at
may not perteyne to J)is prayer of \ft gospel, he praiej) bodiU
and unjustli and unleeffuUi, as me })enki]). Whanne a man
sale]) in his praier, Lord, multiplie myn richesses, and encreese
myn honouris, and seij) ))is, havynge J-e coveitise of hem, and
not purposynge \t profit of hem to men, to be bettir to God-
ward, I gesse J)at he may not fynde it in \t Lordis praier.
perfore be it schame to aske ])0 ))ingis, whiche is not leefiful to
coveyte. If a man schame]) not of J)is, but coveytise overcome))
him, j)is is askid, )>at he delyvere fro ))is yvel of coveytise, to
whom we seyn, Delyvere us from yvel.
Here endi)) ))E Patee Nostee.
WOEKS. VOL. in.
97
Ps. Ixxx. 3-
Ps. xvH. 7.
z Kings iU. II.
98
WFCLIF'S WORKS.
Introductory.
An apolog;
the use of
English.
IV.
J?E PATER NOSTER.
[The only ground for ascribing the following treatise to WycUf, besides
internal evidence, is the fact of its being found in a volume of Wyclif s
sermons at Wrest Park. (See Shirley's Catalogue, No. 64, English vforks).
The style much resembles, I think, that of Wyclif. There is a remarkable
passage near the end, where the writer speaks of the obstacles throviTi in
the way of those who were endeavouring to preach the gospel generally
among the people, but mentions no definite forms of persecution. Hence
I should judge that, if by Wyclif, this treatise is, compared vrith most of
his English works, of early date, composed after he had sent out the ' poor
priests,' but before persecution had commenced.
Two other copies, for the knowledge of which I am indebted to Mr.
Bond and Mr. Fumivall, have come to light since the appearance of
Dr. Shirley's Catalogue; one at the British Museum (Harl. 2398), the other
in the possession of Mr. Corser. The present text is taken from a correct
transcript of the Harleian MS., made by Mr. Brock.]
SYppB ))e Pater Noster is ]>e beste prayer Jjat is, for in it mot
alle ojjer prayers be closed yf }>ey schulle graciouslyche be htirde
of God, })erfore scholde men kunne }>is prayour, and studie
])e wyt j)erof. And sy)>]3e J)e treu])e of God stondef> noujt in one
langage more J>an in ano)>er, bot whoevere lyve)) best, teche]?
best, plesejj most God, of what langage evere he be, J>erfore ]>is
prayere, declared en Englyssche, may edifye jje lewede peple,
as it do}) clerkes in Latyn. And sy))J)e it is \t gospel of Crist,
and Crist bad it be preched to J>e peple, for jje peple scholde
lerne and kunne it and worche jjerafter, why may we noujt
wryte in Englyssche J>e gospel, and oj^ere Jjynges declaryng J>e
gospel, to edificacion of Cristen mennus soules, as ))e precheour
telle]? it trewelyche an Englyssche to ))e peple ? For by ])e same
EXEGETICAL AND DIDACTIC.
99
resoun Jiat it scholde nou5t be wryte, it scholde nou3t be
preched. pis heresye and blaspheme scholde men putte oute
fro here hertes, for it spr3Tigef) up by \t fende, [jer as Crist
seyj), J)e fende is fader of lesynges. And so fie kynreden of
Pharyseys is cursed of God, Jiat love)) noujt Jesus, as Seynt
Poul seyf), bot lette)) \z gospel to be lamed of \t peple. For yf
f>er be any sotilte lyjtere ))an ojjer, for to kunne a crafte {lat is
nedeful, he J^at can Jiis sotilte and wol noujt teche )>e lerner able
))erto, he is cause of his unkunnyng. And so wrytyng of J>e
gospel in Englyssche, and^ of goede lore accordyng J^erto, is
a sotilte and a mene to Jje commune peple, to kunne it \t
betere. Who lovefi lasse Crist ? who is acursid of God, bot he
J>at lette)) )>is mene ? for he is Sathanas contrarie to Crist. Bot
))es wyckede kynrede wolde )iat )ie gospel slepte ; bot, for \ty
here ))e name of Crist, \ty preche somwhat ))erof And \v&
dude \& Machamete and Surgeus \t monk, whanne jjey made
a lawe after ))er owene malys and toke somwhat of )>e gospel to
a fleschlyche understondyng, so ))at ))urghe )>e lore of hem
hefiene folk to ))is day be)) oute of here byleve. And )>us )iis
evele kynredene '^ telle)) nou3t hoUyche \t tru))e of fie gospel, for
))ey leve)) contrariouslyche ))erto [as her dedes shewen] ' ; and
Crist bydde)) his children deme after ))e werkes.
Leve we now ))is mater, and speke we of ))e Pater Noster
))at Jesus Crist made, pis holy prayer is ful of wyt, and
conteyne)) vij axynges. pe fyrste axynges answere)) and per-
teyne)) to ))e worschep of \e. Godhede. pe firste perteyne)> to
fie Fader, to whom power is apropried, of whom, as sey)) holy
wryt, is alle power in hevene and in er)ie. And \t secunde
answere)) to ))e Sone, to ))e whiche wysdom is apropried ; as
Seynt Poul sey)>. In him bej) alle tresoures of kunnyng and of
wysdomhud. pe ))rydde answere)) to \z Holy Gost, to wham is
apropryed love; and ))erfore seyf) Seynt Jon, God is charite,
and he ))at dwelle)) in charite dwelle)) in God, and God in him.
And fie ofier foure axynges perteynef) to profyjt and helfie
of mankynde, bo))e gostlyche and bodylyche. And so ))is
blessede prayer passe]) alle o))ere in fire speciale' poyntes, in
I From EE ; om. DD.
EE ; om. DD.
kynrede, EE.
' From
The Lord's
Prayer contains
sevenpetitions,
of which three
relate to God,
and four to
man.
Col. iii. 3.
I John iv. 16.
H 2
lOO
WFCLIF'S WORKS.
Its high and
unique au-
thority.
It should be
taught, as
Chnst taught
it, in the Ian-
guage of the
people.
auctorite, in sotylte, and profyjt to Cristes Churche. In auc-
torite it passejj, for Crist, bo}>e God and man, made it, and
taujte it his disciples ; and syjj he is \t w}'sdom of ])e Fader,
men scholde hertelyche love ))is prayer by cause of \e makere,
and \vyt conteynede ' Jier-ynne. In sotylte it passef>, for in so
schort a prayer is conteyned so muche wyt ])at no tonge of man
may telle it al here in erjje. And sy))})e a craft of gret sotilte is
muche y-preysed of worldlyche men, muche more scholde J)is
sotylle gospel, \ns worjjy prayer, be loved and preysed of Cristes
dere chyldren. It passefi o)>er prayers in prophyt to holy
Churche, for al jjyng J>at nede)) to a man gostlyche and body-
lyche, is conteyned in ))is prayer. And sy])))e it is so schort,
and so muche medelyd J>er-ynne, to hem \2X be)> of goed wylle,
none excusacioun is to man rekened in {lis prayer.
^Vherfore, whenne J>e disciples axede Crist how \Qy scholde
praye, Crist seyde to hem, ])ey scholde nou^t wylne to speke
muche as hejjene men dof>e ; ))ey wenej) ^ to be yherde in here
muche speche. Wille je noujt ])er-fore, seyjj Crist, be lyche to
suche men. Bot whanne je schuUe praye, seye]) Jjus, Fader
oureJ>a( art in hevenys,yhalwed be py name. And so he taujte
hem oute ])is prayer ; bot be )>ou syker, nojjer in Latyn nojier in
Frensche, bot in J)e langage J>at Jiey usede to speke, for jjat jjey
knewe best. And here is a reule to Cristen men, of what lan-
gage evere J>ey be, \a.t it is an heye sacrifice to God to kunne
here Pater Noster, Jie gospel, and ojier poyntes of holy wryt
nedeful to here soules, and f>ey to do ]jer-after, whejjer it be
ytolde to him or wryten in Latyn, or in Englyssche, or in
Frensche, or in Duchyssche ^, oJ)er in eny oj^er langage, after
j>at ))e peple ha)> understondyng. And ))us clerkes scholde joye
Jjat ])e peple knewe Godes lawe, and travayle hemself busylyche,
by alle \s goede menes ))at Jjey myjte, to make j)e peple knowe
Jje treujje. For ))is was [)e cause Jjat Jesus Crist bycam man,
and sulfrede dej) on Jje croys, so Jiat by kepyng of his lore }ie
peple myjte ryse fro de]), and come to J)e lyf ))at ha}> none ende.
And yf any clerke wolde contrarye ])is, who schal be dampned
bot suche a quyke fende ?
' So in EE ; '^at conteyne]), DD.
Duche, EE.
the whiche weren, EE.
EXEGETICAL AND DIDACTIC.
lOl
perfore \e. sevene askynges of J>is prophetable prayer scholde
men lerne, and reule hemself Jierafter.
pe firste askyng, Jjat is answerying to jie Fader, is seyde on
fiis maner, Fader oure pat art in hevenes, yhalwed be py name.
Of J>is wytty lore of Crist may be meved })re questions, pe
firste, why we seye oure Fader, and noujt my Fader, pe
secunde, why we seye, J>at art in hevenes, ra))er Jian, in hevene.
pe Jjtydde, why we seye, halwed be J>y name, sef>))e \e name of
God in himself may noujt be appaired nojjer amended.
As to ])e firste, we schulle ywyte Jiat Crist, whanne he taujte
ous to seye oure Fader, he betoke ous mekenesse, and bad ous
fle pryde, and ))at we, so lowe and so synful wrecches, whanne
we hadde mynde of heynesse and \q power of oure God, and
jjerto of grete grace of })is ryche Lord, we scholde love him J>e
more, and myldelyche aske of him, as })e childe of \e fader,
Jjyng ))at ous nedej). For \t grettere J>at a lord is, and
]>e more gracious Jjat he is to pore men, |)e more he is to be
loved. And Jjerfore seyjje Crist, LerneJ) of me, for I am meke
and mylde of herte, and je schulle); fynde reste in joure soules.
Wherefore we alle scholde be meke, and specialyche prestes,
and noujt boste of here holynesse and goede dedys Jiat Jiey
suppose)) ))at \ty have ydo, but wylne for to have of gode dedys
of here bro))eryne, as here bro)>eryne desyre)) to have part of
herys, and so suUe \ty noujt to o))ere part of here meritys,
namore ))an ))ey wille bye part of o)>er mennes. For bo))e it is
symonye, and also it longe)> to God to partye suche meritys,
and it is noujt in erfielyche mannes powere. Late God )ierfore
dele [hit] as him lyke)). pus techej) God in )>e gospel, and seyjj
jjus, Whanne je have do alle j^yng wel, seye)), we be unprofet-
able servant3. And ))us knowynge oure owen wyckednesses
mekelyche in J)is prayer, we schulde clepe God oure Fader, and
noujt my Fader, by stynkynge pryde holdyng ous self worjiyer
to God ))an o)ier trewe men.
As to ))e secunde poynt, why we seye ))at .art in hevenys,
raj)er ))an in hevene, we schulle understonde ))at hevenes in ])is
place bej) understonde Cristen mennes soules, ))e whiche, as
holy wryt sey)), be)) ))e seeks of God. And so alle ))ylke ))at
schulle)) be in blysse after ))e dome, ryjtwyslyche may be cleped
The first
petition of
tile first part ;
tlirec points of
difficulty.
First point.
Second point.
103
WVCLIF'S WORKS.
1 Cor. iii 13,
Ps. cxlix. 5.
Third pomt
holy Churche. But now holy Churche is seyd to be disposed
on dyvers maners. First it fyjt here in erjie, and restej) noujt
clerlyche fro synne, bot jit by travaile and sorwe of herte
desyre}) to come to blysse ; wherefore it is ry3tfullyche yclepyd
]je fyjtyng Churche. To ])is Churche speke)) Crist, and sey)),
Be)) stronge in bataille, and fyjtej) wij) ))e olde serpent, ))e devel,
and je schulle take everlastyng kyngdom. On ))e secunde
manere is \e Churche yseyd to be disposed, for ))ulke ))at he\
passed out of fiis worlde, and jit be]) noujt come to reste of lyf
in blysse, bot reste]) in purgatorie, and suflfrej) peyne for synne,
abyding ^ J)e mercy of God to delyvere hem out of peyne. And
whanne ])e Churche is ))US disposed, it is ycleped ])e restyng
Churche; and her-of speke]) Seynt Poul whanne he seyj) ])at
fuyr schal preve \t worke of everyche. On )>e ])rydde manere
is holy Churche yseyd to be disposed, for ])ulke J)at be)) ypassed
fro sorwe and payne to joie everlastyng, have overcome ))e
synne and sorwe of ])is worlde, and bej) passed payne, ]>at
come)) bot for synne, and have wonne Jie reste of everlastyng
blysse ; and herefore it is ycleped ])e Churche of overcomyng.
Of ))is ^ Churche speke]) \e prophete and seyj), Seyntes schulle
joye in glorie. And so al holy Churche schal be overcomyng
after fe day of dome, and be oute of myschef of \e worlde and
alle o]>ere paynes, and be in joye wi]) here spouse Crist Jesus,
])at techej) man to be meek, and to suppose o]>ere as goed or
betere J)an he, by Jie dedys J>at he see]) reuled by Cristes lawe ;
and so to seye mekelyche in prayer, Oure Fader ])at art in
hevenes, and noujt in hevene, as yf he suppose]) noujt his
brofier as goed as himself.
As to ]ie ])rydde questioun, how ])e name of God [may be
halowed, we shuin understonde ])at ])e name of God] ^ in himself
may noujt be holyer ])an it is, and jit it is seyd to be maad holy
whenne Cristen mannes soule *, lyche ])e holy Trinite, is reuled
by brennyng love after Cristes lawe. For take a berille-ston, and
holde it in a cleer sonne, and so )>at ston wol take hete of J)e
Sonne, and ])anne maist ])0u wi]) tendre gete fuyre of J)at ston,
to do ]ierwi]> what ])e nedej). Ryjt so put al f)y mynde, al fiy
1 So in EE; abyde\:, DD. = So in EE; Jror, DD.
' From EE ; om. DD. * So in EE ,■ mennes soules, DD.
EXEGETICAL AND DIDACTIC.
103
soule, to Jie verray sone of Crist Jesus, and Jiou schalt cacche
hete, and brennyng love to \y God, and ))0U schalt have lyjt of
understondyng by Jie techyng of his lawe, as muche as is nede-
ful to Jje, and ensample of goede lyvyng to Jjy neyjebores
bysyde. And ryjt as jje berille-ston take noujt hete for to jeve
lyjt bot by ))e sonne, and \& Sonne schyne noujt in Jie
berilleston for to make himself bryjtere or hattere, bot ))at
Jie beriUe may take hete and jeve lyjt by \q sonne, ryjt so
Crist techejje ous noujt to praye ))at his name be halewed,
for ])at we scholde make him more holy in himself, bot
J)at we Jjurghe presyng of him, and trewe reulyng after his
lawe, mowe be maad holy and brennyng in charite to God
and to oure even Cristen ; as ))e tendre ' wex make]) no
preynte in Jje seel, bot J>e seel make]) a preynt in tendere wex.
Also })es proude clerkes, symoniours, silleres of pardoun and
indulgences, of confessiouns and o])er holy dedys, false law-
yours, wyckede juriours '■' and cursede advocatj, disseyvable
notaries, and alle fals aquestis^, grete swerers, vengeable fendes,
proude men, and coveytous glotouns, and lecheours, bacbiters,
and pursuers of Godes trewe servant;, and o))er suche lymes of
\t fende, may nou^t medefullyche seye, Fader oure ))at art in
hevenes, yhalwed be \y name, tylle ]>ey amende hem of here
evel lyvyng. And ]>erfor sey]; Crist in his gospel, Noiqt every
man pat seyp to me. Lord, Lord, sckal entre into pe kyngdom of
hevenes, bot he pat dop pe wil of my fader schal entre into pe kyng-
dom of hevenes.
pe secunde part of ])is worjiy prayer, Jiat in a maner is
apropried to }ie Sone, is seid in Jjes wordes. Come to pe py
kyngdom. pe kyngdom of God in holy wryt is understonde on
dyvers maners; and so here it may ryjtlyche be take for J)e
fyjtyng Churche, ))e whiche wolde desyre to regne in blysse
wij) Jesu Crist her spouse, as sone as it is his wille. For upon
}>is condicion we scholde desyre, as Seynt Poul techejie ous, to
passe out of J)is wrecchede lyf and come to }>e blysse evere-
lastyng, for ]>at is muche betere. And sy])]>e Crist is ])at noble
man }iat cam fro hevene into \q lowe tr^t, to take ous for his *
' So in EE ; untendere, DD. " jurours, EE. ' questis, EE.
* So in EE ; fro Vis, DD.
The second
petition.
PhiL i. 83.
I04
WrCLIF'S WORKS.
The third
petition.
kyndom, ])at byfore were y-lost Jjurghe Adamis synnes, and ]>at
suflfrede de)? on jje rode-tree, and boujte ous alle ajen to joye of
Jie Fader, for savacioun of mankynde, wel may ])e trewe Cristen
peple be clepyd Godys kyngdom. And ryjt as we be)) tau5t in
\t fyrst axynge, to destroye pryde by verraye mekenesse,
whanne we seyej>, Fader oure J)at art in hevenys, halewede be
jjy name, ryjt so we bej) ytaujt in f>ys secunde axynge to de-
stroye envye a3ens oure evene Cristen wifi parfite charite,
whanne we seye)>. Come to ])e \y kyngdom. And as it is
nedeful in ))e firste axynge specialyche to have parfyt fey)), ))at
God oure Fader is in hevenys, so it nede); specialyche in ))is
secunde axynge J>at we have hope, ))at alle jiylke \zi we
suppose)) be his kyngdom schulde regne wi)) him in blysse of
hevene.
pe ))rydde axynge of ))ys holy prayer, ))at is answeryng to ))e
Holy Goost, is y-seyde in )>ese wordes; Be J>y wylleydo in erpe
as it is in hevene. By ))ese wytty wordes we be)) ytaujt to have
goede wille to oure even ^ Cristen, and to reule oure soules after
)>e Holy Gost, and noujt after \t luste of ))e flesche ; for ))e
spiryt coveyte)) contrarious to \t flesche, and ))e flesche to ))e
spiryt, as Seynt Poul telle)). And ryjt as in \^ firste axyng we
be)) ytaujt to have parfyjt fey)), and in )>e secunde goede hope,
so in ))e )>rydde we be)) ytau3t to have parfyjt charite to God
and oure even Cristen. For ))e most of ))ese ))re vertues, as
Seynt Poul teche)), is charite. For fey)) and hope schulle cesse
in man whanne he come)> to blysse. For instede of fey)) he
schal have clere syjt in soule of ))e godhede of Crist, and clere
bodyhche syjt of^ ))e manhede of Crist ; and instede of hope he
schal be syker, and have parfyt joye ; and so fey)) and hope
schulle)) be ychanged, and charite schal waxe more and more,
and laste wi))0ute ende. And ])US sey)) Seynt Poul, ))at now we
see)> God by myrrour and in fer syjt, by Scripture and fey));
bot ))anne we schulle see him as he is, whanne we come)) to
blysse, wyf) eye of body and eye of soule. perfore praye we
God ))at his wylle be don here in er)>e among synful men,
))urghe amendement of here lyf, as it is ydo yn hevene among
1 From EE ; om. DD.
2 SoEE; m, DD.
EXEGETICAL AND DIDACTIC.
i05
his glorious seyntj wijjoute medlyng of synne. Noujt \3.t he ne I
may make his wylle to be do in er]je wi})OUte oure prayere, bot
})at we, in charite )>us prayenge, mowe be corouned in hevene
blysse. But, for Jiat it is corrupt ', it greve]) Jie soule, as Seynt
Poul telle)). And yf we seye J>at we have no synne, we de-
ceyvej) ous self, and treu))e is noujt in ous, as Seint ^ Joon telle]),
perfore, whyle we be]) in ])is world, we may nat so parfytlyche
do ])e wille of God as seintj in hevene, for corrupcioun of
bodyliche unstabelnesse of lyf. And ]>erfore Crist techej) ous
utterlyche to praye, Be J)y wille ydo in erj)e as it is ydo in
hevene ; bot nou3t so parfyjtlyche in er])e as it is in hevene.
And ])us, as we be]) ytaujt in ])e firste and in \e secunde axynge
to destroye pryde and envye wi]) mekenesse and charite, so we
be])e ytaujt in \\s ])ridde axynge to destroye wra})]ie wi]i verray
love of herte. And f>erfore sey]) Crist, / ■^eve yu a newt maunde-
ment pai y love togedere as I have loved ^ow.
pe secunde partie of f>is Pater Noster is yordeyned of God
for ))e infirmite of man, as ]>e firste perteynej) to ]>e worschepe
of ])e godhede ; and it conteyne]> ])re peticiouns, and \>ese, wij)
o]>er foure, make]> sevene axynges in ])is holy prayer, pe firste
of ])es foure is seyd on fies wordes. Oure echeday bred yf ous to
day. pis peticioun, as Seynt Austyn telle]), ryjtfulliche is un-
derstonde in ]>re maners. Ferst ]>at ])is breed betokene]) oure
sustinaunce, and alle oJ>er sustinaunce, and alle o])er necessary es
nedeful to oure body. And for God ' made alle ]>ynges to help
of mankynde, ])erfore we scholde axe fies ])ynges of God as
wilfullyche for o]>er as for ous self; and ])us wi]) goede wiUe and
largenesse of herte we scholde desyre oure neyjebores profyjt,
as we wolde ])at hy * desired oure. And J)is is f>e remedye
ajens ])e ^ cursed covetyse. And for man nede]) everyche day
bodilyche sustinaunce, ])erfore ])ese necessaries may well be
cleped eche dayes breede. Also by ])is breede, in fie secunde
manere, ys understonde ])e lore of Godes worde. For ryjt as
breede save]) a mannes herte, and make]) him stronge to
bodylyche travayle, so ]ie worde of God make]) saad a mannes
The first
petition of the
second part.
1 for the body that is corrupt, EE. ^ So in EE ; seinl'j, DD.
3 From EE ; om. DD. * be, EE. * cm. EE.
To6
WFCLIF'S WORKS.
soule in j)e Holy Gost, and stronge to worche after \e lore ))erof.
And Jjis breed is more nedeful ))an Jjat o}>er firste breed, as \q
soule of man is wor])yere fan his body. For whanne J>e body
\y\ stynkyng in ))e grave, jjanne Jje soule is parfyjtlyche yclensed
fro synne, and joye]? in blisse of Jesus Crist here spouse. And
|)us yf, })urghe necligence of cure byschopes and prelatj, and
o))er false techers }>at be); in holy Churche, jje tru))e of Codes
word be nou5t ysowe in })e peple, praye we Jesus Crist byschepe
of cure soule, J>at he ordeyne prechours in )je peple to wame
hem of synne, and telle hem J>e trujje of God. And he ]>at
enspiryde |)e prophetes wij) kunnyng and wysdome, and taujte
J>e apostles \t weye of al tru])e, lyjte oure hertes wiJ) under-
stondyng of his lore, and graunte ous grace to worche Jjerafter.
And specialiche, for ous nedef) ache day ))is breede, jierfore
pray we mekelyche, Oure eche dayes breed jyve ous to-day.
On Jje jjrydde manere, by J>is eche dayes breed is understonde \e
sacrament, verray Godes body in forme of breed, fie whiche was
ybore of J)e mayde Marye, and suflfrede harde payne and dejj
upon \t croys, to delyvere man fro payne and de[) wi)/0uten
ende. And J^erfore Seynt Austyn seyj), )>at yf we have resceyved
oure Creatour dayes of oure lyf, ous nedej) to have ))is byleve,
and so every day resceyve God, and ]>us every day to praye,
Oure eche dayes breed jeve ous to day.
pe secunde peticioun of J>is secunde part of ))is Pater Noster
is seyd on Jies wordes, Foryve ous oure dettes as weforyvep oure
dettoures. By (lese wytty wordes of oure Lord Jesus Crist, mowe
malicious men and vengeable wrecches knowe fat fey bef in fe
weye to helleward, as longe as fey dwellef in here cursede
malice. For by fes dettes bef understonde fe synnes ajens
God ; and so everyche day ous nedef to praye God forjeve-
nesse of oure synnes. And Crist techef ous, fat we schuUe
praye God forjevenesse on fis condicioun, fat we forjeve ofere.
And so, yf we praye God to forjeve ous oure synnes as we
forjeve hem fat trespassef ajens ous, and ferto holde malice in
oure herte, we bef oute of charite, and makef oure synnes more
grevous byfore God, and axef verray vengeaunce to ous self of
God fe hye Justice. And ferfore techef Crist and seyf, Bot
yf je woUe forjeve of er men f e trespasse fat fey have trespassed
EXEGETICAL AND DIDACTIC.
107
to 50-w, ne my Fader of hevene shal noujt forjeve to jow joure
synnes. perfore God byddef) ous to putte awey al malice of
oure hertes, ))at we may be ysaved. Lo {le goednesse of God !
how it ous to penaunce drawe)), and teche)) ous to flee sloujje
for to turne to him. And Jierfore teche]> \t bouke of Wysdom,
}>at we scholde noujt tarye to be yturned to God ; for yf we do,
we synne}) in sloujje of Godes service.
Lyft up, wrecches, \q eyje of joure soules, and byholde}) him
jiat no spot of synne was ynne, what payne he suffrede for
synne of man. He swatte water and blood, to wassche ])e of
synne ; he was ybounde and ybete wij> scourges, Jie blod ren-
nyng adoun by his sydes, jiat ))0U scholdest kepe \y body clene
in his service ; he was corouned wij) scharpe ))Ornes, Jiat Jjou
scholdest Jjenke on him and flee alle cursede malice ; he was
nayled to \t croys wijj scharpe nayles {lurghe honden and feet,
and ystonge to Jie herte wijje a scharpe spare, Jiat alle Jjyne fyve
wyttes scholde be yreuled after him, havynge mynde on }ie fyve
precious woundes Jiat he suffrede for man. And ryjt in al ))is
grete payne ))is innocente prayde for his enemys to his Fader,
and seyde. Fader, forjeve hem ))is gylt, for Jjey wytej) noujt what
Jjey doo}). Lat ]>is sterye ' jowre hertes to putte awey slouf>e,
and to serve God wi}) verrey busynesse, to worche after his
lawe, and so mekelyche praye oure Fader to forjeve ous oure
trespasses, as we forjevej) oure trespassours.
pe ))rydde peticioun of ]>e secunde part of })is ^ holy praier
folwejj in Jiese wordes : And lede ous nou^l into temptacion. By
Jjese wytty wordes may we lerne, ))at \t devel tempte]) men evere
to an yvel ende, and God temptede nevere man bot to a goed
ende ; for ])us we rede]? fiat he temptede Abraham, and it was
aritted ' to him into ryjtwysnesse. Bot Jje devel temptede Crist,
to make him to synne in glotenye and veynglorie and coveytyse.
And so Crist techej) ous noujt to praye jiat we be noujt
ytempted of J>e fende, s^\\t ]>at temptacion of \& fende profyte]>
muche, yf it be wijistonde. For, as Seynt Jame seyj), Jiat man
is blessed )>at suffre)j temptacion for whanne he schal be prevyd,
or whanne J>at he is prevyd, he schal take pe coroune of lyf fiat
1 Uere, EE.
So in EE; hk, DD.
=" areUid, EE.
Ecclus. V. 8.
James L la
io8
WrCLIF'S WORKS.
9 Cor. xIL 7.
Jer. Iv. 4. (I)
The last.
God ha)) beheyjt to hem Jjat love)) him. And ))US Seynt Poul
was tempted of \e synne of lecherye *, wherefore ))ryes he prayde
God ))at he my^te be deljrvered of his temptacioun. And God
answerede him ajen, My grace sufHce)) to \t. And he himself
knoweleche)) jjat ))is temptacioun was nedeful, laste he scholde
have had vayn glorie of J>e pryve syjtes jiat he sawe, whanne
he was ravysched into ))e ))rydde hevene. perfore praye we
noujt God ))at we be noujt ytempted, sy)))ie it is so profyt-
able, bot praye we God ))at we be noujt overcome, and ))at he
lede ous noujt into temptacioun. pat man is yseyde to be lad
into temptacioun, )>at )>urghe his wyckede and unrepentant herte
continue))e ^ evere in his wyckede lyvyng, and so is overcome
in temptacioun. And ))us it is to be understonde ))at God
hardede Pharaois herte for Jie mysbyleve J>at he hadde to God,
and ))e malice ))at he wroujte to Godes peple. And so, as we
be)) ytaujt in )>is o])er prayere and axyng to destroye sleu))e in
)>e service of God in verray busynesse of herte, to knowe his
lore and worche ))erafter, so we be)) ytaujt in ))is peticioun to
destroye glotenye and lecherye wi)> discrete abstinence and
chastite of herte. And for )>es two be)) synnus of )ie flesche,
and )>at on norysche)) ))at o))er, is ^ ))e more perilous yf a man in
him falle. perfore praye we oure Fader )>at he lede us nou3t into
temptacioun, ne suffre ous noujt to be overcome in ))es synnes,
ne in none o))er. For yf we be)), oure wyckede lyvyng and
oure wyckede ))0U3tes be)) cause ))erof, as God sey)) by Jeremye
))e prophete.
pe fourfe peticioun and )>e laste of )>e secunde part of ))e
Pater Noster is yseyd in )>is manere : Bot delyvere ous from yvel.
We schulde understonde ))at every synne is yvel ; and so of alle
synnes \2X be)) yrekened in )iis praier we schulle praye God \z.t
he delyvere ous, bo))e of yvel ))at we do)) in ))is worlde ^, and of
yvel of payne ))at wyckede men schulle have onelyche for synne.
For payne come)> nevere to man bot because of synne. And
^teis, EE. ^SoinEE;
1 So in EE ; canteyne^, DD.
viordle, DD.
" A glance at the commentary of
De Lyra will show, that while the
Fathers spoke doubtfully as to the
exact meaning of the ' stimulus
camis' from which Paul suffered,
the grosser mediaeval mind inter-
preted the words unhesitatingly of
the temptation of sensuahty.
EXEGETICAL AND DIDACTIC.
109
so on fyve maneres come}; payne for synne. Payne come to
Crist to bigge mannes synne ; and payne come]? to dampnyde
men forto venge synne in J)is worlde; and payne comejj to
Cristes children to purge hem fro synne ; and payne come)) to
ojier men to schewe Jiat God hatefi synne, and to kepe hem ))er-
from; and payne come]) to wyckede men to punysche hem
evere for synne. And so, as God is \e. beste J>yng in ))e worlde,
so synne is worse ))an any oJier l)yng ; and J>us men scholde
flee synne as al maner of yvel. But sithe ^ synne ajens \t Holy
Gost is worst of alle o])er, for, as Crist seyj), J)at schal noujt be
forjeve in {)is worlde ne in J)at oJ)er worlde, Jierfore specialiche
praye we God to delyvere ous from \\& yvel. pat man synnej>
ajens fie Holy Gost, ))at to his lyves ende is rebelle ajens God,
[and so dye])e in dispeir, and gojie to peyne wifieouten ende. And
he is rebel ajenes God] ^, ])at is rebelle ajenst his lore. And Jier-
fore seij>e Crist", whoso love J) noujt me, he kepe)) noujt my word.
And ))us everyche man )>at love]) nou3t Cristes lore, he love]> noujt
Jesus Crist, and ])us, as Seynt Poul sey]>, he is acursed of God.
And ))erfore seyde Crist to \t Jewes ]>at were contrarie to his
lore, and pursuede him for tru5))e, ])at J)ey scholde deye in here
synnes. And so ]>es men ))at contrarie]) to \t gospel and to ]>e
epistele, and wolde lette it to be ypreched, and pursuwe \t
trewe telleres fierof, love)) noujt Crist, and )>us ])ey schulle deye
in here synne, bot yf ]iey amende hem whyle Jiey have]) tyme.
Wei we wyte]) \s.\. ])e scribes and ))e Pharyseus and Jie princes
of ]>e prestis, in Jesus Cristes tyme, were more contrarious to
his lore ])an were o]>ere commune peple ; for ])orghe * entyssyng
of hem \t peple cryde, Do him on ])e croos. pe scribes were
wyse men of ))e lawe, and also ]>ey were Jie clergie of \t Jewes.
pe Phariseus were men of religioun, fiat made customs, and
kepte hem for lawe ; and ))US \ty sette more by here lawes ])at
J)ey hadde maade, fian \ty dude by f>e lawe ))at God jaf to hem
and to \t peple, ))at was sufficient to be reuled by ^. Bot fius,
under colour of perfeccioun, \ty were departed in customs, in
clof)yngis, and in many ofer doyngis fro ))e commune peple, as
' So in EE ; DD has hy synne. ' The passage within brackets is
from EE ; om. DD. = These three words are from EE. * From
EE; om. DD. " So in EE ; DD has reuled by him.
I Cor. xvL 22.
Sin of those
who obstruct
the preaching
of the gospel;
they are com-
pared to the
Scribes and
Pharisees.
no
WFCLIF'S WORKS.
3 John iQ.
J>e maner of religious is nowe. A Pharise is as muche for to
seye as departed in doynge; ))ey bere)> here names, pes
ypocrites were most contrarie to Crist, and f>e peple wroujte
muche after here lore. And Jjerfore Crist, as ))e gospel wyt-
nesse}>, eyjte tymes seyde wo to hem. And ones J>ey reprevede
Crist, for his disciples wesche nou^t here hondes whanne Jiey
scholde eete, as here custome was ; and Crist axede hem, why
|)ey breke Godes hestes for here feynede lawes. Byholde now
wel Jiese condiciouns, and loke where men doJ> after hem ojier
worse, and so J>ou schalt yknowe ))e kynreden of |)e Phariseus.
And ])es fayners of holynesse pursue Crist in his membres, as
Jje Phariseus pursuede Crist bodilyche. And yf fey seye Jiat
God is here fader, and his lawe J>ey kepe and here reule bo)>e,
understonde ))at Phariseus breke J)e lawe Jiat God jaf to hem
and to ))e peple, for here feynede reule J>at hy hemself or-
deynede. And })us, yf J^es ypocrites seye]> ))at hy ' kepe)) here
reule and Godes lawe boj^e, bot ^ byholde here dedis. For jie
Jewes seyde to Jesus Crist, ))at God was here fader ; bot Crist
answerede hem a3en, ))at yf God hadde be here fader, Jiey
scholde have yloved him. And yf J)es were trewe Cristene
men, {ley scholde noujt pursue Cristes membres for prechynge
of J)e gospel. And so by here dedys ])0U schalt knowe hem, and
Jjerfore Crist bydde]) to trowe to Jje workes. And Jjerfore teche]>
Seynt Johan, ])at whoso brynge]> noujt jje lore of Crist, })0U
schalt noujt to him seye, Hayl, in confortyng of his synne, ne
resceyve him into Jjyn hous, for yf ])0u do, Jjou art partyner of
his synne. Praye we Jierfore herteliche oure Fader, ))at he
deljrvere ous from yvel of Phariseis, })at is synne ajens Jie Holy
Gost, and jyf ous grace to love his lore in herte, and to werche
jjerafter in dede, j^at we may come to him in blysse, and wonye
wi)) him in joye wijjoute eny ende. Amen.
» thei, EE.
2 cm. EE.
EXEGETICAL AND DIDACTIC.
Ill
V.
AVE MARIA.
[This tract is mentioned by Bale, under the title 'Super Salutatione
Angelica.' It also, as has been already mentioned, bears the name of
Wyclif at the end, in the Harleian MS., 2385. If written by the reformer,
which seems to me very probable, it must have been an early composition.
The language used respecting indulgences (p. 1 1 2) is less trenchant than that
which he was accustomed to use in his later years, and the general tone of
the composition milder. This tract is found along with that on the Pater
Noster, No. Ill, in all the MSS. which contain the latter.]
Men greten comynli oure Ladi, Goddis Moder, and we sup-
posen Jjat jjis gretynge save]) many men. For we taken as
bileve jjat sche is blessid in hevene, and Crist wol do at hire
praynge among alle oJ)ere seyntis : al if we trowe Jiat neij^er
Crist ne sche wole do for men, but it be resonable, and men
ben wor])i to ben holpen. And so many men folili tniste to
suche praier a.
In ]>re parties comunli Jiis preier is devyded. pe firste part
conteynef) wordis of Gabriel whiche he seide unto oure Ladi ;
Hail, ful of grace, fe Lord is wi|) l^ee :
pe secounde part been wordis ])at Elizabe)> spak to hire,
whanne sche seide ;
Blessid be ])0W among wymmen, and blessid be ])e fruyt of
J)i wombe :
pe {iridde part hajj two wordis encresid, for devocioun. First
men seien, Hail, Marie, Jjat Gabriel lefte in his gretynge, to
teche us J>at he was homli and knowen wij) ];is ladi, and Jierfore
wolde he not nemne ))is name of Marie, pe secounde word
" Y has here ' And so mow men truste to be holpyn fully in suche
prayer,' which completely alters the sense.
iia
WFCLIF'S WORKS.
is Jesus, added to Elizabe))is wordis ; and Jiis word lefte \e
gospeler, to teche ))at Marie hadde but a ^ childe, and ]jis child
was Jesus, ]5at is Savyour of mankynde ; but jjis ful longe after
))at oure Ladi was greet ]jus. pe firste word, )>at is Ave, re-
versifi \& name of Eva, to teche us ))at oiu-e Ladi contrariede
Eve in lyvynge. For as Adam and Eve weren cause of damp-
nacioun of mankynde, so Jesus and Marie ben cause of mannis
salvacioun. pe secounde word of fe aungel seijj, oure Ladi
was ful of grace. And man may be ful of grace on ))re maneris
bi Godis lawe. First of himsilf, as Crist was ))e firste quyke
well of grace, for of Crist spronge grace unto alle men after
him. And oure Ladi was ful of grace as a stronde ful of water,
and jaf grace plentenousli bojie to ojiere men and wymmen.
Seynt Stevene was ful of grace, ])at sufFride to his lyves eende
for to bringe himsilf to bKsse ; and so ben manye oJ^ere seintes.
And so God is wij> alle creaturis, but speciali wi); men \zt schal
be saved, but moore specialli wi); jje chaumbre of his manhod,
])at was oure Ladi Marie. But bo))e ]je aungel and EUzabejj
seyn J>at oure Ladi is blessid amonges alle wymmen j^at ben,
for gendrure of such a child. And so Jie bigynnynge and ))e
endynge schulde be blessid of Jesus, fat is fruyt of J>e wombe
of oure Ladi Seinte Marie.
pe ]jridde part of ])is gretynge addi)> to two wordis to Jie
gospel, J)at ben Marie and Jesus, and ben two devoute wordis.
But, for it is hard men to grounde hem, siJ)J>e Goddis lawe sei})
J>at men schulden not upon greet peyne adde unto Goddis
word; it is seid ))at Jie pope jive]? greet pardoun to men Jjat
adden Jies wordis. And bi J>e same skyle ))at men schulden
trust to any pardoun *men schuld truste to J)is pardoun*^,
be it foure score dayes or moore. And as " ))e pope may jive
pardoun bi addinge of ])es two wordis, so ^ maye he adde ojjere
mo, and wij)drawe, as him Ukij), and so turne Goddis lawe into
lawe of Antecrist. 0))ir mooten men graunte J)is weie, or seie
jjat }>is was yvel doun, or seie ))at heer was first a defaute, kep
unto popis to amende. And ]5erfor Jjenken many men jjat \o
wordis of ))e gospel weren wiseh sette in j^e gospel wijjouten
> one, Y.
From Y ;
om. V.
^ The words between asterisks are from Y ; om. V.
WYCLIF.
EXEGETICAL AND DIDACTIC.
"3
any variynge. And many men Jienken over, — if suche pardoun
mijte be grauntid lijtli wi)) lasse travail, hit schulde be grauntid
generalli unto men J>at devoutli seiden ))es names. And so
myjte pardoun be geten, to seie eche day our Ladi sauter, jhe,
ten Jjousand jeeris in o jere '■- Truste we unto wordis of ))e
gospel, and worschipe we Jesus and Marie wi]) alle oure mijt.
1 So in Y ; V has day.
■••<^mmMs^>—
WOEKS. VOL. Ill,
114
WFCLIF'S WORKS.
The three
creeds.
The Apostles'
Creed has
three parts.
VI, VII, VIIL
[The three short pieces which follow, and which are inclnded by Dr.
Shirley under the heading of Speculum Vitae Christianae, are of little im-
portance. That on the Apostles' Creed is attributed to Wyclif by Bale,
under the title ' In symbolum fidei.' It certainly gives indication of Lollard
sentiments. The two other short pieces follow Tract VI. in the Lambeth
MS. (Y), but are otherwise, apparently, unknown. The text of all three is
founded on a transcript from the Lambeth MS.]
VI.
[ON THE APOSTLES' CREED.]
Htt ys so]> ))at beleve is ground of alle vertues, and Jierfore
eche Cristyn man schulde be sad in beleve. per be })re
credys in J)e Chirche, — crede of ))e Apostelys, and crede of
])e Chyrche, and crede of Attanasy, J)at was a gret doctour.
But of Jje fyrste crede schulde Cristyn men speke, flfor yt is more
comyn and more schortyr ))an eny o])er. Ne bysy we us nat
what J)e * apostyl made, ne what party of ))is holy crede, and
whan jje apostelys gaderyd yt ; ffor oure beleve techis us ]jat
God ordeynyd hyt al, and bad Jiat men schuld cun hyt, and
teche yt to ojier. And jif prelatys faylyn in ))is, Christ seyde
Jjat stonys schulde cry ; and secler lordys schuld, in defawte
of prelatys, leme and preche J)e law of God in here modyr
tonge. Ne study we nat how many partyes ben in ))is holy
crede ; flfor so)) it is ))at alle jjese partyes ben conteynyd in jjre.
And herfore men seyn Jirys, jjat ]>ey trow in God. Ffyrst ))ey
trow in Jje Ffadyr, for he ys fyrst persone; aftyr ]>ey trow in
Jesus Crist, be dyvers artyclys ; and syt))e Jjey trow in ]>e Holy
Gost. And eche on of jjese J>re partyes contenys many par-
tyclys. But we schul wele wyte, })at ]>ese thre thyngys ben wel
' qu. eche f
EXEGETICAL AND DIDACTIC.
"5
sotel and divers. Trow in God, and to God, and trow God ;
))at ys \& leste. pat man levys in God, Jjat clevys to hym be
charite ; and }>us eche man ))at ys in hed synne is owt of
his beleve. That man trowys to God, Jiat belevy); fiat he is
trewe and ryjtful in al ))ynge Jjat he seyj) ; and \vs, do unkende
men, ]>at trow not in hym. pat man trowys God, ))at trowys
fiat he ys ; and so do develys Jjat trow not in hym.
pe fyrst part of j)is crede conteynys Jire articulys. Ffiirst \2X
men schulde trow in Jie fyrst Person, ))at ys \t. Fadyr of hevyn
and power of God. And so schulde men trowe jiat he is
almyjty ; so, if he wyl aujt be don, he dos hit whan hym lykys.
And so J)e j^ridde artycule stondys in pis, J^at he made of nojt
bojie hevyn and erjie. And jit schul men trow ]>at Almyjty ys
comen to ]>re personys. Almyjty ys Jie Fadyr, almyjty ys fe
Sone, and almyjty ys })e Holy Gost. 5it schul not men trowe
fat jjese ben pre almyjty goddys, but on God Almyjty.
The secunde part of fis crede begynnys at Jesus Crist, and
towchis xiiij artyculis ]jat stondis in ordre. Ffurst men schuld
trow in Goddys word, or his Sone. Aftyr men schuld trow
)>at he becom man, stondynge his godhed, pat he myjt not lese.
The Jjridde tyme we schuld trow, pat pe Fadyr of hevyn has but
on suche sone, evyn wip hym in kende, and pis ys Jesus oure
Lord, be godhed and be manhed, sythen he made us of nojt,
and bowjt us fro synne. The iiij articule of pis parte seys, pat
Crist was conseyvyd of pe Holy Gost, nat as oper men gete
childryn be kynde ; sethyn pis person ys no man, but pe Holy
Gost, pe whyche ys lyf be sum propyrte. And most tokyn of
lyf pat God wold schewe to man was, pat he wold take oure
kende, and become oure broper. And perfore we beleve pat oure
Lord Jesus was conseyvyd of pe Holy Gost wipowte mannys
genderynge. The fyfte tyme we schuld beleve, pat oure Lord
Jesus was born of pe virgyn Marie, as of his owne modyr, pat
was ever virgine wipowte knowynge of man, alpow Crist tok
of hire matere of hys body. And sepyn sche norischyd hym
withynne, as oper childyr ar norschid ; but he went owt of here
body be myracle, as he was formyd. The vj tyme we schul
trowe, pat aftyr xxxij jer he suffrid hard passioun, undir Pounce
Pilate, for to by mankynd and mayntene trewpe. And so he
The first part
The second
part.
I 2
ii6
WFCLIF'S WORKS.
The third part.
was don on f)e cros, and aftyr ded and beryyd. Sethen his sowle
went to helle, and toke owt ])e sowlys Jjat he ordeynyd to save
before j^is world was made. And sethyn, upon J>e thrydde day,
his sowle com to his body, and quykyd hyt as beforn, and ros
owt of l^e sepulcre. And sethyn, whan he hadde efte tyme
schewyd to his discipuUs his resurreccioun, he steyj up to
hevyn as J)ey saw opunly. And \er he syttys now, in best
seta ]>at may acorde to man, an[d] )>at ys caUyd }>e ryjt syde
of God ]>e Fadyr. And at \t laste he schal come doun here
to man, and jugge sum to blysse and ojjer to helle, for ever-
more to be J>ere withoutyn dwellynge here.
The thrydde part of }>is crede begynnys at f>e Holy Gost, in
wham we schul trow, sethyn })at he ys God. And vj articulis
ben knyt to ])is part of jje crede. Ffurst we schul trow J)at \e.r
ys general chirche of angelys and seyntys in hevyn, and of alle
}>at schul be savyd ; and ))is, aftyr Jie day of dom, schal be
withouten synne with here spowse in endles joye, and iche on
have joye of oper. And no man here in erjie ys parte of J)is
chirche, but if he come to hevyn be his holy lyvynge. And
))us men lakkys knowynge whejjer Jjey ben partyes of holy
Chirche, flfor }iey schuld nat boste of heynes in here prelacy.
But }>ey mot leve aftyr Crist jyf Jiey schul be savyd ; ffor ))us
techis oure beleve, however Antecrist werke. And so jiis
Chirche has }>re statys be processe of tyme. Ffyrst he wandrys
here in erjie, and sethen he slepys in purgatory, and aftyr he
restys in blysse of Crist })at ys here spowse. And so, as sum
men jjynke, Jjese popys ne Jiese prelatys ar nat part of holy
Chirche, but of synagoge ; sethen )>ey mot leve aftyr Crist jif jjey
schul be savyd. pus techis oure beleve, howevyr Antecrist
grucchis. And schul we trowe so^, )>at eche parte of ))is Chyrche
commovys and helpis othir, boJ>e here and in hevyn. But in
hevyn |>ey schul yn reste have joye of here blysse. And so
schul we trow, jjat ech part of Jjys Chiixhe schal have ful remis-
sioun of synne J>at yt has don in body and in sowle, with glorye
in ham bothe, and so evyr lyve in blysse. Amen.
' read, so scbul we trowe.
EXEGETICAL AND DIDACTIC.
117
VII.
[ON THE FIVE OUTER WITS. J
pE be-hovys to know J>y fyve wyttys, \t uttyr and \t ynnyr,
and to spend hem in good use, and in J)e lovynge of God. pe
fyrst ys syjt of eye ; })e toJ>er heryng of ere ; J>e fyrd tast of
naowj) ; Jje ferjje smellynge of nese ; \t fyfte handlynge or
towchyng of membris. Kepe so \j syjt, }>at J)0u se nojjyng
J)at ys not leful to se, or may harme ))y sowle. And kepe \y
heryng so jjat ])0w here no evyl speche, or f>ynge })at is nat
honeste ne profitable. And kepe so J>y tast, Jjat ))ou swolow
no more Jian ys nede, or myster^ to \j bodily sustynaunce.
And kepe so J>y smellyng, Jiat yt make ))e nat to ete over moche,
ne delite not over mekyl in smellyng; ne ugge J>ou not wij)
seknesse of }>yn evyn Cristyn. And kepe so \j towchyng,
Jiat Jiou withdraw ))e fro schameful towchynge, or handlyng bare
of man or of womman. Handyl Jiou not unhonestly J>yself,
ne noon ofier, ne let non oJ)er towche \t unhonestly. Ffor jif
J)y fiesche neghje ony towchinge unclene, Jiou may not \t dede
eschewe.
VIII.
[ON THE FIVE INNER WITS.]
pESB ben also J>y fyve inwyttys ; Wyl,, Resoun, Mynd, Yma-
ginacioun, and Thogth. Lok Jiat f>y wyl be good and holy,
and loke })at Yj resoun rewle fe, and' nat jiy fleschly lust ; and
loke ]>at J>y mynde be good and honest And lok })yn ymagy-
nacion be spedynge in lovynge of God, and not be set to harm
or schame ; and loke \y thowjt be groundyd in \t joy of hevyn.
And drede ))e peyne of helle, and jjynk not over mekyl in ))e
vanite of \t world, but Jjynk devowtly on \t passion of Crist,
^ read, mynisteris.
sight, hearing,
taste, smell,
touch.
Will, reason,
mind, imagina-
tion, thought.
ii8 WFCLIF'S WORKS.
in wo and in wele, and he schal helpe ]je in al \y nede. These
be Jie witfys ))e whiche God has gevyn us to know hym wi)j,
and to rewle us thorwj wysdam, and leve ^ holy lyf, as good
servauntys of God schuld do, and eschewe perelys of synne,
and for to come to }>at joye )>at God has ordeynyd us to be
made fore, to J)e wiche joy he us brynge, J)at deyde for us up
on ]>e rode. Amen.
' read, lyve.
-Sg-^-
EXEGETICAL AND DIDACTIC.
119
IX.
[ON THE SEVEN DEADLY SINS.]
[The evidence connecting the following tract with Wyclif may be
deemed tolerably satisfactory. Besides being mentioned by Bale, under
the title of De Peccatis fugiendis, it is the first tract in a small MS. volume
(Bodl. 647), nearly all the contents of which are known or reputed to
be by Wyclif The Bodleian Library has a second copy of it (Douce
273), and there is a tliird at Dublin (Trin. Coll. Dubl. t. v. 6). The text
is based on Bodl. 647, u. MS. written in the West Midland dialect.
The internal evidence proves the tract to be of Lollard origin, but no more.
Yet the passage about the right to resume church endowments if misused,
(p. 154), sounds like the voice of Wyclif; as does also the rough humour
in the comparison (p. 139) of the feats of a knight to those of a hangman.
The mention of the romance of the ' batel of Troye,' were it necessary to
understand it of the version made by Lydgate, would indeed fix the date
of the composition to a period subsequent to Wyclif s death. But, not to
speak of the old and well-known French version of Guido delle Colonne,
which had been long in circulation, an English metrical version is known
to have been made by John Barbour, author of the Brus. See Morley's
English Writers, vol. ii, part i, p. 432.]
SYNNE IS FOR TO DREDE'.
Cap. I.
Si)) byleve teches us pat everiche yvel is ouj^er synne or
comes of synne, synne schulde be fled, as al maner of yvel.
And sijj no ))ing is fled by wisdome of mon, bot if \o harme
of ))at ))ing be knowen, everiche trew mon schulde wel knowe
' These words appear as a sort of heading to the treatise in the
Bodleian MS.
The deadliness
of sin.
lao
WrCLIF'S WORKS.
Five forms of
punishment
[ John iL 16.
The sin against
the Holy
Ghost
synne, and so schulde he knowe ))0 frut Jjat buriones ))erof.
Al maner of yvel is oujier synne, or elles peyne, )>at comes bot
of synne. And so in fyve maners comes peyne for synne.
Peyne come to Crist for to bye synne, and peyne comes to
dampned men for to venge synne. Peyne comes to Gods
childer to purge hom of synne, and peyne comes to mony men
to kepe hom fro synne, and peyne comes to o))er men to
schewe jjat God hatis synne. And so, as God is fe beste Jiing
in ))o world, so is synne ))0 worste l^ing in jjo world. And so,
where aUe ojjer jjingis ben Gods creatures, synne is made wij)-
oute God, as Seynt Jon seis. So Jjat synne is clepid noght for
J)is enchesoun; fifor nojiing is creature in }>at he synnes, and
so nou];er fende ne mon is y^A bot for synne ; and so synne
is worse ]jen ony creature ; and God hatis more synne J)en any
o))er fing. Synne is so yvel, J-at for al J)is world a mon schulde
not synne, je, lijtly in his ))03t ; ne God may not bidde a mon
for his godenesse do synne ; ne synne may not serve God,
al])of hit profile. Ne synne of oure first fadir myjt not be bojt
bot by God and mon, Jiat is above aungel. If ))0u fleest de]>
and o))er maner peynes, fle Jjou more synne, for hit is myche
worse. For peyne is gode medicyne ]>at Crist hymself toke
to heele mon of synne, for savyng of his right. Ffor rightwisenes
of God may not suffer synne, but if he punysche hit, even affter
\o mahce. And ])is is cause fiat ))0 peyne ))at Crist sufferd for
mon mot be principal cause to make ase)) for synne. God
may suffer peyne, but he may not synne, ne he may not suffer
synne, but in his owne creature peyne is joyned })erwi]). For
elles al were noght, and synne were more fan God, and mayster
owver his right. And so \o worste servise }>at a mon may have
is servise to synne, for ))0 Lord is worste.
If a mon synne ageyne \o Holy Gost, hit may not be for-
gyven, more jjen synne of \o fende. pat mon synnes ageyne
\o Holy Gost, J>at to his lyves ende is rebel ageynes God ; and
\\s mon mot have synne wijjouten ende, si)) in jjat ojjer world
is no medeful penaunce. Synne is calde dedly, for hit bringes
in dej) bojie to body and to soule wifouten any ende; and
synne is cald venyal, for Gods Son forgyves hit. Men schulden
be war wif> al synne, for perel jjerof, si}> J)ei knowen not dedly
EXEGETICAL AND DIDACTIC.
131
synne fro venyal, as J)ei witten nevere whejier ))is synne schal
evere have ende, or ))at |>is mon schal be dampned for hardyng
in his synne.
Cap. II.
Al maner of synne fiat comes to mon is of smn enemye
contrarye to his soule. po fende, and \o worlde, and monnis
owne flesche, stiren hym to coveyte ageynes Gods wille. And
so ich one of ))es haves thre synnes, flfor ich one takes at other,
and Jjese maken seven. Pride, envye, and wrath ben synnes
of ))0 fende ; wrathe, slouthe, and avarice ben synnes of ]jo
world; avarice, and gloterye, and \o synne of lechorye, ben
synnes of Jio flesche. And Jjus we haven seven, and };ese seven
cisters ben so knytted togedir, ])at one bringes in alle \o ojier
cisters. Bot of J)0 synne of pride is first for to speke.
Pride is wicked liif of a monnis hyenesse. As God askes
ordir in al {)is worlde, so everich part of ))is ^orlde ordeynes
he to serve hym in a gode mesure, acordyng wi]) anojjer. And
if mon or aungel passe J>is mesure, ]jen he synnes in pride
ageynes his God. And so hit is seide Jjat pride bygan wijj first
aungel ))at wolde be even wij> God ; not )>at ne Lucifer wiste
})at God moste be above hym, bot he coveyted an ordir in
servise of God whiche jjat God wolde not, bot ojjer meke
servise. And so hit semes Jiat iche mon synnes in pride in
Jjat jjat he synnes ageynes his God. And so for sex causes
faUes a mon in pride. Ffirst for hyenesse Jiat he hafs of giftis
of grace ; as men jjat ben ypocritis hyen horn in holynes, and
somme men hyen hom in witte Jiat God haves gyven horn, and
sum men hyen hom in giftis of kynde, as sum men ben proude
of bodily strenght, and sum men ben proude of bodily bewte.
Somme men ben proude of godes of fortune, as of happe jjat
hom fallen, or richesse of J)is worlde. And on \o sevent maner
may a mon be proude by alle }>ese causes, or mony of Jiese
togedir. And whenever a mon loves to myche his owne hye-
nesse for any of ])ese jiftis, he synnes in pride. And so a
proude mon mysusis Gods giftis, when he Jjonkes not his God
mekely for hom. Bot sith Seynt Poul seis, and byleve teches
us, ))at a mon haves noght but ))at he haves of God, iche mon
The seven sins J
Pride and
Envy, of the
devil ; Sloth,
of the world ;
Gluttony and
Lust, of the
flesh ; Anger,
both of the
devil and of the
world : Covet-
ousness, both
of the world
and of the
flesh.
Definition of
Pride.
Six principal
forms of pride.
133
WFCLIF'S WORKS.
Pride of
knowledge.
shulde mekely serve his God aftir Jjo giftis )>at he hafs of hym.
As he were a fole worthy to be scorned, ]>at had godes of men
onely to serve horn, and were proud of jjes godes in fiat j)at he
mysused hom, and made hymself unworthy for to use Jiese
godes, and be punischid for hom, and for to leese hom. And
so iche proude mon hyes hymself for jjat }>at he schulde have
sorowe, as an ypocrite schulde bisy hymself to large his holynes.
But now he dos \o contrarie, for he feynes hym holy by mony
fals sygnes ; and ])is is one condicioun of |)0 fadir of falshed.
And by ))is ypocrisye ben mony men desseyved, and specialy
by falshed of prelatis and prestis. And falshed is ground of
schewyng of )>is synne; ffor iche holy mon hafs holynes of
God to profit to his neghtbore by ))e wey of treuthe, and not
for to gab to hym veynly by his falshed. And by j)is fendes
synne ben mony men disseyved.
Cap. III.
Also mony men ben proude of hor conyng; flfor, as Seynt
Poule seis. Science blowes men ; fiat is to sey, mony for conyng
hyen homself to myche, and bosten by pride. On two maners
may men synne for hor conyng ; as somme men gyven hom to
conyng of monnis science, Jiat is unperfite to regarde of o))er,
for science of God and science of kynde is myche more perfit
))en crafft made of mon. And jitte clerkes and seculeres studyen
in monnis lawe, and done mony wronges for mysuse Jierof.
Bot for \o service is foule in hymself, one cister of pride, ])at is
covetise, is taken wifi fiis science, and marres jio Chirche. As
laweres for hor covetise distourblen myche folk, and so ])ei
synnen ageyns homself, and eke ageyns |io puple. And jjus
synnen men of craftis of honde ; for wijj what craft jjat a mon
may most wynne richesse, )iat gladlyest he uses, and leves
Gods science. Bot science of God is most nedeful, sith iche
mon mot nede serve his God ;, and science of God techis Gods
wille. And no mon may serve a lord, bot if he witte his wille,
and herfore dyvynite is evere more nedeful.- In \o state of
innocense mon schulde have coned divinite, and in }io state
of synne mon mot nede serve God. And he serves hym not
wil, but yi he kepe his comaundementis ; bot how schulde he
EXEGETICAL AND DIDACTIC.
123
kepe hom, bot if he knewe hom ? And so iche mon here mot
nede con divinite, somme more and somrae lesse, if he wil be
saved. Ffor in \o state of blis schal iche mon be a divyne,
better {len any mon is here, for Jierin stondes his blis. And so,
if men traveilen wel here in J)is service, }>ei ben more disposid
to con hit in heven. And jitte }>ese wrecchid craftis, for Jjei
ben more wynnyng, maken men more proude in hit and in
araye. But men Jjat schulden be professoures of science of
God synnen many weies aboute \\% science. As somme men
hiden J)is tresoure, and delen hit not aboute ; and jette \o more
Jiat hit is delid, \o more hit encresis. And J)is is myche more
synne ]jen to hyde gold. Somme men jier ben, professoures
of divinyte, jjat feynen lesyngis by lawes of men, and whan Jjei
schulden preche Gods lawe to \o puple, \€\ tellen lesynges, or
ojjer fablis, ])at ben unpertynent to \o lawe of God. And
summe men done avoutrye wifi \o lawe of God, and turnen hit
oute of his kynde, to plese wi]) \o puple. And so wij) beg-
gyng, and pride of hor speche, \€\ sellen Gods worde, as who
schulde selle an oxe. Nere))0les Crist teches, si}> \2A his science
is frely gyven to him, hit schulde be frely delid. And, for
tellyng of Gods lawe schulde moste profit his Chirche, \o
fende is ful bisye to lett ]>is gostly profite.
Cap. IV.
Bot as men ben proude for jiftis of grace, so Jjei ben proude
of jiftis of kynde. As somme men ben proude of strenght of hor
body, and bojje men and wymmen ben proude of hor bewte,
and somme ben proude of hor grett kynn. But generaly, if
])0u wilt fle pride in j)is, jjenke hou ))0U haves borowid al ))is of
God, and he hafs lent to Jie al Jiis to ]>is use, to serve hym in
mekenesse aftir J^ese jiftis. And if }>ou kepe J)is reule, what
gode evere God hafs lente Jje, ))0U kepis fe fro pride, as aungels
in heven. If God hafs lante Jie bodily strenght, kepe hit to
his servise, and not to \o noye of jii neghtbore ; and so J>enke
mekely, be Jjou nevere so strong, how feble Jjat J)OU schall be
byfore ]jat Jjou dye. And if ))0u be proude of schappe ))at God
hafs gyven ))e, ])0u schulde wil knowe, by witte Jiat he hafs
lante ])e, J>at in iche ston, or other foule body, is as feyr schap as
Pride founded
on natural
gifts.
124
WFCLIF'S WORKS.
Rom. xii. 2.
any jjat pou haves. And so soche men j^at boosen hor brestis,
or pynchen hor belyes, to make hom smale wastes, or streynen
hor hosis ^ to schewe hor strong legges, semen to chalange God
of giftes J>at he hafs gyven hem, and amende hym in his crafft as
if he fayled }>erinne. And in jiis pride synnen wymmen in
makyng of hor bosis ^, and generaly in atyre of hor body ; J)at
comynly, fro \o hede to ];o fot, men deformen hor body by hor
foule atyre, as pilces of schoone, and garlondes of hedes, and
tatering of clothes, beren opun wittenesse. Al maner of atyre
Jjat comes to nionnes body schulde be mesured by f>is reule.
If he wolde fle pride wij) sorowe and mekenesse, reulid by
resoun, schulde he loke what atyre wolde do profite to his body,
and aftir fiis ende gete hym his garnementis ^. Men schulde
fienke how God made hym in ))0 state of innocence wiJ>outen
any clothing, as aungels or bestis ; and bycause of his synne
t>is ape made hym clothing ; and pis is no matir of pride bot
of sorowe. And so in al ))is atire schulde resoun reule men,
fat ))ei synned not in pride of quantite or qualite ; as a clerke
or a frere may synne by pride in valew of his clothis and large-
nes of hom, and have als myche pride in leafing * a of hom as a
knyght hafs in his strayte garnement ; and more harm fiei done
in waasting of Gods gode. And nerejjoles we schulden witte,
fat costily dispenses harmen unto pore men ageyn rightwisnes.
And so al maner of pride harmes to Cristis Chirche. And if
Jiou aske of proude men resoun of J)is, fese apes seyn fat suche
atire makes hom schapply, and fei mote conferme hom to fo
worlde, fat asken ^ f is. But Lord ! where is resoun of men fat
speken f us 1 Ffor right as a laste schulde saumple a schoo, so
schappe of body, fat hafs God schapen mon, schulde saumple
his cletyng", als myche as hit helpes hym. And Seynt Poul
biddes us file as folye to confourme us to fo worlde, sif hit is
oure enemye.
» hoose, BB.
'^ asUs, BB.
^ boosus, BB.
dejpinge, BB.
» I cannot understand 'leefing.'
The reading of the Douce MS. is
leesynge, which perhaps means ' loos-
ing ' or ' loosening ; ' the lax drapery.
' garmentis, BB. ' leesyng, BB.
of the priest or friar being contrasted
with the close-fitting attire of the
knight.
EXEGETICAL AND DIDACTIC.
125
Cap. V.
Bot as anentis fairnes ^ of a monnis body, hit is right veyne
J)ing, if hit be wil soght, sith fayrnesse wil fade wi}> wynde and
Sonne, and nowther mon np wommon schulde pryse hym of his
bewte, if he Jjenke wil how he schal be deed. Ffor mon when
he is deed is mony weyes more foule })en any ojier caryone of
o))er dede bestis. Lord, what schulde move Jie to be proude of
}>is fairnesse, sith hit profiles not to \o soule, and is of litel last-
yng ? And, as Seynt Bernai-de seies ^, a mon while he lyves is
a seek ^ ful of drytt, and fat is htel bewte ; so if al jjo filthe ))at
a mon haves wijjinne were turned outwarde, hit were a grett
peyne to be nye such a mon, bothe to hym and to o]>er. Herye
we mekely fiis Lord, jjat hydis })is filthe.
And as anentis pride of monnis kynn, Adam was most gentil
mon aftir Jesus Crist, and he come of erthe, as cure byleve
teches. And so iche mon, je, Crist, was made of erthe, and so
ben wormes and monny foule bestis. And so hit is a folye, a
mon to be proude for nobley of his kynn, for alle we comen of
erthe. And comynly gentil men and hye in })0 worlde ben
synful men as ojjer men ben, and no men ben more bonde, sith
\t\ serven to synne. And sith synne is ))0 worst ))ing and
foulest in })0 worlde, no bondage is more })en to have synne.
And sij) oure kynraden was synful, and so bonde to \o fende,
how schulde men bot schame to be proude of hor kynn ? If we
take hede to stories of men, lordes of Jio worlde by trechorie
and raveyne ben comen to hor lordschipps ; and |)is makes no
gentil mon ; and bondage to men, jif a mon be virtuouse, makes
a mon to be fre to God. Ffor })0 first bondage come bot of
synne, and bondage to men come of tyrauntrye ; and so as two
brether ben bothe iliche noble, so alle men schulden be even
gentil in kynde. Have we nobley of oure fader and moder, jiat
ben Jesus Crist and his spouse, holy Chirche ; flfor by ])is noble
kyn we schal be gentil in heven. Off J)is kyn we schulden have
joye, and not of erthly kyn ; ffor \e\ were somtyme beggers or
servauntis to foolis. And herfore Jesus Crist come bot of pore
' So in BB ; W has /ar«esse. 2 ^^^j^^ gjj^
Pride of
beauty.
Pride of birth.
" The reference is perhaps to a
sermon of St. Bernard's ' De triplici
genere cogitationum
Opera, Paris, 1586.
nostrarum .'
126
WFCLIF'S WORKS.
Pride of riches
and prosperity.
kyn, and wolde not make horn riche to ]jo worlde bot in virtues.
Ne he schamed not of povert of his kyn, bot taght us more to
be glad of kynraden in virtues ; for joye is of suche kynraden
in \iO blisse of heven. Bot nedderg and wormes ben felowes
to dampned men, as ]>ei weren felowes to thefes lyvyng here in
erthe. And so, if we take hede, he Jiat is proude of his kynn,
he hafs pride for to be far fro J>o state of innocense; and
certis J)is is no mater of pride.
Cap. VI.
po thridde J)ing fiat moves men for to be proude, is godes of
fortune, as riches of J>is worlde. And as havyng of soche godes
is J)0 lest of thre, so by f>o leest evydense is a mon proude ; for
richesse by fortune falles fro a mon, as by theft or robrye, or
perilis of ))0 see, or by wastyng of })ingis for defaute of hom ;
and God forbede jjat godenesse passe ))us fro a mon ; as, if he
serve treuly to God in charite, he is als gode pore as when he
was riche. And sith God acountes a mon aftir ))at he is gode,
not aftir J)at a mon is riche is he gode to God ; flfor })en Crist
and his apostils were nojjing worth. And \zX richesse of J)is
worlde be matir to be proude, wittenesses experiense, and
wittenes of Gods lawe. Ffor hit is seide comynly, ])at
evere ])0 more gode Jjat a man haves, evere ])0 better he is,
and \o more to telle by; and in wittenesse herof, riche men
ben worschippid, and travelen ful sore to have suche richesse ;
and hit were a folye to putt men in suche peril, bot if ))ei were
\o better for wynnyng of suche richesse. And one mon is more
worth jjen ben two o]>er, when he is taken prisoner, or schulde
be solde. Soche mony resouns, with comyne experiense, techen
us Jjat richesse is matir of pride. Bot resoun of kynde teches
\o peril Jiat a riche mon is inne by havyng of his richesse.
Ffor if he spende yvel J>ese godes, ))ei don hym myche harme ;
and if he spende hom wil, Jio occupacioun of hom lettis hym
fro better servise jjat he schulde serve God. And herfore
nowjjer in state of innocense, ne in state of blis, schulde mon be
])us riche. And herfore teches Poul, for sikernes of prestis, J)at
jjei schulden have fode and hillyng nedeful to hom, and herewij)
holde hom payed, ffor more wolde tarye hom. And so richesse
EXEGETICAL AND DIDACTIC.
127
of ]jis worlde ben nedeful for ))is weye ; bot be men war for
pride of hom, and mony o])er perils. Ffor, as Seynt Poul seis,
riche men of l>is worlde smaken ^ herfore hyenesse and hopen
in a fals grounde. And hit is al one, mon to be proude for
richesse, and to be proude for a weght }>at he is cloutid wi);.
Bot who schulde be proude of a nede ^ cloth, Jiat be beris hevyly
for a trespas Jiat he did? If mon had stonden in state of
innocense, he schulde not have ben Jjus occupied wip richesse,
ffor alle fiinge schulde have ben comyne, as hit is in hevene ;
and iche mon schulde have had fre use of godes fiat he wolde.
What evydence schulde mon have to be proude nowe in synne,
for losse of Jiis fredome and hevynesse of erthe ? And so ben
we certeyn by Crist and his apostels, j^at such habundaunce of
godes makes us not better to God. And even aftir J>at we ben
gode to oure God, ben we onely gode to J>o worlde, or any ojier
>ing.
Cap. VII.
Sith \o fende temptis first men to pride, he castis mony weyes
hou he schal desseyve hom. And so he castis byfore hom
mony maters of pride ; if he fayle in one he takes in anojjer,
and if he take in mony he is \o better payed. Bot we schal
undirstonde ]>at ))is fals gylor fayles in iche resoun Jiat he makes
to mon; ffor as God is grounde of treuthe, so he groundes
falshed. And herfore were hit gode to witte \o cautelis of })is
giloure ; for iche mon loves treuthe, and flees to be disseyved ;
5e, ]>of he luf falshed, jitte he lufs treuthe. Se we hou })is
gyloure fayles in his resouns. He temptis men to ypocrisye, to
hyen hom of hor holynesse ; and if Jiei done ))us, hor holynesse
flees fro hom, and so \t\ hyen hom falsly of Jiing Jiat \€\ have
not. pis is \o love of }>o fende, fader of falshed. If \o fende
move men to pride of hor connyng, he makes hom foolis by )jis
fals pride ; ffor iche mon here in erthe hafs more of unconnyng
Jjen he hafs of connyng, if he loke wel. And so mon schulde
lerne to knowe mekely, fiat inalsmyche as he is proude of
connyng, he drawes to hym unconnyng jjat he wolde fayne fle.
If ))0 fende tempt men of bodily strenght, and \t\ falle in pride
by movyng of J)is giloure, \€\ ben made so myche unstronge in
' imachen, BB. 2 nedy, BB.
I Tim. vi. 9.
Remedial con-
siderations
aijainst the
various kinds
of pride.
ia8
WVCLIF'S WORKS.
Definition of
Envy.
hor soule ; and so fiei losen more stxenght for semyng of lesse
strenght. And ))us if men ben proude of bewte of hor body,
])ei losen als myche Jjo feyrnesse of hor soule; and Jio soule
^vith his purtenaunses is better jien \o body. If {>o fende move
men to be proude of hor kynn, Jiei fallen in }>at fro kynraden
and childerhed of God, and ]>en kynraden of kynde is litel for
to preyse. And so, if a mon presume ageyns his God to
amende his schappe, he foules his soule, and jiat is more yvel
))en foulenesse of body. And ])us J)is fals faytour fayles in
richessis when he moves men to be proude of hom, as he lyed
to Crist when he heght hym to gif hym alle rewmes of \o world
for to worschip him ; bot he had not jjat he hyght, for his first
forfeture. And so, if a man falle in brygge ^ for worldly
richesses, he forfetis ageyne J)0 cheef lord, and noght haves by
right. And ]>us of alle ])0 argumentis \sX J>o fende con make,
he fayles foule in his proffer to a trew mon. And a virtuouse
mon schulde lerne j)is scole to conclude \o fende, as Crist did
when he temptid hym; and in such answeryng and arguyng
of mon Use more mede ))en in stryves of scole. And so Cristen
men, Jiat is, Gods Chirche, schulde sey to soche stryvers }>at
chiden wij? wordes, J)at childre of God have none suche cus-
toum, but answeren by stillenes ageyne soche fendis. And ))us,
if pride be chasid fro a monnis soule, alle hir cisters wil fle, for
)>ei ben not wijjouten hir.
Cap. VIII.
po next cistir of pride is synne of envye. Envye is cald an
yvel wille of a mon, by whiche he wilnes harme falle to his
neghtbore, and if hit he fallen, he joyes hym jjerof. And so,
ri3t as pride, \o first of {lese seven, is unordynel wille of a
monnis owene hyenesse, so envye, ])0 secunde cister of synne,
is unordynel wille of mon to his neghtbore. And so envye
algatis sownes to yvel, and is most even contrarie to charite.
And here clerkis disputen how envye may be, sith no mon may
wilne a ))ing bot if hit jjenk hym gode, or elles J>at gode comes
Jjerof; bot nowjjer falles to envye. Bot here schal J)0 fende
witte J)at envye is his synne, for hym ])enkes jjat ))ing gode Jjat
' bryhe, BB.
WYCLIF.
EXEGETICAL AND DIDACTIC.
129
is harme to anojier ; and so, as Gods children have likyng in
gode J)ing, so \o fende and his childer have likyng in harme.
Ffor ]>o fende hafs no profite of his felowschip ; ifor more
felowschip shewis more consense in hor yvel wille ; and j^at dos
horn more harme. And so, as godenes profiles to a gode mon,
so wickednesse pksis to an yvel mon. And so iche envyouse
mon is an opun fole, ffor hym jjenkes jiat ))ing gode ))at is yvel.
As men tellen in fablis of two men in a cyte ; \o first vfas
envyous ; \o secounde was covetous, po justise of J)0 cyte
ordeyned to make a crye, }>at whejier of ))ese two men asked
oght of J)0 juge, J)0 secounde schuld have Jjo double jiat \o first
asked, pese two men comen at tyme and \o stede ^ as-
signed, and strj^en among homself, whejjer schuld first aske.
pis envyouse mon jjoght J)at if he asked first he schulde do
myche gode to his first brother, po covetouse mon J)Oght jjat
if he asked first his brol>er schulde have \o double to hym ;
and so hit was ordened Jjat \\% elder brojjer schulde aske first
what he wolde. And so ])is envyous mon moste nede stonde
to J)is decre ; and he had sorowe to do profite to ])is covetouse ;
and Jierfore he asked Jiat his eye schulde be put out, undir-
stondyng |)at by J>is his brojier schulde be pure blynde ; and
\a juge of \o cyte made parforme ))is sentense ^.
pis justise of ))is cyte may be God Almyghty, Jjat puttes in
monnis fredame to chese gode or yvel; and by his godely
' So in BB ; W has, at tyme assigned.
» A somewhat different version of
this fable, in French of the thirteenth
century, may be seen in the Recueil
of Barbazan (I. 91 ; ed. 1808). St.
Martin meets the two men on a
plain, and on parting company with
them, says that if one of them will
ask him for something, he shall
have it, whatever it may be, but
the man who has not asked shall
receive double. Urged on and me-
naced by the covetous man, the
envious man asks that he may lose
an eye; and the rest of the story
agrees with the version given in the
text. Barbazan took this fable from
a MS. of S. Germain des Pr6s,
No. 1830.
WOKKS. VOL. III. ]
A third version is given in the
appendix to Robert's edition of La-
fontaine's Fables (II. 509 ; Paris,
1825). In this version (which bears
the name of Ysopet-Avionnet, who
professes to have translated it, and
his other fables, from the Latin),
Phoebus occupies the place of St.
Martin, and the language and whole
air of the fable are of much later
date.
From what source our author
derived his version of the fable I
cannot determine. The Gesta Ro-
manorttm will immediately occur to
the literary reader, but this fable is
not found there.
The fable of
the envious
man and the
covetous man.
130
WYCLIF-S WORKS.
Three classes
in the Church :
preachers,
soldiers,
labourers.
Envy among
priests.
choyse his brother schulde fare \o better, pis justise is Lord
bothe of Gods cyte and of ])0 cyte of \o fende, for bothe men '
ben his creatures. Bot \o envyous mon, of \o cyte of \o
fende, chesis to harme hymself to harme his neghtbore. Bot
))is rijtwise juge by his trewe jugement jugis f>is envyous
mon to be pure blynde ; ffor he is juge of alle, and jugis men
by hor wille. And so }>o envyous mon is blynde by bojje his
eyne, bothe by eyne of his body and eyne of his soule ; ffor
whatevere he sees in kynde, bodily or gostly, harmes to hym-
self to lyve ]>at evere schal laste. And jjus envyous men ben
\o fendes childer, and don harme to homself, and profiten to
Gods cite. If Jjou aske resoun why \€\ don f>us, Jiei ben
wifiout resoun, and herfore resoun dampnes hom.
Cap. IX.
Bot, for to speke more of ]jis fendes synne, \o Chirche is
divyded in f>ese thre partis ; — in prechoures, and deffendoures,
and \o Jjridde part ben laboreres. Prechoures schulden be
prestis ; for Crist, hed of jje Chirche, bad his disciplis to preche
\o gospel to alle maner men, and }>us he wan Jiis worlde. And
gode marke how Crist, jjat was God and mon, bad his gostly
knyghtis go in to al \o world, not for to feght wijj colde armes
of body, bot wi)> armes of charite, ]>at is Cristes gospel. And
so he bad not leesynges ne fablis be prechid, but treuthe of \o
gospel, for ]jat is virtu; ne he bad not onely preche to men ))at gaf
hom, bot to alle maner of men wijjouten acceptyng of persones.
And so, on a stille maner, Crist forfended symonye and beggyng
and covetise unto alle his prechoures. For as \€\ token frely
hor connyng of God, so schulden \€\ frely dele hit to \o peple.
po first part of }>o Chirche schulde be next Crist, for hit
schulde be next heven, and most ful of charite ; bot J>o ^ part
by Jjo fende traveles by envye. pis part schulde be al of one
religione, as prestis, and dekens lyvyng clerkes lif ; bot \o fende
hafs chaungid }>is part in mony coloures, as seculers and reli-
giouse ; and bothe have mony partis, — as popes and cardinalis
and bischops and archdekens, munkes and chanouns, hos-
piteleres and freris. And sith of J>ese ordires one Ms more his
' om. BB. 2 ])!s, BB.
EXEGETICAL AND DIDACTIC.
131
bro))er jjen he lufs a mon of a straunge ordire, and wil defFende
his ordir by personel afifeccioun, hit is no wondir Jjat charite
be putt awey, ffor bote humoure Jiat is partid wil souner waxe
colde. And so Cristen men byleven, by ordynaunce of Crist,
])at hit were better to clerkes to be alle of one sute ', and fien
myghten two o))er partis Hf with horn in more charite. Ffor
now may men se }>at foure ordires of freris \2X. ben late founden
by ordynaunce of men, kepen hem not in charite amonges
homself ; sith not onely one ordir hafs envye to ojier, but one
persone in one ordir, for worschip or oflSce, haves envye to his
brojier for hor dyversite. And for ))is cause one ordir wolde
have anojier aweye, bothe for hit harmes hym in name and in
beggyng ; and one begger is woo ])at ano]>er lettis hym. And
J)us hit is of oJ>er ordires of religioun. By ordynaunce of Crist
prestis and bischops was ^ al one, bot effter ])e emperoure
departid horn, and made bischops lordis and prestis hor ser-
vauntis; and })is was cause of envye, and quenchid myche
charite. Ffor ordynaunce of Crist stondis in mekenesse, in
unyte, and charite; and variaunce of richesse, and hyenesse
in statis, gendren envye, as comynly variaunce of worschip
and richesse gendres envye amonge mony men. And so if
possessioneris weren broght to Jiat state }>at Crist ordeyned to
his clerkes, Jien schulden men have charite, bothe wijj seculere
clerkes, and also wi); religiouse.
Cap. X.
po secounde part of \o Chirche is calde deffenderes, as lordes
and knyghtis, and ojier men of armes. Envye regnes in hom
for mony enchesouns. Ffor \€\ coveyten by pride worschipp
and richesses, and lordschip of clerkes makes lordes to pore.
Ffor we schal undirstone Jjat holy Chirche, as ho^ is oure
moder, so ho is a body ; and hele of fiis body stondes in ))is,
Jiat one part of hir answere to anoJ^er, aftir \o same mesure |)at
Jesus Crist haves ordeyned hit. As in a monnis body, if
humoures ben uneven, on o])er hole members comes sekenes
anoon, or feveres of body, or oj^er straunge sekenesse. And ))us
hit mot be in body of }>o Chirche, ffor oure Lord Jesus Crist
1 secU, BB. » bene, BB. ' scho, BB.
K 2
Envy among'
lords and
knights.
13a
WVCLIF'S WORKS.
Envy among
labourei^
is auctor of kynde, and ordeynes better lawes to membres of
his Chirche J>en he ordeynes to partis of a monnis body. And
so men seyn, Surely Jjo Chirche schal nevere be hool, byfore
proporciouns ^ of hir partis be broght ageyne by Jiis hevenly
leche, and medicyne of men. O, if hit were a charite to hele
a seke men, how myche more charite were hit to hele fio
Chirche our moder ! Mercye faylis to men )jat helpen not ))is
seke wommon, ifor more charite men schulden have to hir and to
hir membres. And })is defaute of charite brynges in envye, and
makes men of armes feght and to stryve ; ffor batels ben un-
kyndely^ officis to Jiese defendoures, bot to mayntene by
strenght Jjo ordynaunce of God. And here hom fayles charite,
when }>ei leven ])is better and esyer algatis, and taken \o fendes
office; ffor hitt falles to fendes by pride and envye one to
feyht wi}> anojjer, as Gods lawe telles ; and clerkes office
schulde be to drawe men to pees. Bot nowe jjei moven un-
kyndely, bothe in worde and in dede, men for to werre ageyns
Gods lawe. And so many principlis jjat ))0 fende haves founden
imto })ese grete werroures, ben even ageyne charite. Ffor Jjei
taken for a lawe, j>at hit is leveful for hom to anoye hor enmye
on what wey ]jat \t\ may. Bot charite of Crist biddes }>o con-
trarie, jjat men schulden love hor enemyes, and do hom gode
for yvel. And so }>is part of jje Chirche faylis in multitude
and humours of charite, and travels in envye. And so, as
virtu in prestis quickens )jo Chirche, so synnes or vices )jat
regnen in hom maken )>o Chirche venymous in two o}>er partis ;
and specialy synne of consense of clerkes, jiat Jiei hiden Gods
lawe fro o}>er partis bynethen hom. For J)0 virtu of charite
schulde be most in clerkes ; envye is moste in hom when jjei
ben turned to yvel. Bot nowe, to plese Jies lordis, clerkes
hyden Gods lawe, and pursuen prestis for prechyng of treuthe. '
Cap. XL
po Jiridde part of ])e Chirche travels by envye for mony
enchesouns, bot thre ben most comyne. One is defaute of
prechyng in whoche jiei schulden be taujt more to telle by
• So in BB ; W has proposiciouns. ' So in BB j W destroys the sense
of the passage by reading ben name kyndely offices, unless nowe is used for no.
EXEGETICAL AND DIDACTIC.
^ii
charite jjen any worldly gode. For ]>is lore fayles horn bothe in
worde and dede, flfor more covetouse ben none jjen ben jies
prestis. po secounde cause of envye among \q> laboreres is Jjat
jjei ben to chargid and spoylid in hor godes by two partis above
J>at schulden deflfende horn, fFor freris, persouns, and o}>er men
Jiat robben ]jo Chirche, maken hom to swete hor owne blode by
hor ypocrisye. And sij) seculer lordes schulen mayntene hom
ageyns ))is, bothe fiese two partis spoylen \o puple. And right
as light and virtu of heven comes fro above, so helpe of ))0
puple schulde cum fro jiese two partis ; sith ensaumple of gode
lif, and gode techyng, and gode dedes, schulde cum fro jjese
clerkes and seculer lordes. And \o stomak of a mon schulde
delTye his mete, and norische o\tx members }>at hongen on his
body ; so, as seyntis seyn, schulden prestis be a stomak to defFye
\o gostly mete, and so norische Jio body of cure modir holy
Chirche. Bot \\% offis faylis. And as eyne in \o hed reulen al
\o body for to go right weyes and profitable to mon, so prelatis
of \o Chirche schulden lede hit in Gods wey. Bot Crist seis
in his Gospel, ))at if a blynde lede a blynde mon in \o wey, }>ei
fallen bothe in \o dike. And Jjus fo wey of charite, ))at schulde
be brood to alle men, is streyned by envye, and lettis men to
sue Crist. And so \qi fend haves cast a boon, and made fiese
honndes to feght; and by a bal of talow lettis hom to berke.
And so uneven delyng of godes of J>is worlde genderes myche
envye among jjese worldly men. And so partis of ))is comyne,
and specialy marchauntis, moven to J)is envye by desseyt of hor
crafft. And as lordes schulden be mendid by prechyng of hor
bischopis, so lordes schulden amende marchauntis and ofier
folk, jjat in \o jjridde part of Jio Chirche sowen by hor envye
seed of dissencioun, and synnes J>at distourblen rewmes. For
al J)of pore men of J)0 comyne, for hor bisye travel, synnen lesse
in envye and in oj^er synnes Jjen done men above hom J>at
traveilen not fus, nerejioles for mony causis fallen \€\ in envye,
ffor everiche synne brynges in ano})er; and alle oure J)re
enmyes, and specialy J>o fende, worchen to iche synne, and one
helpis onofier. And specialy if a mon be partid fro God, fiat
schulde be his foundement t& ageynstonde synne, he is a house
upon gravel, ]>at is light for to move. And so, by lore of Seynt
134
WFCLIF'S WORKS.
I Cor. xii. 12.
Definition of
sinful ANGER.
Poule, iche membre of holy Chirche schulde be as membre of a
mon, and iche schulde helpe oJ>er; for kyndely monnis hond
helpis his heved, and his eye helpis his foote, and his foote his
body ; so ))at membres of a mon Jiat ben more foul, ben more
helpyng to a monnis body, ne one membre lettis not anoj>er for
to worche, bot raj)er helpes hit wijiouten envye, and eche one
dos his propir werke, and so stondis monnis body. And J)us
schulde hit be in partis of ]>o Chirche; bot departyng fro ))0
stok lettis siche helpe, and somme men, as deede lymmes
departid by synne, helpen not ]>o Chirche, bot rather don hit
harme. And ))us done men ])at ben departid fro ))0 rote of
charite. And herfore membres of Jjo Chirche drawen alle in
one 50k, and ben alle of one -wille, as f>o Chirche teUes. And
herby may we suppose who ben of holy Chirche, and who
membres of J)0 fende, and maken ))0 wcked Chirche; Soi
charite is a cloth jiat partis Jiat one Chirche fro partis of ))at
o})er, as holy men seyn. And ))ese two glues, of predestina-
cioun and of prescience of God, joynen J)ese two bodies. And
Jio token, ))at ]>o puple is Jjus partid in wiUes, teches }>at })ei ben
not of one Chirche. For Gods lawe schulde be reule to schape
men of one wille, bot parting fro ))is lawe departes men fro
charite, and so hit departis men fro membres of Gods body, and
so fro membres of holy Chirche, and J-en ben J>ei fendis.
Cap. XII.
Ire is ]>o thridde cister approprid to ))0 fende. Bot jjere ben
two ires, gode ire and yvel. Gode ire is, when a mon is wroth
in Gods cause, and not to venge his owne cause, but to venge
Gods wrong. And ])us is God seide in his lawe bothe wroth
and wode ; and ))us weren holy prophetis medefuly wroth, as
Moyses was a meke man, and wroth on jjis maner. Wrathe
))at is synne is by pride of mon, and principaly for monnis
cause, unskilful wille' of vengeaunce. And al))of mony ypocritis
excusen hem fro ))is ire bi coloure of ]>o firste ire, nerejioles J)0
juge above schal juge at \>o day of ire hou ])at treuthe stondes.
Envie and ire ben dyverse in maner ; ffor envye stondes in yvel
jjoght, and schewes hym not forthward ; and envye, modir of
ire, haves maner of ]>o fende ; bot ire distourblis monnis witte,
EXEGETICAL AND DIDACTIC.
^?,i
and moves his body, and neghes neer to vengeaunce of a
monnis neghtbore ; as Caym was fadir of ire, sleeyng his broJ>er.
Bot ire J>at is in God is al in ojjer maner. Ffor by \o reule of
Austyn, take awey movyng and distourblyng of witte, and al
))inge ))at is unperfit, and kepe wille of vengeaunce, as right-
wisenes askes, and such ire is acordyng to God. When God
takes gret vengeaunce, and hastly ^ wijjal, J)en is maner of
wodenesse acordyng to hym ; as here God by his ire snybbes
his servauntis, bot at J)0 day of dome he dampnes horn scharply.
Ffor iche fende serves to God, suffryng jiat he is worthy ; and
so ire j^at God snybbes wi]j mon sownes to reprove ^ Jjat he
blames ^ \o fendes childer. Ffor no man askes wysely Jjat God
chastise hym not, bot takes rather mekely \o peyne Jjat God
sendes hym, ffor elles he were unbuxum scoler to his mayster.
And ))us Jjre harmes fallen of ire. Ffirst, a monnis witte is
lettid in his worchyng, and mon is made by his foly like unto
beestis. And \\x& movyng of spiritis lettis oft men to herberow
|jo Holy Gost, }>at lufs reste in soule. And soche men taken
not hete of charite, as J>o sonne makes not hoot watir Jjat rennes
hastily ; and in figure of j)is, Caymes heved tremblid, and des-
peyred for to have remyssioun of his synne. Ffor he was
distourblid in resoun, ))at is heved of J>o soule. And so mov-
ynges of mon withinne maken a den to \o fende to reste hym
inne, derkyng and aspying when he may anoye mon ; and ))is
is J>o secounde harm J)at comes of ire. po firidde harme of ire
stondes in ))is, J)at hit spoyles a mon of godes wijjouteforth. He
Jiat slees his broj^er leesis hym a frende, sith Crist seide Jjat
Scariot was a frende to hym. And not al onely lesis mon by
ire frenschip of jjat mon })at he slees unjustly, bot frenschip of
his frendes, and luf of God and aungels. And as a mon by
suche ire lesis his strenght,, so he lesis his catel for harme fat
he dos. Ffor al fof \o fende make hym strong for tyme of his
ire, nerejjoles he mote nede be feble Jjeraftir. And }>us, among
synnes, ire is ful contrarious to felouschip and charite }>at
schulde be in Jio puple. And herfore biddes ))0 prophete to
bewar wij) jjat man Jjat hafs his spirit in his nose and hastly
takes vengeaunce.
' hasliliche, BB. ^ reprofe, BB. = blamed, BB.
Three evils
flow from
Anger.
136
WrCLIF'S WORKS.
Vengeance,
under what
limitations
lawful.
Is. ii. 4.
Cap. XIII.
Iche mon ]>at is vengeable by unskilful ire, is like to a fende
)jat blasphemes ageyns God, to whom is propre to take ven-
geaunce of his sogett. Ffor no mon scholde take vengeaunce
bot if God move hym, and teche hym as his instrument how
God wil have vengeaunce. And ]>us iche irrouse mon blas-
phemes ageyns God. And herfore by comyne lawe schulde no
mon make batel, bot if he have leve of prince of ]>o puple.
And certis an erthely prince is comynly proude, and wantis
witte to teche when men schulden feght ; and herfore it is lickly
)>at prince of ))0 worlde is auctor of batels \&t men now usen.
Ffor wil I wot Jjat Crist is kynge of pees and charite, and moves
men to j)acience, as to his monhed falles. And here may we
se how ]>o fendes argument disseyves jjo puple, and moves hom
to feght. po fende takes a soth', }>at in J)0 olde lawe was
leveful men to feght by auctorite of God; and sith }>o same
God is now, why schulden men not now feght ? Bot here we
graunten ])0 fende f>at in ))0 Olde Testament hit was leveful to
feght, * as Gods lawe techis us ; and now in J)0 newe lawe were
leeflFul to feyjte* ^, if suche circumstansis weren as were in j)0
olde lawe ; and elks schulden men be in pees for luf of oure
God. Sothly in \o olde lawe men foghten wij> Gods enmyes,
to venge Gods injurie, and by noone o])er cause ; and now))er
schulden men now, if hor feghtyng be leveful. po seconde
circumstaunce of leveful feghtyng askes jjat by autorite of God
\Q feghtyng be made ; and ))at God telle hom, and bidde hom
feght j)us; and ))en schulde God mesure men, and teche hom to
feght. And if men kepten wil )3is, ]jei schulden not feght now
ffor no' men. Bot fals men stiren now to batel ; ffor tyme is
com«n ])at Ysaie spekes of Crist, — J>at men schal welle hor
swerde into plowgh-schares, and Jio irne of hor speres into
sythes or sikles. po thridde cause ]>at men schulden holde in
feghtyng and werryng, is })at jjei schulden by charite do dedes
of hor feghtyng, loovyng God and hor neghtbore, je, men j^at
' talie^for a solhe, BB.
"■ The words between asterisks are omitted in W, evidently by a mistake
of the copyist.
EXEGETICAL AND DIDACTIC.
137
\€\ feght wij>. FFor Seynt Poule biddes jjat alle oure dedes be
done in charite; and by Gods lawe we schulden luf oure
enimyes, and so make hom frendes by \o strenght of charite.
And sith no mon schulde feght bot wij) Jiese thre maners, hit is
knowen ))ing ))at men schulden not now feght. And herfore
Jesus Crist, duke of oure batel, taght us lawe of pacience, and
not to feght bodily. If God rowne in fiin eere, and bid })e
feght in his cause, as God taght by prophetis in \t Oide Testa-
ment, feght fast in Gods cause, as he hymself biddes ]je, and
elles holde \\ pees, as Crist did wijj his clerkes. And se }>is apis
argument, ))at if men foght sumtyme, wi}) )jes j^re causis, fen
men schulden feght now. For now is tyme of pees, and fo
Chirche is olde, and none of fese casis fallen fat men schulden
feght wi]), bot even fo contrarie suej '■, as iche mon schulde
knowe. And so fo fende, fadir of ire, autorises f is feghtyng ;
and his lymmes suen hit, moved of hor mayster.
Cap. XIV.
Bot jitte argues Anticrist, to mayntene mennis feghtyng, fat
kynde techis fat men schulden by strenght ageynstonde hor
enmyes. Sith a nedder by hir kynde stynges a mon fat tredes
on her, why schulde we not feght ageynes oure enmyes ? for
elles f ei wolden destrye us, and dampne hor owne soules. And
f us for luf we chastisen hom, as Gods lawe techis us. And so,
sith oure enmyes wolden assayle us, bot if we sayliden hom
byfore, sith we loven better oureself, we schulden first assayle
hom, and f us we schal haf pees.
Here me fenkes fat f o fende disseyves mony men by falsenes
of his resouns, and by his fals principKs. Ffor what mon fat
hafs witte connot se f is fallas ? if hit be leveful by strenght to
ageynstonde violence, fen hit is leveful to feght wif men fat
ageynstonden us. Wil I wot fat aungels ageynstode fendes,
and mony men by strenght of lawe ajeynstonden ^ hor enmyes ;
and jitte fei killen hom not, ne feghten not wif hom. And
wise men of fo worlde holden hor strenghtes, and fus ven-
cuschen hor enmyes wifouten any strok ; and men of fo gospel
vencuschen by pacience, and comen to reste and to pees by
■ 5C!i>es, BB. ^ So in BB ; ageymtoden, W.
A justUication
of war, both
defensive and
offensive.
The author's
reply.
138
WrCZIF'S WORKS.
Rejoinder
from those
who maintam
the lawfulness
of war.
suffryng of deth. Right so may we do, if we kepen charite ;
jjof men ravischen oure lordschipp, or elles oure meblis, we
schulden suffre in pacience, je, Jiof [lei diden us more, pese ben
j)0 counseils of Crist. But here ])0 world grucches, and seis Jjat
by ))is wise weren rewmes destryed. Bot here byleve techis us,
sijj Crist is oure God, Jiat })us schulden rewmes be stablid, and
oure enmyes vencusched. Bot peraventure mony men schulden
lese hor worldly richessis. Bot what harm were ]5ereof? sith
in Jio state of innocense alle men schulden comynly wante suche
lordschipp. Bot Jio fende takes ensaunple at wormes of venyme,
and by a naked propurte teches men to feght ; bot mony ojier
ensaunples of pacience of bestis schulden teche us to suffre, for
myche more gode. And a fendis conscience reulis hym J^at
bringes of ]>is, jjat if he were J)us pacient his enmyes wolde kille
hym. As if a mon wolde sey, ))at if he keppid Cristis counseil
\o fende wolde fordo hym, for he is more Jien Crist. And if
we feghten ])us for luf, hit is not luf of charite ; ffor charite sekes
not propur gode in ))is lif, bot comyne gode in heven by vir-
tuouse pacience. And wil I wot J)at worldly men wil scorne
Jiis sentense; bot men Jiat wolden be martirs for }>o love of God
wil holde wi|) ])is sentense ; and })ei ben more to trow, for \t\
have more charite and better ben wij) God. And disseyt of
love is wij> men fat feghten, as wiji fendes of helle is feyned
fals luf. Bot at Domesday schal men witte who feghtis )>us
for charite ; ffor hit semes no charite to ride ageyne J>in enemye
wil armed wij) a scharpe spere, upon a strong courser; ffor
3itte J>o cosse ^ of Scariot was more token of charite. And so
Gods lawe techis men to cum bifore in dedes of charite and
werkes of worschip ; bot I rede not in Gods lawe Jjat Cristen
men schulden cum byfore in feghting or batel, bot in meke
pacience. And ))is were J)0 mene whereby we schulden have
Gods pees.
Cap. XV.
3itte \o fende argues ]5at men feghten wil; for by virtu of
feghtyng men have grete name and honoures and worschippis,
))at ben mede of virtues. And titil of conquest is J>o beste of
alle; bot conquest may not be wij^out gret feghtyng, and so
' kys, BB.
EXEGETICAL AND DIDACTIC.
139
oure batil is leveful ; or elles wil hit sue })at in alle Jiis world,
men occupyen hor lordschips by unjust titil, and so schulde
iche men feght wij) his brojjer for defaut of titU. Lord, sij)
Crist approved )>ese knyghttis, and bad his apostils selle hor
cootis and bye horn swerdis, — wharto bot to feght? and of
dedes and wordes of Crist is feghtyng approved, why is hit not
leveful ? Bot here we answeren aftir \o first sentence, J)at werres
and feghtynges ben now unleveful. And to \o first resoun we
answeren on jjis wyse ; \zX. name of ))0 worlde fiat \o fende hafs
hyed is a grete evydense }>at batil is cursed. Ffor mony men
ben preysid now for fendes werkes, and honour and worschip
Jjat J>o world gyves horn is comynly for vicis and not for vir-
tues ; ffor worldly men tellen more by vicis Jien by virtues.
Lord, what honour falles to a knyght, for he killes mony men f
Wil I wot ))at honge-men killen mony moo, and by more just
titel, and so by vertue, and so schulden jiei be preysid more
)>en soche knyjtis. And bochere of bestis dos oft tyme his
oflSs by right and by charite, and so he dos hit wil; bot
bocher of his brejier by not so gret evydense slees men in
charite, and so not so justly. Why schulde not ])is bocher, for
his better dede, be preysid more }>en Jjis knyjt f)at \o world
hyees ? sith more virtuous dede is more for to pryse. And so
hit were better to mon to be bocher of bestis Jjen to be bocher
of his bre})er, for )>at is more unkyndely. po passioun of Crist is
myche for to preyse, bot sleeyng of his tormentoures is odiouse
to God. Lord, si{> kynge of al }>is world preyses so myche
passioun, and hatis such accioun ^, why schulde not men do so ?
As to titil of conquest, we schulde undirstonde jiat if God
bid conquest, hit may Jjen be leveful, — as childer of Israel had
justly hor rewme. Ffor sith God is Lord of alle jjes worldly
godes, he may gif mon right to what Jjing Jiat he wil. And so,
if rewme have forfeetid ageyns }>is cheff' lord, in peyne of ))is
trespas he gyves hit o]>er folk. Bot mon schulde not dreme
J)at puple haves so synned ]>at God wil punysche hom ))us, bot
if God telle hit hym. Ffor foure hundrid wynter synneden
jjese Amorees, and God justly suffrid hom in londe of byheest.
And to suche a conquest mot conqueroures be worthy for to
Title by con-
quest ex-
amined.
^ occupacioun, BB.
cbe/e, BB.
I4Q
WFCLIF'S WORKS.
Crusades not
necessarily
lawful because
sanctioned by
the pope.
have J>is londe whoche jjei schulden conquere. And J)0 thridde ;
if God gif hit hom, and move hom to conquest, J)0 titel is gode
inoghe if J^ei contynuen in gode life. Bot hit is likly jjat mony
conquerours faylen in tyme of grace in mony of fese. Bot
one ))ing I wot wil by lore of God's lawe, jjat if a mon occupye
a lordschip unjustly, and his eyr aftir hym be a just mon, God
J>at is cheeff Lord approves his lordschip ; ffor gift of God is
best titel, je, better Jsen heritage. And so just lif of eyres
schulde clere hor conscience. And ])us schulde no mon feght
wij) ojier by titel of conquest, bot if God bad hym. And so,
as Baptist telles, God approved knyghtis to deffende his lawe
by strenght, al Jjof ))ei slee no men. And Crist bad sille
mennes kootis and bye hom swerdes, not to feght bodily, bot
to speke mekely, bothe in cause of God and worldly causis ;
and |)es ben two swerdes })at Crist seis ben inoghe.
Cap. XVI.
Bot jitte men replyen of l>is new dede, ))at ))0 pope approves
croyserye, and to hym schulden men trowe. Heriime ^ is seid
pleynly in ojier placis ))at J)0 pope may synne, and clerkes jiat
ben to him ward. Ffor he is not more confermed Jien Seynt
Petre was ; and he, aftir he had taken ))0 Holy Gost, syimed,
as Poul seies. Why myght not Anticrist synne ? He is Anti-
crist, fiat by ypocrisie reversis Jesus Crist in his fals lyvyng.
Crist forsoke to |)0 fende temporal lordschip ; Anticrist gedris
hit wi}> mony a fals titil. Crist was most servisable of any prest
of erjie ; Anticrist is most daungerouse, and closid in a castel,
and comynes not wij> men by forme of fo gospel more Jien
a spirit in cloos; how schulde he be Cristis vikere? Meke-
nesse and servise and povert to \o worlde schewis ])0 fals
feynyng of such an ypocrite. And in jiis fals gabbyng is
groundid mony ojier, — as assoyling of synne, and mony ojier
privylegies, bi whoche he bigyles J)0 folk. For Jjei may not se
hom ; and ))ei schulden trowe Jiat he seies, as he falsely feynes,
as blaspheme falsehed, Jiat he makes medeful to slee Cristen
men, and mayntene his lordschipj je, more medeful,, as he seis,
' hil, BB;
EXEGETICAL AND DIDACTIC.
141
)5en to deffende Cristis lif. And Jjus byleve of Cristen is turned
up so doune.
And in consence of })is synne synnen clerkes comynly ; for
si]) consence to a synne foules mon in \o same synne, and on
sex maners may a mon consente, hit is knowen by prestis
dedes how \t\ consenten in jjis. He consentis Jjat helpis to
do a wickid dede, or deffendis J>is synne on o maner or ono))er ;
he ))at counseils fierto, and he ))at approves hit ; and he ))at
is stille to helpe men ageynes hit, and he J>at stirtis ' o bac for
to reprehende hit.
po pope is stirtour^ of .]>is feght, and synnes more \tn
feghters, — as \o bischopis of \o temple synned more ))en
Pilate, or knyjtis fat slowen Crist, for prestis autorisiden })is
synne. But who schulde have autorite to deffende \o popis
lordschip, his state, or elles his lif, by such maner of feghting ?
Ffor wil I rede J>at Crist blamed Seynt Petre, for he wolde
deffende Cristis lif by smytyng of swerde. Also I rede J)at
Crist wolde not take vengeaunce of Samaritanes, when jjei
helden his owne godes fro hym and his apostils, and denyed
hom J)us bothe mete and herberow. Bot Crist seide he was
not comen to lese ))us mennis lyves. Also Crist is a gode
hyrde for }>is condicioun, Jjat he puttis his owne lif for savyng
of his schepe ; bot Anticrist is a wolff of raveyn, for he dos ever
\o reverse ; he puttis mony thousande lyves for his owne
wrecchid lif. And by forsakyng of ])ing l>at Crist biddes prestis
forsake, he myght cees al ))is stryve. Why is not he a fende ?
po prestis l^at feghten in ])is cause synnen foule in homycide ;
ffor if men-sleeyng in seculeres be odiouse to God, myche more
in prestis \zX, schulden be Cristis vikers. And clerkes con-
senten in prechyng and mayntenyng of ])is cause, and in
cowarde dombenesse for a foule luf, and seculeres in mony
wises consenten to jiis synne. And ))us prestis ben irreguler,
and seculeres helpen hom. And J)us al )>is worlde is fouly in
discencioun ; and I am certeyn jjat \o pope and alle men of
his counseil con not make a spark of resoun to prove Jiat he
schulde do ))us. And \v& bolnyng by ire, and specialy in
sturlis, BB.
' autovr, BB.
Different
modes of con-
senting to sin.
Great sin of
the pope, in
encouraging
war and blood-
slied among
Cliristians.
143
WFCLIF'S WORKS.
clerkes, distourbles \o Chirche mony weyes, and lettis men
to \vynne heven. Bot byleve schulde teche us to be meke as
Crist was, and J^en schulden we fare l>o better, bothe to body
and soule. If we have ire in Gods cause, kepe we J>at wijj
mekenesse and m\ prudense of God, and so schal we plese hym.
Cap. XVII.
po fifte synne of Jjese seven is calde slouthe in Gods servise ;
and })0 world helpes J)0 fende bojje in ))is and ire. We schal
witte Jjat ydelnesse in servise of God norischis ojjer mony
synnes, and J)US plesis J>o fende. And herfore seis ])0 Gospel,
Jjat })0 fende aspyes whe})er servauntes of a monnis house ben
ydel and proude, and if he fynde ))at hit be so, he dwellis wij)
\2A mon. Lord, if a gode housebonde wil not his hyne be ydel,
myche more of God, Jiat lufs clene travel. And fius we reden
of aungels, l^at nowjjer nyjt ne day \t\ ben ydel in God's ser-
vise, but blisfuly serven hym. Mon in state of innocense
schulde be kept fro ydelnesse, ffor, as Gods lawe seis, he
schulde have kept Paradis ; and myche more in state of synne
schulde mon wake in Gods servise. Ffor Jio fende is a theff
to wake on mon bothe day and nyjt ; and if he se hym nappe
or ydel, he temptis hym to monnis harme. If he slepe in Gods
servise \o theflf spoylis fro a mon godes ]>at God hafs gyven
hym, to helpe hym fro l>o fende. If mon wake in ydelnesse,
J>o fende aspyes J>at ))en is tyme to tempt mon to serve hym,
for ]jen he f>enkes to spede his cause. As, if a mon have to
a lord any cause for to spede, he chesis a tyme when J>o lord
is ydel for to here hym. And so J)0 fend aspyes tyme when
mon leves to serve God, and }>en he moves to serve hym, in
lustful servise of \o flesche, or in servise of J>o world, and putt
byhynde Gods servise. And in Jjat mon is fals ageyne ))0 firste
comaundement, and }>en J)0 fende sees his tyme to move mon
to serve hym. Ffor iche mon mot sumwhat do, as a spere in
pleyne place, moved in a grete wynde, mot nedes be moved
sumwhyder ; aftir \o movyng of })is wynde mot \o spere take
his weye. So iche monnis soule is a spere Jjat nedely mot
sumwhat do; and if ])0 Holy Gost lede hym not to Gods
servise, \o fende ledes him to his ; for sumwhat mot a mon do.
EXEGETICAL AND DIDACTIC.
143
Lord, if monkynde in \o stat of innocense, when he had in
hym strenght, and was not bysett wi); enmyes, schulde not be
ydel bot serve his God bisily, ifor elles he schulde by ydelnesse
have fallen fro jjo state of innocense, — how schulde he be ydel
now when peril is myche more ?
And here schulde a mon witte to what state a mon is calde
of God, and aftir \o office of })is state serve his God treuly, as
dyverse membres of mon serven J)0 body in hor kynde. And
as dyverse partis of mon served unkyndely to mon if one toke
\o servise of ano))er and loft his owne propur werk, so dyverse
partes of Jjo Chirche have propir werkes to serve God ; and if
one part leve his werk Jiat God haves lymyttid hym, and take
werke of anofier part, synful wondir is in \o Chirche. And
herfore is iche mon nedid to witte what state he stondis inne,
and kepe ]>o servise of ])at state, for elles he synnes in ydel-
nesse. And so, if a mon synne, he falles in ydelnesse of his
werke. And if j)is synne be in a mon, hit haves sum cistir
couplid wij) hit. For nedes mot men here in erthe serve God
or elles \o fende ; and so as virtues ben knyttid togedir, so ben
vicis in hor maner. And also hit sues J)at iche mon is nedid to
con his byleve, ffor a servaunt of a lord mot nede witte what he
schulde do. And })us byleve of holy writte schulde teche men
of hor state, hou J^ei schulden serve hor God, lest Jiei synned in
ydelnesse ; and )>us byleve is nedeful to iche mon of Jjis worlde.
Cap. XVIII.
And |)us schulden Cristen men witte jjat sum servise is
comyne to alle statis of men, when \t\ have discrecioun ; and
iche mon is holden to kepe Gods comandementis, and to serve
hym bisily in al ])at God haves gyven hym. Bot, as we seiden
b)^ore, thre partis of \o Chirche schulden in jjre dyverse maners
serve treuly hor God, — as prestis, and gentil men, and laboreres
of ))0 worlde. As prestis have a state hyest of alle ojjer, so God
askes of hom more parfit servise ; and ydelnesse in prestis is
more dampnable. po moste hye servise Jjat men have in erthe
is to preche Gods worde, J)at falles unto prestis. And herfore
more streytly God askes of hom \is servise, ifor herby schulden
prestis make childer in God, and jjat is a werke of God, J>at hafs
Each human
condition or
callinfj has its
own appro-
priate work.
The work of a
priest is the
highest of all,
144
WYCLIF'S WORKS.
and preachinfT
is the most
important
branch of it.
■weddid J>o Chirche. Ffeyre hit is to have a son Jiat were lord of
J)is worlde, bot myche feyrer hit were to have a son in God, jiat
schuld cum to heven as lyme of holy Chirche.
And herfore Jesus Crist occupyed hym mooste in jjo werke
of prechyng, and laft oJ)er werkes ; and J>us diden his apostils,
and herfore God loved horn. Also he dos better \2X bettir kepis
Gods heestis. po first heest of J)o secounde table biddes us
worschip oure elders, as fadir and modir, bot ))is schulde moost
stonde in worschip of holy Chirche. Ffor ho is oure modir ])at
we schulden most luf, and for hir dyed Crist, as oure byleve
techis us. Bot ho is most worschippid by prechyng of Gods
worde, and so \\s, is \o most servise fiat prestis schulden do to
God. And J)us a wommon seide to Crist ))at J)0 wombe ];at bare
hym and \o teetis J)at he sook schulden be blessid of God ; bot
Crist answerid jiat rather schulden })00 men be blessid, pat
heren Gods worde and kepen hit in lyvyng. And ))is schulden
prechoures do more ))en ojjer men, ffor \€\ schulden here J)0
worde of God Jjat schulde speke in hom, and ]jis worde schulden
\t\ kepe more J)en o\tx tresoure. And ydelnesse in \\% oflBce
hyndris most \o Chirche, and gendres moste \o fendes childer,
and sendes hom to his court. Also \o servise is better J>at haves
a worse contrarie ; bot contrarie of prechyng is worste of alle
o))er ; and herfore prechyng is J>o best, if hit be vidl done. And
herfore Jesus Crist, when he steyghe to heven, enjoyned
specialy to alle his apostils to preche ]>o gospel frely to iche
mon. And also when Crist spake last toJ> Petir, he bad hym
thryes upon his love for to fede his schepe ; and ))is wolde not
a wise hirde do bot if he loved hit wel, ffor \o office of gostly
herde stondes in Jjis. And, for \o bischops of ))0 temple tellid
Crist to do J)is dede, jierfore Crist tolde hom fat at jjo day of
dome Sodom and Gomor schulden better fare J;en Jiei; for
lettyng of gostly seed, si]j ]jat hit is better, is worse Jien \o
spillyng of bodily seed. And J)us if oure bischopis prechen not
in hor persone, bot letten trew prestis to preche to hor schepe, )jei
ben in \o synne of bischopis J>at kilden Jesus. Praying is gode,
but not so gode as prechyng ; ffor no prest wot, Jiat dwelles wijj
us, whejjer his preyer be better {len preyer of l>o puple. And
)>is is done herfore, for no prest schulde chafifere wij) his owne
WYCLIF.
EXEGETICAL AND DIDACTIC.
145
preyer and money of men. Ffor a prest wot not \o valew of
his preyer ; bot Jjat mon chafFeres ageyns God and resoun, );at
knew not fio valew of his owne chaffere. And so in prechyng
and preying wi}) hert, and gyvyng of sacramentis, and lernyng
of Gods lawe, and gyvyng gode ensaumple by clennesse of lif,
schulde stonde \o lif of a prest if he lif wil. Etyng and slepyng
and honeste of pleying schulde a prest take unto ))is ende, Jjat
hit profite to hym to do Jjese fyve first.
Cap. XIX.
Gentil men of Jio worlde schulden serve hor God in gifftes fat
he haves gyven horn, and specialy in |)is ; Jiat Jjei deffende Gods
lawe by powere of \o worlde. And fius J)0 prestis schulden
Wynne godes to J)0 Chirche, and gentil men deffende hom by
powere ageyns yvel men. Bot no mon haves any offis to serve
his God, Jiat ne he schulde serve hym more if God gif hym
wherwith. And Jjus fendes childer schulden be chastised wij)
strenght, \2X \o Chirche myjt profite aftir Gods lawe. Ffegting
and werryng is non offis to ))is part of Jjo Chirche, bot if God
bidde hom for deffence Jierof ; and Jjen schulden J;ei holde hom
in mekenesse and mesure, as hor God techis hom. Justyng
and huntyng and hawkyng, wi]> o\tx pley fiat^ may be done
wijjouten synne, \t\ schulden take in mesure, in als myche as
\€\ helpen for to serve God. Bot if prestis leven hor ofifis
lymyttid unto hom, and usen chesse and tablis and hasarde or
taverne, ))ei passen unkyndely fro \e. offis of prest. Ffor \t\
schulden hunte \o fende, and destrye synnes, and bisye hom in
Gods lawe, and taste of his swettnesse, ne take not ])is state bot
if fiei wil holde Jjese boundes. Ffor covetise of wynnyng and
ydelnesse of reste bryngen mony prestis to serve \o fende.
And as garmentis of pride schulden be fer fro knyghtis, so
spoyling of pore men, al if \t\ ben hor tenauntis. Rightwise-
nesse of Gods lawe schulden ])ese knyghtis knowe, and mayn-
tene hit in hom and in oJ)er bothe ; for myghty deffendyng of
Jjo lawe of rightwisenesse falles to knyghtis, by a holy purpose
for to serve God and mayntene his lawe. If })ere ben feble
men, as clerkes or comynnes, ))at stonden wij) Gods lawe and
' So in BB; om. in W,
WOEKS. VOL. III. L
The work of
a gentleman is
to defend
God's law.
He should
avoid injustice
towards his
dependents,
and should
defend the
weak, as
women, and
oppressed
clergymen.
146
WYCLIF'S WORKS.
A scholastic
speculation on
this topic.
have mony enmyes, hit loiigis to knyghtis to deffende horn fro
J)ese enmyes. And herfore seis Baptist to kn^-ghtis of Rome,
))at if Jiei wolden wynne heven, Jiei schulden holde horn in jjese
boundes. ' Oppresse je not 5om-e brejjren, ne do hom non
injurie ; hot fle covetise of godis, and be payed wi}> joure
sondes «.' And for Jjei schulden passe comynes in.know}Tig of
Gods lawe, }iei schulden teche comynes to holde rightwisenes.
And J>is is \o cause why God approves ]>is state, and jifs hom
worldly worschip wij) powere and rentis; and if \€\ leven jjis
office, \t\ forfeten ageyns God, and serven Gods enmye, and
ben Gods traytoures. And so to hor servauntis schulden jjei
have charite, ne punische hom in no wey, ne take of hom no
servise bot by \o waye of charite and profite to hor soule.
And as God lufs more mon Jien mon schulde luf God, so lordes
of hor godenesse schulden luf more hor servantis Jjen hor
tenauntis loven hom, for jjis is Gods lawe. And, for luf dos
mony ]>inges, for hit is not ydel, ))en lordes schulden helpe hor
tenauntis, and defende hom in right. And so if \€\ weren
oppressid by unkynde braunchis, as prestis or freris, lordes
schulden helpe hom, as kepere of a vynejerd schulde helpe \o
vynes, and kutt awey supefiu J)at growes in hom ; as unkynde
braunches, l>at growen in \o roote, schulden be kutte awey for
profite of J)0 tree. And aljjof lordes schulden comynly do }>us,
nerejjoles gretter lordes, and specialy kynges, ben more to
blame if Jiei faylen in J)is. Ffor as hor mede is more if \€\ don
wel hor offis, so blame is more and peyne for defaute. pis
schulden prestis telle lordes, or elles \t\ ben to blame.
Bot somme trewthis ben hid in pis mater ))at men wil not
assent wiJ), for \€\ con not \o termes ; as, God is oblischid to
mon by his owne fredome, and God by his just lawe may take
no servise of mon, bot if he gif mon Jjo better ))en he takis
of hym. And so God is more holden to mon J)en mon may
be to God, ffor even als myche as he is holden gifs he to mon.
Lef, sith ' lordes ben vikers of godhed of Crist, lete hom sue
godhed in maner of hor governayle.
' Ueve, sithen, BB.
* The rendering of this passage does not agree -with either Wycliffite
version.
EXEGETICAL AND DIDACTIC.
147
Cap. XX.
Moreowver hit were to witte how comynes schulden fle }>is
synne, and serve God and men ^. By J>o lawe of God \t\
schulden serve mekely to God and to hor lordes, and do trew
servise to God and to hor maysteres, not servynge at hor eye,
and ydel in hor absence; ffor, as Seynt Poule seis, jiei serven
first to God, and God may not be aweye, ne no))ing hid fro
hym. 56) by Jjo lawe of Crist, if Jio lord be untrew mon and
tyraunt to his sogettis, 5it schulden pei serve hym, ffor })ei
schulden serve to God in mekenesse and charite. I have not
redde in Gods lawe J>at sogettis schulden feght wij) hor worldly
soveraynes, and so gete hom pees ; bot Crist taght us by
paciense to vencusche oure enmyes, and wynne \o blisse of
heven, bot not wi)) ojier stryvyng. O, if killyng of men be
foule ))ing in knyghtis, more in hor sogettis, pat schulden be
meke and pacyent. And so jjenken trew men fiat no mon
schulde take vengeaunce bot if God bid hym, for to venge
Gods wrong, pis lawe schulden men teche \o folk, and putte
on bak Jio fendes lawe ; and ))en schulden men have pees, and
stryves schulden slepe.
Alle we seyn we loven Crist and holdyng of his lawe ; bot
when he bad his apostils preche, he wente hymself to heven,
ffor [>ei schulden at Jjat tyme have more mynde on his wordes
fro he had reproved hom. He bad hom do }iis ofifls, go into
al \o worlde, and preche to eche mon fio gospel. He bad not
wende to Jude ' and preche only jjcre, ne to \o folk of Israel
for Jiei weren of his kyn, bot preche generaly bothe to state
and mon. Bot ])ei schulden not preche cronyclis of ))0 world,
as \o batel of Troye ^, ne oj^er nyse fablis, ne monnis lawes,
founden to wynne hom ])0 money, ffor Crist biddes his clerkes
preche |;o gospel, and by Jiat Jjei wan }io woild and scounfitiden
J>o fende. For he |)at trowes (>is worde, and aftirward is cris-
1 Judee, BB.
" The studiously un-democratic
tone of this chapter is very notice-
alDle, when one remembers the
charge continually brought against
Wyclif and his followers by their
contemporaries, of exciting the com-
mons to contempt and hatred of
their lords.
■i See the prefatory notice.
The duties of
the com-
monalty ;
were they
tauj^ht as they
ou^it to be,
there would be
peace instead
of strife.
L 2
148
WrCLIF'S WORKS.
On COVET-
OUSNESS.
tened, and lastis in ))is lore, schal be saaf in heven, and he J^at
trowes hit not schal be dampned in helle. Bot helfe^ is fer
fro \o trewthe of J>oo ojjer thre japes ^. And J>us defaute of
prechyng of \o lawe of Crist distourblis al ))is worlde, and
makes strj'if among men. Gods lawe techis subjeccioun and
pees, and techis \o menes herto, and forbedes \o contrarye.
pus schulde })0 folk be taght to kepe hom fro synne, and to
use hom in virtues. Bot ))is is not by werre, sith \q puple }>at
travels in ■werris schal evere be worse in virtues, and )>is is
worse ))en myche losse of worldly godis. And we schal witte
by Gods lawe, \3X a gode comynate makes hom have gode
hedis, for Jius ])ei disserven of God; and synne }>at is in
comynate God ordeyns to be punischid by wickednesse of
hor soverayne ; and Jierfore ))ei schulden fle synne, ffor fies two
partis of fio Chirche suen iche to oj^er. Bot iche mon schulde
witte Jiat al \\s worlde is led by lawe ; and so holdyng of Cristis
lawe floures in pees and charite, bot holdyng of Anticristis
lawe brynges in stryff and en^ye. And })us may men knowe
Jio fruyt of fiese two lawis. Anticrist bisyes hym to sommen
men, and curse hom, and pryve hom of her godes, and putte
hom efte in prisoun. And J>is lawe is more taght and dred and
executid, for \o fende and covetise hafs more maystrye of men
\tn Crist and his lawe, for ))at is thynne sowen. Ffor marke
contreys and comynatees, and herby may ])0u knowen hom.
Cap. XXL
pe fiflfte synne of J)ese seven is cald covetise, or avarice of
worldly godis, and marris mony men ; and hit fallis to men
when J>ei coveiten to myche godes of }>o worlde, and to litil
gostly godes. And desire, wi[) bisynes, may juge men in J)is,
ffor what a mon desires he travels more aboute hit, and sorowis
more of losse of hit, ))en of a fiing lesse loved. And by \\s,
as Greggor'' seis, may men knowe hor owne luf. And fus
' So in BB, and W may have had the same reading originally, but the
word has been partly erased, so that it now stands be.
a thre japes. That is, romances,
fables, and human laws. See pre-
ceding page.
i" S. Greg. Moralia, lib. xxxi. cap.
13. ' Dum [hypocrita] animarum
damna aequanimiter tolerat, jactu-
EXEGETICAL AND DIDACTIC.
149
when laboreres of \o worlde travelen in hor ofEs, \t\ schulden
have hor eye to God, and first and moste do for hym. Ffor
he is untrew to God fat liflftis not up his eye to hym, and
knowes not hym lord of alia, to whom eche mon mot nede
serve, and to worschip of his God dos al Jiat he dos. And so
to knowe Gods lawe, and specialy to serve God, is holyday
ordeyned, and to fille ))ing leffte on werk day. And so clerkes,
\2X schulden lif contemplatif lyve, ben worse ])en mony men
of \o world fat lyven actif lif. Ffor he fat serves treuly to God
and his mayster, and kepes hym fro grete synnes, as mony
servauntis done, lifef ^ better lyve to God fen fes hye prelatis
fat ben negligent to serve God by his lawe. Ffor God curses
soche prelatis as traytoures to hym, and soche comyn lyvers
loven God ful wil.
And so, if we loken avarice, hit faylls in mony wyses. Ffor
whoevere is avarous, he is ydolatroure, and makes worldly godes
his God, and fat is a falsehed ageyne fo first maundement of
God, and worse fen lif of Paynym. And ferfore Seynt Poule
calks ydolatrye of soche men service of mawmetis, as done
heethen men. And hit is light for to prove, supposyng fis
reule, fat what kynd fing a mon loves most he makes his God.
And if men out of byleve schulden be fled as paynyms, mony
of us schulden be fled, for fei ben more perilouse. And so
covetouse men ben aboute, as foolis, to turne fo ordynaunse
of kynde fat God hymself hafs made ; ffor God haves putte
hymself hyeste of alle fingis, and aftir hym monnis soule' for
fus finges schulden be loved; and erthly finges lowest, ffor
fei schulden be leeste loved. And herfore erthe is defoulid
under feet of men, to teche fat mennis affeccioun schulde be
litel to fo erthe. And herfore Cristis apostils were taght of
hor mayster to shake fo powder of hor feet to men fat denyed
hym. Bot fo covetouse mon dos al contrarye herto ; and when
1 So BB ; lyven, \V.
ram vero rerum temporalium repel-
lere . . . festinat, cunctis veraciter
indicat, teste mentis perturbalione,
quid amat. Ibi quippe est grande
studium defensionis, ubi et giavior
vis amoris. Nam quanlo magis
terrena diligit, tanto privari eis ve-
hemenlius pertimescit. Qua enim
mente aliquid in hoc mundo possi-
demus, non docemur nisi cum amit-
timus.'
The covetous
150
WFCLIF'S WORKS.
Covetousness
infects all
three parts of
the Church ;
and first, the
clergy,
he coveitis to be lord Jjus ageyns Gods wille, he forfeetis
ageyr.e \o Lord of alle, and ))us is made mosl pore mon.
Ne vauntage herby haves he none ojier, bot by luf is drawen
to helle, and }>at is ferrist )>ing fro heven. Ffor loved ))ing
drawes men to hit, as J)0 stoon of adamaunt drawes irne unto
hym. And herfore God biddis men most love heven and
hevenly Jjinges. And se we hou J>o avarous mon coveytis un-
kyndely to fille his soule wij) jjing Jjat on no wyse may fiUe hit.
Ffor monnis soule is ordeyned jjus to be filde wijj hir God, and
vanyte of J)is worlde makes hir to long aftir hym, ifor ho haves
not kyndely ende to whiche monnis soule is made. And
herfore \q avarouse » mon, evere \o more he haves of worldly
gode, evere \o more he longes, ffor he is ferther fro his ende.
Cap. XXII.
Bot se we hou ))is avarice marres J>re partis of \o Cliirche.
Ffor Jjese prestis and fiese clerkes, J)at schulden be ferrest fro
covetise, ben most engleymed Jjerwi)), for \€\ forsaken Gods
lawe. pei schulden be payed by Gods part, as wij? dymes and
ofiferandes, and gif hom al to hevenly lif, as aungels fat were
sende fro God, and drawe men fro Jjo world by virtu of hor
mayster. Bot now no more covetouse men schal men fynde
in erthe, ne ferrer fro hevenly lif, ne more wrappid wiJ) worldly
causes. And hit semes to mony men J)at Jjei gon hedlyngis
to helle, and drawen men aftir hom \zX. Jjei schulden bere to
heven. Ne we ben not sufficient to speke ful of }>is covetise,
for J)0 synne of symonye entris us into avarice, and by stiryng
of ])is synne we wedden hit al oure lif. Ffor soche lawes and
occupacioun ))at wynnes us Jjis worldly mucke, we suen hom
for al oure lif, and leven lif fat falles to prestis. Ffor sith
prestis haf ful certeyne worldly godes to hom in mesure, for Jiei
schulden travel night and day to coke for mennis gostly fode,
and teche hem by Gods lawe hou men schulden leve perels of
fis worlde, — if J>ei faylen in fis, fei ben traytours to God and
mon. Ffor prest is a spyere in his caste], to loke ofer perels
of schepe ; and if he be blynde in his soule for pouder of
■> At this point there is a gap in Douce 273 (BB), extending to p. 154.
EXEGETICAL AND DIDACTIC.
temporal goodis, or slepe for lust, as swyne done, and Jjus perel
come to schepe, J>o Lord J>at owis }>o schepe by skil schulde
dampne hym for negligense. And so, J>of we se not nowe ))0
hardnesse of om'e jugement, Gods lawe techis us how God wil
harde deme us.
And sith, as we seyden byfore, who Jjat coveylis worldly godes
more ))en profite to his soule, or is nedeful to his lif, he synnes
in avarice agej-ne his God and his soule, hit semes ))at persones
comynly taken beneficis for avarice. Ffor if Jiei token for heele
of soule, Jiei wolden bisily do hor cure, ffor negligence of J)is
offis dampnes horn ful grevously. And sith \€\ resten in worldly
godes, and leven Jiis offis in whiche is mede, hit semes ))at Jiese
godes ])ei sought, and not soule heele, in }iis offis ; and ))is is
symonye to God, and cursis hom in hor entre. And als long
as Jjei dwellen in }>is symonye, \€\ don harme to hor floe in
gyvyng of sacramentis, in syngynge or preyinge, or what evere
\€\ do. And ))us blynde hirdes and necgligent done harme
to |)0 Chirche. Lord, whejier J>o first juge, Jiat is welle of resoun,
schal dampne ))us for necgligence hyred hynes of his floe, and
schal spare more thefis, J^at bothe letten to do Gods service, and
spoylen hor schepe bisily, and recken nevere of hor soules,
and hou jjei faren I And jjus don somme bischopis, erchdekens,
and officials and servauntis to hom, })at clippen \o puple and
spoylen hom. And J)us somme hyrdes in hor entyre synnen
sore in symonye, and in contynuaunce Jierof grevousely agreg-
gen hor synne, and maken ]jo fendes knott in hor dying in fiis
synne. Lord, sith no puple schulde gif hor prestis by Jjo titil
of almes norischyng and hillyng to do hor prestis servise, if Jjei
frauden of J)is servise, and harmen men as fendes, whejjer men
ben holden by Cristis lawe to laste in J>is almes ? Wei I wot Jjat
Gods lawe byndes not men to J)is, for fen God nedid men
to synne and do hor owne dampnacioun. And aljjof harme
may cum herof, in foole jugement of sogetis, so more harme
may lightly cum in foole askyng of almes. Covetise of clerkes
falles bothe in bying and sellyng, and also in procuryng of soche
benfices. Covetise is in freris, in sellyng of hor prechyng, in
schryvyng, in birying, and in hor fals counseyling; so J)is semes
\o worste synne \2A is amonge men.
who commonly
seek benefices
from desire of
worldly gain,
and so are
simoniacal.
lj%
WFCLIF'S WORKS.
Covetousness
in the nobility
and gentry,
from kings
down to
squires,
who I. consent
to the covet-
ousness of tlie
clergy ;
Cap. XXIII.
po secunde part of |)0 Chirche fayles not of avarice, sij) alle
men of nobley, fro kyngis unto squyeers, synne in J)is covelise
oujjer more or lesse. Ne hor owne covetise is not ynoghe to
hom, bot if \ei comynen wi]) clerkes in hor cursid covetise.
Oure byleve techis us ))at not onely Jjese men synnen ))at don
])0 wicked dede of synne, bot Jiese [J>at] consenten. Loke sixe
maner of consence, and aseye mennis dedes, and J>ou schalt se
J>at lordes consenten to synne of clerkes. Ffor Jiei norischen
and defenden symonye of hom, and Jierfore hit is resonable by
rightwisenes of God J)at Jiei ben parcyneres of Jiis grete synne.
Lordes senden lettris for soche avaunsementis, ]>ei speken by
mouthe for doying of ))is synne, and mayntenen in hor servise
clerkes ful of symonye ; hou may Jiei be excused of synne to
God? pei done first perpetuel harme in apperynge of ))0
chirches, and avaunsen hor foolis to grete benfices, and at ])0
last schal Jiei witte jjat Jjis dos hom harme. For most avauntage
Jiat ]>ei have of suche symoneres is ))at fiei lasten in hor servise,
and wasten pore mennis godes ; and J)us ^, if hit be wil soght,
dos hom algatis harme. Hit is a trayturye to God, to be his
special vikere, and hyre wij) Gods godes men to serve God,
and sithen put hom in hor oflfis, and drawe hom fro Gods ser-
vise ; sith servise J>at J)ei schulden do is fedyng of \o Chirche,
and feghtyng -wiJ) \o fende in deffense of Gods part. Suche
fals traytorye dos no gode to rewmes. Hit were better J>at
lewid men diden to lordes Jiis oflfis, and al \o lordschip of prestis
were purgid fro hom ; flfor better and lighter and treulier schulde
hit be done, and moo gentil mennis childer, aftir hor eyris,
schulden be helpid by ])is oflfis, {lat now ben in myschef. Lord,
whejjer hit were worschip to lordis of Jiis world to se in hor
presence soche synnes done, and pore mennis godes on ))is
wyse wastid ! If Jiei were lightid wif) light of byleve, to se al
aboute resoun of }>ese dedis, J>ei schulden have schame herof
and di'ede of \o perel. pei have perel ynogh of her owne
synne, })of }iei clouten not on hom synne of hor servauntis.
And in Jiis same consence ben lerid and lewid, Jiat reproven
not })is synne, bot helpen Jjerto, — bischops and prechouris,
" Read 'pis.
EXEGETICAL AND DIDACTIC.
^bi
confessoures and counseyloures, }>at schulden crye ageyne fiis,
and deifende Gods cause. Bot blyndenesse of Gods cause makes
traytors unknowen. Welle of )>is traytorye is J>o popis court,
and a streem herof ben courtis of bischops, and anojjer streem
ben Courtis of lordis. And )'is synne flowes to possessioneres
and freris ; and so hit owverflowes al j)is wyde worlde.
pare is anojjer avarice approprid to lordes, \iX comes of hor
pride and hor grete costis, J>at nedes hom to spoyle hor
tenauntis and hor neghtboris, and to feght wi}) rewmes, wi))
whoche Jiei schulden have pees. Richees of J)is v?orld ))at God
hafs graunted lordes schulde be sufficient to hom, wif) a litil
prudence, pei schulden ];enke hou J>ei ben dedly, as ojjer men
ben; Jjei broghten noght into ))is worlde, and naked J>ei schal
wende awey. And schort tyme fiat }>ei dwellen here, \€\ have
bot hor sustynaunce, bot if \t\ oght profiten to hor soule, and
ordeynen wisely hor godes, for day of dome schal cum when
|>ei schal nedely acounte.
Cap. XXIV.
po Jiridde part of \o Chirche is \q> comynate of men, jjat
hafs mony partis smytted wij> avarice, and specialy marchaundis,
and men }>at wolden be riche, so fiat few men or none ben
cleene of }>is synne. Bot men of lawe and marchauntis, and
chapmen, and viteleres, synnen more in avarice fien done pore
laboreres. And j)is token hereof; for now ben ])ei pore, and
now ben fiei ful riche, for wronges fat }>ei done. Men of lawe ben
somme of jjo lawe of londe, and somme of j>o lawe of \q pope*,
\zX holden Cristen court. Bot ))is name is ofte fals, and named
by \o contrarye, when ])is is byfore ojier Anticristis court,
pese laweres comynly ben men wi})Outen mercy and wi))0uten
charite, as hor dedes schewen. pei ben knytte by covenaunt
to mayntene hor wynnyng, Jiat Jjei schulden take no losse, bot
))us selle hor wordes. And, as Austyn seis^, Jjei sellen hor right-
wisenes, and now l^ei sellen falsehed, and so \€\ sellen \o devel.
» Either of the common, or of the
canon law.
*■ In the only passage bearing on
the professional honesty of lawyers
that I can find in his works, (Epist.
CLIII) St. Augustine says pretty
nigh the contrary.
2. are driven
into this sin by
pride and vain-
glory.
Covetousness
in the com-
mons :
I. in lawyers ;
154
WFCLIF'S WORKS.
The sin of
usury
and j)us ))ei parten hom fro God and wedden horn wi)) J)0
fende.
And J>is same marchaundise is wi)' thre ojjer. Bot usure is
a comyne synne )jat mony men usen ; and })is is forfendid in
))0 olde kwe, and more in ))0 new lawe, when luf schulde be
more. Lord, what charite is wit hym ]>at leeves his neghtbore
worldly godes for a tyme, and after askes ))0 same, or Jiing als^*
myche worth, and owver J^is encrees ? So ]>at, when al Jiing
is sought, he selles pure tyme ; bot by propurte of God he is
lord of tyme, and so charite is awey bothe to God and mon.
He may not by covenaunt have so mykel encrees, bot if bytwene
hym and oj^er be bying and selling. He wil be certeyn of Jiat
at he byes, and sumwhat he selles, or ellis hym fayles right.
He selles not ))at fiing J>at he leeves in a maner, for he askes
f>at hool in ende of a tyme ; ne he selles not wynnyng Jiat comes
of ])is catel, ffor mon selles not a jjing Jjat nevere was his, ne
f)ing ))at stondes in fortune ; and oft Jiere comes no wynnyng.
And so, if al Jiinge be soght, he selles not ))ing, bot lenght of
tyme by whiche he leeves fiis money. And so, sith lenght of
tyme and tyme is al one, he selles tyme to his nejtbore, and
Jiat he may not ; for God onely is Lord of tyme, and wil ))at
tyme be comyne to alle maner of creature fiat dwellis in ))0
tyme. Ne chaffaryng of tyme profitis not to mon, ffor as God
ordeynes tyme to mon, so mot hit be. And blessid be J)is Lord,
j^at okeris on \\s wyse. He leeves mon frely giftis of grace and
giftis of kynde to have for a tyme ; and efft, in ende of tyme,
he askes acounte, what J)is mon haves profited wit godes of
God. If he have myche profitid, fo Lord is J)0 better payed,
and al \o encrees J)0 Lord gifs hym, for Jjo Lord is riche
inoghe, and dampnes ydelnesse. And everiche servaunt in
erthe jjat profitis not to hymself, ))is is usure of luf, and not
usure of avarice. Wil I wot J>at mony a caas fallis in J>is mater,
and answeres and resouns to excuse oker, bot God J>at wot
al jjinge schal juge men by hor purpose, ffor bothe he puttis
mede and synne in mennis purpose. Bot \o usurere wolde not
leeve to men jjese godes, bot if he hopid wynnyng, Jiat he lufs
» Here ends the lacuna in the Douce MS.
EXEGETICAL AND DIDACTIC.
155
more Jjen charite. Mony o))er synnes ben more jien ))is usure,
bot for J)is men cursen and haten hit more Jjen o])er synne.
Bet oft tyme ojier avarice is more synne pen ))is. Hit is a
myche synne to holde conyng of God, and profile not Jierwijj
to fiin even Cristen. Qi\tx comyne laboreres ben not wifiouten
avarice, when \€\ done injuries to hor even Cristen, not onely
for wynnyng of ))is worldly gode, bot pure for envye and
veniaunse of hor brojjer. And somme men platen by costes
and dispensis, and wynnyng geten fiei none, bot likyng of hor
veniaunse. Bot we schal undirstonde [jat Jiere ben \xt lawes,
lawe of God, and lawe of mon, and lawe of \o fende. Lawe of
God dos gode for yvel, and monnis lawe gode for gode ; bot
\o lawe of J)0 fende dos evere more yvel for gode. And J)is
lawe is myche usid of \o fendes childer.
Cap. XXV.
po sixte synne of jiese seven is called glotorye ; and hit falles
to \o flesche. Bot bothe ]50 fend and (jo world tempten mon
to }>is synne, when \t\ supposen victorye ; ffor bi fallyng in ))is
synne Jiei haf mon lightly to hor propur synne, by cautels of
hor temptyng. Glotorye falles Jien to mon, when he takes
mete or drink more fien profitis to his soule. Ffor few men
synnen in abstinence, J^at have habundaunce of ))is fode, and
5itt jjei wil not take of hit. Bot certis hit may falle to a mon
))at he synnes in abstinence, when he fedes not his horse |)at
schulde here hym to serve his soule. Ffor iche mon schulde
be a knyjt, and ryde here in worldly travel ; ffor by ))is travel
schulde a mon make blis to his soule and gete to hit \o joye of
heven, for mede of his travel. Ffor, as \o gospel techis, mon
is here as wommon fiat travels of childe in anguische and noye.
And if \o childe be wil borne, ]jat is, a cleene soule, in house of
his deth hit partis fro his body ; Jjen he joyes for h^ peyne |)at
he suffrid here, ffor his peyne is turned to blis J>at he schal evere
have. And so J>is Lord fiat we serven wil fiat we eete and drink
als myche as profitis us, or we schulde aske by resoun. If a
mon, to chastise his body, take }>ese Jiinges in abstinence, if he
have prudense ))erwij>, \o abstinence is medeful. And so, if
God sende hym wantyng of Jjcse godes, and he Jjenke al is
other foi-ms of
covetousness in
the commons.
Gluttony:
definition of
the sin.
The possible
abuse, but
feneral bene-
ts, of ab-
stinence.
156
WrCLIF'S WORKS.
Other kinds of
gluttony.
Gluttony in the
clergy and
gods, and ])at he has myche more synned, Jien ))is abstinence is
worthe, and ))Onkes God in charite ; JjIs abstinence is gode and
medeful to \\s mon. Lord, men abstenen in werre, with myche
fast)'ng and peyne, to ^^7nne worschip of ])0 worlde and to
anoye hor enmyes ; bot for to -nynne })0 blis of heven and dis-
counfite ))0 flesche, jjei ^^il not gladly fast ))us, for jjat flesche is
hor god. And herfore seis Seynt Poule jjat glotouns ben oute of
Jio feith, sith Jjei maken hor wombe hor God, ))at Jiei loven more
})en homself, and so more ))en trewe God, al])of be he above
mon, whiche he schulde luf more J>en mon, for God is bettir J>en
mon in kynde. And certis Jiis is a foule sac '■ and stynkyng Jiat
mon makes his god. And mon is more foule by synne when
he hafs chosen hym suche a god, and forsaken oure gode God
))at so myche hafs done for mon.
And here may we se \o maner of glotorye. Ffor glotorye is
not onely in meete and drink, bot in al o))er ))ing jjat schulde
norische a mon ; and so, as temperure of iche bodily [)ing schulde
norische a mon, distempenu-e Jjerinne may be calde glotorje.
So foole fastyng is glotorye, and so, sith excessis in mesure is
calde glotorye, iche synne is glotorye or suyng Jierof ; ffor he is
a glotoun \2i travels oute of mesure to con mony }>inges, ))at
don his soule harme. And ))us may we se )jat iche glotoun is
a foole, as mon when he synnes travels in foly ; as iche synful
mon synnes for sum gode, and Jjo contrarie falles Jiat })0 foole
coveytis. As, ])0 glotorous mon coveytis to haf lust, or elUs to
have strenght or beute of body, bot Jjo contrarie falles of alle
))es l^inges, sith a glotoun by his synne schortis his lif, and
makes hymself feble in strenght of his body, and a stinkjTig
caryoun by resoun of his glotorye.
Cap. XXVI.
And ])US ))re partis of J)0 Chirche S)'nne in glotorye, bot
clerkes more schamely, for }>ei schulden kepe more tem-
peraunce. Upon fyve maners synnen men in excesse of
eetyng and drinkyng, and comj-nly clerkes. Ffirst when a mon
eetis or drinkes byfore j)0 tyme ]>at resoun schulde aske; as
glotouns of drinke wil drinke in Jje morowe, and )>at, as J)ei
' So in BE ; W has sek.
EXEGETICAL AND DIDACTIC.
^57
seyn, askes dronkenes owver even. Sum mon to hastily eetis
or drinkes, and \dX ageyne physik dos harme to his body. And
somme men deynteuously ' norischen hor body, as spendyng
Gods gode to costily in glotorye. And sum mon to lustfuly
eetis or drinkes, and \2X distemperes a mon in body and in
soule. And somme men taken horn tyme to eete saverly, and
evere J)o more Jiat fiei wasten J)0 better ben }>ei payed ; je, J>ei
holden hit a booste to eete myche or drinke. And God wot
whejier proude clerkes synnen in |)ese maners; 56, religiouse
men, as mounkes or freris, wasten more meete or drinke {len
profitis to hom. *Ffor, as mony men seyn, monkes haf grete
kuppes, and purchascen pardoun to men Jjat drinken depe of
hom*^, and in hor bred and hor drinke aslien }iei a mesure,
and stryven for defaute fierof more }-en defaute of virtues. As
])ei asken noumbre and grettenesse of eyren, so ))ei asken large-
nesse of flesche and of fische ; and })us }iei harmen homself in
mortheryng of meete. And so fei synnen in excesse of wak-
yng and fastyng ; and biddyng of hor psalmes, and forme of
hor clothyng, and syngnes of hor silence, done homself harme,
and occupyen hor wittes in lernyng of Jjese jjinges. And al
suche excesse smakes glotorye.
Bot blessid be \o Lord ]jat askes of mon mesure and
noumbre and weght of a clene luf ! for virtues of God may no
mon disuse ; and herfore schulde iche mon coveyte myche of
hom. Bot bischops or abbotis or ojjer grete prelatis holden a
grete avaunt'' to be gode meete-gyveres, and coste myche of
Gods godes in quantite of meete and in qualite )>erof, by whiche
fei passen hor neghtbores ; and by resoun herof maken fals
suggestiouns, and seyn fat })ei have nede of so myche rent.
And ))is schewes opunly whoos childer \q\ ben. Ffor |)0 fadir
of leesynges, god of alle glotouns, is god of hom, to whom \ti
alle serven. Ffor he Jiat worschips fals goddes mote. nede have
mony. And Jjus, if we taken hede to noumbre of J>ese prestis,
and quantite of hor fode \z.t \t\ consumen, no folc in Jjis
worlde maken more waste. And if J)ei schulden feste men wij)
' to tenderly, BB.
omitted in BB.
' The passage between the asterisks is
vaunt, BB.
waste of good
food.
158
WFCLIF'S WORKS.
Gluttony in the
nobility and
gentry ;
hor meete, ])ei maken more waste Jien any oper men. And sith
seyntis sejm, and resoun approves hit, Jjat richesses J)at clerkes
have schulden be pore mennis godis, \t\ done -wronge to pore
men in alle suche excesse. Hor chekis and hor body beren
wittenesse of hor lif, hou ))ei Ij-ven in glotorye of pore mennis
part. Lord, sij) Crist schal dampne men at \o day of dome
for ))ei fede not pore men, as ])0 gospel seis, hou schal Jjei be
dampned )>at professen povert, and maken hor suggestioun
in getyng of hor godes J>at J>ei schulden fede pore men, and
aftir al fiis mortheren pore mennis godes, as traytours to God.
per ben mony mon-sleeres, bot fiese ben \o foulest, ffor \e\
sleen pore men, hor owne^ body and soule. Of ])is serves
dow}'ng, ageyne Gods maundement, to norische soche fendes
and traytoures to pore men. pus speken seyntis of almes
gyven to clerkes, hou hit is turned to thefte, to rave}'ne, and
sacrilege.
Cap. XXVII.
po secounde part of \o Cliirche synnes in glotorye, and
specialy in costily meetis and drinkes. And alj^of gentil men
schulden costilyere fare jjen prestis, Jiei ben not excusid fro \o
synne of glotorye. Ffor he }>at wil kepe hym fro drenchyng of
water, kepe hym fro Jie brynke for to be siker. Soth hit is Jjat
lordes schulden reule by drede and powere, and so fei schulden
be costily in fode and in clothyng. Bot J>ei may passe resoun
by pride of hor state ; and herof comen mony perels by wey of
suche glotorie; and ])us jjei rennen in dette, and wasten hor
godes; and aftir jjei pillen hor tenauntis, and distourblen
rewmes, and so \ei ben worse jjen theves by cause of j>is
glotorye. For soth hit is J^at grete cause of stryffe in \o
puple is unjust partyng of worldly richesse. po puple is
childische, and takes more hede to suche ))ing fen \t\ done to
virtues or richessis of ])0 soule, ffor gostily ))ingis ))ei seen not,
and knowen hom to Ktil. Lordes by suche glotorye fallen offt
in sikenesse, and so ben deede or hor tyme, by hor owne
hondes. Ffor, as clerkes seyn comynly, glotorie slees mo men
' BB reads and t>er owne.
EXEGETICAL AND DIDACTIC.
'59
))en dos swerde. And on \\s, wyse glotouns ben mon-sleers ;
and when }>ei loven homself so litil, no wonder )>of \&\ sleen hor
brether. Glotorye distourblis lordis to have hor hoole wittes.
Ffor when ))0 body is undisposid, hit serves not wil \o soule ;
and Jien \€\ reulen amysse homself and \o peeple undir hom.
And of pis springes lecchorye, and mony synnes aftir hit ; and
))us \o fende by one synne bringes a men to mony. And Jjus
fro \o brinke ben mony led into J)0 grete see, and l)ere ben ]>ei
drenchid.
And lustis and defaute of reule is cause of Jiis synne. For
mon schulde wil witte, fiat ofte comyne meetis ben more holsum
to men Jjen ben Jiese riche meetis wij) hoot spices, and oft tymes
comyne drinkes dos more gode ))en Jiese hye drinkes, made
costily by crafftis. And fus mony men supposen ))at God hafs
gyven to reumes bothe meete and drink fiat is most acordyng
to hom. So if ))0 reume of Englond were reulid wil by resoun,
})ing Jjat comes forth in \o lond wolde sufifis hit to meete and
drinke. Bet wil I wot fiat God hafs ordeyned one lond to be
plentyuous in one maner of fiing, and one in anof^er, ffor cause
))at fiei schulden comyne in charite. Bot f)is is to myche leift
by werris and covetise ; for mony men byen wyne for lustis and
for wynnyng. For alfiof wyne be nedeful for lordes and sacra-
mentis, nerefioles God Almyghty askes fiing in mesure. And
so mony drinken wyne fiat were better lif wif) ale. We schulden
trist and knowe of oure gode God, })at he wil fiat his servauntis
have gode mete and drinke, to remounte hom in hor body, and
herby serve hym better ; bot in al fringe he askes mesure, as
God is in al fiinge. And fius, by ensaumple of glotorye of
lordes, apis fiat ben lesse fien fjei synnen mony weys, when \t\
ben to costily and to lustily in fode. Ffor prelatis and abbotis
be '■ ensaumple herof, passen lif of lordes, and wasten pore
mennis meete. And f)is makes fio lordschip fiat fiei ben dowid
wifi ; ffor herfore f)ei leeven prestis state, and taken lif of lordis.
Cap. XXVIII.
po firidde part of f)0 Chirche synnes to myche in glotorye, as
men fiat haf myche worldly gode, and tjerwij) ben to lustily ; as
' hy, BB.
intercliaiig'e of
products Be-
tween different
countries is
good. S
Gluttony in the
commons.
i6o
JVrCZIF'S WORKS.
Evils of drunk-
enness.
burgeis and marchaundes and ofer riche comynes. Horn Jienke
hit is a grete avaunt to spende myche in household, and make
grete festis to lordes ; and herof comes myche yvel ; fFor by J)is
ben parties made, and mony wrongis mayntened. Ffor J)0
synne of covetise bringis in Jjo synne of glotorye. And not
onely riche comyns synnen J)us in glotorye, bot mony pore
laboreres ben blemyschid by ]?is synne, and specialy in dronk-
enesse, for uneven norisching. Ffor now ])ei hungren and
thristen, and fierwij) travelen fast, and now Jiei comen to meete
and drinke, and taken to myche ferof; and soche mot nede
passe mesure, as swyne eten hor meete. pis we seyn, for soche
men schulden warly ete and drinke, and take sum drinke on
werk day, and not spende al on holy day ; ffor |)is ))ing unables
hom to serve God on holy day, and makes hom to feght as
wode men, je, more J)en beestis done, ffor beestis kepen more
mesure in etyng and drinkyng.
Hit were to long to telle j)0 harmes ))at comen of dronkenesse,
ffor soche men, as beestis, serven [jen not Crist, — ffor Crist is
wisedome of \o Fader, — and ))ei faylen fen in resoun, and ben
))en as hors and mule pat wanten undirstondyng. Lord, sith hit
is schameful to be in state of a beeste, myche more schulde hit
be to passe beeste in foly ; and so done |jes dronken men for
tyme )>at \t\ ben dronken. A mon schulde not by resoun, to
Wynne al j)is worlde, ne to wynne jjo blis of heven, chese to lese
his witte ; for Jien hit did hym no gode, lordschip ne blis of
heven ; as men seen )>at beestis coveyten not monnis lordschip.
Bot sij) men fallen by dronkenesse fro resoun worse jien beestis,
who schulde not by pure skile fie to be dronken ? And by J)is
skile al synne schulde algatis be fled, for synne makes a mon
noght in ]5at J>at he is synful. Ffor jitt a mon is sum }>ing in
[>at ))at he is myche or litil, and so in jiat ])at he is whit ^, slep-
ynge, or restynge ; bot no mon is oght worthe in ))at |)at he
synnes. And herfore, as Austyn seis, synne makes mon
noght ".
' witty, BB.
'■ S. Aug. Enarratio in Ps. 143.
' Homo vanitati similis /actus est. Pec-
cando vanitati similis /actus est. Nam
quando est primum condilus, veritati
similis factus est ; sed quia pecca\'it,
quia rece'pit digna, vanitati similis
factus est.'
WTCLIF.
EXEGETICAL AND DIDACTIC.
i6i
And if ]50U sey Jjat hit spedes a mon to be dronken ones in
a moneth, for myche gode comes ])erof, — suppose we to phisi-
sians |)at \€\ taken soth, bot wil I wot jjat more gode comes of
mennis synne ; bot schulden men synne herfore ? sith }>at Poule
seis nay. If gode cum of synne hit is a grace of God, and
men schulden not putt horn in ))is caas to wynne al J)is worlde,
ifor in Jjis \€\ tempten God, and witten not whe))er his right-
wisenes wil profyte mercyfuly to mon when he synnes Jius.
And if ))0U sey, mon fallyng in dronkenesse ryses sone Jierof,
and better is disposid for to do his werk, or what ))at he
schulde do, here }iou spekes as a foole, as alle proctoures of
synne. For ))0u woste nevere whejjer })0U schalt dye in tyme
of ])i dronkenesse, and nere make asethe to God for synne )>at
j)Ou fallis inne. Bot Gods lawe techis us to lyve evere in Jiat
state ))at we be redy to hym, what tyme })at he calles us. And
amonge o\tx causes, herfore haves God ordeyned J>at tyme of
deth be uncerteyne to men fiat dwellen here in erthe, ifor we
schulden evere be redy whenevere God calles us to ende in his
servise, and take of him \o blis of heven. Mony soche blynde-
nessis colouren mennis synne and maken hom Gods foolis,
for iche synne comes of folye. If \o worlde holde men foolis
for \o luf of Crist, hit is a gode token in men Jiat lyve wel, for
we schulden take as bileve )>at mon when he synnes dos hym
harme, to body and to soule, to jjis lif and to |)at o])er.
Cap. XXIX.
po sevent synne is lecchorye, and stondis in Jjis ))ing, J>at
mon mysusis lymes or powere of his body, Jjat God haves
ordeyned unto men for his kyndely gendrure. And undir-
stonde we by mon, bothe mon and wommon. And on fyve
maners is J)is synne done. Ffirst, when a sengle mon delis wi))
a sengle wommon, and J)is \o chapitre caUes a symple forni-
cacioun. As God hafs ordeyned instrumentis and powere to
do ])is dede, so he ordeynes mariage and feyth of wedded folk.
And })us in iche lechorye is sum ))ing by kynde, and sum ))ing
ageyns kynde ; and j^erinne stondes synne. Ffor synne is so
feble and nojt worth ^ of hym, ]jat hit myght not be bot if gode
" -worthy, BB.
WORKS. VOL. III. M
Fleas for in-
temperance
refuted.
Rom. vL I.
Definition
of LUST.
It has live
kinds :
I. fornication ;
l63
WFCLIF'S WORKS.
3. adultery;
3. seduction ;
4. seduction in
the case of
kindred ;
$. unnatural
offences.
Every sin is a
kind of spi-
ritual adultery.
The nature of
this sin in
priests.
of kynde groundid hit. And he ))at excusis synne, or preysis
hit herfore, excusis \o fende and dispreyses God. po secounde
maner of ))is synne is calde avoutrye, and falles on thre maners ;
when weddid synnes wij) weddid, or weddid wij> unweddid ;
and \z.i is on two maners. And ))is is a grattef synne, for feyth
in jjis is broken, and mony harmes comen herof, as feghtyng
and disherityng, leesyng of godes and virtues, and ])at is moste
of al. po thridde maner of ))is synne is lecchorye wi]) virgyns.
Ffor he l>at moves horn herto, oufier mon or wommon, is by-
gynner of ])is synne and mony ojjer ])at folowen. po fourt
maner of lecchorye is bytwene kyn, or ellis bytwene affinite,
and ]As is grett synne. Ffor everiche suche couplyng schulde
be for luf and charite, and herfore hafs monnis lawe ordeyned
jjat kyn and affinite schulde not be weddid ))us togider, for hit
is no myster. And dispensacioun wifi J)is lawe Wynnes myche
money. Weddyng of fadir or modir wij> hor owne childe is
agens Gods lawe for resonable causes, po fifft maner of
lecchorye is Jio synne of Sodome, and is more unkyndely fen
any ojjer lecchorye. And ])is synne may mony weys falle unto
men, or elles to wymmen, for mony kyns causes. And among
o])er synnes ))is hatis God myche ; and hit cryes unto God to
have veniaunse Jierfore.
Bot bisyde ))is bodily lecchorye of men fere is gostly lec-
chorye, fat God chargis more. Iche synne may be calde a
maner of voutrie, sith God schulde be spouse to iche monnis
soule, and fis weddyng is broken by iche hedly ' synne ; and
more synne is none fen to breke fis spousehed, for hit is most
hye and most for to kepe. And here asken prestis hou hor
synne is calde ^ ; for hit semes fat hit is bot simple fornica-
cioun, and so f o lightist of of er maner lecchorye. But me f enkes
fat fis synne of prestis is more grevouse ; for as f ei schulden
be more hye in virtues fen ofer men, so f ei synnen most gre-
vousely in brekyng of Gods spousehed, as lecchorie of a noune
is comynly more grevouse fen simple fornicacioun of anof er
wommon. Trist we not to lightenesse of fis lecchorye, ffor hit
is grevous for to dampne a mon, sith Seint Poule seis fat no
hedely, BB.
chpyd, BB.
EXEGETICAL AND DIDACTIC.
J[63
maner lecchoure hafs part of heritage in \o reume of God. Ne
triste we not to leva ))is synne by oure owne powere in tyme
of oure elde, al))of we synnen in joukthe ^, ffor certis we witte
not what tyme God wil calle us. And ))is synne is ful lustful
in men of nowne powere, and \€\ may synne as myche as jonge
men in dede.
Cap. XXX.
Bot se we owver how ))is synne is partid in \q Chirche. And
hit semes l^at prestis synnen myche in avoutrie, bothe reUgious
and ojjer. And by ]>is skile wil we witte, ])at joukthe of hom,
and state of complexioun, and hor fode and ydelnesse, wil dryve
hom to J>is synne. And herfore men Jiat knowen hor dedis
seyn fat Jiei synnen here mony gatis, sith more grevos avoutrie
jjei chargen to litel, and he }>at is untrew in more reckes litel
to be fals in lesse. Ffor prestis ben weddid wi]) God by holdyng
of his lawe, and )>is bond is dissolvyd bothe in lif and ofEs.
For \€\ schulden lif on Gods part, and preche trewly \o gospel,
bot bothe ))ese have prestis schamefuly forsaken, and ben weddid
wi}) ])0 contrarie to hor lyves ende. And so J)ei have taken
Anticrist and forsaken Crist, and more foule devorse was nevere
none made. Hor bodily lecchorye cryes in \o Chirche bothe
prively and apertly, by holdyng of hor lemmons and by getyng
of hor childer, as \t\ were weddid men. Lord, sith Seynt
Poule wolde nevere ete flesche bifore he sclaundrid his brother,
hou may prestis for schame synne comynly wij) wymmen, je,
})at schulden be hor childer ! Oujjer Gods lawe is fals and }>o
popes lawe bothe, or Jiese men schulden be prived of almes of
j)0 puple. Ffor oure bileve techis us ]>at \t\ harmen homself,
and \o puple Jjat \t\ schulden gostly serve in clennes. Bot
cursid be fiat lawe fat fus nedis a men to harme hymself and
his brof er, ageyns f o lawe of God.
And by myche more skile fro freris and possessioneres
schulden men wifdrawe hor almes, when fei synnen more,
bothe by wastyng pore mennis godes by more falsehed and
lecchorie, and lesse servyng unto men, bothe bifore God and
1 ymthe, BB.
M 2
The secular
clergy are
grievously
guilty of this
sin, Doth in the
material and in
the spiritual
sense.
164
WYCLIF'S WORKS.
Prevalence of
this sin among
the nobility
and gentry ;
mon. Bot, for strenght of Anticrist, men ))at wolden bygynne
jjis moten gedire horn togedir, and onely holde wi}) Gods lawe.
Lord, who wolde not despise })is, ))at mouthe and hondes of Jiis
prest J)at makes and tretis Gods body schulden be polute wi]}
a hoore ! And if he abstyne hym fro masse, and resseyve f)0
sacrament, sith he resseyves hit gostly wi]j an unclene bileve,
he dos more despit to Gods body })en if he caste hit in J)0 lake ;
for synne is more unclene to God fien any bodily filji. And j)us
]jo prest brakes his vow, ou)>er prive or apert, sith he vowed to
serve God at tyme jiat he toke }>is state, to lif \o lyve ]>at fel
to a prest, and clenly do his offis. And sith pat gostly sacrilegie
is fals takyng of holy gode, hym semes to synne in sacrilegie
when he withdrawes his holy service, and so he serves in mjxhe
more to be hangid }>en a theflf. And as hangyng in helle is
more grevous Jjen hangyng here, so punysching of God is
more grevous ]jen monnis punyschyng. And so, sith place
agreggis synne, as comynate of men schulde wil knowe, so
holy state agreggis synne in prestis Jiat synnen })us. As hit
is more grevous synne to do lecchorie in holy Chirche Jien in
ojjer unholy placis, so hit is of synne of prestis. And ))us jjese
traytoures don despit to God J>at Jiei schulden most serve ; and
]jei desseyven Jjus \o puple, ]>at ))ei schulden serve in helpe of
soule. And more traytoures ben ))er none, bothe to God and
to his Chirche.
Cap. XXXI.
po secounde part of ))0 Chirche is smyttid wi)> lecchorie, as
ben gentilmen and hor wifes bothe, as if })ei holde hit bot a
gamen, one to lye by ojjers wif. And if freris enterlasen, J)0
synne is more perilouse. We suflBcen not to telle harmes Jiat
comen of l>is synne ; ffor by ])is ben fals traytoures bothe to
God and to mon. And he mot nede be fals to iche mon ))at he
delis wij>, fiat on )jis wyse is traytour to his God. And })us ben
fals eyres geten in rewmes, and mariage of cosyns, and dis-
honoure of faderes. Hou schulde rewme by soche beestis
stonde in gode governayle ? Ffor certis beestis wijjouten witte
gone not ))US togeder. And of ))is comes feghtyng, bothe wij)-
inne and wijjoute ; ffor, as philosoforis seyn, bothe mon and
EXEGETICAL AND DIDACTIC.
165
beestis ben pure batelouse in tyme of }>is dede ; and men bi ))is
fals luf ben made pure hardy to assayle hor enmyes, by foly f>at
ledes horn ; ne hit it is no nede to aske whejjer })is synne be
costily, and bringes injurye bothe to God and mon. And herby
is hit lesse excusid, Jiat comynly J)ese lecchoures have wifes of
hor owne, fayrere fien \€\ synnen wij). Hou schulde God teche
fiese foolis to holde his lawe and luf hit, sith soche foolis ben
wode and unable to holde Gods lore ?
And most synne Jiat sues aftir ))is avoutrie is, ))at \t\ ben
unstable to stonde for Gods lawe and his right. Ffor jjese men
}>at ben ))us divided by luf of lecchorye, ben unstable as wedir-
cokkes, and wil turne \vi}) one foul wynde. Lord, hou schulden
soche men be vikers of godhed, and execute \o wille of God,
Jiat no weye may be turned ! And sith Jiei ben by ]>is ofifis in
))is hye state of \o Chirche, no drede by levyng of \\% dede Jjei
ben vikeres of }>o fende. And sith wommon is chaumburleyn
of hert of mon ])at lufs hir, falsehed of soche wymmen turnes
mennis hertis wij) \o wynde. Ffor if hor purpose and hor luf
stode in God and in his lawe, \t\ schulden be more sad in hit
])en in any ofier {)ing ; but f>ei schewen opunly contrarie by hor
dedes. Lord, sith lawe of oure God is algatis wijjouten wem,
and Jiis synne is so foule, hou schulden ))ese two dwelle togedir ?
Gods lawe is wi})Outen wem, as \o holy psalme seis, bot monnis
lawe is comynly unstable, and eke fals. For who con excuse
}iis lawe by whiche lordes ben oblischid to prisoun men to hor
deth, Jjat ben cursid by Anticrist, al if \o cause be deffence of
Gods lawe ])at may not fayle ? Certis, Jiese lordes bynden hom
by ))is lawe to serve \o fende. And })us gostly lecchorie comes
to men by false lawe.
Bot se f>o filthe of lecchorie, hou mon schulde kyndely hate
hit. Iche mon by lore of kynde schames to do hit opunly ; and
sith ])0 soul of iche mon is principal part of hym, je, al \o
persone of Jjo mon, as , byleve techis us, sith lecchorie puttis
doune J)0 soule, and makes \o body mayster of mon, hit semes
Jiat hit turnes mon fro monnis kynde to kynde of beeste. And
Jjus is ^ synne in monnis body, when hit hafs lordschip Jius on
' \i& is a, BB.
whom it in-
capacitates
from standing
up in defence
of God's law,
while they
persecute
preachers in
obedience to
man's law.
Man ought
naturally to
hate this sin,
because it
makes the
body master of
the soul.
i66
WrCZIF'S WORKS.
Incontinence
in the poorer
class
his soule, and so ageyns al aungel kynde, for soule hafs kynde
of aungels. And ])us }>is synne specialy puttis blame in monnis
body, not onely for hit wastis ])0 body, bot for hit puttis \o
body above }>o soule. And ])us is );is a stynkyng synne bothe
bifore God and mon, and wastis and fordos \o gode bothe
of body and of soule. And of ])is schulden lordis gedir witte,
and forsake ))is lecchorye, for hit harmes gretly to persone and
to comynate.
Cap. XXXII.
po ]>ridde part of J>o Chirche is not clene of lecchorie, for
\t\ gone togedir as bestis. And J>is is knowen to bischop '■
clerkis, for Jjei spoylen hom in chapiters, as who wolde spoyle
a thef ; and by hor feyned sommenyng » Jjei drawen hom fro
hor laboure, to tyme ])at }iei have grauntid what silver l>ei schal
paye; and Jien by feyned cursyng Jjei maken hom paye })is
robbyng. And by Jio knott of leesyng ))ei schewen to whom
jjei serven. pei seyn, as }>ei mot nede, }>at ))is jjei done by
charite, and putten enplaster of cursyng for heele of monnis
soule. Bot )>is is open gabb3rng, as men may wil knowe, sith
be '' streyt covenaunt ))ei sellen tyme of synnyng, J^at Jjus longe
schal he not be lettid for so myche money ; and by so myche
as hit is fals is \\s robrye worse. And fiis falshed schulden
lordes lette, and make ))is puple be punischid by opun penaunce
in hor body, as fastyng, or schameful beetyng ; and j)us were
not hor laboure lettid, bot hor synne wil quenchid. Bot by \o
gospel medicyn prestis schulden preche to hom, and move hom
by Gods lawe to leve suche synne, and fro Jiei weren thries
I hyscbops, BB. " by, BB.
»■ Chaucer's^ Sompnour, whom the enforcing church discipline, will at
energetic Archdeacon employed in once occmr to the reader ; —
' He had a sompnour redy to his hond,
A slyer boy was noon in Eneelond ;
Fill prively he had his espiaile.
That taughte hira wher he might avayle.
He couthe spare of lecchours oon or two,
To techen hjm to four and twenty mo.
Withoute maundement, a iewed tnati
He coicifu sompne, up peyne of Cristas ctirs,
And tkey -were glad tojitu -wel his purs.
And make him grete festis atte nale.'
Freres TaU,
EXEGETICAL AND DIDACTIC.
167
warned, no more comyne wij) horn Jien wi}) a hethen men, for
\€\ ben cursed of God. Lord, where slepis l^is gode lawe, and
when schal hit be wakened? Certis, not bifore coveytise of
))ese clerkes be quenchid. Al|)of comynes ben as beestis in
doyng of J>is synne, nerejjoles by luf and drede Jiei may be
drawen J>erfro.
Hit is seide Jjat mony comynes wil chaffere in \o new feyre,
and J>us chaunge hor wyfes and lye in avoutrie. Certis suche
lecchorie schulden prestis better amende, or seculer lordes, J>en
done clerkes of chapiter. Hor persouns schulden telle horn
medicyn, hou jjei schulden fle J>is synne. pei schulden fie
dalyaunce wij> wymmen, and dwellyng in privey placis, for hit
is hard to touche \o picche and not be foulid JierwiJ). po
secounde medicyn ageyn \\& synne is men to chastise his flesche
wi}> fastyng and wiJ) travel, and o];er privey penaunce; ffor
flesche )>at is wel chastisid stires late to lust ; and he lufs to litel
his God ))at wil not sufifere }>us for hym. po thridde medicyn
ageyne jjis synne is to J^enke on Gods lawe, and wi|)drawe
Jjoght and wille fro ))is dede of lecchorye. What is he \2X
trowes not Jiat he schal answere unto God of alle Jio dedes ))at
he haves done ageyne \o ordynaunce of hym ? God haves
ordeyned monkynde ))at hit schal be above beest, and by his
resonable werk gete \q mede ]>at evere schal laste. Beestis ben
moved by kynde to do J)is werke when hom liste, bot God hafs
gyven mon powere and instrumentis to do J>is werk, to do hit
by Gods lawe. And J>at may he do levefuly, bothe to susteyne
monkynde, and to wynne \o blis of heven. Soche resouns,
wiJ) clene lif, schulden prestis telle Jio folk, and move first to '
luf of God, to leve \\s, synne. And sith wi}> awje ^ jjenke, mon,
hou ])0u hafs of God bothe powere and appetit, and JjerwiJ)
kyndely instrumentis, to serve hym ' and not \o devel ; and
fayle not in ))is trew servise, for scharpe vengeaunce takis God
for suche.
Explicit: Deo Gbacias.
should be left
to the parish
priest, or to
the gentry, to
rectify ; not to
chapter clerks,
or church
courts.
' hy, BB.
om. W.
" So in BB ; W has eyhe.
So in BB ;
i68
WFCLIF'S WORKS.
To be merciful
is a Christian
duty.
Of the seven
corporal works
of mercy, six
X.
]3E SEVEN WERKYS OF MERCY
BODYLY.
[The interesting double tract which follows is ascribed to 'Wyclif by
Bale under the titles ' De opeiibus corporalibus ' and ' De spiritualibus
operibus." But the fact of the chaptaing in the New College MS. being
continuous shows that the two were considered to form one work, — com-
posed, it would seem, not long after the holding of the council convened
at London by Archbishop Courtenay in May, 13S2. (See p. 1750 The
evidence of style seems to me strongly in favour of its being authentic.
The text is based on the New College MS. (Q'l, with the advantage of col-
lations from the only other known copy, in the Library of Trinity Coll.,
Dublin (CC), obtained through the kindness of Mr. Hunt, Assistant
Librarian, and Mr. French.]
31F a man were siker Jjat he schulde to morowe come bifore
a juge, and ojier lese or Wynne alle }>e godes })at he hadde, and
also hys lif to, he wolde drede fiis jugement, and bisie him ful
fast to redye hym and hys to have ])e sentence for hym. But
where is oure bileve of J>e day of dom, when we trowen ]jat we
schal come bifore fie heyest juge, and be juggid of oure lif and
all j'inge J>at we have, to wynne it ever in blisse, or ellis for to
lese it ever more in peyne of helle, wijj fendis and ])er angelis ?
pis schulde be our fei|), and sijjen schulde we have hope, be
oure gode hf after ])e lawe of God, to be glad in charite, and
so J)e sentence jeven for us. But sijjen oure bileve techij) us
])at Crist jugis for none but bi titil of hys mercy, ne he ha]j no
mercy but only on hem \2X ben merciful, eche man schulde
lerne for to be merciful. And herfore sei}> Crist in \& boke of hys
gospel, — Blessid be mercyful men, for jiey schal have mercy !
per ben seven werkis of bodily mercy, and ojjere seve werkis
of goostly mercie ; and Jjes lovej) Crist more, as he love]) \q
EXEGETICAL AND DIDACTIC.
169
soule more jjan jie bodye, for it is better. But, for bodily
werkis arunne more knowen to us than arunne goostly werkis,
Jjerfore bygynne we at Jjes bodily werkis, for so dos J^e gospel.
Crist sei)), when he schal come at fic day of dome^ }>er schal be
gederid before him alle maner of folke ; he schal depart hem
atwynne, as herdmen don schepe fro gete. Schepe )jat schal
be savid schal be on hys rijt honde, and gete J)at schal be
dampnyd schal be on hys left bond. And })anne schal he seie
to Jjeise \2X schal be savyd, Come my blessid fadur childur,
and take J>e blisse of heven fiat was ordeyned to 50U before fe
world was made. And for cause of Jjis blis Crist tellijj be ordre
sixe werkis of mercy, whereby )jei schul have blis. I hungred,
he seij), and J)anne je fedde me in my menbris ; I Jjristed, and
5e jaf me drynke ; and when I was a gest, 50 herbert me in
joiure house, and gedered me to rest. I was nakid and 36 cled
me, seke and je visitide me, I was in prisoun and })en je comen
and visitid me. pe sevent werke of mercy is seid in Jie book
of Thobie, biriynge of dede men Jiat han nede Jierto. Alle ))es
seven werkis of mercy don men to Crist when Jjey don hem to
hys membris devoutly in hys name ; for as he hirtus a man Jjat
hirtis hys lymes, so he dos for a man Jjat doi)) for hys lymes.
Cap. II.
But here meven many men, whe|)Ur it be werke of mercye
to do jjcs dedes to hem ])at schal be dampned in helle, sijjen
it is certeyne \2X non of J)es ben Cristis lymes, and Jie gospel
makes no minde of reward of }>is almes, but if it be don to
membris of Crist. But J>is semes hevye and agayn resoun,
sijien no man but God wote who schal be saved, ne who is
ordeyned to blisse or ordeyned to be dampned. And only \t\
})at schul be blessid ben membris of Crist, and Jjus no man for
doute schulde do jjes werkis of mercy. But here we seyn Jiat
iche man schulde be war in wirchynge jjat he norische not
lymes of Jie fend ; for if he do J>is wytyngly, he werres ajens
Crist, and mayntens lymes of J)e fend to wirche ajens Crist, and
J)is is opyn traytorie, as iche man may see. And herfore iche
Cristen man schulde have bisie descrecioun to whom he did
))is almes, lest he reversid Crist ; and so schulde he al only do
arc named in
the parable of
tlie sheep and
the goats.
The seventh —
burying the
dead — ni the
book of Tobit
Tob. ii.
Ought works of
mercy to be
done to the
evil and
reprobate!
170
WFCLIF'S WORKS.
great circum-
spection sliould
be used :
for instance,
alms sliould
not be given to
able-bodied
friars, but to
the really poor
and inHrm.
[ Tim, iv. 2,
almes to suche, })at he supposes by holy signes kepen Goddis
lawe, and is in sadde purpose to stonde ^erfore. For if a man
do l>is almes to him jiat lyvej> yvyl ajen jje lawe of hys God,
and stondis wi)) \q fend, it is al on to norische hym, wityngly
or lickly », and holde wi|j Jie fend agayn Jesus Crist. And ])is
may we se weller in bodyly ensample, when Jjou refreschid on
siche wise enemye to \\ frende.
And herfore Crist askes two ])inges of J)in almes, Jiat )jou do
it in hys name, and also discretly. For many men may as
ypocritis aske in Cristis name, and in lyfynge or mrchinge do
agens his lawe. Asb, jif freres by gabbingis blasfeme upon
Crist, and in multitude and howsynge ben chariouse to Jie peple,
men schulde not do hem almes for to lyve Jjus, for jjanne fei
mayntene enemyes of Crist ajens him silf. As, if ])ei seie Jiat
all fese godes ben don to Cristis worschipe, and afterward ben
despendid to honour of God, sothe it is, but jiis is not ynow
to Jjee, for Jie fend may not do but if ]>at it turne to ]>e wor-
schipe of God, mawgrethe hys wille. As, when ])e fend temptid
Crist, hys dedis were wickid, and jit it turned to worschipe of
Crist and profit of hys Chirche. And Jjus Crist ordeyned hou
hys prestis schulde serve hym be gode lif and good dede, and
not by fals wordes. And syngynge, or peyntid housis, was
lityl preysid of Crist. But Crist haj> lymytid in hys lawe who
schulde have suche almes, — pore men and blynde, pore men
and lame, pore men and febel, Jjat neden suche helpe. And so
))es Starke beggeres don wronge to suche pore men; for ypocrisie,
by Poule seyinge, is most privey synne J)at dos harme to ])e
Chirche in jie laste dales. And )>us schulde riche men of ))is
worlde do suche almes to pore men J>at J)e gospel lymites to
helpe, and be not desseyved be fals novelries, ne J)ei schulde
axe prof Jiat may no wey faile, ne to lijtly jyve \er godes <=,
but be discrete in almes and founde hem in Goddis lawe, for
)>at may no weie fayle.
a That is, knowingly or probably.
•> Here, and frequently, WycHf
the sense of ' for
uses ' as
instance.'
c That is, rich men should nei-
ther wait, before giving alms, till it
be proved to demonstration that
the object is a deserving one, nor
on the other hand should their
liberality be lavish and undisceming.
EXEGETICAL AND DIDACTIC.
171
Cap. III.
But it were to witen of perpetual almes, whether it be eny
of Jie seven werkes of mercy ; and certeynly, but if it be, it is
opun erroure. And ])is may we see by ten lawes, \xt of }>e old
lawe and seven of \t newe, Jiat tellen opunly how prestis shulde
lyfne a pore lif, as men did in state of innocence, — wi))Outen
superfluyte, as Crist him silf lyved; wiJ>outen beggynge as
freres, or dowynge as ojiere bischopis and monkes, and ojjere
calde possessioners ; al J)is is unleful or Goddis lawe is false.
If nobul-men be bischopis, let hem ])enke on Crist, })at was most
nobul man ]>at evere was in erthe, for hys Fadir was God and
hys modur Marie, and bo}>e Jjese ben best in kynde, as Crist
himself is. And sithen Crist, nobulest man fiat may be in
erthej) ^, was porest man of alle whan he chese to be bischope,
o)>er shulde J>is lordis kyn be pore as Crist was, or ellis holde
hem in staat of lordis of Jjis worlde. And Y am certeyne, lord-
schipe J)at God haj) jeven lordes of J)is world were ynowe to
hem alle jif it were not yvel departid. And on ]jis resoun
schulde men J)enke, bojje lordes and Jjer kyn, and o\tx take
mekely \& staat Jiat Crist chees, or ellus holde hem in j>e worlde
as her kyn does, and defend Goddis lawe, or ellis be Jiei false.
And so ))e staat of monkes schulde alle be pore men and so
alle oj)ur clerkes jiat han possessiouns. And if J>ei reverse \t
sentence of J)is worde, \t\ ben dowble and fals, and so hatid
of Crist, and most cursed men Jjat ever God suffred. And so
schulde men loke, by resoun of Goddis lawe, whejier it were
medeful and a werke of mercy to make riche bischopis, and
lett hem of Jie werke }>at Crist ordeyned hem to do, and drawe
folke fro })e world, or ellis for to make hem to lyve so worldly
\zX non synes so lustly, ne meduld hem wi}> \t worlde, jjan don
suche bischopis ; ne have more wast meyne, ne more wast dis-
pence make of Cristis and pore mennis good. And so Jjes
irreligious })at have possessipuns, fei have comunly rede and
fatt chekis, and fatt and greet belies. But Lord ! what mede
were it to feden and norischen Jjus Anticrist martres ! Men
schulde fenke on Goddis worde seyde by Ezechiel, j^at ))es were
' So in the MS. ; read erthe.
The wealth
which has been
bestowed on
her is the bane
of the Cliurch,
enabling monks
and priests to
live grossly and
luxuriously,
not according
to the poverty
of Christ.
Ezek. xvi. 49.
V']%
WYCLIF'S WORKS.
The day of
judgment,
though men
think it far oif,
is both certain
and near.
foure wickidnesse don of men of Sodom, pride in herte, and
fulnesse of mete and of drenke, abundaunce of richesse, and
ydulness of travel. Lord, what devocioun were to grounde
suche an ordre ? For, as Goddis lawe sei}), alle }>es ben wickid-
nesse, and it is no devocioun to founde such wickidnes. And
si]>en Jies foure were wickidnesse in seculer men, muche more
\€\ were wickidnesse in prestis, Jiat Crist forbedis to lyve suche
lyf or J)us have possessiouns. And so, as it is seide, ojjere
Goddis lawe is fals, or it is unleful prestis to lyve \v&. And
si])en God biddijj a man to wirche in {>e state of innocence,
and \\& abundaunce of richesse makis men to be ydul, men
may se hou J)is dowynge contraries ])es two lawes, and J>e state
of innocence, and comawndement of God. But Lord ! what
werke of mercye were to make suche ordres ! And so j^ese
fyve lawes of fe Olde Testament schulde be fyve barly loves,
and scharply moeve men to holde jje Olde Testament and Jie
ordynaunce of God ; and }>es, wi|) ojjer seven loves of ]>e Newe
Testament, schulde moeve men to destrie privat rehgions, and
put ))e persones of hem in ordre J>at Crist made.
Cap. IV.
But here men seyn ))at it is sojje, when a perile is neijghe,
))anne men dreden it and seken helpe on many weyes. As,
if I trowed J)at be \t lawe of man my cause schulde be jugged
to morue, I wolde be bisie and dredeful jjat it went on my side ;
but nowe \t day of dome is far fro our lyvynge, and our juge
is merciful, and we may myche plese him bifore ]>at tyme come ;
whi schulde we J>an drede it more ))an ojjcr men done, sijjen
helpe may come so lijtly? Well I wot )>at ))us men speken
])at saveren \& worlde, and Jiese ben men out of Jie feij) for
mercy and longe tyme. But wolde God jjat suche men knewe
j>us myche of dyvinite, Jjat ])e day of jugement, ))at is present
to God, is ful neye bisidis us\ and tyme mut nede come, and
])anne schulde \€\ have more bilcAje of }>e day of dome jian Jjei
have of any werke j>at men don in )>is lif. For well I wot )jat
suche werkes may lijtly be put of, if God wil \iA it be so, and
perfore ben we uncerteyne. But we ben certeyne of oure feijj
' So in CC ; 6y sy sid-us, Q.
EXEGETICAL AND DIDACTIC.
173
})at domsday mut nede cum, and we mut answere to Crist of
alle {lat we han don. And Jius us ow not to be lefe of
jugement of men. And so ))is greet dome of God passes
dome of men in certeyne of commynge and in drede of
perel. And, as clerkis wyten wel jiat travelen in resoun,
no))inge is more nye })an \t day of dome. Ffor sijien a man
may see sum J'inge J^at is passid, and Goddis sijt wijjouten
mesure is more Jjan sijt of man, jjanne God may see alle J^inge
\2X ever was passid before, and bi }>is same resoun alle }>inge
jjat schal be ; and so alle }>e day of dome is present to God.
Lord, who cowthe undirstonde fat a sparke of fire, turnede
aboute in derke nyjte, semes to make cercul, but mennus sijt
holdes prent of })inge bifore seen for a littyl schort while, til
alle fie fire be turnede ? And so fe greet sijt of God holdus
togedur alle finges fat han ben and alle fat schal be ; and so
a fousand jeer ben frescher in Goddus sijt fan is jisterday in
f e mynde of man. And fus presens or neijnesse schulde not
moeve a man to drede not fe day of dome, sif en it is nye God.
And jif f ou tristist on Goddis mercy, triste to hys rijtfulnesse,
fat he 5yves not man mercye but if fei deserve it. And evere
fe lenger fat fou lyfest to lyve bi Goddis lawe, evere fe harder
it is to fee to come agayne. And if fou speke of seyntis, more
wis amonge of ere seide and last writen ^ fat fei foujt ay on f is
tyme. For when I fenke, seis Jerom, on fe day of dome,
I trembul in myn hart for peryles fat schal f anne falle ; ffor
whefer fat I ete or drynke, me fenkus fat fe aungel trumpe
sownes in myn ere, and biddis rise to juggement '^. pis jugge-
ment schulde men drede for fes free skylles.
Cap. V.
But men here moeven comunly, of what maner finge men
schulde gif fer almes to lymes of Crist. And it is no drede
fat ne men schulde knowe bisile fat fes godes were justly geten
of whiche fei do fer almes. For sif en iche almes fat men don
fei jyven first to God, and God fankes not for suche godes
a The wisest among them have
said, and it has been among the
last things that they have written,
that, &c.
'' Something like this may be read
in St. Jerome's Commentary on Joel,
but I have not discovered the pre-
cise passage here quoted.
Alms not
pleasing to
God, if the
money was not
righteously
gotten.
174
WrCLIF'S WORKS.
Restitution.
J)at ben not justly geten, it is opun ]>at of just havynge schulde
almes be don. For si> 3yvynge is not worjje but if God ap-
prove it, but God approves not unjuste havynge of })inge,
))anne it is non almes to dele of suche catel. Lord, hou schulde
God approve ];at ]jou robbe Petur, and gif ]>is robbere to Poule
in ))e name of Crist » ? pou puttes here on Crist consense of
mayntenynge of Jjefte. And if ))0U seist ])0U jyvest }>is gode in
J>e name of God, \2A makis more ])i synne jif Jiou lokest wel,
for here Jiou takest witnesse of God Jiat he approve ])i doiynge.
And bi ]jis skil Jjis robberes, ])at seyn );ei gatt Jjis godis in greet
peryl and travel, speken ageyne hem self, and accusen hem to
God, and putten on him ])er wickidnes. But vmdirstonde |)at
many men don almes of })er godes, and 3it Jjei wan hem wickidly,
but after Jiei amendid hem ; as sum wan justlye jjer godes, and
sijjen forfeted ajen God. And for tyme of \\s forfeture \e\ don
schrewidly }>er almes, for God askes clennes of hert when men
don J>er almes.
But here men dowten comunly to whom men schulde restore
))e godes })at )>ei have geten wij> wronge, si}) jiei schulde not do
jier almes of suche goten godes bifore J>ei had restored ))er
f>efte to men Jjat schulde have hem, and make amendis to God
by ])e lawe \aX he askes, and to him J>at he is bounden to. But
ofte tymes it may falle fat J)ese men ben dede, or ellus he
knowes hem not, or J>ei dar not comme to him ; how schulde
he do almes )>at is a riche robbere, and is wrappid in suche
cases ? it semes Jjat he may not be safe. And here freris
gaderen myche gode of suche maner robberis ; and bo}>e J)e
jyver and \e taker don wronge to Jjer nei3tbore. And herfore
many men supposen }>at werke of ))ise freris schal J)e sunner
fayle, for defaute of rijt grounde. And so summe seyen J)at
Jjese freres serven of ])is office, to be resett of robbers, and
to susteyne wronges bytwix cuntreis and cuntreis, and not for
to quenche hem.
But to })is doute may men answere by resoun of Goddes
lawe, and sey )>at suche robbers schulde first have contricioun,
» It is commonly said that the Abbey to St. Paul's Cathedral in
proverb ' robbing Peter to pay the seventeenth century ; but this
Paul ' arose out of a transfer of passage proves it to be at least as
lands belonging to Westminster old as the fourteenth century.
EXEGETICAL AND DIDACTIC.
175
and be in hole purpose never synne so after, and make restitu-
cioun to })es men Jjat \€\ schulde. And, for })is is selden seen,
herfore }iis synne is greet, and wrappes hem in gnaris of J)e
fend, of whom Jiei kunne not delyver hem. But first, me ))enke,
J)ei schulde restore men jjat \€\ have robbid, or ellis neyjghe
neijbores Jiat hadde rijt to }>ese godes ; and if ))is may not be
don, aspie pore men of )>e gospel, and jyve hem wisely Goddis
godis, and lyve in penal povert. But jit men douten comunly,
whejiur men schulde paye \tx dette to Jies men Jjat J>ei wote lyve
in wickid life. And it seemes nay, by resoun of God, for suche
men ben unworfii to have ony godes, jhe, to have life jovun of
Jjer God ; how ben Jiei worjji to resseyve ))er dettes .? sijien \€\
han lost titil of alle rijtfulnesse. But here men jjenken by
Goddis lawe, J>at men schulde stire suche schrewes to serve
trewly \tx God bo))e bi worde and dede, and paye hem her
dettes, and hope of J^er mendement. Ffor as God wole Jjat \€\
lyve, so he wole j)at men jyve hem. And herfore techij) Seynt
Poule J)at Cristen men J>at ben servauntes serve wel Jjer hefien
lordes, by resoun of \tx God. And so we graunt wel jjat suche
resseyven unjustly and to j^er dampnacioun dettes J>at men
payen hem, and jit })er dettoures medefully jyven ))es godes.
Cap. VI.
But here mut men moeve sumdel of speche of J>es freres, jjat
in Londone, at ))er cownsel of trembulynge of \% er])e ^ seyde,
for to plese prelatis and persones, Jiat it is an erroure to susteyne
Jjat dymes ben pure almes, and \z.i men \zX. jyven hem may
wi|>holde and jyve hem to ojiere pore men, for synne of ]>er curat,
and faylynge of hys service. But many men wondren here why
jjese freres seyd ))us, si])en J>ei wold jiat fes dymes were jyven
unto hem, and J^es persones were destried, and no prest were
but ])ei. Her workes schewes ]jis wel, howevere Jjei speke by
syde. And so it seemes to sum men, ]jat ]?is was a fagynge of
J)e fendus childur, by lore of fier fadur ; as if Jjei wolde bringe
of |)is, ])at almes jyven to freres schulde not be pure almes, fro
it were broujt in custome, sijsen custom makis lawe, and dette
» This allusion to the earthquake 1382, on May 19 {Fasc. Zizaniorum,
which occurred during the sitting of p. 273), fixes so far the date of this
Archbishop Courtenay's synod in treatise.
On the friars'
denying, at the
late Council,
that tithes were
pure alms.
176
WFCLIF'S WORKS.
Parishioners
as a body, but
not indivi-
dually, may
witlihold tithes
from unworthy
priests.
over almes ; and so mijt freres be fulli fals, and aske ))e puple
])er almes be titil of custome, al jif ])ei were unworj)i and
traytours to rewmes. But trist we not to fals freris, ne fayle
not in treuj>e, for Jjei beren venym in J>er tayle, speke Jjei never
so faire. And to Jier speche of dymes, sijjen Jjei ben almes, Jjei
ben pure almes, and not ellus but almes. And so lyved Crist
wi)> hys apostlis on almes of j^e peple, J>at was pure almes al if
it were dett, sij^en al J>is [is] dett ])at God askes and nedes man
to jyve. And so, if freres ben moeved here to seye })at dymes of
persones ben not pure almes, for {lei ben here wiji dett, ))ei mut
seye fiat )>es persones lyven on pure almes, ])at han dymes, and
serven not ne ministren to far parischenes, for hem wantis titul
of dett be ])e lawe of God. But what frere J)at seis jjus is not
a pure frere; for bojje he is a fals frere, and jjerwij) a fende.
And certis a pure God rulis not such a frere. For, as ])ei
schulde seie, God is not pure God sijien he is bofe God and
man, and ])es ben diverse kyndes ; and schortly Jier is no
creature Jiat ne it ha})e diverse resones of diverse names, and
jhitt it is a pure }>inge. Leva we lesingis of jjes freres, and
seye we Jiat dymes ben bojje almes of God, and almes of ])e
parischenes ; ne schame we not to be sustened of suche maner
almes, siJien Crist and hys apostlis were susteyned be suche.
For, as Seynt Poule teches, We schulde be payed of fode and
hylynge, and aske no more J)an nedes ; and jit Poule proves be
Goddis lawe, if we serven treuly, Jies godes ben dette over
resoun of mannis lawe.
But to the dowte of dymes Jiat is tochid after, whejjer parisch-
enes may leflfully holde dymes fro persones for synne of Jies
persones, — and freres seyn J)at J)is is heresie. O God ! if freres
wolde Jienke on ]je power of God, what j^inge he may do by
men, and suffer fendes worche, and Jianne schulda J)ei graunt
))is power J>at Jiei here denyen. pei have forjeten J)er owne
powers ])at J)ei seian Jiei han, and doynge of miracles of ]>e sacrid
hoste *. But leve we J>eise uncrafti wordus of jjas freris, and
" This is evidently an allusion to
the miracle recorded by Knyghton
(col. 2651), as having happened in
the church of the Black Friars, on
the Friday in Whitsun-vifeek, 1382,
to the knight Cornelius Clonne, to
confinn whose wavering faith in the
Eucharislic mystery, the host Vi^as
said to have exhibited itself to him
under the guise of flesh.
WYCLIP.
EXEGETICAL AND DIDACTIC.
177
speke we to ))e purpose of matir Jiat is touchid. And certis me
jjenkes Jjat parischenes may in certeyne cases wijjholde dymes
fro hym fat is calde \& persone, as J^ei may medefuUy holde
godes fro ))es freres, or fro Jewes or Sarrasenes, J)at ben lesse
evil J)an J>ei. But not iche parischen schulde, whan -ever he
wolde, holde fro hys person be hys owne juggement. But
marke we wel ])at we have not titel to fies d3Tnes be mannus
resoun of dett, as oJ;er worldly men pleten Jjer dettoures in
forme of mannis lawe. But serve we trewly as God biddus to
our sugetis, and Jiei ben holden to serve us in temporal godes ;
and ellus, as me fenke, us failis rijt to .dymes-
pE SEVEN WERKYS OF MERCY GOSTLY.
Cap. Vn.
Sif>en we schulde serve our parischenes in spiritual almes, as
J)ei serven us in bodily sustinaunce, it were for to speke of
seven werkis of mercy ]jat we calle spiritual ; Jiat ben better ))an
J>es first, and ben clepid comunly by J)es seven wordes,— Teche,
Counsel, Chastise, Cownfort, Fforgif, Suffer, and Pray, panne
a man teches anojjer bi ])e lawe of charite, whan he teches hym
for to love jje biddynge of God. A man cownseles anojier as
he schulde do, *whanne he moeve}) him to a weie }>at ledi|)
surely to hevene. A man chastisi); anofier bi word or bi
dede*^ or ellus bi wijjdrawynge of bodily helpe, whan
he helpus ))at he leefes ))e synne Jiat he was inne. A man
cowmfortes anojjer whan he solasejj hys sowle to drawe in
Goddis jock, for hope of greet mede. A man forgyifeth anojier
trespas fat he did to him, whan he askes not veniaunce bi
resoun of hys trespas, but helpus him to Godward, to turne to
gode lyf ; and J)is may man do sumtyme, and punische men by
charite. But ofte tyme suche punischynge saverij) of pride or
coveytise, and herfore it were nedeful to purge ]>is charite, and
loke fat sixtene condiciouns suen it, as Poule tellif. And
fanne symonye of freres and covetise of lawers schulde be
I The passage between asterisks, wanting in Q, is supplied from CC.
WOEKS. TOL. III. N
Teaching,
Counsel,
Reproof,
Consolation,
Forgiveness,
Patience,
Prayer.
178
WYCLIF'S WORKS.
These works
superior to
the bodily
works.
but m these
days shame-
fullyfiegflected.
exiled fro })e folke, and Goddus word schulde renne, and iche
man schulde kepe charite to ofier. And })e first condicioun of
charite is, a man to suffur. Be lawe of charite a man schulde
suifur ano))ur, and muche more a prelate schulde wisely suffur
hys sugettis. And syn a man schulde pray for helpinge of hys
enemyes, as Crist did, with Steven, and resoun nedis Jjerto,
miche more schulde a prest preye for hys sugettis.
And as a mannis soule passes hys bodye, so J)es seven
goostly werkes passen Jie seven ofer. And herfore eche Cristen
man is holden to Jjes seven, but more is prelatis, as Jjei ben
heyer in state. And so men of holy Chirche schulde bewar of
}>is heresie, Jiat bodily almes is better jjan is gostly almes, and
evere Jie more ]>at it be }ie bettur it is. And f>us ]>e fend blyndi]>
prestis to coveyte to be riche, for, as ])ei seyen, )jer almes
schulde bie Jjer soule fro peyne. pei schulde white ))at Crist him-
self was most pore man, and ordeyned hiis apostlis to do J)is
secounde almes, and not to do jiis bodyly almes for unperfit-
nesse Jierof For sijjen almes stondes in wille and profite to J>i
brojjur, whe|)er is better, wille schewid to bringe mannis soule
to blis, or ellus to fede hys bodye J)at lastis but awhile ? And
herfore badde Crist to Petur ))at he schulde fede hys schepe by
jje mete of hys word, as he loved him. And so Petur fedde J)e
folk in techinge of Goddus word, and lafte bodily fedynge, sijien
it fel not to him. And fus schulde prestis and prelatis do, }>at
ben Petur vikers. Syn ]>is werke is better, )je levynge is more
synne. And ))is fendis heresie desseyves }>e Chirche, whan ]>ei
tellen more bodily dette })an bi goostly dette. And meddelynge
of ])ise two dettus confowndus Cristis lawe ; for if a man schulde
not were woUen and lynnen togedur, miche more he schulde
not medule fe resones of Jjeise almes, and specialy syn ]>e
wersse doij) harme to J)e better.
Cap. VIII.
We schulde beleve J^at Jjese werkes passen ojjer werkis of
charite, and defaute or fraude in hem harmis more Cristis
Chirche )>an defaute of worldly godes, if men of Jjc world
kouthe se it. And herbye apostlis of Crist gendrid Cristis
childur ; but now cure Chirche is bareyne for defaute of suche
EXEGETICAL AND DIDACTIC.
179
sede ; for now men loken after bodily J^inge, as bestis, and lefen
jjingus spirituale, for hem faylis feij). And herfore Crist preyses
more heringe of Goddis word, and good kepynge of it, \%r\.
beringe of hiis modur. And syn it was a holy ))inge fus to
bere Crist, and norische him in hiis jowthe by bodily fode,
and jitt be witnesse of Crist it is miche more holy to here
Goddus word and worjiily kepe it, and jitt more J>an ))is is to
preche wel Goddus word, Jeanne it semes }>at Jiis is moost heyje
werke of oJ>er, and J>us Jie mede of JjisTverke passes o]>er medes.
And herfore sais Seynt Joon, I have no more grace of )>is, Jjan
to here my childur wandur in treuthe of \t gospel, for frute of
such fadiu'hede schal be joye of heven, of childur fat men
geten to heven, and ))is passes al \& joye of )>e worlde. And
herfore men seyn Jjat doctours han passynge corown in heven.
But ))e fend, bi pride and coveytise of Jie worlde, lettis frut of
])is sede by bryngynge in of Anticrist. Alia fies ben Anticristes,
Jiat chaleyngen by tityl of Crist for to synne worldlyest and
lustyest of ofur; suche on is a mydday fend, opun ajenns
Crist. And so, as hirdes in heven have joye of J>er childur ))at
}>ei have goten to heven be vertu of Goddis seed, so Jjese fendes
schal in helle have sorowe of ojier childer, ]jat \€\ have broujt
unto helle be lawe of J)e fende.
pis schulde Cristen men defende as \t feiji of Crist, ])at Jie
most holy werke, and most duwe to prelatis, were to sowe
Cristis seed by charite among \t peple, and so stonde for
Cristis lawe to suffringe of de)). And herfore seis Crist fiat no
man hadde more lufe ])an on }>is wise put hiis lyf for profit of
hiis frendis. And so did Crist and Baptist, and ojiere Cristis
martires, )>at seid J>e treu])e of Goddus lawe for Cristis love and
hiis Chirche, and sufFred def wijj good will for kepynge of hiis
lawe. And sijien \\s, is \^ best werke J)at man may do in erjie,
Jje most cursid werke })at Anticrist ha}) fownden were to lette
\\s, sowynge of Jesus Cristis worde. O if oure prelates lettid
trewe prestis to preche Cristis gospel and charge not \t peple,
and bringe in suche prechours jjat reversen Cristis lawe, and
pylen her herers ^ ajens Cristis lawe, how opun kalendis it were
of lordschipe of Anticrist ! And alle fies may be broujt inne
^ So in CC ; \us hererers^ Q.
N 2
3 John 4.
To spread the
gospel, and
uphold it if
need be,
even to death,
is the noblest
of all works of
mercy.
i8o
WFCLIF'S WORKS.
But the preach-
ing of the
friars is a
disfiguring of
the gospel.
by lyttul and lyttul, of levynge of Cristis lawe and ypocrisie of
])e fendus.
Cap. IX.
To ])is travelen fieise newe sectus, be helpe of Anticrist, and
forsen hem by prelates of ]je emperoures lawe. For freres in her
prechinge fordon prechinge of Crist, and prechen lesyngus and
japes plesynge to ))e peple ; and if J>ei touche a worde jiat is in
Cristis lawe, Jiei cutten it so, and reven it fro fowrme of Goddis
wordes, ])at Jje peple schal not wite what ))is word menes. And
so Jies freres faren wij> ]je worde of Goddis lawe worse J)en
fendus turmentours faren wi}> Jier clojjis. For J>ei docken
Goddis word, and tateren it bi ,}>er rimes, Jiat Jie fowrme jjat
Crist jaf it is hidde by ypocrisie. And so jies fendes prechen
sutilte of hemself, and leven to preche of Jesus Crist, and \ViS
men ben desseyved. And certis, as ]je word of Jesus Crist is
better |)an Jies clojjes, and use wi]j profite of hem schulde proiit
more to man, so fies ypocritis of jje fende don more harme to
Jje Chirche jian dos fies turmentours jjat jjus defowrmen ))er
clo]>es. O ! si))en Seynt Petur techus, ]jat if a man speke oujt
he schulde schape him for to speke as he spake Goddis wordis,
how miche more schulde jjeise prechours hold \\s rewle, and
put away japes and lesynges in Jjer prechynges, and speke
wordes of Goddis lawe, (for jjei ben of vertu to teche men Jje
ri^t weye, hou ]ie\ schulde come to heven), and leve all ojjer
wordes but if )>ei helpe J)e prechoure to declare ]>e word of God,
as releffe fedus men. And herfore Jon Baptist answered prestes
and Phariseis, and prechid not hys heynesse, but jje worjiinesse
of Crist, and seid himself was a voyce criynge in wildirnesse,
and grownded hiis word on Goddis lawe in Ysaye, and so tolde
what ofl&ce God hadde ordeyned hym. And J>e same he
ordeynes to iche prechoure of hys word, to make redye Goddis
weyes, and make rijt ]>e paj>is bi whiche owre God schulde
come, in hiis membris ))at lufen hym, sone and schortly to
heven by rijtwisnesse of Jieise biw-eies. pis schulde be jie werk
of prechours, or Goddis lawe is fals ; and he ))at seis fie reverse
blasphemes in Crist, and seis j^at helpe of men schulde be
taken fro hem, and Crist schuld ordeyne men to be dampned
EXEGETICAL AND DIDACTIC.
i»i
by Anticristis lawes. But, for iche Cristen man schulde hy-
dowse Jieses wordes, beleve we }>at ordenaunce of Jesus Crist is
best, bi ])e whiche he ordeyned hiis prestes to despise ))is
woride, and teche hiis puple \t rijt weye J^at ledis hem to
haven, bojje in maner of lif and worde of l^er prechynge. And
so prestis schulde teche, be trewe lawe of God, how men
schulde come by jie strynge to \^ blisse of heven, and not
go downward to helle, ne tarie be croked weies. And if J)0u
doist away synne, \ov, rediest Goddis weye, and removest
stockes, heye, and stobul, as Seynt Poule teches.
Cap. X.
And Jjus is Goddis lawe reversid by Anticrist clerkis, ])at gode
is calde evyl, and evyl is cald gode. But wo worjje hem Jiat
speken J>us, as Ysaie synges. And so wo schal come to hem
))at turnen werkes of mercy to felnesse of werkes of Jje fende,
to drawe sowles to helle; as he )>at turnes Cristis lawe, and
riche)) ' prestes to \e. world, is seide to do hem almes, for he
contraries Crist and makes hem gloriouse to fie woride, \iX
Crist forbede many weies. And J)us ordynaunce of Crist is put
aback be \t fende, and where men seyden ))at it were gode
sowles go to blis, now seis Anticrist indede, it is gode hem to
go to helle ; and where weyes J>at Crist hadd ordeyned to governe
hiis Chirche schulde 'be susteyned and kepte, sijjen God himself
biddus so, Anticrist seis apertly }>at it were greet schame to
lyve or to speke so, sifien \t world askes \t contrarie. And so
\t\ ben greet heretikes, Jiat speken of Goddus lawe, or agayn
Anticrist lawe, as enemyes to jje Chirche. And he J^at spekes
j^at God assoyles or cursus for hiis lawe schal be halden for
a foole, si'pen Anticrist contraries. And so assoylynge stonden
in billus and wordes, and so we chargen sensible Jjinges, and
leven Goddus lawe, as God were aslepe and Anticrist were ful
lord. For beleve schulde teche us jjat no man were cursud but
if God cursid him for faylynge in hiis lawe, ne no man is
assoyled but if Crist assoyle him for mayntenynge of hiis lawe,
hou evere \t world blaber. And herfore schulde fies lordes
begynne at hemself,. and amende Jies errours fiat regnen
' So in CC ; ricbesse, Q.
There is a
school of error
abroad which
alters and
deforms the
precepts of the
gospel.
Is. V. 20.
It is as if God
were asleep
and Antichrist
ruled every-
where.
l82
WFCLIF'S WORKS.
amonge \& peple, before })ei go to straunge londes to werre wi]?
))ere enmyes. But certis men han non enmyes more }>an is }>er
homely meynes ; and here J)ei schulde begynne to wirche by ])e
rule of charite. For who lufes more in charite hys enmyes jjan
hys frendes ? or who wolde prick to Cawnterburie, to fijt ))er
wij) hys enmyes, whan he hadde in jje myddys ))is lond moo
enmyes alle aboute hym? And J)us \t lawe of charite, and
also ])e werkis of mercy, schulde moeve men to chaunge ])er
ordre and sumdel trowe to Crist ; for alle })e harme J>at comes
to men is for chawngjmge of Cristis ordynaunce.
Lorde ! gloriouse were \i Churche if it stode clenly bi })e
ordynaunce of Crist, wijiowten fendes novelries I Jian schulde
men begynne to werre on enmyes nexst hem, as mede and
nede and kynde teches Cristen men.
■"••-^m&i
miA^--
EXEGETICAL AND DIDACTIC.
183
XL
FIVE QUESTIONS ON LOVE.
[This short but highly interesting piece is a letter written by Wyclif
to some unknown friend, who had put five questions to him respecting
the love of God. Bale mentions it under the title of ' Ad quinque quae-
stiones ;' and the Wyclif MSS. at Vienna and Prague contain several copies
of a Latin version of it, the ending of which however appears to be dif-
ferent. Its authenticity can hardly be doubted. The text is founded on
New CoU. 95 (Q), the only copy known to exist.]
A SPECIAL frend in God axi]) bi charite Jies fjrve questiouns
of a mek prest in God. First, what is love. Aftirward, where
is love, pe ))ridd tyme he axi}> hou God schuld medefuUy be
loved, pe fourjie tyme he axi)) hou a trewe man may knowe
whejjer he love his God in ))e fourme ))at God axij) Jiat a man
love him. pe fifjie tyme he axi)), in what staat of ))is lif a man
may best love his God, and more medefully to come to hevene.
Alle j)es questiouns ben hard to telle hem trewly in Englisch,
but jit charite dryve)) men to telle hem sumwhat in Englische,
so ))at men may beste white bi ))is Englisch what is Goddis
wille.
To ))e iirste questioun ))at is axid seien men on ))is maner ;
]>at love is a maner of werk, )>at come]) of a mannis wille to
wole good to loved ))ing ; and so love is in mannis herte, and
man ojjer maner in lovyng ». But to \t ))rid questioun answeri))
Crist in Jones gospel. Crist sei)>, — He jjat ha)) my maunde-
" This, the reading '"of the only five MSS. at Vienna, (see Shirley's
MS., appears to be corrupt. A Catalogue, p. 22) is much to be
collation of the Latin version of desired.
the tract, copies of which exist in
Questions
proposed.
Answered.-
184
Four states of
life, now prac-
tised in the
Church, are
unlawful.
Christians
ought to be
able to study
the gospel in
their native
tongue.
In these times
men must be
ready to suffer
death for the
sake of God's
law.
Ps. cxvi. 16.
WFCLIF'S WORKS.
mentis and kepi)) hem in his lif, he is ])at ilk J>at lovejj me.
And ]jus he maki{> redy love to God, J)at studiej> wel Godis
lawe, as Jie first Psalme seijj. As to ))e four])e questioun, — a
man may wite bi himsilf wher he JjenkiJ) on Goddis lawe and
love)) it and kepi)) it, and fianne Crist sei)) ))at he love)) God.
As anentis \t fif))e questioun, — it is knowun bi Goddis lawe,
))at ))er ben in J)e Chirche ))re statis ))at God hajje ordeyned;
state of prestis, and state of knyjtis, and \t ))ridd is staat of
comunys. And to ))es ])ree ben J)re o))ere, comyn and leeful
bi Goddis lawe, — state of virgyns, and state of wedloke, and
))e state of widewis. State of virgyns is ))e hiest, bi witnesse of
Crist and seyntis in hevene. Sum state is here good for o man,'
and sum is good for ano})er ; and God move)) a man to his best
state }if he lette not bi his synne.
But foure statis, of J)e emperour clerkis, of munkis, of
chanouns, and of freris, semyn perelous, and not ordeyned of
God, but suflfrid for mannys synne. And ))erfore men schulden
be war to take of ))es foure statis, for o))er statis ))at God haj)
ordeyned bringen men bettere to bUs- of hevene; and he is
a miche fool ))at leeveji ))e bettere and chesi)) ))e werse. And
))us it helpi)) heere, to Cristen men, -to studie ])e gospel in J)at
tunge ia whiche ))eL knowen best Cristis sentense. For our
bileve techi)) us )>at ech Cristen man is holdyn heere to sue
Crist in maner of lyvyng, sum ferrer and sum nerrer, aftir ))at
God jyve)) him grace ; and he ))at sue)) Crist most nyje love)>
him most, and is most lovyd of God. And si)) lif and dedis of
Crist, and his lore, ben in ))e gospel, it is opyn to profit of men
to studie J)is bok, to love Crist.
But over ))is axi)) ))is frend of God, what wil Davi)) hadde in
)ies two versis jjat he sei)) in jje Sauter, — and ))ei ben comynly
known in Latyn,- — O Lord, I confesse to ])ee ))at I am Ja ser-
vaunt,. in bodie, soule, — and I am son of ))in hand-mayden, for
Y am trewe child of holy Chirche. pou hast brokun my
bondis, of synne, and bondis bi whiche my soule lovejj, my
flesche ; to ))ee I schal sacre an ost of heriyng. And ))us Y
schal clepe inne to me \t name of ))e Lord, to dwelle in me.
And ))es same wordis male martris seie, ))at loven so miche
Goddis lawe, ))at jjei wole sufFre peyne of dee)), for love and
EXEGETICAL AND DIDACTIC.
mayntenyng of ))is lawe. And betteie cause of martirdom
schewid God never to plese him. And si]> a man mut nedis
die, and Goddis lawe hajie nowe manye enemyes, a man schulde
wisely putt him for}) to suffre now ))us gloriously.
War, man, lette not for synne,
Prest, knyjt, jemon, ne page,
5if 3ee wole of God have large wage :
Amen, Amen, Amen.
185
—=..<§><**>-
1 86 WFCLIF'S WORKS.
XII.
[ON THE SUFFICIENCY OF HOLY
SCRIPTURE.]
[Of this striking ' fly-leaf the only copy known to exist is in the library
of Trinity College, Dublin (AA). It appears to be entered by Bale in his
catalogue twice over, once as ' De Sathanae astu contra fidem," inc. media
multa diabolus quaerit, and again as ' De veritate scripturae,' inc. diabolus
quaerit multis modis. It is strange that it should never before have been
printed.]
The fend sekij> many weyes to marre men in bileve, and
to stoppe bodily ]jis, ]jat no bookis ben bUeve. For jif ))0U
spekist of the Bible, f>anne seyen Antecristis clerkis, how
provest ])0u Jiat it is holy wryt more thanne annother writen
book ? Here we seyen, as Crist seith, that kynrede of hordom .
sekijj signes. And J^erfore men moten use cautels, and axe
hem questiomis ajen, whether Crist lefte his gospellis here for
to coxmforte his Chirche. And jif thei seyen that he dide,
axe hem whiche ben ))es gospels, and hem we clepyn holy
wrjrt. And Jjus we axen of o}>ir partis J)at trewe men clepyn
hooly wryt. But, for Cristen men schulde speke pleynly to
Antecrist, we seyen that hooly wryt is taken on {iree maneres
comynly. On the firste manere Crist him silf is clepid in the
gospel holy wryt, whanne he seijj Jiat Jie writynge may nojt
be fordon ])at J)e Fadir haj) halwid and sent into the world ».
On the secounde manere holy wryt is clepid truj)is Jjat ben
conteyned and signyfied bi comyn biblis, and }>es tru))is may
nojt faile. On Jie jjridde maner holy wryt is clepid bookis ])at
» This mistranslation of John x. 35, 36, is found in the earlier WycMite
versions, but is corrected in the later.
EXEGETICAL AND DIDACTIC.
187
ben writen and maad of enk and parchemyn. And ))is speche
is noujt so propre as the first and the secunde. But we taken
of bileue J)at ))e secunde writ, of trujjis writen in the book of
lyf, is holy wryt, and God sei}> it, and }>is we knowen by bileve.
And as oure si3t makej> us certyn of J)at fiing Jjat we seen,
so oure bileue makij) us certyn ]>at }>es trew])is ben holy wryt.
3if holy wryt on the jjridde manere be brent or cast in the see,
holy writ on the secunde manere may nojt faile, as Crist seij).
In Dei nomine, Amen.
i88
WYCLIF'S WORKS.
Two kinds of
matrimony :
I. The espou-
sals between
God and holy
souls.
Hos. i. 19.
XIII.
OF WEDDID MEN AND WIFIS
AND OF
HERE CHILDREN ALSO.
[The only known copy of the following tract is in the library of Corpus
Christi College, Cambridge, MS. 296 (for a description of the manuscript, see
the Introduction to this volume). It is not mentioned even by Bale, and
the only reason for ascribing it to Wyclif is that it is found in a volume
which Archbishop Parker, in the sixteenth century, believed to contain only
tracts of Wyclif's composition, and under that belief bequeathed to the
college. St. Augustine's being called here 'Seynt Austyn,' instead of
simply ' Austyn,' as in the Homilies, appears a suspicious circumstance,
yet capable perhaps of explanation, if we suppose the tract to have been
composed by Wyclif in his younger days. But, whatever may be thought
of its authenticity, it possesses sufficient intrinsic interest to justify its
appearing, for the first time, in print.]
Cap. I.
OuEE Lord God Almyjty speki)) in his lawe of tweie matri-
moneys or wedlokis. pe first is gostly matrimonye, bitwixe
Crist and holy Chirche, Jiat is, Cristene soulis ordeyned to
bhsse. pe secunde matrimoyne is bodily or gostly, bitwene
man and -womman, bi just consent, after Goddis lawe.
Of \t first matrimoyne speki)) God bi }>e prophete Osie to
holy Chirche ; and to ech persone of holi Chirche God himself
seiji, I schal spouse \e., or wedde Jie to me, in rijtwisnesse, in
dom, in mercy, and in i€\\; and I schal wedde }>e wiJ)OUten
ende. pis is J)e first matrimoyne and best, as God and ))e
soule of trewe men ben beter J^an mennys bodies. And )>is
beste matrimoyne is broken for a tyme bi brekynge of saad
fei)>, and defaute of rijtwis lyvynge. And herefore God seij?
EXEGETICAL AND DIDACTIC.
189
oft bi his prophetis, Jiat his peple dide fornicacioun and avou-
trie, for Jiei worschipen false goddis ; and Seint Jame seiji |)at
men Jiat loven j^e world ben gostly avoutreris. For J>us writi))
he ; 3ee avoutreris, wite je not })at frendischipe of \vs, world is
enemyte of God? And Jjus alle men )>at loven more worldly
worschipe or goodis of \e world J>an God and his lawe and
trewe lif, ben avoutreris gostly, jif Jiei weren Cristene bifore ;
and J>is is worse avoutrie )>an brekynge of fleschly matrimonye.
Of ))e secunde matrimoyne, jjat is bodily, spekif) God in jie
firste bok of holy writt, whanne he maade matrimoyne bitwene
Adam and Eve in Paradis in staat of innocence, bifore Jjat ])ei
synneden. And for fiat God hymself made Jris ordre of matri-
moyne, and he not so made J>es newe religions, it is betre and
more to preise |)an fes newe ordris. Also Jesus Crist wolde
not be borne of }>e virgine Marie, ne conseyved, but in verrey
matrimoyne, as })e gospel of Luc, and Seynt Ambrose, and
ojiere seyntis witnessen. Also Jesus Crist was present in his
owene persone wi]> his modir in bodily matrimoyne, to approve
it, as Jie gospel of Jon techijj, whanne he turned watir into
wyn. Also \t Holy Gost warnej) Cristen men, hou in jie laste
dales summe heretikis schullen departe fro fei}> of Goddis lawe,
jevinge entente to spiritis of error, and to techynge of develis,
spekynge lesyngis in ypocrisie, forbedynge men and wymmen
to be weddid, and techynge men to abstene hem fro metis,
J)e whiche God haj) maad to be eten of trewe men, wij) ))ank-
yngis and heriyng of God. Also ])is bodily matrimoyne is a
sacrament and figure of \t gostly wedlok bitwene Christ and
holy Chirche, as Seynt Poul sei}). Also, ))is wedlok is nedful
to save mankynde bi generacioun to Jie day of dom, and to
restore and fulfiUe Jje noumbre of aungelis, dampned for pride,
and ))e noumbre of seyntis in hevene, and to save men and
wommen fro fornycacion. And Jjerfore he jjat forbediJ> or
letiij) verrey matrimonye, is enemye of God and seyntis in
hevene and alle mankynde. And herefore man ponischide
fornycacion and avoutrie in Jie olde lawe bi stonynge to def),
and in jje lawe of grace bi dampnynge in helle, but jif men be
verrey contrit Jierfore.
And herefore, sij) fornicacioun is so perilous, and men and
James iv, 4.
z. Ordinary
marriage ; its
justiticatioiis
and ends.
The marriage
of priests
190
WFCLIF'S WORKS.
allowed by
God ; evils
of enforced
celibacy.
Continence,
however, is the
highest state,
if a man has
the special
grift to prac-
tise it.
wymmen ben so frele, God ordeynede prestis in Jie olde lawe
to have wyves, and nevere forbade it in jje newe lawe, nei))er
bi Crist ne bi his apostlis, but rajjere aprovede it. But now,
bi ypocrisie of fendis and fals men, manye bynden hem to
presthod and chastite, and forsaken wifis bi Goddis lawe, and
schenden maydenes and wifis, and fallen foulest of alle. For
many ben prestis and religious, in doynge and ojiere ^, for to
have lustful lif and eisy, jong and strong of complexion, and
faren wel of mete and drynk, and wolen not traveile, neijjer in
penaunce, ne studie of Goddis lawe, ne techynge, ne laboure
wij> here hondis ; and herefore })ei fallen into lecherie in dyverse
degrees, and in synne ajenst kynde. For many gentil-mennis
sonys and doutres ben maad religious ajenst here wiHe, whanne
pei ben childre wi])OUten discrecion, for to hav€ Jie heritage
hoUy to o child )>at is most lovyd. And when ]?ei come to age,
what for drede of here frendis, and what for drede of povert in
cas Jiat ))ei gon out, and for ypocrisie and flatirynge, and faire
bihestis of })es religious, and for drede of takynge of here
bodi to prison, \d. doren not schewe here herte ne leven Jiis stat,
Jjouj ]>ei knowen hemself unable ))erto. And hereof comejj
lecherie and sum tyme morJ)erynge of many men.
Nejjeles, ))0uj matrimonye be good and gretly comendid of
God, jit clene virgynite is moche betre, — and wedlok also, as
Seynt Poul seij) opynli b ; for Jesus Crist, \2X lyvede most
perfitly, was evere clene virgine, and not weddid bodely, and
so was his modir evere virgine, and Jon Evaungelist. Seynt
Austyn and Jerom specially witnessen wel J)is in many bokis.
Nejieles virgynite is so heye and so noble Jiat Crist comaundid
it not generaly, but saide, who may take, take he it. And
Jierefore Poul jaf no comaundement of virgynite, but jaf conseil
to hem ))at weren able }>erto. And jjus prestis )>at kepen clene
chastite in bodi and soule doun best; but many taken fiis charge
not discretly, and sclaundreri hemselfe foule bifore God and
his seyntis, for newe bondis maade nedeles of synful men. And
jjis is a gret disceit of jie fend under colour of perfeccion and
chastite. For he stirej) men to heije poyntis of perfeccion,
» I cannot understand this phrase.
■= If the text is not corrupt, the reference must be to 2 Cor. xi. 2.
EXEGETICAL AND DIDACTIC.
IQI
■when he knowi)) or supposij) hem unable, not for here goode,
but for to falle foulere and depere in more synne, as Seynt
Austyn techi)). And ])US ])e fend Sathanas transfigure)) or
turne]) hem falsly into an angel of lijt, to disceyve men bi
colour of holynesse.
Cap. II.
See now how J)is wedlok owi); to be kept in bo); sides. First
))is wedlok shulde be maad wij) ful consent of boj^e partis, prin-
cipaly to ))e worschipe of God, to lyve clenly in \t ordre }>at he
made, and bringe for)) childre to fulfille Jje chosen noumbre of
seyntis in blisse, and not to have flescly lustis wifioute reson
and drede of God, as mulis and hors and swyn ))at han no
undirstondynge. For \t angel Raphael warned Tobie, fiat \t
fend ha]) maistrie upon siche men ))at ben weddid, to have \m%
lustis of flesch as bestis wi))0ute resoun and drede of God.
Also ])is contract shulde not be maade bitwixe a 5onge man
and an olde bareyne widewe, passid child-berynge, for love
of worldly muk, as men ful of coveitise usen sumtyme, — for
])an come)) soone debat and avoutrie and enemyte, and wast
of goodis, and sorowe and care ynowj. And it is a gret dispit
to God to coloure ))us here wickide coveitise, lecherie, and
avoutrie bi ])e holy ordre of matrimoyne. And many men
synnen moche, for \€\ defoulen many wymmen, and letten hem
fro matrimoyne, and undon hem in ))is world, and sumtyme
ben cause of here dampnacion; for \t\ ben maad comyn
wymmen, whanne \€\ han lost here frendishipe, and kunnynge
no craft to lyve by. Many hote and coragious men wolen not
take a pore gentil womman to his wif in Goddis lawe, and make
here a gentil womman, and save here owene soule, but lyven
in ))e develis servyce al here lif, or ))e more part ; and defoulen
many templis of God to gret peril of here soule, and abiden to
have a riche womman for muk, and ))anne wasten here goodis
in harlotrie and nyse pride, in avoutrie on gaie strumpatis, and
evere lyven in wrajie and chydynge, and in bondage of synne
to ])e fendis of heUe. Also summe myjtty men marien here
children, where \2X here herte consenti)) not wilfully, but feynen
for drede. For comynly ))ei loken alle aftir richesse and wor-
What consti-
tutes a true
marriage ;
evils 01 mer-
cenary and
ambitious
marriages.
193
WrCLIF'S WORKS.
The relations
between the
parties con-
sidered.
Jjinesse to \e world, and not after goodnesse of virtuous lif.'
And so God and his side is putte bihynde, and fe devel and fe
world and fie flesch han now here maistrie.
For ))re skillis may a man knowe fleschly his ri^tful wif,
J>e firste for to geten children, to fulfiUe Je noumbre of men
and wymmen J)at schuUen be savyd; jje secunde to kepe his
wif fro lecherie of ojiere men ; ])e jiridde is to kepe himself fro
lecherie of ojjere wymmen. And no party may kepe him chaste
fro fie dedis of wedlok wijjouten assent of })e tojjer comynly,
for jje man haj) power of \e wifis body, and \& wif haj> power
of ]5e mannys body, as Seynt Poul seij). And jif Jie partie
desire^ to be chast, suffre he wij^owten his owene luste ))e tojjer
part in dedis of matrimoyne, and he geti)) him Jiank of God,
bo)je for suifrynge of his make, and for Jie wille ]>at he haJ) to
chastite ; for God taki); reward to ]je goode wille, and not onely
to Jie dede. Also men seyn, jif bojie parties assenten wilfully
to perfit chastite, bo))e of wille and dede, ))at it is betre ]jan to
use for]) Jie dedis of matrimonye ; and jif Jjei assenten bojje
parties at \& begynnynge to lyve evere chast, wifiouten bodily
knowynge, {lat it is J)e best kept matrimoyne of all ojiere, as
diden oure Lady and Josep, whanne jjei ben weddid. Loke
Jiat eche partie lyve wel anentis God and Jie world, and stire
eche ojiere to charite, rijtwisnesse, and mekenesse and pacience,
and alle goodnesse. And be ech man war Jjat he procure no
fals devours, for money, ne frendischipe, ne enemye ; for Crist
biddiji no man departe atwyn hem Jiat God haji joyned ; but
only for avoutre Jiat part J^at kepij) him clene may be departid
fro Jje tojjeris bed, and for noon ojier cause, as Crist seiji hym-
self. And jit Jeanne Jie clene part myjt lyve chast evere while
Jie tojier lyvejj, or ellis be reconseled ajen to Jie part. Nejjeles
Jie clene may dwelle forji wiji Jie toJier lyve]) Jiat forfetis ^ bi
weie of charite. And men supposen Jiat Jiat weie is gret charite,
yd Jiere be evydence Jiat Jie toJier part woUe do wel aftirward.
' corrected : wille, X. ^ corrected ; deserie, X.
if lyve]} be struck out, the sense is restored.
text corrupt ;
WYCLIF.
EXEGETICAL AND DIDACTIC.
t93
Cap. III.
See now how jie wif owe)? to be suget to J)e housbonde, and
he owijj to reule his wif, and how \t\ bojie owen to reule here
children in Goddis lawe. Ffirst Seynt Petir biddi}) }>at wifis be
suget to here housbondis, in so moche Jjat jif ony bileve not bi
word of prechynge, ])at Jjei ben wonnen^ wij^oute word of
prechynge bi ])e holy lyvynge of wymmen, whanne men biholden
\% chast lyvynge of wymmen. And Jies wymmen schulden not
have wifiouten for}> tiffynge of her, ne garlondis of gold, ne over
precious or curious clojiinge, but \€\ schulden have a clene
soule, peisible and meke and bonere, J^e whiche is riche in {le
sijtte of God. And sumtyme holy wymmen, hopynge in God,
honoureden hem in ])is manere, and weren suget to here owene
housbondis, as Sara, Abrahamys wif, obeischid to Abraham,
clepynge hym lord ; and wymmen wel doynge ben gostly doujtris
of Sarra. AUe )jis seij) Seynt Petir. Also Seynt Poul spekijj
Jius of housbondis and wifis ; I wole ))at men preie in eche
place, liftynge up clene hondis, Jiat is, clene werkis, wijiouten
wraj)j;e and strif. Also I woUe ])at wymmen ben in covenable
abite, wijj schamefastnesse and sobirnesse ournynge hem or
makynge fair, not in wrijjen here, ne in gold, ne in margery
stones, or perlis, ne in precious cloj), but Jjat fiat bicome])
wymmen bihetynge pite, bi goode werkis. A womman owel? to
lerne in silence, wi); alle obedience and subjeccioun. But Poul
sei]>, I suffre not a womman to teche, J^at is, openly in chirche,
as Poul %€\\ in a pistel to Corynthis, and I sufifre not a wom-
man to have lordischipe in here housbonde, but to be in silence
or stillnesse. For, as Poul seifi in many placis, })e housbonde
is heed of \e. wif; and Poul tellij) Jjis skille, }>at Adam was first
formed and Eve aftirward, and Adam was not disceyved in fei]),
but })e womman was disceyved in fei}>, in trespasynge ajenst
Goddis comaundement. AUe })is seij> Poul in dyverse placis of
holy writ. Also Poul biddi}) Jjat bischopis and prestis techen
wifis to love here housbondis, to be prudent and chaste and
sobre, and to have care of ])e hous, and benynge and under-
WOKKS.
' corrected ; X has ■wymmen.
VOL. HI. O
Scriptural view
of tlie mutual
duties of hus-
band and wife.
I Pet. iii. I.
194
WFCLIF'S WORKS.
Eph. V. 22,
lont, or suget, to here housbondes, — J)at Jje word of God be not
blasphemyd. And J)at olde 'wymmen schullen be in holy abite,
not puttynge fals cryme or synne to ojjere, ne suynge ' to moche
wyn, and to be wel techynge, so }iat j^ei teche prudence. Also
Poul techi}) ))us, — Jjat wymmen ben underlont, or suget, to here
husbondis, as to \t Lord. For f>e husbonde is hed of J)e wom-
man, as Crist is heed of })e Chirche, he is saveour of J)e body
Jierof, })at is, ^t grete multitude of alle worjji to be savyd. But
as holy Chirche is suget to Crist, so be wymmen sugetis to
here housbondis in alle Jjingis. Husbondis, lovefi joure wifis,
rijt as Crist lovede holy Chirche, and toke himself wilfully to
peyne and dep for holy Chirche, to make it clene and holy;
and made it clene bi waschynge of watir in Jje word of lif, to
5eve ))e Chirche glorious to himself, not havynge wem ne
revelynge ^ ne ony siche fil{>e, but ]jat it be holy and wijiouten
spot o]?er wem. And housbondis owen to love here wifis as
here owene bodies, for he J)at lovejj his wif love]> hymself.
For no man hatid evere his bodi, but norischij) and forjierij) it,
as Crist doJ> holy Chirche. For we ben membris of his body,
of his flesch, and of his bones. For \\% Jiyng a man schal
forsake, or leve, his fadir and his modir, and schal cleve to his
wif, and ])ei schullen be tweiyne in o flesch. pis sacrament is
greet, but I saye, seij> Poul, in Crist and in holy Chirche. But
forsoj^e, je husbondis, eche by himself, love he his wif as hym-
self, and drede J)e wif here housbonde. 5^ children, obeischijj
to 30ure eldris, fadir and modir, in })e Lord, for ))is Jiing is
ri3tful. Worschipe jji fadir and J)i modir, — jjat is \t firste
comaundement in biheste ; jiat Crist be wel to J>e, and fiat }iou "
be longe lyvynge upon erjje. And, je fadris, nyle je stire
joure children to wrajjjje, but norische hem and brynge hem
forj) in disciplyne, or lore, and chastisynge of God. Alle Jiis
seifi Seynt Poul togidre. Also Poul comaundij; ])us in anojier
pistel ; Wymmen, be je underlont to joure husbondis, as it
bihovejj in ))e Lord. 3^ men, love joure wifis, and be)) not
bitter to hem. Children, obieschifi to joure eldris bi alle ))ingis,
for )>is is plesaunt to J^e Lord. 3^ fadris, stireji not joure chil-
^ corrected ; sonynge or souynge, X.
supplied ; not in X.
ryveling in Wycl. Vers.
EXEGETICAL AND DIDACTIC.
195
dren to indignacion, lest \€\ of litel witt ofFenden, or trespasen,
ajenst God or man a.
Here sturdy husbondis and cruel fijtteris wif) here wifis, wij>-
oute resonable cause, ben blamyd of God. But manye, whanne
\€\ ben drounken, comen horn to here wifis, and sumtyme fro
here cursed strumpatis and jectouris of centre, and chiden and
fijtten ^yi}> ])er wif and meyne, as fiei weren Sathanas broUis ;
and suffren neifier reste, pees, ne charite be among hem. But
dere schalle Jiei abie J>is bitternesse, for jif Jjei wolen have mercy
of God Jiei moten have mercy of ojjere men, Jjouj jiei hadden
discervyd betynge, — amende hem in faire manere.
Cap. IV.
Of Jiis may weddid men and wifis knowen, hou Jiei owen ^
lyve togedir, and teche here childre Goddis lawe. For at J>e
bigynnynge a childe may esily be taujt, and goode );ewis and
maneris, accordynge wijj Goddis lawe, esily be prentid in his
herte ; and l)anne he may esily holden hem forjie, and encresse
in goodnesse. And Jierfore Poul biddi)) ])at );e fadir norische
his children in J^e lore and chastisynge of God ; and God com-
aundiji in \t olde lawe Jjat )>e fadris schulden telle to herre
children Goddis hestis, and ];e woundris and myraclis |jat he
dide in fie lond of Egipt, and in J)e Rede See, and in Jie watir
of Jordan, and in Jie lond of biheste. And moche more ben
fadir and moder holden to teche here children }>e bileve of Jie
Trinyte, and of Jesus Crist, howe he is verray God wi}>outen
big}'nnynge, and was maad man Jioroujj moste brennynge
charite, to save mankynde bi stronge penaunce, hard torment,
and bittir dej). And so alle comen in poyntis of Cristene bileve,
but J>ei ben most holden to teche hem Goddis heslis, and \e. werkis
of mercy, and poyntis of charite, and to governe wel here fyve
wittis, and to drede God bifore alle ojiere Jjingis, and to love
him most of alle l^ingis, for his endeles my5t, endeles wisdom,
endelesse goodnesse mercy and charite^. And jif Jiei trespasen
^ corrected ; howen, X.
" The foregoing passages from
Scripture do not agree with either
Wycliffite version.
'' The collection of didactic pieces
in the Lambeth MS. 408, called in
Shirley's Catalogue (p. 38) Speculum
Vitae Christianae, corresponds closely
to the catechetical materials here
Marital
cruelties and
irregularities.
On the duties
of parents
towards their
children,
0 2
196
WrCLIF'S WORKS.
%vhich cannot
be devolved
upon the god-
parents.
An enumera-
tion of the
virions forms
of vicious
training which
sons often
receive from
their fatheis-
ajenst Goddis hestis, j^ei owen to blamen hem Jjerfore scharply,
and chastise hem a J)ousand fold more jjan for dispit or un-
k\-ndenesse don a5enst here o\yene persone. And ))is techynge
and chastisvnge schulden in fewe jeeris make goode Cristene
men and \A7mmen, and namely goode ensaumple of holy lif of
olde men and wymmen, for }>at is best techynge to here
children.
And Cristene men, aboute many prestis ', chargen godfadris
and godmodris to techen Jie children \& Pater Noster and ]je
Crede ; and ))is is wel don ; but it is most nede to teche hem ))e
hestis of God, and jeve hem good ensaumple bi here owene lif.
For })OU3 fiei ben cristenyd, and knowen ))e comyn poyntis of
bUeve, jit Jjei schullen not be sa\yd ■«-i))0ute kepynge of Goddis
hestis, but be ful hard and depe dampnyd in helle, more ))an
hejjene men. And it hadde betre be to hem to nevere have
resce}ved Cristendom, but jif Jiei enden trewely in Goddis
comaundementis, as Seynt Petir techij> pleynly.
But summe techen here children jeestis of bataillis, and fals
cronyclis not nedful to here soulis. Summe techen novelries of
songis, to stire men to joKte and harlotrie. Summe setten hem
to nedeles craftis, for pride and coveitise ; and summe sufFren
hem in ydelnesse and losengerie, to breden for)> strumpatis and
fieves ; and summe wij) grett cost setten hem in lawe, for wya-
nynge and worldly worschipe, and here to costen hugely in
many weies. But in alle ))is Goddis lawe is putt bih}nde, and
jierof spekij; unnejjis ony man a good ^yord, to magnifye God
and )>at, and to save mennis soulis. Sume techen here chil-
dren to swere and stare and fijtte, and schrewe alle men aboute,
and of J;is han gret joie in here herte. But certis ])ei ben
Sathanas techeris, and procuratouris to lede hem to helle, bi
here cursed ensaumple and techynge, and norischynge and
meyntenynge in synne; and ben cruel sleeris of here owene
' corrupt ; perhaps we should correct, above alle many prestis ; for we can
hardly give to the words the sense of the Greek idiom oi d^tfi IlfpiKKia.
stated to be necessary. Also, eveiy
one acquainted with the MSS. of the
fourteenth and fifteenth centuries, to
be found in any large library, will
recognize the care taken by our
ancestors to supply just those de-
mands for religious instruction that
are here indicated.
EXEGETICAL AND DIDACTIC.
J97
children, je, more cruel jian jiouj \€\ hackeden here children as
small as morselis to here poot or moujj. For bi J)is cursid
techynge, and endynge Jierin, here children bodies and soulis
ben dampnyd -wijjouten ende in helle. And Jjouj here bodies
weren Jius hackid nevere so smale, bojje bodi and soule schal be
in blis of hevene, so Jjat fiei kepen trewely Goddis comaunde-
mentis. And of siche necligent fadris and modris, fiat techen
not here children Goddis lawe, and chastisen hem not whanne
Jiei trespasen ajenst Goddis hestis, Seynt Poul speki]) a dredeful
■word. He j^at ha]j not care of his owene, and most of his
homly in houshod, ha]? resceyved ' Jje i€\\, and he is worse J;an
a man out of Cristendom. And siche fadris and modris, }>at
meyntenen wityngli here children in synne, and techen hem
schrewdnesse, ben werse j^an J^e cursed fadris J)at killeden here
children, and offr hem up to stockis, worschipynge false maun-
metis. For \o children in here 50ug[)e weren dede and distried,
and diden no more synne; but Jjcs children of cursed fadris
and modris, Jiat techen hem pride, Jiefte, lecherie, wrajjj^e,
coveitise, and glotonye, and meyntenen hem Jierinne, ben holden
in long lif, and encresen in synne to more dampnacion of ech
party. And Jjus litel wonder J)0U3 he ^ take vengaunce on oure
peple boj) old and jong, for alle comynly dispisen God, and han
joie and myrjie at his dispit and reprovynge. And God mot
ponische J>is synne for his ri3tful majeste.
Cap. V.
But ]jou5 husbondis han Jjus power over his wifis bodi,
nejjeles ])ei owen to use J)is doynge in mesure and reson, and
sumwhat refreyne here foule lustis, and not take superfluyte
of hot wynes, and spised alle, and delicat metis, to deUte
hem in ])is occupacion, but Jjenk J>at \€\ ben gestis and pil-
grimes in Jie world, and han not here a dwellynge-place for
evere. And J>erfore \€\ mosten jeve hem to holynesse, wijjouten
whiche no man schal se God ; and abstynen hem fro fleschly
desiris ])at fijtten ajenst ]>e soule, as Petir and Poule techen bi
auctorite of God hymself; and penke on ))is word of Seynt
error of scribe ; correct denyed.
supplied; not in X.
Sobriety and
self-control
are incumbent
on persons
engajjed in the
married state.
198
WFCLIF'S WORKS.
I Cor. vli. 29.
The wife
should exert
a purifying and
softening in-
fluence on the
husband.
Three failings
commonly
found in
married peo-
ple :
I. that they
care more for
Poule ; — pe tyme is schort ; ]>e toj^er part is ))at fei fat han wifes
ben as havynge noon ; J>at is to seie, f>at Jiei usen hem for and in
drede of God, and mesure, not to fulfille here lustis, as bestis
wijioute undirstondynge ; and \sX \t\ have mynde of Jje dredful
comynge of Crist to pe laste dom, hou Jjci schullen |)anne
answere for eche dede, eche word, and ache Jjoujt, — and eche
evyl suffraunce of here children and meyne, and princypaly of
evyl ensaumple to here sugetis. And ne cavyllacion ne pro-
curatour schal be })ere, but here owene goode lif to save hem, or
cursed lif to dampne hem. And fleschly lustis, and glotonye,
dronkenesse, and overe moche likynge ' in fleschly dedis, maken
men most to forjete }>is dredful dom. And jjerfore }>e gospel
sei]), Jiat \t J>ridde servaunt }>at hadde weddid a wif, seide pat he
myjtte not come to pe soper of Crist; and pat servaunt is
undirstonden, he pat jevep hym to overe moche likynge in
fleischly lustis. And perfore biddip Crist in pe gospel, pat we
take hede pat oure hertis ben not chargid wip glotonye and
dronkenesse and bisynesse of pis Uf for pe day of dome schal
come as a snare, or grane, upon alle po pat sitten upon pe face
of alle pe erpe.
But ben wifis war pat pei stiren not here husbondis to wrappe,
ne envye ajenst here neijeboris, ne to falsnesse and overe
moche bisynesse of pe world, to fynde to costy ai-ray. For pe
wif was made to be an helpere lich to pe husbounde, eche to
helpe oper in clennesse and holy lif, and trewe anentis God and
man. But jif pe husbonde be stired to vengaunce and pride
and envye, pe wyf owep to stire hym to penaunce and pacience,
mekenesse and charite, and alle good manere of Cristene lif.
And whanne Goddis lawe biddip pe husbonde and pe wif love
eche oper, be pei war pat pei turnen not pis love al to fleschly
love, and not to love of pe soule, for pei ben bolden moche
more to love pe soule pan pe body, for God lovep pat more pan
pe bodi, and for pe soule Crist diede. And certis love of pe
body is verrey hate, but jif it be in helpe to save pe soule, and
kepe it in holy lif.
But jit pre grete defautis fallen many tymes in weddid men
and wymmen. pe firste defaute is, as Seynt Jon wip pe gildene
moup seip, pat pei maken sorowe jif here children ben nakid or
EXEGETICAL AND DIDACTIC.
199
pore, but ]jou5 here children ben nakid fro virtues in soule, fiei
chargen no{)ing. And wi]} moche traveile and cost \t\ geten
grete richessis and heije statis and beneficis to here children, to
here more dampnacion ofte tymes, but Jiei wolen not gete here
children goodis of grace and virtuous lif, ne suffre hem to
resceyve siche goodis, frely proprid of God, but letten it as
moche as }>ei may; and seyn, jif here child drawe hym to
mekenesse and povert, and flee coveitise and pride, for drede of
synne and for to plese God, Jiat he schal nevere be man, and
nevere coste hem peny, and cursen hem, jif he lyve wel and
teche ojjere men Goddis lawe, to save mennis soulis. For bi
))is doynge \t child getij) many enemyes to his eldris, and Jjei
seyn Jiat he sclaundrijj alle here noble kyn, fiat evere '■ v?eren
helde trewe men and worschipful.
pe secunde defaute is, Jiat wifis jeven here husbondis goodis
to stronge beggeris and riche, and ofere curleris, to geten hem
swete morselis, and sum tyme spende here husbondis goodis
aboute holouris and lecherous, }>e while here husbondis traveilen
fare ^ in ferre contreies or grevous traveiles. And to holden
holy and excuse J)is wickidnesse, wifis many tymes don a litil
almes opynly, and fynden ypocritis to seyn massis, and maken
\t sely husbondis to meyntene siche ypocritis in here falsnesse,
to robbe j^e pore peple, and to lette trewe men to teche Goddis
lawe, and to favoure false sclaunderis of here brejiren. And gif
wifis favouren and meyntenen siche ypocritis, and stiren here
husbondis }>erto, for prive lecherie bitwen hemself, and for
fals sykemesse j)at \t ypocritis maken to hem, fiouj \t\ dwellen
stille as swyn in synne, it is so mochel J>e worse.
pe ))ridde defaute is ]>is ; jif Almyjtty God, of his ri3twisnesse
and mercy, take here children out of [)is world bi fair dee);, )ies
riche wifis wepen, grucchen, and crien ajenst God, as God
schulde not do ajenst her wille ; and axen God whi he takij?
raj>ere here children fro hem j^an pore mennis, €\\ Jiei may
betre fynde here children ]jan may pore men heren. See now
J>e woodnesse of \\s, grucchynge ! It is gret mercy of God to
take a child out of J)is world ; for ^if it schal be saaf, it is
the temporal
than the
spiritual wel-
fare of their
children ;
2, that wives
waste their
husbands' sub-
stance on
begging friars ;
corrected ; bevere, X,
■" dele /are.
3, that parents,
and especially
mothers, repine
against the
providence of
God when
their children
die early.
200
WFCLIF'S WORKS.
Several con-
siderations,
tending to
inculcate and
recommend
fidelity to the
marriage bond.
delyverid out of woo into blisse, lest malice turnyd ])e undir-
stondynge of jie child to synne, and fiat is gret mercy of God,
and herefor alle men schulden be glade. 3if it schal be
dampnyd, jit it is mercy of God to take hym soone to de)),
leste it lyve lengere, and do more synne, and ]>erfore be in more
peyne. And si]j jjei grucchen ))us ajenst Goddis rijtful dom,
jjei putten on God })at he is unrijtful, — unwitty, — ])at he knowijj
not whanne is best tyme of Jje child, and out of mercy and
charite ponysche so sore \e child and his eldris. But certis
J)an }>ei ben cursed Luciferis children, weiward Anticristis, and
unkynde heretikis and blasphemes, perfore be fei glade, and
]>anke J>ei God for al his mercyes, and benefices, and rijtful
domes. Amen ^.
Also loke fiat ech parti enforce hymself to kepe Jiis ordre
maad of God, and breke it not for no temptacion ne likynge of
flesch. And hereto helpen many resones. First, for God Jjat
is auctor of j^is ordre love]) it to be kept in clennesse, and
present in every place, and for his ri3twisnesse mot ponyschen
hym ))at brekij) it. And no defoulynge fierof may askape un-
peyned, for he knowe}) alle J^ingis, be Jiei nevere so preve ; and
noJ)ing, be it nevere so mj'jtty, may ajenstonde his ponysch-
ynge. Also Jienk hou soone ])is stenkynge flesch, fiat now
delitej) in lecherie, schal turne alle to aschis, and poudre, and
erfie, and wermes mete; and for so schort likynge to lese
everelastynge bhsse, and to gete everelastynge peyne in heUe,
in body and soule, were a cursed chaunge ; and no man wot
hou soone he schal die, and in what staat. Also goode angeUs,
keperis of men and wymmen, sche^^'en to God a grevous pleynt,
whanne Jiis holy ordre is Jjus broken, and Cristene soulis,
templis of }>e Holy Gost, ben fius wickidly bleckid wi]) filfie of
synne, and maad liche to ])e fendis of helle. And for }>is skille,
men and wymmen schulden be wel occupied in goode werkis,
and not ydel ; for ydelnesse is })e develis panter, to tempte men
to synne; and lyven in devout preieris and resonable and^
abstynence of mete, and namely of bote drynkis and myjtty,
' dele and.
" The treatise seems to have originally ended at this point.
EXEGETICAL AND DIDACTIC.
20I
and visite here pore nei3eboris }>at ben bedrede, and cloj^e hem,
and herberwe hem, to gete remission of over moche likynge in
fleschly dedis ; and evere crie to God, wij) gret desir and good
hf, ]5at he graunte hem grace to kepe clenly ])is holy ordre, and
do verrey penaunce for here olde synnes, to ende in perfit
charite, and so evere have here verrey spouse, Jesus Crist, in
bhsse of hevene wi})0uten ende. Amen.
203
WFCLIF'S WORKS.
The qualifica-
tions which
laymen should
look for when
they undertake
to find priests.
XIV.
DE STIPENDIIS MINISTRORUM.
[This tract, with the Latin title as given above, is mentioned in Bale's
list of Wyclif's writings. The text is based on a careful transcript from
C. C. C. C. 296, which has had the benefit of a revision by Mr. W. Aldis
Wright, of Trinity College, Cambridge. The Dublin MS. C. III. 12, also
contains this tract, of the authenticity of which I entertain little doubt.]
HOU MEN SCHULLEN FYNDE PKESTIS.
pENKif) wisly, 56 men fiat fynden prestis, Jjat je don \\b
almes for Goddis love, and helpe of joure soulis, and helpe of
Cristene men, and not for pride of Jie world, to have hem
occupied in worldly office and vanyte, and J)ei criynge in
mennus eris. For jif je don, it is for worldly pride; for to
have a grate name of grete almes-doeris je lesen joure mede,
and money }>at 56 spenden J)us, and getten wrajjjje of God, as
Crist seij) opynly in fie gospel. And jif je fynden hem for
Goddis love, and helpe of 50ure soulis, and gostly helpe of
Cristene men, je schuUen fynde hem to lerne Goddis lawe,
to know hou }iei schulde serve God in holy lif, and techen
ojiere men Jje gospel, to save here soulis Jierbi. For Jiei neden
to have bokis of holy writt, as \e. bible and exponitouris on }ie
gospellis and pistelis, more Jian Graielis a and ojjere bokis of
song ; and ben more bounden to lerne holy writt, and preche
))e gospel, and Goddis hestis, and werkis of mercy, Jian to seie
matynes and masse and evensong bi Salisbury uss. And in
what place or werk Jjei plesen most houre God bi holy lif, and
stiren men to kepe Goddis hestis, in Jjat place and Jjat werk Jiei
profiten most to here maistris and alle Cristene men. And be
» Graiel, or Grayel, is a corrup-
tion of Graduale, the name given to
the collection of short passages,
chiefly taken from the Psalms, which
are sung at mass between the epistle
and the gospel, By a licence of
language each such separate passage
has come to be called a Gradual.
Compare Halliwell's Archaeol. Dic-
tionary, sub voce.
EXEGETICAL AND DIDACTIC
ao3
fes maistris )>at fynden prestis wel i-war, Jiat \A suffren not
hem to lyve in synne and ydelnesse and vanytee, and Jiat }>ei
meyntenen hem not J)erinne. For Jian jjei meyntenen Goddis
enemys in dispisynge of God, and so bicomen Goddis traitours
hemself ; namely, whanne Jiei knowen ))e opyn defaute of here
prestis, and may so scone amende hem, or ellis not fynde hem
forji. 5if t'si don not J>is, J>ei ben gilty and consentouris and
auctouris of here synnes. And loke \iX }>es maistris cherische
and meyntene here prestis in goode lif and trewe techynge and
lernynge of holy writt, ajenst Anticristis '■ clerkis and here cruel
censuris. And J)is schulde make Goddis prestis of holy lif and
trewe techynge encresse, and synne be dispisid and forsaken,
and vertues lovyd and hauntid, and goode Cristene peple drede
God and his lawe, and love hym before alle Jjingis, and ]jes
maistris to have moche })ank of God and alle his halwes, and
costen no more })an jjei don nowe, ne so moche, but lasse and
betre for bojje partis, and for Cristene and hejjene.
God forbede })at ^ ony Cristene man understonde, Jjat J^is here
synsynge a and criynge J)at men usen now '^ be \e beste servyce
of a prest, and most profitable to mannus soule. For Jesus
Crist and his apostlis useden it [not^], ne chargeden prestis
jjerto ; but Jjei preiden devoutly and stilleliche, in nyjttis and
hillis, and precheden ]je gospel opynly and frely, and dieden
J>erfore. For, as Austyn<= and Gregory witnessen, preire is
betre don bi compunction and wepy'nge and holy desir of rijt-
wisnesse, fan bi grete criynge and blowynge of mannus vols,
perfore seynt Gregory ordeynede fiat prestis schulden jeve
hem to prechynge of \t gospel, as Jie cronycle of Sistrenjie ^
telle)).
' supplied
^ corrected ; auncristis^ X.
conjecturally.
" incensing.
b Compare the description of the
* newe preiynge bi gret criynge and
hey song' in Tract XVIII of this
volume.
" The passage in St. Augustine
refen-ed to is perhaps the Enarratio
in Ps. xxxvii. § 14. That quoted
from St. Gregory may be the fol-
lowing passage in lib. xxii. of the
^ corrected ; ]>an, X.
Moralia, § 43 : ' Aeternam . . vitam
si ore petimus, nee tamen corde
desideramus, clamantes tacemus.
Si vero desideramus ex corde, etiam
cum ore conticescimus, tacentes
clamamus.'
•i ' SistrenJ/e ' must mean Cistren-
sis, i.e. Ranulf Higden; but I have
not been able to discover the pas-
sage here cited in the Polychronkon.
The new sys-
tem of loud
intoning is not
tile best way
of serving God
or benefiting
our neiijlitiour.
204
WFCLIFS WORKS.
XV.
A SCHORT REULE OF LIP.
[Bale does not appear to have known of this interesting tract, the only
known copy of which was in the MS. C. C. C. C. 296, vmtil I found a
second (Laud 174) among the Laudian MSS. in the Bodleian Library.
Though it is destitute of external evidence, except such as it may be sup-
posed to derive from its presence in the Corpus volume, the character of
the style and composition dispose me to consider it authentic. It has been
printed by the Religious Tract Society, in the work entitled British Re-
formers ; Dr. Vaughan also reprinted the greater part of it in his ' Tracts
and Treatises of WycMe.' The text is based on the MS. Laud 1 74.]
A SCHOBT EBULE OP LIP POB, ICH MAN IN GENERAL, AND POR
PEESTIS AND LOEDIS AND LABOEEEIS IN SPECIAL, HOW ICH
MAN SCHAL BE SAVYD IN HIS DEGEE, IP HE WILE HTM
SILF.
FiEST, -whanne J>ou risist or fulli wakist, Jjenk on ]>e goodnesse
of God ; ffor his owne goodnesse and non o]>er nede he made
al ))ing of nou5t, bojie angels^ and men, and alle o])er creatures
good in her kynde. pe seconde tyme {lenk on \t gret passion
and wilful dejj }>at Crist suffrid for man-kynde. Whan no man
mijt make satisfaccion for })e gilt of Adam and Eve, and ojier
moo, ne non angel owe ne myjt make asej) Jierfor, ))an Crist
of his endeles charite sufferid so gret passioun and peynful dej),
)>at no creature myjt suffre soo myche. And jjenk ))e J>rid tyme,
how God ha]j savyd Jjc fro dee]j and o))er miscevis, and suffrid
many jjousyndis to be lost }>at nijt, sum in watir, sume in fier,
sume bi sodeyn deeji, and sume to be dampnyd wijjouten ende.
And for jjeise goodnessis and mercies jjanke ])i God wi]) al J>in
hert, and preye hym to jive \e grace to spende, in Jiat day and
' corrected ; angles, FF.
EXEGETICAL AND DIDACTIC.
205
evermore, alle ))e mijtis of \\ soule, as mynde, reson, witt and
wille, and alle J)e mijtis of \\ bodi, as strengjje, bewte, and }>i five
wittis, in his servise and his worschipe ; and in no fiing forfete
a3enis his comaundementis, but redi ^ to performe werkis of
merci, and to jive good ensample of holi lif, bofie in word and
in dede, to alle men aboute ])e.
Loke afterward Jjat Jiou be wel ocupied, and in no time ydul
for temptacion. Take meete and drinke ^ in mesure, ne to
costli ne to licorouse, and be not to corious Jjeraboute, but
such as God sendij>, wij) treuj) take it, in such mesure })at Jiou
be freischer in mynde and wittis to serve God, and algatis Jiank
hym of his jift. Over }iis loke ))0u do rijt and equite to alle
men, \>o\t to sovereynys, peris, sogetis, or servantis; and stire
alle men to love treuJ) and merci, and over jies charite; and
sufifre no man be at discencion, but acorde hem if Jjou maist on
any good maner. Also most of alle Jjinges drede God and his
wrajje, and most of all })ingis love God and his lawe and his
worchip ; and aske not principalli worldly mede, but in all ))in
herte desire Jie blisse of hevene, up merci of God and ])in owne
goodnesse of lijf. And )>enk myche of Jie dredful dome and
peynes of helle, to kepe \t oujt of synne, and on J)e endles
gret joies of hevene, to kepe \% in vertuous lif and J>ou up \\
kunnyng teche ojier \t same doyng. And in J)e ende of );e
day fienk where Jjou hast afendyd God, and how myche and
howe often, and fierfor have entere sorwe, and amende it wil
])0u may; and J^enk how manye God hajj suffrid periche J)at
day manye weyes, and summe to be dampnyd wijjouten ende,
and how graciousli he ha); savyd Jie, not for }>i desert, but for
his owne merci and godnesse. And jjerfor Jjank hym wij> al
J)in hert, and preye hym of grace to duelle and ende in his
trewe service and veri charite, and to teche ojier men Jjc same
doyng.
If ))0U be a prest, and nameli a curate, lyve J)Ou holili, passyng
ojier in holy preyere and holy deseir and Jienkyng, in holy
spekyng counselyng and trewe techyng, and ever that Goodis
hestis and his gospel be in }ii mouJ>, and evere dispice synne,
to drawe men Jierfro. And ))at ))i dedis ben so rijtful, ))at no
' corrected ; red, FF, ^ corrected ; dringe, FF.
3o6
WrCLIF'S WORKS.
man schal blame hem wij) reson, but ))in opyn dedis be a trewe
book to alle sogettis and lewid men, to serve God and do his
hestis Jjerbi. Ffor ensample of good ^, and opyn and lastyng,
sterrij) rude men more jjan trewe prechyng bi nakid word.
And waste not \\ goodis in gret festis of riche men, but lyve
a mene life of pore mennys almes and godis, boJ;e in mete and
drynk^ and clojies; and }ie remenand jive treuli to pore men
Jiat have noujt of Jier owne, and may not labore for febulnesse
or sekenesse, and Jian jjou shalt be a trewe prest bojje to God
and man.
If ))0U be a lord, loke )jou lyve a rijtful lif in fiin owne per-
sone, boJ>e anentis God and man, keping J^e hestis of God,
doyng \e. werkis of mercy, reuling wel }>i five wittis, and doyng
reson and equite and good conscience to alle men. pe seconde
tyme, governe wel {li wif, \\ childryn, and J)i homely meyne in
Goddis lawe, and suffre no synne among hem, neyj^er in word
ne in dede, up J>i myjt, J>at Jiei may be ensample of holynesse
and rijtwisnesse to alle ojjer. For ]jou schalt be dampnyd for
here yvel lijf and ])in yvel suffrance, but if ])0u amende it up
\i myjt. pe Jjride tyme, governe wel }>i tenantis, and mayn-
teyne hem in rijt and reson, and be merciful to hem in })er
rentys and worldly mercimentis, and suffere not J>i officeris to
do hem wrong ne extorcions, and chastice in good manere
hem Jjat ben rebel ajens Goddis hestis and vertuous lyvyng,
mor fian for rebelte agens ])in owne cause or persone. And
holde wiJ) Goddis cause, and love, rewarde, preyse, and cheriche
Jie trewe and vertuous of lif, more Jjan if Jjei don only J>in owne
profijt and worschip ; and maynteyne trewli, up J)i kunnyng and
mijt', Goddis lawe and trewe prechours J)er-of, and Goddis
servantis in rest and pes, for bi j)is reson Jiou boldest })i lord-
chip of God. And if )>ou faylest of )>is, }>ou forfetist agens
God in al ))i lordchip, in bodi and sowle ; principalli if \ou
maynteynest Anticristis disciplis in her erroures ajens Cristis
lif and his techyng, for blyndnesse and covetise and worldli
frencipp, and helpist to slaundere and pursue trewe men, J)at
techen Cristes gospel and his lif. And warne ))e pepul of here
good lif, X.
^ corrected ; dryng, FP'. " So in X ; myth, FF.
EXEGETICAL AND DIDACTIC.
307
grete synes, and of fals prestis and ypocritis ]jat disceyvyn
Cristen men, in fei)j and virtuous lif, and worldli goodes also.
If ))0u be a laborer, lyve in mekenesse, and trewly and wyl-
fully do ]ji labour ; ))at if ])i lord or ])i mayster be an hejien man,
Jjat by })i mekenesse and wilful and trewe servise, he have not
to gruche ajens J)e, ne sclandere \\ God ne Cristendom ^ And
serve not to Cristen lordis wij) gruchyng, ne onli in here pre-
sens, but trewli and wilfuUi in here absens, not only for worldly
drede ne worldly reward, but for drede of God and good con-
science, and for rewarde in hevene. For Jiat God J^at puttij)
jie in suche service whot what stat is best for |)e, and wile
rewarde Jie more J^an alle er];eh lordis may, if jjou dost it trewli
and wilfulli for his ordinaunce. And in alle jjingis bewar of
grucchyng a3ens God and his visitacion, in gret labour and
long ', and gret sikenesse, and oJ>er adversities, and bewar of
wraj^e, of cursyng and waryying, or banning, of man or of best.
And ever kepe pacience and mekenesse and charite, bofie to
God and man. And J)us eche man ^ in ))es fire statis owi); to
lyve, to save hym silf and help o))er ; and Jius schulde good lif,
rest, pees, and charite be among Cristen men, and Jjei be savyd,
and he|)en men sone convertid, and God magnified gretly in
alle nacionys and sectis, J^at now dispisen hym and his lawe,
for Jje wikkid lyvyng of fals Cristen men *>.
At l>e day of doom Crist chal seye to t>at waryed companie J)at on his
lift bond schal be, for Jjei did not fe werkis of mercy, — ' Wende je for-
waryed wrechis, awey fro me, into j^e everelastyng fier of helle, ordeyned
to ]je devel and alle his angelis. pere schal be weping and gnashyng of
te}>, as 36 Jjat ben hatid of God and al his halewys.' And whan t>e for-
cursid schal see fat J)ei hus ben dampnyd, and knowyn ];er is no helpe ne
mersy to fynde, J^an may >ei seye fe wordes of Job — wi]) sysyng ful sore ;
t>at day mot periche tat I was born onne, and J;at earful nijt [)at I was
conceyvyd onne ; Jiat ne I hadde be fed in my modir wombe. Wher-to, my
' So in X ; FF om. in gret labour,
eche man.
» ' Cristendom,' like Cris/en/hiim
in German, means Christianity, not
Christendom.
•> At this point the tract ends in
the Cambridge MS. ; nor does there
appear to be any real connection
' So in X ; FF om. and i>us
between the subject of the addi-
tional paragraph found in Laud 1 74,
and that of the rest of the tract;
I have accordingly printed it in
smaller type, as of doubtful authen-
ticity.
Job iii. 3.
3o8
WYCLIF'S WORKS.
Jer. iL 26,
modir, settist |>ou me on J)i knees, and weysche me, and rokkid me, and
fed me on H brest ? Alas hat wyle ! so myche swynk sche looste, ])at nor-
chyd a brond to duelle in helle fier! For requiem l)at preslis synggyn,
ne non ojjer ])yng, schal helpe fem in her gret woo fat dyen in dedly synne.
For in hem God hadde non rest Je wyle J^ei lyvedyn here in synne, and
Jierfor schal fei never have rest fe wile God is in hevene. And as ]jei
[fotmden] ' non ende of synne ])e wyle Jiei lyveden here, Jerfor schal Jei
never fynde ende of here peyne l^ere. Seynt Bernard beri); witnesse fer-to,
))ere he ]ius seij), fat synne fat wij) penance is not here fordon, or wif
sorwe of herte haf not here amendid it, wifouten doute he schal periche
wifouten ende". Ffor sofly to fe ri3twisdomous man it fallif, J at
fei ben never wifowtyn peyne whan fei been dede, fat here synne wolde
never leve fe while fe lyveden here. And (lerfor Jeremie self, — ri3t as
a feef is confondid whan he is takyn, so schal be confondid fe hous of
synful men. Alas I what schame and repref schal be whan fe Kyng of
kynggis schal sitte wif al hys meyne of seyntis, and schal blame synful
man, brynggyng in his nekke f e fardel of his wickidnesse in sijt of al >e
world I And ferfor, brejieryn, leve we synne, and serve we God f e Fadir
of our Lord Jesus Crist and oure Savyour, to whom be glorie, joie, worchip,
and honor, unto world of worldis wif outen ende. Amen.
' supplied conjecturally.
" St. Bernard says {Be Conver-
stone, cap. iv.) ' Poenitentiam agere,
remedium doloris est; . . . quisquis
ante obitum carnis non redierit ad
se-ipsum, in se-ipso maneat necesse
est in aeternum.' But I doubt whe-
ther this be the precise passage
referred to.
WYCLIF.
PART II.
CONTROVERSIAL WORKS.
WOEKS. VOL. HI.
CONTROVERSIAL TRACTS.
211
XVI.
[SIMONISTS AND APOSTATES.]
[Of this tract, in English, there is only one known MS., that at New
College, Oxford, (Q in the present edition). But there is a Latin version of
it among the Wyclif MSS. at Vienna, — a fact which forms the principal
ground for ascribing it to our author. Its position in the New College MS.,
between the ' Letter to Urban,' and the ' Letter on the Love of God,' —
pieces of undoubted authenticity, — is also pretty good proof that the com-
piler of that MS. considered it to be from the hand of Wyclif There is no
sure indication of date ; but from the absence of allusion to certain favourite
topics of the reformer's last years, such as the doctrine of the Eucharist and
the papal schism, I am inclined to infer that it is ti comparatively -early
production. This tract is No. 56 in Shirley's Catalogtte.']
pER ben two maner of heretikis of whiche Englond schuld
be purgid, and symonieris ben ))e first. And alle siche ben
symonieris ])at occupien bi symonye Ipe patrimonye of Crist, —
be ]>ei popis, be J^ei bischopis, curatis, or provendereris. And
lite prestis or none ben clene of })is symonye. For to spek
generali of fiis synne of symonye, it is unleful chaffaringe wiji
spiritual goodis ; and so bojje partis ben bleckid wi]? ))is synne.
3if freris sellen her prechyng, her preying, and her schryvyng,
])e symonye is )je worse in siche ypocritis. If |jes possessioners
bien hem ])us rentis, and propringe of chirchis, wij> oJ>ere privy-
legies, Jjei ben opyn heretekis to harm of J>e Chirche. And ))us
jif seculer prestis, o))er more or lesse, bien her dignytees, to be
greet in ]>e worlde, and leven Jje servise of God and profit to his
Chirche, ]>ei ben opyn heretikis, and oJ>ere Jjat mayntenen hem.
pe seconde heretikis in ]>e Chirche ben apostataas ', and ben
' corrected ; apostaas, Q.
P 2
212
WFCLIF'S WORKS.
alle siche jjat gon abac in Cristis ordre, for ))ei trowen not
fully ]>at Crist was most pore man ». And mony degrees of ))e
Chirche ben bleckid wi]) J>is heresie ; as alle men ))at coveiten
more siche statis for worschip of ))e world, or richesse }>erof,
])an for worschip of Crist and profit of his Chirche, and for
medeful lif to sue Crist in povert. Alle siche rotid in J)is ben
apostataas ; and jif ))ei mayntenen ]>is errour ajens Goddis lawe,
\ti ben perelous heretikis to harm of Cristis Chirche. And
siche wolen depart men fro God and hevenlie jiftis, and dis-
troye rewmes by synne and discenciouns. And herfore alle
Cristen men schulden fle J)is perel. And J)us hap God meved
men now to spek of heretikis more ))an Jjei diden bifore, to
discryve hem bi Goddis lawe. For certis holy Chirche schal
never be wijjoute debate, J)e while siche heretikis ben so Jiick
sowun. And siche men ben heretikis jiat ben ajenns Goddis
lawe, or in word or in lif, alle jif Jjei holden wi)) mannus lawe ;
and jugement of prelatis makiji not siche heretikis, but Jie fend
and synful lif, Jiat partis hem from Goddis lawe. And ■J)evis
in ))e Chirche, moost heretikis of alle, wolen clepe trewe men
heretikis, and imable her witnesse ; as a })ef in a derknesse
biddij) a trewe man stonde, for he wold J)at no man spak ajenns
him. And heere we schulden leeve mannus lawe and jugement
of \t world, and holde hool Goddis lawe, and mak it cure juge.
And men weren traytours to God jif ))ei hidden \\s sentence ;
si]j opyn werkis of heretikis crien hem to j>e Chirche. And
armis of men J^at tellen }>is schulden be on two maners; \t\
schulden knowe Goddis lawe, and so bi werkis knowe heretikis,
and arme hemsilf wi]> patiense, and above wi]j charite, and putte
hem to perel of dej> for distroying of \\s synne. ' Fac quod in
te est, et sic perficis illud; propheta dicente, Zelus domus tue
comedit me.'
" This looks as if Wyclif, supposing teenth century, concerning the abso-
him to be the author, had adopted lute poverty of Christ. See Mil-
the notion of the spiritual Francis- man's Latin Cbristiaaily, vol. vii.
cans, so much debated in the four- ch. 6.
CONTROVERSIAL TRACTS.
213
XVI I.
[CHURCH TEMPORALITIES.]
[This tract, which ha snever before Been printed, is entered in Bale's list
(the identity being proved by the recurrence of — substantially — the same
initial words), under two different tillfes, ' Cogendos sacerdotes ad honesta-
tem,' and ' De Civili Dominic' Lewis, in his list of Wyclif s works, enters
the same tract ibree times over; see Nos. 57, 115, and 145. For the
reasons assigned in the note on p. 218, I think it probable that it was
composed about the year 1378. There are two known MSS., — one at
C. C. C. Cambridge, the other at Dublin; the present text is founded on
the former.]
FfOB pHE SKIELIS LOEDIS SCHtTLDEN CONSTEEYNB CEEELIS TO
LTVE IN MEKENESSE, WILFUL POVERT, AND DISCRETE
PBNAUNCE AUD GOSTLY TKAVEILE.
Optn techynge and Goddis lawe, old and newe, opyn en-
saumple of Cristis lif and his glorious apostlis, and love of God,
drede of peynes and Goddis curs, and hope of grete reward in
]je blisse of hevene schulde stire alle prestis and religious to
lyve in gret mekenesse and wilful povert of jie gospel and
discrete penaunce, and traveile to stoppe pride, coveitise, and
fleischly lustis, and ydilnesse of worldly men, and renne faste to
hevene bi rijt weie of Goddis comaundementis, and to forsake
trist in weljje of }>is fals world, and alle manere falsenesse ))erof ;
for ]>e ende of ))is false worldly lif is bitter de^ and stronge
peynes of helle in body and soule wijiouten ende.
pre jjingis schulden meve lordis to compelle clerkis to J)is
holy lif of Crist and his apostlis. pe firste is drede of Goddis
curs and peynes,, in ])is world, in purgatorie, and helle; and
desirynge of Goddis blissynge, and pees, and prosperite of
Priests and
monks should
of themselves
lead a holy
and self-deny-
ine life in
Cnrlstian
poverty,
to which, if
necessary,
secular lords
ought, for
three reasons,
to compel
them.
214
WrCLIF'S WORKS.
First reason :
because power
to punish tlie
evU and reward
the good is
committed to
them by God.
Rom.- i. 32.
rewmes. pe secunde is wynnynge of holy lif, bo])e of clerkis,
lordis, and comyns. pe )>ridde is strengjiinge of rewmes, and
distroiynge of synnes in eche staat, and ))e Chirche. First,
kyngis and lordis schulden wite J>at ]jei ben mynystris and
vikeris of God, to venge synne and ponysche mysdoeris, and
preise goode doeris, as Petir and Poul techen. And herefore
techij) Seynt Ysidre in }>e lawe of \t Chirche », ]>at ])is is
office of kyngis and lordis, bi drede and bodely rigor [to] '
constreyne men to holde Goddis lawe, whanne )>ei wolen not bi
prechynge of prestis ; and God schal axe rekenynge of worldly
lordis, where holy Chirche encrese bi here governaile. panne,
si|) prestis leven mekenesse, and taken worldly pride and host,
and forsaken wilful povert of \e gospel, and taken worldly
lordischipis bi ypocrisie of veyn preieris, wij> brennynge
coveitise, wrongis, extorsions, and sillynge of sacramentis, and
leven discret penaunce and gostly traveile, and lyven in
glotonye, wastynge pore mennys goodis, and in ydelnesse and
vanyte of ))is world, lordis ben in dette to- amende ]jes synnes.
For ellis ]>ei loven not God, for Jiei' don not execucion of
Goddis hestis, and venge not wrong dispit of God; but fiei
venge wrongis don to hemself, and loken jiat here owene
comaundementis ben kept up grete peyne. Also Poul seij), Jiat
not only men doynge synne ben worjji of de)), but also )>ei ]>at
consenten to hem. pan, sijj lordis may amende )ies grete
synnes of pride, coveitise, and extorsions, and symonye of
clerkis, J>ei ben dampnable wi]> J>e synneris but jif Jiei don ; and
]>an Jjei ben cursed of God for brekynge of his hestis, and for
J)ei loven not Jesus Crist. And grete vengaunce come]) for
meyntenynge of synne, and brekynge of Goddis hestis, as
Goddis lawe schewif> in many placis. And sij> adversities and
werris comen forsynnys regnynge Jiat ben not amendid, lordis
schulden have neifer prosperite ne pees til f>es synnes ben
amendid. For no man wijistondynge J>us Goddis lawe, schal
have pees. For lordis han here lordischipis bi God to distroie
' supplied.
" There- is a passage to this effect
in the Decrelum of Gratian (Pars II,
Causa 23), quoted from S. Austin :
but I cannot discover any dictum
of Isidore on the subject.
CONTR 0 VERS I A L TRA CTS.
215
synne, and meyntene rijtwisnesse and holy lif ; fianne, jif \t\
paien not to God ))is rente, wite }>ei wel God mot ponysche
hem, as he techij) in his lawe. And certis, jif lordis don wel
fiis office, J>ei schullen sikerly come to }/e blisse of hevene.
Cap. II.
pe secunde profit is wynnynge of holy lif on eche side. For
nowe prelatis and grete religious possessioners ben so occupied
aboute worldly lordischipis and plea and bysinesse in herte,
fiat Jiei may not be in devocion of preiynge, and Jioujt of
hevenely Jjingis, and of here owene synnys and ojjere mennys,
and studie and prechynge of J>e gospel, and visitynge and con-
fortynge of pore men in here diocisis and lordischipis. And
f)0 goodis Jjat ben overe here owene sustenaunce and neces-
saries, ))at schulde be departid among pore men most nedi,
ben now wastid in festis of lordis and riche men, in festis and
robis and jiftis of men of lawe, in alle contrees where here
lordischipis ben, and in riche clerkis of ))e Chauncerie, of ]?e
Comyn Benche and Kyngis Benche, and in jje Checher ^, and
of justicis and schereves and stiwardis and bailifis, Jiat litil or
noujt comej) to hem, or here chirchis and coventis, but name of
J>e world, and Jjoujt and bisynesse and care and sorowe. And
for drede of losse of ))es temporaltees, ))ei doren not reprove
synne of lordis and myjtty men, ne frely dampne coveitise in
worldly men, ne in meyntenynge of fals plee; for fei ben
opynly smytted in alle Jies synnys, and many moo. And ])us is
trewe techynge of Goddis lawe, and ensaumple of holy lif, wi})-
drawen fro lordis and comyns for ))es worldly lordischipis of
clerkis, and symonye, pride, extorsions, and alle manere synne
and meyntenynge of synne is broujt in.
And jit Jiei have parische chirchis aproprid to worldly riche
bischopis and abbotis fat ' han many jjousand mark more jjan
' corrected ; J)a«, X.
" The three courts, — of the Com-
mon Bench (or Common Pleas), of
the Exchequer, and of the King's
Bench, — were, as is well known,
finally established as separate tri-
bunals on the ruips of the Aula
Regia by Edward I, who abolished
the office of Chief Justiciary, and
transferred much of his jurisdiction
to the Court of Chancery, the au-
thority of which thenceforth rapidly
increased.
Second reason :
because the
result would
be increased
holiness of life
on both sides.
Mischiefs
caused by
wealth and
Evils of the
system of
impropriating^
parochial
tithes to
bishops and
abbots.
3l6
WFCLIF'S WORKS.
Third reason :
because the
wealth and
temporal power
thus taken
from the
Church, would,
if distributed
among laymen,
greatly
stren^hen
the kingdom.
ynowe. And })is appropringe is geten bi fals suggestion maad
to Anticrist, be lesyngis maade to lordis, and coveitise and
symonye, and wastynge of pore mennis goodis. And jit jjei
don not J>e office of curatis, neiper in techynge, ne prechynge,
ne jevynge of sacramentis, ne resceyvynge of pore men in ))e
parische ; but setten j)ere an ydiot for viker or parische prest,
|)3t kan not and may not do ])e office of a good curat, and jit Jie
pore parische fyndi]) hym. And no tonge may telle in fiis
world what synne and' wrong come]> herby. For, as Robert
Grosted sei)>, whanne apropriacion of parische chirchis is made
to siche religious, of alle evelis ]>at comej) bi weiward curatis is
maad a perpetuacion. And ))us \ti han worldly lordischipis,
and reulen not {le peple ne meyntene ))e lond as lordis. And
whanne care of soulis and dymes and offrjTigys ', and governe
not ))e peple in techynge and prechynge and sacramentis, as
curatis, and' han richessis and tresour more ]>an eny worldly
man, and traveilen not ]>erfore as marohauntis and laboreris.
And, as Bernard sei]>*, l>ei taken Jje wynnynge and giftis of eche
degre in Jie CHirche, and traveilen not jjerfore. And Jjerfore }>ei
shulden be where is noon ordre, but everelastynge errour and
peyne. pis covetise, symonye, and moo synnys, schulden goo
awey fro clerkis jif \t\ hadden no seculer lordischipis ; and
holy lif and povert schulde turne to hem, and newe techynge
and good ensaxunple to alle manere men.
Cap. III..
pe Jjridde profit is stablynge of rewmes and distriynge of
synnys. For parische chirchis approprid Jius schulden frely be
joven to clerkis able of kunnynge and lif, and trewe techynge
in word and dede. And Jjanne schulde ))e clergie be strengere,
and peple of betre lif. And seculer lordischipis, ))at clerkis han
ful falsly ajenst Goddis lawe, and spende hems so wickedly,
schulden be joven wisly bi J)e kyng and witii lordis to pore
' text of X corrupt.
" The reference is perhaps to a
passage in a sennon by St. Bernard
on the conversion of St. Paul {Opera,
I, 956, ed. Paris, 1690), where he
says, speaking of bad priests, ' Nunc
autem dati sunt sacri gradus in oc-
casionem turpis lucri, et quaestum
aestimant pietatem.'
CONTROVERSIAL TRACTS.
217
gentilmen, Jjat wolden justli governe \e peple, and meyntene Jie
lond ajenst enemyes ; and l^an myjte oure lond be strengere by
many Jiousand men of armes J>an it is now, wijiouten ony newe
cost of lordis, or taliage of jje pore comyns, [and] ^ be dis-
chargid of gret hevy rente, and wickid customes broujt up bi
coveitouse clerkis, and of many talliagis and extorsions, bi whiche
})ei ben now cruely pillid and robbid. And fius bi restorynge
of lordischipis to seculer men, as Jiei duwe bi holi writt, and bi
bryngynge of clerkis to mekenesse and wilful povert and bisy
gostly traveile, as lyveden^ Crist and his apostlis, schulden synne
be distried in ech degree of ))e Chirche, and holy lif broujt in,
and seculer lordis moche strengjjid, and Jje pore comyns
relevyd, and good governaile, boj^e gostly and worldly, come
ajen, and ri3twisnesse and treuj>e, and reste and pees and
charite. And hereto schulde ech Cristene man helpe, bi al his
wille, herte, kunnynge, and powere.
And jif worldly clerkis of \t Chaunserie or Chekir seyn Jiat
J)e kyng and lordis may not })us amende ))e clergie, and turnen
here temporaltees into seculer mennis hondis, for drede of curs,
seie \a.t jiei blaberen moche of Anticristis curs and his clerkis,
and magnyfien Jiat for here owene pride and coveitise, but jjei
speken not of curs of God, ])at oure lordis rennen inne, for ))ei
meyntenen not Cristis ordynaunce in fie clergie. And to
Luciferis clerkis, Jjat it is al on to blabere Jiat oure lordis may
not take a3en fe temporaltees fro Anticristis clerkis, and to
blabere jjat oure lordis may not holde and meyntene Goddis
hestis and Cristis owene ordynaunce. Be )>es worldly clerkis
war, jjat ))ei conseilen not oure lordis to renne inne to Goddis
curse, to meyntene heije prelatis and religious, ajenst staat of
apostlis and here owene profession, for gold, robis, and fees,
})at f ei taken of Anticristis clerkis. But wite lordis wel, Jjouj
alle clerkis in erj^e cursen hem, for as moche as Jjei traveilen
wi}> clene conscience to brynge clerkis to })is holy lif, ensaumplid
and comaundid of Crist, and to restore seculer lordischipis to
seculer men as Jjei schulden bi Goddis lawe, — jjat God and alle
angelis and seyntis bHsse hem for ))is rijtwisnesse ; and ])anne
Ban and ex-
communication
should be
defied.
' supplied.
2l8
Invocation.
WFCLIF'S WORKS.
mannis curs harme]> noj/ing, ne enterditynge, ne ony sensuris
])at Sathanas may feyne *.
Almyjty God, stire oure clerkis, oure lordis, and oure comyns,
to meyntene J>e rijtful ordynaunce )jat Jesus Crist maade for
clerkis, and to drede curs of God, and not curs of Anticrist,
and to desire spedly J^e honour of God and blisse of hevene,
more jjan here owene honour and worldly joie.
" This bold declaration seems to
refer to the attempt of Gregory XI
in 1377 to procure a formal con-
demnation in England of nineteen
conclusions attributed to Wyclif,
several among which (particularly
the sixth, seventh, seventeenth, and
eighteenth), embody opinions simi-
lar to those propounded in the pre-
sent tract. See Lewis' ' Life of
Wyclif,' p. 46. For instance, the
ninth conclusion ran thus : ' Si Deus
est, domini temporales possunt legi-
time ac meritorie auferre bona for-
tune ab ecclesia delinquente.' And
with regard to the efficacy of church
' curses,' or excommunications, the
ninth conclusion maintained, — ' Non
est possibile hominem excommuni-
cari ad sui dampnum, nisi excom-
municetur primo et principaliter a
se ipso.' 'The four following con-
clusions are all in the same strain.
CONTROVERSIAL TRACTS.
219
XVIII.
DE PRECATIONIBUS SACRIS.
[This tract, never before printed, is found in Bale's list under the title
' De precationibus sacris.' It is contained in the Corpus volume, and in
two MSS. at Dublin. I do not see that any reasonable doubt can be enter-
tained of its authenticity. There is no means of fixing the date of com-
position exactly ; but the absence, in a tract of this length, of all reference
to either of those topics which were of gravest interest to Wyclif in his last
years, the papal schism and the doctrine of the Eucharist, inclines me to
place it in or before 1379. The text is based on C. C. C. C. 296.]
How PREIERE OF GOOD MEN HELPlJj MOCHE, AND PRBIEEB OF
SYNFUL MEN DISPLESIJJ GOD, AJSTD HAEMEJ) HEMSILF AND
0))ERE MEN.
OuEB Lord Jesus Crist techif) us to preie evermore, for alle
nedful ))ingis bojje to body and soule. For in fe gospel of
Seynt Luk, Crist seij) Jiat it is nede to preie evermore, and
Seynt Poul biddijj Cristene men preie wijioute cessynge, or
lettynge. And Jiis is understonden of preiere of charite, and
not of preiere of mannis voys, as Seynt Austyn declaril) wel*;
for ellis myjtte no man fulfille J)is heste, to preie evermore.
For as longe as a man lyvejj just lif, kepynge Goddis hestis
and charite, so longe he preieji vs^el whatevere he do""; and
whoevere lyve]> beste, he preie}) best. Also Seynt Jame seiJ),
fiat Jie besy and lastynge preiere of a rijtful man is moche worjii.
And ]jer while Moyses was in \e Mount, and held up his hondis,
and preiden for his folk, his folk hadden victorie of here
enemys; and whanne he cessed to preie Jjus, his peple was
» See the very beautiful passage
here referred to in St. Augustine's
EtiLirratio in Ps, xxxvii. § 14.
' He prayeth well who loveth well
Both man and bird and beast.'
Coleridge's AncieiU Mariner.
The efficacy
of prayer,
James v. 16.
220
Is. xxxviiL 8.
if made in the
name of Christ
and for spi-
ritual good.
WrCLIF'S WORKS.
overcomen, as ))e secunde book of Holy Writt techijj. 5if
prestis dwelli]> in Jje hill of hey gosdy lif, and aspien disceitis
of \t fende, and schewen hem to ]je peple bi trewe prechynge^
and holden up here hondis, fiat is, opyn goode werkis, and
lasten in hem, and preien bi brennynge desir to performe rijt-
wisnesse of Goddis lawe and ordynaunce, Cristene peple schal
have victorie of ))e fende of helle and cursed aynne, and- fan
schal reste and pees and charite dwelle amonge hem. And
jif prestis cessen of Jiis holy lif and good ensaumple, and f>is
desir of rijtwisnesse, Cristene peple schal moche be overcome
bi synne, and have pestilence and werris and woo ynouj, and,
but 3if God helpe, Jie more endeles woo in helle. Also kyng
Ezechie bi holy preiere and wepynge and sorowe gat remission
of his synnys, and fiftene jeer of his lif; and Jie sonne wente
abac, or turnede ' ajen, ten lynes in ])e orologie, as Ysaies book
witnessij>. Also [jc sonne and \t mone stonden stille al day,
to jeve lijt to pursue Goddis enemyes, willynge to quenche
Goddis name, his lawe, and his peple, bi J>e holy preiere of ]?e
noble duk Josue.
perfore seij) Crist to his disciplis, — Jif je axen my Fadir ony
))ing in my name he schal jeve it to jow. But we axen in ))e
name of Jesus whanne we axen ])ing nedeful or profitable for
savj'nge of mennis soulis, so jiat we axen J)is devoutly, of gret
desir, and wittily, or mekely and lastyngly, bi saad fei|j, rijtful
hope, and lastynge charite. And whatevere we axen jjus, we
schullen have of \t Fadir of hevene. Also Crist sei]) J)US in Jje
gospel, 3if je, evele men, kunnynge jeve - goode ])ingis to joure
children, whiche goode J)ingis ben joven to 30W, how moclie
more schal joure fadir of hevene jeve a good spirit to men ])at
axen him. panne, si]j kynde techiji synful men to jeve goodis
to here children, how moche more wole Godde, auctor of good-
nesse and charite, jeve to his children j^at he loveji so moche
gostly goodis profitable to jie soule. perfore axe of God
hevenely goodis, as grace, wOle, witt, and myjt, to serve God
to his pleasaunce, — and not worldly catel, but in as moche as
it is nedeful to susteyne ])is hf in truj>e and service of J)i God.
' corrected ; tumende, X.
hmnynge }eve y.
corrected ; X has, ^eve evele msii
CONTROVERSIAL TRACTS.
aai
perfore Crist techi}) U6 jjat whatevere we preien and axen we
schulde bileve and truste wijjouten ony doute to have it, and it
schal be don us. And jif twei or )>re of jou consenten togedre
of ony J>ing on erjie ^at Jjei schulden axe, it schal be don to
hem.
perfore Crist taujte and eomaundid us to preie Jje Pater
Noster, Jiat is best and Hottest and most siker preiere of alle.
For ))at conteyne}) al nedful Jjing, and profitable for body and
soule, and noon error ne singularite ajenst Goddis wille ; and
Jesus Crist made it, and comaundid it .in schorte wordis, for
men schulden not ben hevy ne werie to seie it, ne combrid
to lerne it. And herfore Seynt blamej) men (jat leven Jiis
Pater-Noster, taujt and comaunded of God, and chesen sin-
guler preieris maade of synful men. And herbi it is opyn, ))at
holy men, dweUynge in charite to God and alle men lyvynge in
er})e, bo})e frendis and enemys, Cristene and hejiene, profiten
moche by devout preieres, but most bi holy lif, and brennynge
desir of rijtwisnesse.
Cap. II.
5ee now ."how wickid meimis preiere displesi}> God, and
harmej) hemself and fie peple. God himself seijj to evele men
)>at preien to hym in nede on J>is manere : ' I have clepid and
je han forsaken, and han dispisid alle my blamyngis, and I
schal liejie in joure perischynge, and schal scorne jou whanne
]>at jjing J)at je han dred schal come to 50W. panne jjei
schullen clepe, and I schal not here; ))ei schuUen rise here-
lyche, and |)ei schuUen not fynde me; for Jiei hatiden
disciplyne,' fat is, lernynge and chastisynge, ' and ))us res-
ceyveden not J^e drede of jje Lord. And jjei assentiden not
to my conseile, and depraveden and mysdemeden al my cor-
reccioun,' [lat is, reprovynge warnynge and chastisynge of
synne. And bi Jie prophete Ysaie God seij) Jius to wickide
men : ' 3e princes of Sodom, Jiere \q Lordis word ; \t peple
of Gomor, perseyve)) wij) heris ))e lawe of oure Lord God.
oure encence is abhomynacioun to me," I schal not sufifre
joure neomye %' Jjat is a principal feste, ' and Sabaoth and
a A mistake of the scribe for
' neomenye,' which is found in the
second Wycliffite version at this
place.
All right
prayer is en-
sampled in the
Pater Noster.
The prayers of
the wicked are
an abomination
to the Lord.
Prov. L 24.
223
WrCLIF'S WORKS.
Mai. ii. I.
Mai. ii. 13.
Ps. Ixvi. 18.
Ps. cix. 6.
Matt. XV. 9.
ojjere festis ; joure compaynes ben yvele ; my soule haj) hatid
pure festis of calendis and solempnyties ; \€\ ben made to me
hevy and noiful. And whanne [je ^] schulden holde for]j joure
hondis, I schal turne myn ei3en awey fro 50U ; and whanne je
schuUen make many preieris, I schal not here, for joure hondis
ben ful of blood,' jjat is, of wrong sleynge of men, or foule
synnes. Also God sei)) f>at ])e preiere of \zX man );at turnejj
awey his ere, J)at he here not ])e lawe, is abhominable or
cursed. Also God sei}) bi jje prophete Malache : ' And now
to 50U, prestis, is )>is comaundement, jif je wolen here. And
jif 56 wolen not putte on joure herte to jeve jou glorie to my
name, %\\ ^ \t Lord of compaynyes, or hostis, I schal sende into
30U nedynesse and schal curse to joure blyssyngis ; and I schal
curse to hem, for je han not seet \\% comaundement on oure ^
herte. Loo, I schal caste to jow Jje armie, and sprede abrood
upon 50ure face Jje ))0st, or dirt, of joure solempnyte.' Also
bi Jie same prophete sei]> God to prestis and mynistris of ))e
temple ; ' Woo is among jow, j^at schal sitte, and encence myn
auter wilfully and frely, wiJ>outen medef ' as who seij>, noon.
' pe Lord of companyes sei]), J^er is no wille to me among jow,
and I schal resceyve no jiftis of sacrifice of joure hond.' And
God seifi bi }>e same prophete to prestis, ' Je han coverid J>e
auter of })e Lord wi]) teris and wepynge and mornynge,' jjat is
of widewis and pore men Jiat [je] oppressen, and disceyven,
' so ))at I schal no more biholden to jje sacrifice, and I schal
not resceyve only pleasaunt J>ing of joure hond.' Perfore seij>
Davyd ; ' Jif I have biholden wickidnesse in myn herte, \t Lord
schal not here bi grace;' ))at is, ^if I wilfully and gladly do
wickidnesse. And God seis to ])e synful man, 'Whi tellist
fiou my rij)twisnesse, and takist my testament bi J>i mouj) ? '
And ])e Holy Gost seijj of Judas Scariot, ' His preiere be maad
into synne.' And oure Lord Jesus sei]), ' pis peple worschipij)
me wi]) lippis, but here herte is fere fro me. But Jiei techen
loris and maundementis of men, worschipen me wi])Outen
cause,' |)at is, siche men as techen and chargen mennis lawis
and tradicions and comaundementis, more jjan holy writt and
' not in X.
"^ a mistake for tetf
should be joi.rf.
CONTROVERSIAL TRACTS.
323
Goddis hestis, veynly and falsly worschipen God. Also Jesus
sei)) to wickid men ; ' What seie je to me, Lord, Lord, and don
not ))e Jiingis ))at I comaundede ? ' For Jesus sei}>, ' Woo to
jow, Scribis and Phariseis, ypocritis, \2X eten widewis houses,
preiynge longe preieris ; })erfore je schuUe take grettere juge-
ment.' And in Jje gospel of Seynt Jon is writen }!us : ' And je
witen J)at God heri|) not synful men, but jif ony man wor-
schipi}) God and doi}) his wille, God herij) hym.' And whanne
a prest seij> his masse out of good lif and charite, and maki))
J>e sacrament, he €i\\ and drynkif) his owen dampnacion, not
demynge wisly ]>e body of oure Lord, as Seynt Poul techij) in
holy writt. perfore Crisostom seij? on ])e gospel of Mathew * ;
As a ]jing may be \vi))0ute odour or savour, but odor may not
be wijjouten sum \\ng, so a good dede wijjouten preiere is
sumwhat, but preire wijjouten goode dede is noujt. And Seynt
Austyn sei|) on fie Sauter ; 3if l^ou passe mesure in mete and
drynk, and lyve in glotonye and dronkenesse, whatevere
heriyingis^ \\ tonge speke, ))i lif blaspheme)) God^. perfore
Seynt Poul seij). Many men knowlichen Jiat \€\ knowen God,
but ))orow3 here dedis \t\ denyen God. And Seynt Gregory
writtij) ))us in many bokis, A man seet in grevous synnys, Jier-
while he is overchargid wij) his owen, he do)) not awey ofer
mennis synnes. For it is knowen to alle men, j^at whanne he
))at dispise)i is sent iox\t to preie, ))e herte of him ))at is wor))i
is stired to more wra)>))e and vengaunce. So)ily it is writun, pe
sacrafies of wickide men ben abhominable to ))e Lord ; ))e vowis
of sacrifices of just men ben pleasaunt. For in \t dom of God
Almyjtty, it is not soujt what is 50ven, but of whom, perfore
it is written in holy writt; pe Lord biheld to Abel and to his
jiftis. Whanne Moyses schulde seie ))at ))e Lord tok reward to
jiftis, bisily he sette bifore )iat God biheld Abel ; of whiche )iing
it is schewed opynly ))at )3e offerere pleside not of jiftis, but
jiftis pleseden of ))e offerere or jevere. Forso))e \% heiste
' supplied conjecturally ; hereVpgis, X.
" .S. Joh. Chrysost. in cap. Matt,
vii. Homilia xviii.
'' S. Aug. Enarr. in Ps. cxlvi :
' Si modum natuiae dehitum immo-
deratione voracitatis excedas, et
vinolentia te ingurgites, quantas
libet laudes Dei lingua tua sonet,
vita blasphemat.'
234
wrCLIF'S WORKS.
Such prayers
are also con-
demned by the
canon law,
which forbids
to hear the
masses of
priests living
unchastely.
God approve]? not ))e jiftis of wickid men, ne biholdi)? in here
ofTryngis, ne schal have mercy of synnys in ))e multitude of
here sacrifices. Also fe Lord is fer fro wickide men, and he
schal graciously here Jje preieris of juste men. Al ])is seij)
Seynt Gregory in J>e popis lawe.
Cap. III.
Now see how strait is mannys lawe a3enst synful mennys
preiere. pe pope comaundi]) in his lawe, jiat no man here J>e
masse of }>at prest, whanne he whot wi))Outen doute J)at he ha])
a concubyne or lemman ; and J)is lawe is confermyd of ])e holy
Seyne under gret curs. Over fis sei}) ])e Pope Alisaundre a ;
We comaunden and bidden jjat no man heire }>at prestis masse,
whom he whot wifouten ony doute to have a lemman, or a
womman prively weddid. Wherof also ])e holy Seyne con-
fermede \\s lawe, and seif'i', Whatevere man of prestis, of
dekene, or sub-dekene ^, holde and wedde opynly a concubyne,
or forsaki}) not jif he have weddid here, aftir J)e statut of Seynt
Lionir J)e pope, or Pope Nychol, of chastite of clerkis,
we comaunden on Goddis halve, and bi auctorite of Petir
and Poul, and algatis ajen-seyn, ])at he synge no masse, and
rede ne gospel ne pistel at masse, and J)at he dwelle not in ])e
quere at dyvyn service, wij> hem \3X ben obeischaunt to ])at
constitucion of chastite.; and J)at he resceyve not part of ])e
chirche. Also Pope Gregory seij) ])US : 3if J'er ben ony prestis,
dekenys, or subdekenys, Jiat lyve in synne of fornycacioun,
on Goddis halve, and bi auctorite of Seynt Petre, we forbeden
hem \e entre of ,}>e Chirche til ])ei don penaunce and ben
amendid. But jif ony of hem have levere to dwelle in here
synne, none of jow presume or be hardy to here here office
or service, for here blessynge turne]) into cursynge, and here
preiere turne}) into synne ; as oure Lord witnessi}> bi Jje prophete
' corrected ; so-de!tene, X,
a Probably Pope Alexander II,
(1061-1073), who wrote a letter to
this effect to the Dalmatian church.
iJ By the ' holy Seyne ' seems to
be meant Gregory the Great, though
I have not discovered the passage
cited in his works. If he be meant,
the words ' or Pope Nychol ' must
be taken for an interpolation of the
writer, for the first pope of the name
of Nicholas flourished not earlier
than the ninth century.
WYCLIF.
CONTROVERSIAL TRACTS.
335
Malachie. I schal, seij) God, curse to joure blissingis. Sojjly
\€\ Jiat wolen not obeie to ))is most holsum precept rennen
into synne of ydolatrie, })at is, honourynge of false goddis,
witnessynge \s. holy prophete Samuel and Seynt Gregory.
It is synne of whicchis, of men out of Cristene byleve to not
be obedient ; and to wille not to assente and acorde is synne
of ydolatrie ».
Also it is written Jjere j)us ; 5if ony bishop, or prest, or
dekene, fro hennys for}) take any womman, or forsake here
not ■yS. he have taken ony, falle he fro his owen degre til he
come to satisfaccion, and dwelle he not in quere of men }>at
syngyn Goddis servyce, and take he not ony part of Jjingis of
\t Chirche. Also jif ony bischop consente, bi preiere or pris,
to fornycacion of prestis or dekenys in his parische, or jjat he
impugne|) not bi autorite sich synne don, be he suspendid of
his office, Jiat is disposid as \t. lawe sei}>. Also Austyn seij>,
fiat sojily no man do)) more harm in Jie Chirche ])an he fiat do])
weiwardly, and haf) name of ordre of holynesse or presthed.
For no man presume)) to reprove hym whanne he mysdof), and
])e synne is drawen gretly into ensaumple, whanne a synful
man is worschipid for reverence of ordre. And so ))at bischop
\z.i amendifi not synne of siche men, is more wor))i to be clepid
an ^ unchast hound ))an a bischop.
Nowe si)) lecherie makif) prestis unable to entre into holy
Chirche, and seie masse, and have part of tif>es and offringis,
and fiat men schullen not here her servyce, whanne here synne
is opyn, moche more schulde ))es peynes renne for grettere
synnys, as pride, envye, coveitise and glotonye, usure, ))efte of
Goddis word, and symonye, fiat passi)) alle of>ere synnes. For
fie grevousere synne is wor))i more peyne. For pride maki))
men forsake God, kyng of mekenesse, and take Lucifer to here
fals kyng, as God seifi in Holy Writt ; and envye and wra])fie
maki)) men forsake God of charite of mercy and pacience, and
bicome children of Bellial, as Goddis lawe, reson, and seyntis
' and in the MS.
» This is a translation of an entire canon of Gregory VII; see Decrelum,
Pars I, dist. 81, can. 15.
WOEKS. VOL. III. Q
But there are
other sins be-
sides incon-
tinence which
mar the prayers
of priests, such
as pride,
covetousness,
gluttony;
226
WFCLIF'S WORKS.
and simony,
which is almost
universal.
techen. Coveitise and usure maken men forsake God of
treujje and rijtwisnesse, and worschipen false goddis, as Seynt
Poul seij). Glotonye and dronkenesse makij> men to wor-
schipen false goddis, and forsake Almyjtty God in Trinyte,
)>at is God of mesure and reson. For Poul sei]>, ])at glotonys
maken here stynkynge bely her God. And jifte of Goddis
word, and evyl ensaumple to Cristene men, is worse J>an bodily
synne of Sodom, as Goddis lawe and Grosted witnessen ; as
Goddis word and mannis soule ben betre fan seed of mannis
body. And ]jus Jjefte and gostly lecherie of Sodom don curatis
and prestis, whanne jjei techen not trewely bi word and goode
ensaumple holy writt, as Jje wise clerk Grosted shewi|>. Man-
sleynge is not only bi dede of hondis, but also bi consent
and counseil and auctorite. And sij) prestis Jius consenten
to false werris, and many jiousand de))is, \ti ben cursed
manquelleris and irreguler, bi Goddis lawe and mannis, and
reson Jjerto.
Symonye is so gret heresie ))at alle synnes ben countid for
noujt in comparison ])erof, as ^e lawe seiJ) ; insomoche }>at ech
synful prest may seie masse, and make Jie sacrament, |)Ouj he
do it to his dampnynge ; outaken ^ a prest comynge to ))is
ordre bi symonye. panne si}) no man comej) to })is ordre or
benefice wijiouten symonye, almost man may drede of irre-
gularite, and privyng of beneficis, and lesynge of salaries, and
of degradynge ; and Jjat here preiere is cursed, and fei in weie
of dampnacion, fro Jjis cursed symonye. For whoevere comeji
to presthod or benefice bi jifte of money-wor)), bi preiere or
servyce, come)) in by symonye, as Seynt Gregoir and ])e lawe
techij). And whoevere comef to J>is ordre or benefice, mot bi
mekenesse seke Goddis worschipe, and heipe of Cristene soulis,
and for devocioun to lyve in holynesse and jeve good ensample.
But to lyve in pride and lustis of fleisch, as )'delnesse, glotonye,
dronkenesse, and lecherie, comen not in bi Crist, but bi ))e
fend; and [he is^] Goddis traitour and heretik til he amende
))is entente, and do wel })is gostly office, as Crist tau3te. And
ful fewe ben clene to preie for Jje peple, for gretnesse of here
' should be out-taken.
= his in X.
CONTROVERSIAL TRACTS.
327
owene synnes in here entre, and evyl contenaunce, and meyn-
tenaunce, and excusynge of here synne, and ojjere mennis
synne, for money and worldly rank, ajenst God in his rijtful
dom, and for hard endurynge in here synnes.
Cap. IV.
But ajenst \t% lawes, bojjc Goddis and mannis, and resoun,
and seyntis, J>e fend techijj his disciplis a newe glose, to seie
])at }>ou5 men ben not worjji to be herd in preiynge for here
owene good lif, jit here preiere is herd in merit of holy Chirche,
for ))ei ben procuratours of fie Chirche. Certis ])is is a foul
soffyme, a foul and a sotil disceit of Anticristis clerkis, to
coloure here synne Jjerbi. For ))is glose is foul, but contrarie
to Goddis wordis; and none of fese grete holy doctours
knewen ))is feyned sotilte of wordis til \t fend was unbounden.
Whi schulde God here graciously sich a cursed mannis preiere,
for he dispisij) God in his holy servyce, and falsly disceyvej>
Cristene men, and evyl takijj Jje honour of presthed, ajenste
Goddis heste ? For God comaundij) bi Seynt Poul ))at no man
take to hym honor but he Jiat is clepid of God, as Aaron. And
Jje peple gessi|j to fynde a trewe servaunt of God, and clene
of lif, and devout, to helpe hem ajenst here synnis and com-
braunce of \e. fend ; and jif he be not sich, he disceyve|) foule
Cristene peple. For God biddif) fiat his prestis ben holy, for
he is holy ; and Jiat no prest havynge notable filj^e of his body '■
schal mynystre in J)e peple, jjat is, J)at no preste havynge filfe
of orible synne in his soule presume to do \t holy office ; for
jif he do it in f)is cursed lif he getifi himself dampnacion, as
Seynt Poul sei)).
pes Anticristis sophistris schulden knowe wel, ])at a cursed
man do}> fully \& sacramentis, Jiouj it be to his dampnynge, for
\€\ ben not autouris of })es sacramentis, but God kepi}> ))at
dygnyte to hymself ; but of preieris is al Jje contrarie, as Jjes
autorites of holy writt and seyntis bifore seide schewen. For
jif cursed mennis preiere were \v& herd of God, whi tellij) not
According to
modem so- '
phistry, the
prayers of
wicked priests
are licard, not
for their own
sakes, but in
virtue of the
merits of holy
Church.
But this doc-
trine, though
true of sacra-
ments, is not
true of prayer.
' corrected ; of bis and bodily, X.
Q 2
338
WFCLIF'S WORKS.
The modem
practice of
intoning or
chanting the
prayers con-
demned.
I Cor. xiv. igt
God \\s, poynt in his lawe ? but ])e contxarie he tellij) opynly. Whi
schulde t^an popis ponische men, and suspende hem fro masse
whanne J>ei ben opyn lechoris ? whi schulde God seie \3X sich
a synful mannis preiere is abhominable, and Jjat God curse)) to
here bhssyngis ? pes weiward ypocritis glosen ])us expresly
ajenst Goddis word, flfor jjei dieden laste f>e peple knewe here
cursed lif, and ])at curse}) here preieris, and Jierfore sette not bi
hem, and ])anne here worschipe and wynnynge cessijj, and ))e
peple wole bisien hem to lyve wel, and do almes to pore nedi
men, as Crist techij), and not fynde siche ypocritis Jjat ))us
blasphemen God.
Wonder it is whi men preisen so mocha {>is newe preiynge,
bi gret criynge and hey song, and leven stille manere of
preynge, as Crist and his apostils diden. It seme)) ))at we
seken oure owene likynge and pride in J)is song more l)an 1)0
devocion and understondynge of ))at }>at we syngen, and J)is
is grete synne. For Austyn sei)) in his confessions, As oft as
J)e song deliti]) me more ])an J)at is songen, so oft I knowleche
))at I trespasse grevously ". perfore seij) Poul, I have levere
fyve wordis in my witt j)an ten ])Ousand in tonge. Poulis witt
is in devocion and trewe undirstondynge ; J)e tonge is ))at a
man undirstondij) not, and ha)) no devocioun. O Pater Noster
seynge wi)) devocion and goode understondynge, is beter ])an
many ))0usand wi)>outen devocion and undirstondynge. And
])is newe preiynge occupiej) men so moche J)at ])ei han no
space to studie holy writt and teche it. But Austyn axe)). Who
may ' excuse him fro prechynge and sekynge and savynge of
soulis, for love of contemplacion ? si)) Jesus Crist cam fro
hevene into ))is wrecched world to seke soulis and save hem,
bi opyn ensaumple of holy lif and trewe prechynge. And
Gregory seij) in his Pastoralis, \t\ ))at han' plente of virtues
and kunnynge of Goddis lawe, and gone into desert for reste
of contemplacion, ben gilty of as many soulis, as ))ei my3ten
' The scribe at first wrote schal ; then added may in the margin, for-
getting to diaw his pen through the schal. ^ corrected ; bat, X.
" S. Aug. Conf. Lib. a. cap. 33 :
' Cum mihi accidit ut me amplius
cantus quam res quae canitur moveat,
poenaliter me peccare confiteor, et
tunc mallem non audire cantanteni.'
CONTROVERSIAL TRACTS. 229
profiten to in kunnynge to men dwellynge in J^e world. Where
])is newe song schal excuse us fro lernynge and prechynge of
))e gospel J^at Crist tau^te and bad ? perefore, 56 prestis, lyvej)
wel, preie)) devoutly, and techi)) J>e gospel trewely and freely,
as Crist and his apostils diden. Amen.
— :^;<;•:•^#»;■•^;>^—
230
WrCZIF'S WORKS.
Irritation of
the friars at
being reproved
for tlieir
misdeeds.
XIX.
LINCOLNIENSIS.
[This curious tract was overlooked by Dr. Shirley ; nor is it mentioned
by Bale or Leland; nor do Lewis or Dr. Vaughan appear to have seen it.
The only existing copy, so far as appears, is found in the MS., Bodl. 647,
between the Vita Sacerdotum (Shirley, No. 53) and Of the Eucharist (Shirley,
No. 54). From this MS. of course the text is transcribed. The occasion
of writing seems to have been the imprisonment of some of the poor priests,
which may not improbably have taken place under the letters patent of
Richard II, granted to the Arclibishop after the Council of London in July,
1382. (See Lewis' ii/e of WycUffe, A^-p. No. 22.) The date of the tract
therefore I should be inclined to fix somewhere about the end of 1382. Its
position in the MS., between two tracts, the authenticity of one of which is
beyond dispute, while the other has at least the authority of Bale, not to
speak of internal evidence, in its favour, tends to make it probable that
Wyclif was the author ; at the same time, it cannot be denied that it con-
tains nothing which might not equally well have been written by one of his
followers, as Herford, or Repyndon, or Aston.]
Lincolniensis generaliter describit sic claustralem egressum de
claustro et sic fratrem; talis, inquit, est cadaver mortuum
de sepulcro egressum, pannis funebribus involutum, a
diabolo inter homines agitatum.
pERE is, he seis, a deed caryone cropun of his sepulcre,
wrapped wij> clothes of deul, and dryven wij) J>o devel for to
drecche men. Do we gode whil ))at we have tyme, for Judas
slepes not nyght ne day, bot studyes by alle his cautels hou \sX.
he may slee Crist in his lymes. Bot his malice and his faderes
is knowen by his werkes ; al])of Crist lete hom noye his ser-
vauntis. Bot sith bothe mede and synne stondes in wille, men
may witte by his werkes whos clerke he is. Sith Crist and
CONTROVERSIAL TRACTS.
231
Anticrist contrarien togedir, and freris pursuen moste men ))at
tellen hem hor sothes, \ei schewen hom Anticrist clerkes, con-
trarie to Crist. For Crist was more innocent ))en any freris ben,
and suiFred more reproves of liis gode dedes, and jitte he suf-
fred most mekely, and cast hym not to vengeaunce. If Jjo freris
do J)0 reverse, }>ei are Anticrist clerkes ; and for drede jjat hor
ypocrisye schulde be knowen to Jie puple, — and ypocrisie is
noght but if hit be hid, — )jei are wode when Jiei are reproved
oght of hor vices ; as a horce unrubbed, jiat haves a sore back,
wynses when he is oght touched or rubbed on his rugge. And so
shulde men rubbe oute jje defautes of freris, and thriste oute J)0
quyter of hor olde synnes, for )jus dide Crist wifi fio Pharisees.
And one J)ing I telle hom, f>at hor neue ordir dos hom to
soule heele more harme J^en gode. For al \o holynesse Jiat \t\
do to \t Chirche her moder myght Jiei do wijjoute suche wed-
dynge to hor sygnes ; ffor so did Crist and his apostels, lyv-
ynge wi]> J>o puple. And jierfore fle ypocrisye, and be scolere
of treuthe ; and ouj^er seme ]>at \o\x art, or be }>at Jiou semes.
Ow]3er Gods lawe is fals, or \t reume of Englonde schal scharply
be punyschid for prisonynge of pore prestis. And when \o
grounde is sought oute, }>o cause of hor punyschynge stondes
in two poyntes ; oujjer ))at Anticrist schulde schame of hor hf,
and hor wordes contraryen to hym, or for jjei grauntid opunly
})0 feythe of |)0 gospel, as J)ei grucched in jugement", ]jat \o
bred of \o auter is verrey Gods body, as jjo gospel seis and
comyne feithe holdes. And sothly a Sarasene or a hethen
prelate wolden not J>us punysche Cristis prests for grauntyng of
J>o gospel. And one Jiing I sey boldely, certen of \o gospel ;
\aX alle \o freris of })is lond, or ojjer blasphemes, connot dis-
prove ])is faythe fiat we telle.
And ]jof alle Cristen men schulden be on Cristis side, and
reverse Anticrist wi]j alle his disciplis, nerejjoles knyghtes
schulde more scharply stonde in })is cause, ffor by titel of pis
servise {lei holden of Crist, and kepen \o ordire of knyght, in
more perfeccioun Jjen ))0 ordire of freris or of munkes. perfore
They have got
the poor priests
imprisoned
because their
pure lives and
sounder faith
about the
Eucharist put
them to sltame.
* Namely, in the judgment passed
by the Council of London in 1382
against Wyclif; which related chiefly
to his opinions on the Eucharist.
Knights and
other powerful
laymen ought
to see that
they are
released.
23-
WFCLIF'S WORKS.
Jonah i. s.
J)0 gospel approves hit by Seynt Jon Baptist. And suche a
covent of freris, or of munkes oujier, was never in Cristendome
as Mauris a and his felowes ; and hit is likely Jjat al J)is private
religioun makes not suche a legioun of seyntis in heven. On
J^is schulde knyghtes jjenke, and do servise to Crist, for Jjere are
none feller fendes ])en are wickkid prestis, as schewes Cay-
phas and Scaryot, and mony soche o])er. Alle Cristen men
schulden J>enke on Jiis faythe of [)e gospel, hou Crist schal cum
at ])e day of dome, and reprove dampned men for hor un-
kyndenesse, and when he was in prison }iei visited hym not.
Gedir we oure wittes, and knowe we wisely J)at hit is more [to] '
assent to unskilful prisonynge, Jien for to absent us fro visitynge
of prisouns. And one ))ing is knowun in Cristen mennis byleve,
))at whoso wi])drawes his helpe fro cause of Crist, he consentis
to ]jo synne }>at he schulde destrye. And so everiche Englische
mon ))at helpes not soche persouns is reproved of Crist as a fals
servaunt. Somme schulden helpe by preyer, and somme by
gode speche, somme by worldly pouste, and somme by
gode lyve. And trowe not Jiat wikkednesse of freris or igno-
raunce of prestis excuses not seculer lordes to autorise hor
dedes. As knyghtes and alle Cristen men schal be dampned
of God bot if jjei do servise fiat \t\ owe to hym, so prestes are
dampnable, Jjat God schewes periles by whom he wil punysche
J)0 puple, for hydynge of hom, as Jio prophete seis. And J)is
worlde neded prophetis to speke and drede no mon. Amen.
■ supplied conjecturally.
" St. Maur, or Maurus, according
to the account given of him by
Gregory the Great in his Dialogues,
was the son of a nobleman, by whom
he was brought, when only twelve
years old, to Subiaco, and placed
under the care of St. Benedict.
Though the founder of a flourishing
branch of the Benedictine order, he
never was more than a deacon.
Does the writer mean to say that
St. Maur preserved, after he joined
St. Benedict, his secular rank and
status as a nobleman ? or merely
that he and his fellows as they were
the first monks in the West, so had
never been equalled since ? There
is another reference to St. Maurus
in the ti'act De Scbismate,
CONTROVERSIAL TRACTS.
•^33
XX.
VITA SACERDOTUM.
[Bale names this tract under the title ' De Vita Sacerdotum ; ' but in the
only MS. known to exist it is headed 'Vita Sacerdotum.' The MS. in
question is Bodl. 647. The manner in which the Council of London is
referred to at the opening of the tract seems to show that it was written
within a few months after that event; that is, in 1382, or early in 1383.
Although Wyclif was at this time disabled by paralysis from active par-
ticipation in the movement which the Council was designed to repress,
there is no reason why we should not believe him to have sent, as in this
tract, from his retirement at Lutterworth, words of encouragement and
counsel to the partisans of reform. The aim of the treatise is to advocate
the gradual resumption of all lands and temporal dignities held by the
clergy, and their restoration to the state of poverty taught and practised by
Christ and his apostles. It is in fact a re-assertion, more or less, of six out
of the fourteen conclusions condemned as erroneous by the Council of
London. ]
Cap. I.
po peril of freris is ]>o laste of eght, J)at falles to men in jjis
waye, as Seynt Poule telles; and Austyne nootis })is is J>o
moste. And, for dede doynge shewes more ))0 sothe, telle we
how freris ^ desseyved late oure rewme at Londen, in \>o
counseile ; ))ei wolde disseyve oure bischopis, and so lordis and
comynes J)at dwellen in );is rewme. pei seide as byleve );at Jiis
is an heresye to sey, ]jat men of J)0 Chirche have temporal pos-
» A sort of pious pun is here
essayed, founded on the identity of
meaning existing between the word
'freris,' etymologically taken, and
the ' false brethren' named by St.
Paul as the last of the eiglrt ' perils '
through which he had past.
2 Cor, xi. 26.
The friarF, at
the late Council
of London,
defended the
temporal en-
dowment of
the Church ;
234
WFCLIF'S WORKS.
but the witness
of Scripture is
against it.
Deut. xviii. i,
God also com-
manded man
to work even
in Paradise ;
but the friars
disobey this
command.
Ezek, xliv. zS.
sessiouns is ageyns holy writte, whosoever affermes hit. Sup-
pose we Jiese sophistris desseyven not Jjo puple by hor fals
wordes, bot speke we to ])0 purpose. Wil we woot ]jat prestis
in ))0 olde lawe had housyng and dwellynge and mony o]>er
godes, bothe mebles and unmebles, as Gods lawe lymytes ; as
freris have nowe places and rentes and myche worldly gode
geten of Jjo puple. Bot if Jiese freris schulden speke to J)0
purpose and plesynge of bischops, jjei schulden meene {ms;—
j^at ))is dowyng of Jjo Chirche in temporale lordschippe stondis
in Gods lawe and meryt of ])0 Chirche ; for if hit quenchid or
forbid meryt, hit were a grett harme, and reversid Gods lawe,
in which is al treujje.
Nowe se we first wittenesse of ))0 olde lawe, when prestis
schulde sonneste J)us have worldes godes. po first boke of
holy writte spekes even Jjus : — God seide to Aaron and prestes
of his sorte, In Jjo londe })at je dwelle inne schal je nojt have,
ne je schal have no part of hor heritage, for God is part and
heritage of alle his prestes. Bot Levy childer gaf I alle Jio
tythes ])at comen of Israel to her owne possessioun, for hor
bisye servise \sX ]>ei served me in })0 tabernacle, as I ordeyned
hom. Lord ! if prestis by a worde of God taken gredily hor
tythes, why schulde ]jei not, by anol)er worde of God, kepe hom
fro ))0 lordschippe ?
Also, in j)0 fyfft boke Jiat is of Gods lawe, biddes God Jjus to
his owne prestes, — NowJ^er prestes, ne dekens, ne none of hor
kyn, schal haf part ne heritage wi)> ojjer folke of Israel, for
sacrifices and ofirynges I gif hom to eete, and none ojjer ))ing
schal ])ese prestes take of possessiouns of hor brej>ren, as I my-
self bidde ; ffor I myself haf gyven me to be hor heritage. O if
God so scharply biddes j^ese negatifes, and Crist hymself kept
hom straytely in his persoun, who are more heretikes ))en Jiese
Jiat done hit ageynes hym ?
Also ])0 prophete Ezechiel biddes )>us in Gods persoun, —
pere schal be none heritage gyven unto prestes, for I am hor
heritage, better ]jen al erthe ; and no possessioun je schal jif
hom, ffor I am possessioun to alle my prestis. Ffor sacrifices
for synnes, and vowes ))at men byheten, and J)0 first of bestis,
wi]) offrynges of oyle, schal falle to prestis, as God hymself
CONTROVERSIAL TRACTS.
235
biddes. O Lord ! if prestis of Jio Testament were so straytely
bounden by \o biddynge of God to holde hom to hor scharpe
part, wher richesse was Jjus leveful, how myche more schulde
we kepe Jjis nowe, when Crist, God and mon, lyved so porely !
Here may we se how Jiese fals freris loken ofer Gods lawe, as
scribes and Pharisees.
Also God in state of innocence putte [mon] ' in Paradise
for to werke jierinne, and also for to kepe hit ; hou schulde
he make prestis lordes nowe, ageyns his owne ordynaunce?
Bot servise fiat God had or hafs lymitid to prestes wil fynde
hom at J)0 fulle, Jjof J>ei ben no lordes. Bot hit semes to mony
men })at freris passen ))is state, and ])at jjo fadir of leesynges
haves putte hom in rewmes to be ydel, and to begge, and to
waste rewmes. O Lord ! si)) God putte mon to wirke in state
of innocense, why schulde he not so nowe ? Wil I wot fat \o
Psalme seis of fendis childer, In mennis travel hen pei not, and
her/ore are pei proude. Also in iche lawe is ydelnesse forfendid,
and no state of monnis lif, ungroundid in resoun, schulde be
taken of ony mon, for drede of J)0 fende, bot if hit be fully
groundid in servise of God. But sith bisynes of beggynge may
not be groundid in \o lawe of God, how schulde hit fen grounde
freris ? And so fyve barly lofes of scharpe barly bred schulde
teche fese freris what fei schulden trowe, and not dampne as
heretikes men for Gods lawe.
Cap. II.
For Crist made two festis, and fed f)0 comyn puple ; and at \o
seconde feste were \o seven lofes ; ferfore by seven wittenesses
of \o newe lawe techen we fat prestes schulde not f us spoyle
fo puple. Ffirst Crist seis by Seynt Luke, fat everiche preste
fat renounses not alia finge of whiche he haves possessioun,
may not be his disciple, ne so nyghe sue hym. And how God
undirstondes fis renunsynge, teches he by lif of Crist and of his
aposdis. Lord ! sif Crist seis fat men of f o worlde may not
be his disciplis, whef er fis be nowe fals ? Also, Crist teches
' supplied conjecturally.
Ps. Ixxiii. 5. 6.
Christ ordered
his disciples to
renounce all
property,
336
WrCLIF'S WORKS.
and distinctly
separated his
kingdom from
the Kingdoms
of the world.
I Pet V. 3.
2 Cor, vlii, 9,
J)at no disciple schulde be above his mayster, bot hit suflSces to
jjo disciple to be suche as his mayster. Bot Crist, mayster of
alle, was so pore a mon )jat he had not by monhede, ne titel of
mon, so myche of worldes richesse to hil his hed inne. Lord 1
whefier clerkes suen Crist in his large lordschipps 1
Also, when ]jo apostils stroffe whiche schulde seme more,
Crist of his grett wisedome declarid ])is doute, and seide }>ere
ben two lordschippes, worldly and gostily. pe first falles to
kynges and lordes of pis worlde, and no wey to prestis, ]>at are
on Cristis syde ; bot he is more amonge hom, Jiat more mekely
serves. Lord I whefier }io emperoure by his grett wisedome
haves reversed \o ordynaunce of Crist, whiche ))at Crist hymself
made ! Also J)0 gospel of Seynt Poule apostil, ))at was ravisched
to J)0 Jiridde heven, and sawe Gods privetees, gifs baste prestes
for a reule for to lif Jjus. Have we, he seis, norischment to
body, and hillynge to ])0 same, holde we us J)erof payed. Lord 1
whejier prestes of J)is world passen J>is reule I Also, Seynt
Petre, prince of aposths, biddes ])at we be not lordes amonge
clerkes, ne myche more f>at we lif as lordes of })is worlde ; bot
we schal be fourme of mekenesse to oure flock. Also, Seynt
Poule seis, J>at Crist was for oure leef bo]>e pore and nedy mon,
to make us gostily riche. Bot everiche mon \zX schal be saved
most sue Crist in maners. Lord ! how kepe Jjese freris })is, J^at
studyen to be riche ? Si]> evereiche seculer lord schulde be
pore in soule, who jifs fese prestes leve to be Jjus riche in vnlle ?
Also, alle J>o apostils seide togedir, ))at hit was not leveful to
hem to leve Gods wordes, and serve pore men at ]je meete by
way of bodily almes ; myche more hit were unleveful to prestes
to wlappe hem bisily in nedes of }>is worlde. Bot so done })ese
hye prestes, and ojier )>at have Jiis state. Lord ! what nede
were fiese freris to dampne men as heretikes, ))at seyn }iat Gods
lawe forbedes prestis })us to be lordes ? Somme men seyn J>at
pouder of temporale godes makes fiese freris to owverloke \o
lawe of hor God, as dogge lokes ofer towarde Lincolne, and
litel sees Jjeroff a.
" A Lincolnshire proverb, I suppose.
CONTROVERSIAL TRACTS.
"^37
Cap. III.
pis schulde be myn obedyence ; counseile );ese bischopes Jjat
]jei trowed not to Jjes fals Anticrist clerkes ^ for Jiei desseyve
homself, and o])er fiat delen wij) hom. Bot as hor ordir hafs no
grounde to be of Cristis Chirche, so hor wordes haf no grounde
stable in treuthe. pat may men see by heresye of freris Jiat
))ei sowen in }>o Chirche, of J>o sacred ooste.
Bot here Jiei reply lewedly ageyns men of treuthe, and seyn,
by ))is resoun devocioun of lordes schulde be quenchid, and hor
elders wante gostily helpe. Bot Jjese freris schulden knowe,
])at hit is non almes to reverse Cristis ordynaunce, and to harme
his Chirche; bot by }>is foule dowynge are algatis harmed
clerkes and lordes and comynes wifial. Clerkes ben apostatas,
and breken Cristis ordir ; lordis be poorid or made pore, and
nedid mony gatis to werre, and to begge, and spoyle hor owne
pore tenauntes; and so comynes be charged more fen ]?ei
schulde. And so synful erroure of devocioun of lordes schulde
be quenchid, and Jjo lawe of Crist schulde be reysid. And if
anyj^ing schulde helpe lordes elders, fat schulde be quenchynge
of erroures fat hor'eldres founde ; as no mon of witte wil sey
fat contynuaunce of a synful dede is medeful to deede men ;
as no mon wil sey, fat hit were medeful to breke Cristis
ordynaunce, and putte f erfore an yvel ; as no mon wil sey fat
ignoraunce of lordes, fat wenen fat fei done wil, schulde in fis
excuse hom ; sif Poule by more coloure schulde be excused, and
neverfeles hymself seis fat he synned gretly ageyns Crist and
his Chirche, and was a foule blasfeme. We schal trowe in fis
to f o ordynaunce of Crist ; for he was al myghty, al witty, and
wilful ; and so f es founed lordes are like to a leche fat gyves
a mon in fevers wyne, ageyns his heele. And so reysinge up of
ordynaunce of Crist schulde profite generaly to queke and to
dede.
a This may perhaps refer, amongst
other attacks and replies, to the
public ' determination ' made at Ox-
ford by Friar Wodeford, as he him-
self infoi-ms us (Brown's Fascimlus,
p. 218), against Wychf's treatise
De Religione. This Wodeford was
afterwards commissioned by Arch-
bishop Arundel to prepare a con-
futation of eighteen condemned pro-
positions of Wyclif 's ; this work he
executed in the compass of a rather
bulky treatise, which he dedicated
to the Archbishop.
The bishops
should be
warned not to
hearken to the
emissaries of
Antichrist.
Reply to the
objection that,
but for endow-
ment, departed
souls would
often be de-
prived of
ghostly help.
238
WYC LIE'S WORKS.
Reply to the
objection that
saints have
sanctioned the
use of endow-
ments.
A new objec-
tion ; that alms
left to the
cliurch are put
to better use
than if the
same property
had remained
in the hands of
its owners.
And J)us byhoves iche mon sey ])at he holdes wiji Crist, as
freris wil confesse J>at hit were non almes to dowe horn as
monkes, and charge horn wi]j mukke. Lord I hou were hit
almes to destrye Cristis ordynaunce, better \tn reule of freris,
in his speciale prestis? And so })ese blynde bosardes spekin
ageynes homself, and ageyns bischopes and seculer lordes, and
ageyns comyns, and al holy Chirche. Who schulde ])onke J)ese
fendes for suche procurynge ? And if \ou sey fiat ]>o fende
lufs lastynge in synne, and boostynge of erroures ])at elders
have done, Jiis schulde move ]>e for to reverse ]>o fende, and
trowe not unto freris, bot stonde on Cristis ordynaunce.
Cap. IV.
Bot 5itte Belial brolles blabur for his syde, and seyn jjat mony
seyntis have suffred and approved suche dowynge of ]>e
Chirche and worschipful dedes; hou comes ))0 witte in fat
disproves hom? Here we answere to ]>o freris, certeyne of
oure faythe, Jjat no custome in ])0 Chirche, confermed of popes,
ne done bi hor seyntis, is for to preyse, bot in als myche as
Jesus Crist confermes hit. Bot si]> Crist spake nevere ageyns
hymself, and he ordeyned and bad his prestes to lif ))us, al
speche of men ]jat seyn pe contrarye is schewid opun folye by
autorite of hym. And so jjese seyntis l^at \>ei alleggen synned
ful feele sijje ; and no mon schulde in ))is sue hom in lyvynge,
bot onely in als myche as ]>ei sued Crist. Bot teche men [lat
jjese seyntis in Jiis sued [not] ' Crist, bot rather diden ageyns
Crist, and synned grevousely ; but fiou may suppose forgyve-
nesse of Jiis synne by hor gret contricioun, if Jjat J>e like.
Bot jitte Jiese fals freris replyen for hor partye, and seyn ))at
clerkes done almes better J^en hor patrouns wolde evere have
done, or couthe, or myght ; and wij> al })is fiei may lif pore lyve
as beggers. Who wolde not preyse hom for hor gret charite,
))at Jiei discharge J>us lordes, and take on hom suche bisynes ?
And suche solempne servise as comes of suche dowynge may
do myche gode, bot harme may hit none do. Bot ypocrites
speken here as God were on slepe ; ]>d Jjenken not on \>o lawes
' supplied conjectuially.
CONTROVERSIAL TRACTS.
^39
})at God hymself gaf. Ffirst J)ei take fals, and Jjerof Jiei grounde
horn a ffor almes askes ordir fiat Jesus Crist ordeyned. He
ordeyned not to do suche almes, but to do gostily almes, and
take suche of \o puple. Bot as freris wolde tourne lordschippe
fro seculer lordes, so jjei wolde tourne sustynaunce fro curatis
Jjat Crist ordeyned. Ffor as horn fayles groundynge of hor
fals sectis, so wolde Jjei reverse \o ordynaunce of Crist, po
apostlis ])at weren taujt by Crist, seide hit was not gode to leve
hor prechynge and hor first lyve, for servise to lordes; and
myche more schulden prestes say so of seculer lordschippe.
As to J)0 secounde worde, J)at prestes may })us lyve, })is worde
is fer fro ))is Jiat prestis lyven as \t\ schulde. Ffor what mon
Jiat haves }>us godes and lordschippe of fiis worlde, fat he ne
haves his hert tourned to pride, and sumdele fro God and
occupynge of his soule ; and schal lette him fro prestes werkes ?
He is a gret fole Jiat }>us temptis God, and puttis hym to suche
perel ageyns Cristis biddynge. And so God dispreyses hom for
})is gret folye, as he dispreyses freris, al ))of Jjei helpen \o
worlde for to brynge forth childer on oJ>er mennis wyfes, to
make hor owne childer aftirwarde soche freris. And so Jiese
freris knytten hor tale wij) an opun falsehed, Jjat suche worldly
glory may do no harme in prestes. Lord ! if seculer lordes
wolden ))enke hou God haves putte hem to grete worschipp of
J)is worlde, in state of his Chirche, to stande for his ordynaunce
ageyne Anticrist clerkes, and aske of {lese freris grounde of hor
ordires,' — si]) jjei sey fiei connot se \2X ne prestes schulde be
lordes, and myche more Jjat ne \&. schulden feght and haf sum-
tyme wyfes, for so hadden prestis in \q Olde Testament ! On
])is wyse Jiese newe ordiris marren ])0 puple, as if \t\ wolde
tourne upsodoune al Cristis ordynaunce. Bot certis \€\ ben
bot bastarde braunches, cropun in by J)0 fende ; and rekelesse-
hed of lordes and folye of clerkes schulden be cause, if jjese
freris springen on heght.
" The meaning is, — they interpret
Scripture falsely, in that they ground
their own practices concerning the
receiving of alms on the command-
ment of Christ.
24°
WFCLIF'S WORKS.
Lords and
great men
should not
shrink from
the duty of
reforming the
Church.
The reforming
party should
preach three
points :
I, the sinfulness
of the assump-
tion by the
clergy of
temporal
power,
Cap. V.
Lord ! si)) hit is Gods lawe jiat prestes schulde lif jjus, and
])ei schulde be meenes bitwix God and \o puple, what wondir
is hit of werres and wilckednes of ]jo worlde ? Ffor alle men
})at schulde stonde for Gods lawe, and lyven as tyrauntis for to
mayntene hit, synnen ugly in ))is ageyns hor God. Ow ! sij) in
monnis cause men travel so bisilye, and J)0 cause of God
schulden Cristen men luf more, what biyndenesse lettes men to
heipe Gods cause? Ffor biynde devocioun schulde no])ing
lette, as hit is seid bifore ; siJ) Crist teches us treu))e ; ne olde-
nesse, ne drede of movynge of rewmes, schulde lette })es lordes
to stonde in cause, sijj fei dar go in werres |)at ben more
perilouse, and Gods helpe wil ferre, and hor mede is lesse.
And so ]30 fende and his childer haf cowarded lordes. Bot sith
men schulde counseil to pees, as Crist did, hit semes pat by his
weye men schulde stable pees. And herfore spekes a clerke
|)us in ])is matir ; \zX. kynges and lordes myght esily do ))is wifi-
outen gret coste or travel of hor body, Jiat ])ei conferme not
))ese erroures jjat hor elders did ; and sone \o ordynaunce of
Crist schulde tourne ageyne.
Ow 1 whate confessoures have lordes Jiat tellen hom not \\b
perel ; bot seyn hom J>at devocioun and right of f)0 lawe schulde
nede hom to conferme olde done errours 1 Hit is no drede,
whoevere teches Jiis lore of Jjo fend, he is an opun heretike and
Anticrist clerke. O sith oure bileve teches us, kynge of Eng-
londe haves ofte in his honde, and oute of \t deede honde, ])0
lordschippe of Anticrist, what moves hym so folily to jif hit
ageyne ? Freris and prestis schulden preche Jjre poyntes.
Ffirst, ])at ))es prestes schulde not be soche lordes ; nowjier
bischopes, ne religiouse, ne none ojjer prestes ; and owjjer Gods
lawe is fals, or Jiis is Gods wille. Aftirwarde, \e\ schulde teche
Jjat whosoevere approves ))is, confermes hit, or streynes hit, he
synnes ageyns God; for he mayntenes errovres ageyns Gods
ordynaunce. And so at \o laste schulde men sey opunly, hou
lordes schulde gete by processe of tyme hor owne lordschippe
oute of ])0 fendes hondes. And right as fendes gate hit by sotil
ypocrisye, not sodeynly bot by processe of tyme, so schulde
WYCLIP.
CONTROVERSIAL TRACTS.
2,41
men sowcandely wynne hit ageyne. And jien were ]>o puple on
Gods halve discharged of noumbre and maners of prestis and
freris. Ffor a fewe prestes Jjat helde Gods lawe wolden more
profile to rewmes Jjen nowe done many. And Jjus myght lordes
be lordes in quyete, and })0 puple taught clene Gods lawe, and
not be ))us taxed for defaute of godes, Jjat are nowe occupyed by
fiese newe ordires. In }>is myght men se trewe clerkes to God,
and profitable to rewmes by iche part of hom. pen schulden
Caymes castels of J>o newe ordires be voydid fro fendes, as Crist
taught in dede ; and ]>en schulde temporal godes multiplye in
rewmes as ])ei first did, to worschippe of God. Amen.
2. the error of
those who
support them
in so doing.
3, the duty and
expediency of
a general but
gradual re-
sumption by
the laity of
lands held in
mortmain.
WORKS. VOL. III.
343
WFCZIF'S WORKS.
On the causes
which have led
to the present
schism in the
papacy.
XXI.
DE PONTIFICUM ROMANORUM
SCHISMATE.
[Bale enumerates among the writings of the reformer De Papa Romano,
inc. ' pro eo quod haec insolita dissensio,' and also De Pontificvm Roma-
norum scbismate, inc. ' ob inauditas lites inter hos duos.' These appear to
be two different names for the following treatise. The De Dissensione
Paparum of the Vienna catalogues seems to be a different treatise, being
very much shorter than this ; (see Shirley's Catalogue, pages 25 and 60,)
The date of composition may be fixed in the last months of 1382, when the
southern and eastern counties were resounding with the din of preparation
for the richly indulgenced expedition to Flanders, under the leadership of
Bishop Spencer; (see note at p. 246.) The only MS. known to exist is
that in Trinity College, Dublin, C. III. 12 — AA in this edition — from
which a careful transcript has been made for the Delegates by Mr. T.
French.]
For ]jis unkouJ>e discencioun Jiat is bitwixe Jies popes seme)>
to signyfie ]>e perillous tyme Jiat Poul sei]) schulde come in ]>es
laste dayes, herfore schulde true men declare ))is to ])e peple ;
flFor knowynge of perels maki)> men warlyer to flee hem. And
firste it seme|), Jjat discencioun of Jjis popehede is for covetise
of worschipe and wynnynge of J)is world, }>at bi cautele of j^e
fende is knytted to |)is office. Ffor jif Jje pope hold clenly J)at
]>at Crist jaf to Petir, he schulde have goodis of vertues, and
traveylle wi)j povert, and noon of ])is worldlyche glorie, sijie ]>at
Crist forbeed it. But who wolde ))anne stryve ^us ffor jje popis
office ? And so it were a medicyne, })at men )>at han power
drow awey Jjcs bronndes Jjat norische)) ])is iire. And so em-
perour and kyngis, Jiat synneden in jjis dowynge, schulde
restore to secular men ]>aX ]>ei bi foly alyende ; ne J^e graunt
CONTROVERSIAL TRACTS.
243
was noujt leeful on neijier on nor Jie o\tx partye, si]>J>e hem
wanted leave of God Jie cheif Lord, and bi title of \\% office |)ei
holden. And jif fiis matier of stryfe were \v& take fro clerkis,
bojje among hem and seculeris schulde be pees and charite.
And it semej) ))at jjat man, be he pope or oJ>ere, \iX wolde nojt
assente to J>is chaunge, hatij) Goddis lawe ; ifor alle worldly
goodis ben noujt so goode as charite. And God himsilf for-
bedi]j such lordschipe in clerkis ; and so, jif men wolde bygynne
to distroye j)is foul strijfe, jjei schulde mayntene Goddis ordey-
naunce ; and J>anne were it doun. And so, what clerk or
seculer wolde nojt fayn do ))us, he is noujt in Goddis half, but
servaunt to fe devyl. And so of J)is it seme]), ])at what per-
soone or comunte traveylle to restore ]je pope to ])is worldly
dignite, traveyllij) a3ens Crist in cause of \t fende. Ffor Crist
in his owne lawe forbedi]) his prestis suche lordschipe, and
fleede it in his owne persoone, and })is kepte his apostolis.
And of fiis it seme)) ))at Crist grauntide never assoylynge of
synne and peyne for to do Jiis dede, si])])e it were ajens his
lawe, his wille, and his ordeynaunce; but mede J)at God
grauntij) to men fiat travailen ))erinne, graunte]) he to suche
men J)at maynteynej) his ordynaunce. But bileve teche us, ])at
what J)ing is grauntide her is a false feynynge, but ^ Crist graunte
it. And herfore it seme)) \iX men ben nojt holden to trowe
))at it is trewe, whatever \% pope graunti)), ffor in ))is he may
erre, and varie fro Cristis jugement. But Crist graunti)) never,
ne ordeyne)>e no )>ing, but jif it soune in resoun, in pees, and
in charite.
And her ))enki)> many men, ))at in caas of ))is discencioun
may men se whiche ben servantis to God, and whiche loven
))e fendis cause and bisily serven to him. Ffor alle )>es ))at
traveyllen to lette Cristis ordeynaunce in staat of his firste
prestis, reversen his lawe, and in ))at \€\ haten God and serven
))e fend. And herby may trewe men se ; jif frerys or ony o))er
men lyen in );is to j)e peple, and spoylen hem of here goodis
in colour of her lesyngis, \€\ ben traytouris to God, and tray-
tours to ))e Chirche \dX \€\ dwellen inne, and ben holden to
restoren ])ing ))at \€\ have spoylid. And herfore schulden trewe
* meaning, except.
E 2
True men may
easily see that,
as the whole
system of the
temporal
wealth and
power of the
Church, so the
pretensions
of the popes
to grant indul-
gences to those
who fight their
battles are
radically
untenable.
244
WYC LIE'S WORKS.
In all these
proceed infjs
the active in-
tervention of
men trowe lasse ))is court, or }>es freris, and axe goode ground
of newe ))ingis ))at \€\ telle men. And hereinne semi)) ))e
peple, al jif we seen it nojt, Jiat men fallen inne to helle, and
drawen ojier wi}> hem ; and J)is is mor perel [lanne ony bodily
dee]). And of \\% may trewe men se, \zX rijt as fie fend bi o
castynge in of a venemed boon, fiat is, dowinge of clerkis a^enes
Cristis ordynaunce, ha)) venymed Cristene men, bo))e seculeris
and clerkis, and mevef) men of armes to batayls and stryves,
so by on openynge of tresour of his lesyngis, fiat he may asoylle
men bofie of peyne and synne jif fiei wele holde on his side
ajenes Cristis ordynaunce, he hafi hight his clerkis alle rewmes
of ])e world. Ffor by spiritual power, ))at men may nojt se,
ne grounde it in bileeve, ne prove it bi resoun, ))e fend may
lyjteste bigyle fie peple, and make hem trowe falce bi his sotel
lesyngis ; as he may meve his vikir to seie, fiat he hafi power to
assoyle men fully f)at helpen in his cause, and to curse all hem
f)at ajen-stondif) it ; and ))us may he ly3tly gete lordschipe of
alle )ie world. But as fie fend byhijte to Crist falsly al rewmes,
so myjte falsehede walken in purchas of ))is lordschipe. But
by ))is blynde falsehede schal Cristis cause slepe. And so it
seme)) to many men ))at Sathanas hadde envye to f)e ordynaunce
of Crist, fiat his clerkis schulde be pore men. Ffor bi vertu
of )iis povert, Petir and o))ere apostilis conquered of the fendis
hond many of his servauntis, and herfore he meved hem for
to trowe \t Chirche. And ofte he tau^te his clerkis to feynen
hem a power ))at ))ei may assoylle men, howevere fjei haue
synned, and jeve hem hevenly jiftis, howevere God ordeynef)
of hem. And fie fend hafi many clerkis to meve ])e peple to
trowe ))is; and so he wole cursen alle men ))at meven to
Cristis ordynaunce. And jif ony kyng lette his peple or his
tresour to goo out of his rewme in Antecristis cause, he wele
curse bo))e )iat kyng in his rewme, and aftir, whanne his children
ben m)'3ty and willful, take to him )iis rewme for his former
cursynge.
Cap. II.
Sif) \t fend is kyng of children of pruyde, he coveytifi in
bate)'lle to have fie victorye, and herfore he temptif) hardest
CONTROVERSIAL TRACTS.
M5
Jjes men in our of her deej), in hope to overcome hem at l^e
laste ende. And herfore, sijj he knowijj bi wordis of holy wryt
\>a.t [le day of doom is nere J)is tyme, al jif he know nojt evenly
how longe haj) God ordeynede byfore J>is day schal come, her-
fore more bisylyche he temptijj Cristis Chirche. And as Seynt
Poul self), })e tyme is more perillous, and herfore schulde ech
man make him silf stronge, and kepe J>at j)e fend cast him nojt
doun; for him J>at he overecome]), and holdi}> him bynejien,
he haj) a grate hope to vencusche hym for evere, and so aftir
his deef> evere to dwell wij> him. And herfore, sijie man is
procuratour to jje fend ffor to tempte his brojier, as we may se
by Eve, jierfore he castij) to have many sectis Jiat bisyen hem
faste aboute newe J>ingis, bojje in newe lawis and sensible
sygnes, ffor bi bo])e Jies schal Cristis ordre be best [shent ^] ;
sij> mannes ocupacioun aboute ony J)ing mot nedilyche be best
for contrarie werk. And herfore clepij) Crist men of newe
sectis kynrede of hordom, Jiat sechi]) suche signes. And as
Crist seijj, wij; Poule his apostle, J;e synne of ypocrisie schulde
regne wi]? suche men, sijj fiei feyne holynesse by sensible
sygnes, and coveytise wij? ojjere synnes bej) huge in her soulis.
And J)is mevede ]>e fende, aftir fie dowynge of ]>& Chirche,
to use })e monk Sergyus »■, and turne men of jje Chirche to all
ye secte of Saresenes, Jiat is now ful large. And so it seme}>
to sum men, Jiat monkis or false cardinals may bygile fie litil
flook now lefte of Cristen men, ffor so ]>ei dide whanne Cristen-
dome was more and more of myjte. And Antecristis sect is
more bi many ordris, so fiat, aftir Cristis speche, Goddis chosen
schal be disceyved her jif it may be, in reversynge of false
Cristis. And so, as many men Jienken, J>e best remedy in |)is
wer to lyve holy lijf, and trowe holly ]>e gospel, for boJje in
noumbre and speche schal Antecristis clerkis passe trewe men
' supplied conjecturally.
3 The story is well known of the
Nestorian monk of Bassorah, called
Bahira by the orientals, and Sergius
by the western writers, who is said
to have predicted the great career
of Mahomet to his guardian Abu
Taleb, and to have instnicted him
in ecclesiastical affairs and the
tenets of Christianity. See p. 99
of this volume for another mention
of Sergius,
the evil one
is manifest
I Cor. vii. 29,
I
3,46
WYCLIF'S WORKS.
On the late
bull of Urban,
granting indul-
gences for the
crusade against
the anti-pope.
in God, ffor \t\ be)> Jiicker i-sowe. But grope we wel her
ground, whejjer it be Goddis, or ellis provid bi resoun, and lefe
we alle ofier.
And now in oure dayes, out of Jie nest of Antecrist is come
an hard maundement, and sei)) to men in sentence, jjat hoso
conferme)) ^ Antecristis ordeynaunce in dowynge of ]>e Chirche,
and letti}) Cristis ordynaunce, he is fully soylled, and wendij>
strijt to hevene wi|>outen ony peyne her or in purgatorie.
And ho-evere lettijj })is decre, and holdij) on Cristis side, he is
deplyche cursid and pursued wi}> Antecristis clerkis. Ffor fiei
seie, hoso letti]) decre of ])e pope to pursue his adversarie,
he is \v& cursid * ; and hoso pursue]) him and dowi}< \t. tofier
pope, ajens ])e ordeynaunce of Crist, he is })us blessid. And
si])|)e Crist was maad man I herde nevere more blasfemye.
Leve, wer he no3t traytour to God and to man, ])at in absense
of God reversid his ordynaunce, ]>at God him silf ha]) maad for
savynge and ten])ernesse, ffor love of his spouse, and gabbed
her on God, f)at God haj) jeve him leve to graunte her in er])e
bo])e pardoun and blysse to breke Goddis firste ordynaunce,
and conferme \t ordynaunce ])at })e fend taujte }>e emperrour ?
And he were traytour to rewmes jif he spoylede here peple and
tresore of ])es rewmes bi suche feynede lesyngis ; for temporal
goodis and spirytual rebbed he fro ])es rewmes. Certis, sij> ])e
world was maad J)e fend feyned nevere more lesyngis to spoyle
rewmes of tresore and peple ])at maki}> hem stronge, ])anne to
seie J)at ho-so letti}) to take folke or tresore at wil of \t pope,
to distrye his mennye, he is cursid of God and schulde be deed
by man ; and aftir sendi}) freris and o}>er falce clerkis, to make
fie peple to trowe, and meve]) hem to ])is sentence. O jif Ante-
crist and his clerkis in her grene growyng overleyn J)Us rewmes,
* corrected ; confermerme^, AA.
" This seems clearly to refer to
the bull of privileges granted by
Urban VI, in the year 1382, to the
Bishop of Norwich, one of which
runs as follows : ' Item, habet po-
testatem excommunicandi, suspen-
dendi, inlerdicendi, quascunque per-
sonas rebelles, sen impedientes ipsum
exercere poleslatem sibi commissam,
cujuscunque status, gradus, praeemi-
nentiae, ordinis, loci, conditionis,
extiterint, etiamsi regali, aut regi-
nali, vel imperiali, sen quavis alia
ecclesiastica vel mundana, praeful-
geant dignitate.' Walsingham (Rolls
edition), II. 77.
CONTROVERSIAL TRACTS.
347
and bigyli}) trewe men, what wele)) Jjei do whanne Jiei bef) fully
stablid ? And ))is is \t falseste conquest ^at evere ]5e devyl ha|)
cast, ffor J)us myjte he lijtly jeve rewmes to his servauntis, and
make hem of nowun power to ajenstonde his cautels. And
Jjus is heresye of J>e fend pupplischid in londis, ))at he ha})
maystrye overe Crist, and his servants overe trewe men. And
more falsenesse of fe fend here we never feyned. Stonde we
stablyche in fei}) J>at Cristis lawe techej), ffor it was nevere more
nede for cautels of J>e fend. He feynej) false dremes » of power
of Cristis vikir, J>at Crist myjte nevere graunte to such a false
cause. And truste we in J>e helpe of Crist in J>is poynt ; ffor
he ha)) bigunne to helpe us graciously, in J>at ))at he ha{) clofe
))e heved of Antecrist, and maad Jje ton part fijte ajen \t to})er.
Ffor it is no drede ))at synne of })e popes fat ha)) be longe con-
tynued, ha]) broujt to \\s dyuisioun. And so, jif boj)e ))es
hevedis lasti)), or \e ton bi him silf, ))anne schal ))e laste errour
be worse J)an ))e firste. And so emperrour and kyngis schulde
helpe in jjis cause, to maynteyne Goddis lawe, and conquere
her heritage, and distroye J)is foul synne, savynge )>e persones.
And )>anne were pees founde, and symonye distroyed; for
while )iis rote lasti)), duri)) bataylle and symonye. And jif )>es
lordis loveji God, ))ei love)> Goddis lawe; and helpe him in
})is cause, ffor to hem it longij); and more glorious conquest
dude nevere Cristene kyng.
Cap. III.
But feynynge of ypocritis wole stonde faste ajen, and crie))
to alle men )>at ajenstondi)) ))is, [je '] be)) heritikis and wickid
men, and fewe ajenst o))ere. But counfort it is )>at ))es fre
resouns meve)) nojt. pe firste mevej) nojt, si}) Crist him silf was
clepid blasfeme, }iat is heretik most of alle o))er ; and in a fend,
Belzabub, \e\ seide he dide his dedis, ffor servyce })at he dude
to })is prince of fendis. So whanne many wickid men defame})
' supplied conjecturally.
The slanders
of the papal
agents re-
pelled.
» See Vol. II, p. 1 66, where this
matter of the dexterous use of
dreams by the friars, in furtherance
of the ends of the papal court, is
mentioned more in detail.
248
WYCLIF'S WORKS.
The proceed-
ings of both
popes cen-
sured, as irra-
tional, uncha-
ritable, and
unchristian.
Josh. vii. 13.
a good man, and have]? noon evydence of his schrewid dedis,
hit is a greet evydence \zX, for he schamej) her synnes, jiat \€\
accuse him falsely, al jif he be clene. And bi jjis same answere
we may avoyde jie seconde word; si})]ie Jje Jewis seide \z.\.
Crist was nojt on Goddis halfe, flfor he dide myracles and
helpid men on holy day ; and jjerfore Jiei seide jjat none men
jjat koude good trowid to \\s, wickid man, but cursid and
founed peple. Ffor, as jiei seide, no Pharise ne prince of jie
prestis trowid to \\% false man, but fiei fat knewe nojt \t lawe.
And so han \t\ seid of Cristis trewe servantis. And to ))is
firidde evydence, — it is knowen j'ing, |)at whanne ])e world is
peyred, and Antecrist haj> maystrie, jjere bejj many fendis
sones ' ajens any trewe man ; as in tyme of Hely was he nyje
left aloone, a3ens sevene hundrid prestis fiat serveden to Baal.
But take we more evydence of schrewidnesse of \& tojier
side, Ffor fiei grounde nojt her speche in resoun ne in Goddis
lawe, and feynen J>at Jesselyn^ sei)) so, and neijier Jerom ne
Austyn. And certis Jesselyn knewe litil of remyssioun of
synne, or ellis of spiritual suffragies, ))at God him ony grauntij>.
How schulde men trowe Jesselyn in glosynge of {le popis lawe,
sijjjje })e toon pope faUi}) ))e tojjurs bullis 'i Also men schulde
have suspect bojje )>e popes dedis, si]) \t\ bej) no3t grounded
in Jje lawe of God ; but, as \t\ knewe no sovereyne, as Lucyfer
here mayster, \t\ sechen veniaunce to him silf, and lesij)
pacience and charite. And certis it is no love of God to
maynteyne such prelatis, ffor wantynge of her charite sei]) }>at
J)ei be]) fendis, si])])e for lasse avarice Crist clepid Judas a fend ;
and it seeme]> no wisdom to be ladde bi many Scariojis. And
take heed to J)e mynystris of ]ies prelatis ; fei jeve leve to
prestis, to monkis, and to freris, to traveylle in her cause, al jif
\t\ slee men, and suche ])at have be comynly most viscious
men of o]>ere. Lord ! si])])e in }>e oolde lawe, whanne it was
lefe to fijte, Goddis folke was vencuschid for synne - of oon
■ corrected ; synnes, AA;
" This is Zenzelinus (or Gen-
zelinus) de Cassanis, a doctor of
laws, and, according to Pancirolo
{De Claris Leg. Interpp.), a French-
man, author of the received com-
mentary on the ' Extravagantes ' of
Pope John XXII.
CONTROVERSIAL TRACTS.
249
man, how schulde f>ei nojt be vencuschid in ]je newe lawe, for
more synne of many men ? Certis ]jere is no cause but jif
God have forsake hem, and leti]; hem serve deplyer her damp-
nynge in helle ; as beestis jiat bej; dispeired, men bisyefi nojt
to reule hem. A ! sijjjje kyng Davijj, )>at was so just a man,
was lettid to make a temple, but Salamon \iX lovede pees was
ordeyned of God to make \% temple of stoon, myche more
schulde popis, and prestig her servauntis, schede nojt Cristen
mennes blood in her owne cause. And certis, sij)))e J^ei han
forsake pacience and charite, it semej) fiat God forsakij) hem
as for his owne children, ffor whos werkis men worchen, his
children Jjei be|).
And take noon heed to jie persones fiat telle)) Jies wordis, but
take heed to Jje sentence and cause Jiat Jiei spekeji inne ; and lok
wel in holy wryt whejier it seie nojt so. Lord I where it be
Goddis wille to lette to preche Jje gospel, and jev leve and
counseil to prestis to slee men ? Hit seme]) ])at suche dedis
schewij) whos bej) ))es prelatis ; ffor every man her meree ',
and specially prelatis, schewen bi her werkis whos children J)ei
be)). Ffor )ies ))at traveyllen wel for pees be)i children on
Goddis half, and \€\ ))at traveille by werris to have richesse and
worldly glorie be)> children of )ie fend and enemyes to Crist.
And herfore is Crist clepid peysible kyng, and \e, fend kyng of
alia ))e children of pride. A! jifa man myjte chese to holde
Cristis biddinge, and forsake wel))e of \t world and al world-
lyche glorie, flfor to make pees bytwixe him and o))ere men, —
jif he lefte ))is Cristis biddynge, and taki)) lore of fie fend, who
wolde nojt seye jiat ne he wer \t fendis child ? But fies popis
myjte leve hijenesse of ))e world, and )>is worldly richesse, as
God him silf ha)) beden hem, and f)anne ))is strif schulde cesse
bitwixe hem and o)>ere men. And jif \t fend lette hem by
love of worldlyche fiingis, ho dredi)) )>at ne ))anne )>ei be)) \t
fendis owne children? But lordis schulde compelle hem to
leve ))is fendis lesynge, flfor God biddif> his servauntis compelle
men to entre his weye. And jif fiu seie fiat no man schulde
speke ajens fie pope, comun dedis techi)) us fiat he may lijtly
-synne ; and for he is capteyn over alle his children, fierfore his
' The text at tliis place appears to be corrupt.
25°
WFCLIF'S WORKS.
The promises
of Christ to
Peter, thougli
applicable also
to nis suc-
cessore, are
of no avail to
those who live
not the life of
Peter.
synne is more, and more harmynge to J)e Chirche. And her-
fore seyntis bifore, wittynge ))at he is nojt God, ne confermyd
in vertues, as aungels bej> in hevene, weren ful bisy bi Goddis
lore to reprove ])e pope. As Poul repreved Petir for a li3t
trespasse, Bernard repreved Eugenye for he was to worldly,
and left Jie office of apostil, and took office of Antecrist^.
Why schulde no3t men now reprove popes, jif ))ei don now
wersse ? si)) aUe men schal sue Crist, and stonde for })e trufe ;
but Crist reprevyd Petir, and reprevej) ech yvel pope. And
at ])€ leste Cristis children schuUe flee an yvel pope, and sue
him no3t but in as myche as he sewij) Crist, ne trowe him nojt
but in as myche as he spekij) Cristis lawe ; and jif he do con-
trarie, flee we hym as Antecrist. Ffor no resoun ne no lawe
nedij) us to sue jie fend, ne forsake oure God, ne ])e lawe J)at he
ha)> jeven us. Wei we wytten by Goddis lawe, jjat ))e heyjeste
in J)is Chirche schulde nexte sue Crist, and moost flee Jje
world ; ffor so techijj Crist, ))at \t moost in his Chirche schulde
be mooste meke, most pore, and moost servysable.
Cap. IV.
But here Antecristis clerkis wole preve bi manye weyes, )>at
))e pope, }>at is vikir of Crist and of Petir, ha]) power in ])is
Chirche to do what he wole, sijjjie Crist biheijte to Petir ))at
what he byndi); in erfie schal be bounde in hevene, and so what
he unbyndi]). Ho may denye ))is bileve but jif he be an
heretik ? But here schulde ])e fendis children lerne here logyk
and her phylosophie, J>at ))ei ben nojt heretikis in falce undir-
stondinge of pe lawe of Crist. SoJ) it is J)at Crist hijte to
Petir ))is power, and to o))ire apostlis, by suche manere of
wordis, and to alle here successouris in persone of hem. But
suppose J>at a prest forsake Jie liif of Petir, and bidynge of his
maystir our Lord Jesus Crist, and goo anno))ir weye as ))e
world axij), what is Cristis word sibbe to suche, a prest of
"■ St. Bernard (Ep. CCLXVIII)
reproved Pope Eugenius III, his
former friend and follower, for
having promoted an unv?orthy per-
son to some ecclesiastical dignity.
The language, however, is carefully
restrained, nor can I find in any of
St. Bernard's letters to this pope
what would justify the strong asser-
tion in the text.
CONTROVERSIAL TRACTS.
251
Antecrist? Certis eche bettre prest, in whiche be}> |)es con-
diciouns, myjte hi more colour seye he is Petris successour ;
ffor as Crist chargij> more mennes dedis ]>anne her wordis, so
he chargij) more vertues ))anne worldlyche fame. Ne noon
eleccioun of man is worjii bifore God, but whanne it accordi}>
to chesynge of Crist. And herfore })e apostlis, whanne })ei
were ful of God, chesen Mathy by sort, and nojt bi falce car-
dynarls. And as sort may faille jif Crist reule it nojt, so may
chesynge of false men, aftir fat Jje Chirche is dowid, and as
myche more perilouslyche, as man jjat is perverted is a quik
fend, worse Jianne o])ere sortis. And so men schulde putte in
J>e ordeynaunce of God suche eleccioun of prestis, and wedde
hem nojt wij> ])is staat, and trowe more to her werkis Jjan to
chesynge of men; ffor J)us Crist biddij) men trowe to his
werkis, and Jjus took Clement J>e office of Petir, and as soone
forsook it, whanne he myjte more profyte in an nofere ofi&ce *.
And so schulde Cristis prestis do, or ellis Jiei leven Goddis
reule, J)at biddi]> of two ))ingis ))at men schulde chese \t better,
and more for Cristis Chirche ; for ellis Jiei lyven ajens God,
})at ordeyned men \e bettir, and biddijj men to chese it. And
jif mennes lawis reversij) J>is lawe of God, woo be to fies lawis,
and to men ))at usen hem. Ffor ))us sei); ))e profete in text of
cure bileve. And so, jif mennes lawe or custom of \t Chirche
letti}) resoun and lawe of God, woo be to it. And more harm
in ]>is mater Jiat falli}> to prestis is, jjat jjei maki}> hem a lawe
aftir lawis of jje world, and \s.t }>ei kepe more bisyli Jian lawe
of ))e gospel. And jif her dowyng or her staat nedi}) hem to
do fius, woo be to j^is dowyng and such staat of \t world,
sijjjje it nedij) to forsake God and his lawe.
Here may we se Jjat prelatis, feynynge for staates whej)ir jiei
be]> Petris successouris or suers of Crist, han more ))ing for
to preven );an Jiei cunne come aweye wijj. Ffirste, |>ei schulde
teche Jjat jjei suen wel ])es heedis ; and jif Jjei teche )jis wel, ]>ei
schulde nojt stryve for dygnitees, ne telle so mychel by hem
" This seems to be the author's
mode of reconciling the opinion of
St. Jerome, confirmed by the Epistle
of Clement himself (supposing it to
be genuine) to the Church of Jeru-
salem, that Clement immediately
succeeded St. Peter as Bishop of
Rome, with the statement of Ire-
naeus that Linus and Anacletus
both held the see before him.
To be a true
successor of
the apostles
one must imi-
tate their life.
253
WFCLIF'S WORKS.
Conditions of
valid abso-
lution.
Consequences
which flow
from this
doctrine.
as bi werkis of ])e gospel ; fFor jif })ei do, j^ei schewe in dede
])at \t\ sue no5t })es heedis ; and so of privylege }>at Crist ha]>
grauntid unto Petir be); Jiei nojt worjji to have part by such
a fake title. But suppose jjat ))ei wer vikers of Petir, jit }>er
is anojjer J)ing ))at Jiei schulde fulfiUe, pat in byndynge and
losynge ])ei be]> conformed to Crist, ffor ellis |)ei makij> a false
knotte, and falselyche semej) to loose. And herfore is nede
to hem to have fe keye of science, fiat Jiei kunne bynde and
lose aftir }ie Chirche above ; ffor ellis Jjei gabbe on hem silf,
and doi]) nojt as }>ei seyen. Her mayst |)0U se, how popes and
o}>ere prelatis mut argue in J)is wise ; what evere Petir byndij?
or losij), or elUs his verrey viker, is ])us bounde or losid of God
in J)e Chirche of hevene ; but Jjis pope or ])is prelat is verrey
Petris viker, and byndij) or losij) by \t keye of Goddis kun-
nynge ; jjerfore it is bounde in hevene or losed, as he sei}>.
And jif Jiou seie Jjat by J)is lawe none schulde trowe Cristis
viker, but jif he schulde trowe him in byndinge and losynge,
and so we schulde trowe what evere ]>e pope sei]), ffor al Jje
boot of Petir flocced in uncerteyn, — here we schal wite how
trewjiC and hope and charite be)j divers, and how J>ere be|)
diverse J)ingis to trowe and to hope and leve; and so we
schulde sorwe for synne, and hope to be assoyllid of God and
of his vikir, jif it be as we hope. And jif we faille in Jjis
sorwe, or bigge nojt oure synne of God, we bygile oure silf in
speche of byndynge or losynge. And so Jji confessour can
noujt wyte whej>er ])0u be bound or soyled, but bi supposynge
))at he ha}) of fi trewe speche, ffor ))ere is no more heresie ))an
man to bileve ))at he is assoyled jif he jeve hym moneye, or
jif he leye his bond on Jjin heed, and seie Jjat he assoyllifi fiee.
Ffor ])0U moste by sorowe of herte make asee}) to God, and
ellis God assoylij? Jjee nojt, and Jeanne assoylif) nojt j)i viker.
How evere \& pope speke, ])is is jje lawe of God, and alle
))ingis fiat wole sue herof schulde Cristen men graunte. And
by ))is schulde prelatis ceese to boste of her power, ffor soJ)e
it is j^at assoyllynge is propred unto God, and his viker in erj^e
tellifi his lord wille ; and jif hym fayle kunnynge, he lyefi on
his lord. And so many men mysosij) her power, jjat is |)e
secunde keye in assoylynge of prestis. And here may we se.
CONTROVERSIAL TRACTS.
^53
))at it is nojt bileue, Jiat jif a man seme|) to be assoyled of Jie
pope, ))anne he is assoylled so ffor Jje popes affermynge, ffor Jje
pope may erre ofte in presumpcioun of his keyes. And God
forbeede ]>aX it wer bileve to trowe of eche man, Jjat }>is man
is assoylled or cursid as fe pope seij) ; ffor jjanne bileve, ]>at
schulde be oon, were falce and diverse in many men ; for Jje
confessed and ]>e confessour were cause of oure bileve. But
God forbede ))at hit were so, for jjanne feij> were uncerteyn.
A man may make his owne hope, and confessour helpe to,
but hope and bileve bej> ful divers.
Cap. V.
Here grucchi}; Antecrist, and sei}) })at by fiis skyle j^e pope
hadde no power to certifie men confessid of him, ]jat Jiei he\>
assoylled of Crist, for he kan noujt teche ))is, and so schulde
perriche Petris keyes, groundid in Cristis graunte. And her-
fore men seyen comunly, J)at whom so ony prest assoyli}), he is
assoyled of God by vertu of ]>e keyes. Ne men schulle suffre
no more penaunce Jian ))e prest enjoynejj hem, ffor God ha})
jeve ]>e prest power to deme aftir his owne wille, ffor ellis it
were a needeles ))ing to schryve men jjus to prestis. As anentis
fiis, me fiinki)) Jiat men schulde trowe ]>aX ]>ei be]) noujt assoyllid
ne bounde of her synne, but in as myche as God him silf
doij) it. For si}) God is lord of alle, agens whom is synne i-do,
jif ony man synnej) ajens ony creature, })is lord mut ffirst for-
jeve his wre})e; and hit wer as unsemelyche man to forjeve
]>e wielpe of God, as jif })e werst boy in })is rewme forjaf }ie
kyngis wre}>e, and specially si}) God is more overe ]>e pope and
eche prelat her, }>anne ]>e kynge of Ingelond is more fanne a
boy ; and God is neije to ech soule more ))anne ony man may
be. And graunte in presence of ))is lord, wi}iouten his autorite,
[of] trespace don unto him, were a foul presumpcioun. And
so prestis be but servauntis to telle }>e wille of God, jjat God
forjeve}) })e synne, jif }>at men be}) worpi. And }>is knowynge
schulde prestis have, and knowe Goddis mercy, })at jif men
make asee}> to God, God wole }ianne assoyle hem. And errour
' supplied conjecturally.
Answer to an
objection made
by the de-
fenders of the
ordinarv view
of absolution.
854
The true
doctrine is not
a lucrative one,
but must not
therefore be
abandoned.
WrCLIF'S WORKS.
in ]jis bileve disceyvejj many men. And herby may we se, —
as power jeve to servauntis, is nojt wittily 3eve, but jif fei
kunne here oiBce, so God gave)) nojt to men power for to
assoyle, but jif he jeve hem kunnynge Jjat falli]) to her oflSce.
And so it may be ofte tymes, }>at prelates feyne]) hem power,
al jif J)ei have no such power, ffor ])ei be)) unable. And si}>
God mute graunte Jiis power as propre to him silf, and he may
nojt erre in knowynge of unable prestis, herfore men may be
disceyved in hope of suche power; and herfore men schulde
telle jje peple of j)is power of God, and teche men to affye in
))is, and nojt in mennes power.
But wel I woot J)at ))is bileve wynnej? nojt us ])e peny, ne
makij) us nojt to be worschipid, ne J)e peple soget to us ; but
pupplischinge of Goddis lawe schulde nojt be lefte herfore. Bi
\\s may men se answere to ))is resoun, — Jiat no pope here in
erj)e, but jif he have revelacioun, can telle men jjat J>ei be)) as-
soylled of synne ))at jjei be)) schryven of, si))e he can nojt telle
))at men have)) contricioun. And as ))e popis lawe self), in
grauntynge of his pryvylegie he graunti)) nojt suche indulgence
but to contrit and confessid. '^e, jif \t pope seie contrarie, or
freris, or seyntis in hevene, men schulde nojt trowe to hem in
pis, si))e ))ei seie byside ))e iei^. And si)) no confessour in
er))e kan wyte where men be contrit, but suppose bi her owne
wordis ))at ))ei seye so))e in ))is, hit is open \d& ))es confessours
wytti)) ne bileve)) ))at her confessid be)) contrit, but lijtly sup-
pose ))at ))ei seie so))e of hem silf, and bi ))is )>ei suppose ))at
God him silf assoyli)) hem, and ))anne be)) ))ei wel assoyled.
And ))ei be)) Goddis bedels to telle truly his sentence, and o))ir
wise may \e\ nojt assoyle men of here synne. And si)) ))e pope
sei)) ))at he assoyle)) ech confessid and contrit, in \2X j)at he seij)
)>at men be)) confessid and contrit, hit seme)) )>at ))e pope pre-
sume)) to seie ))at ))es men have)) contrycioun. And certis \t%
popis or cardinals can nojt wyte of hem silf, whe))er \&\ have
contrycioun, but by a lijt hope, si))e \t\ knowe nojt diference
bytwixe attricioun and sufficiant contricioun ^ ))at God accepti))
a The reader of Pascal and of
Boileau will here be reminded of
the famous controversy concerning
attrition and contrition which shook
the Cliurch of France in the seven-
teenth century, the Jesuits contend-
CONTROVERSIAL TRACTS.
255
for synne. And so it seme|) \2A. \ta wordis smachen presump-
cioun, and bejj nojt groundid in J)e lawe of God. And so sum
men |>enki]?, Jiat al ))is sacrament is nojt fully groundid in al
holy wryt but in general wordis, and special bej> unknowen ;
and herfore men schulde nojt graunte special fat \t\ knowe
nojt. And her may men se })at Petris keyes schulde nojt
perriche, but be furbusched and clensid of }>e rust of heresie,
and blasphemye of confessouris schulde be leyd adoun, and
J)is were profyt to our Chirche and hatynge of blasfeme con-
fessours. For in her absoluciouns faylilj comunly Petris keyes,
and \t\ feyne ofte to assoylle, and \t\ assoyle nojt.
And herfore many prestis fat dredif hem flfor to lye seief *
nojt, I assoylle fee, but, God of hevene assoille fee ; and jif
fei seie fat fei assoyle, fei speke by reputacioun, and noujt bi
wytynge ne bi trowynge, ffor God chargif hem nojt herto. And
so fis confessioun fat is maad to man, haf ofte tyme be varied
in varyinge of f e Chirche. For first men confessid to God and
to fe comun peple, and fis confessioun was used in tyme of
apostlis. Sif men were confessid more specially to prestis, and
maad hem juges and counseilers of here synful lijf But at fe
fridde tyme, sif fe fend was losed, ordeyned pope Innocent
a lawe of confessioun *, fat ech man of discrecioun schulde ones
in fe 3eere pryvyly be confessid of his propre prest, and addede
myche to fis lawe fat he kowde no^t grounde. And al jif fis
popis ordeynaunce do myche good to many men, nefeles many
men fenken fat it harmef fe Chirche. Hit doif many men
good, for schame and drede of here schrifte drawif hem fro
many synne s, and makif hem drede so aftir. And so^ fis
' corrected ; si^]>e, AA.
ing that attrition, that is, sorrow
for sin out of a motive of fear, to-
gether with the sacrament of pe-
nance, was sufficient to cleanse
men's souls and make them fit for
heaven, while the other side urged
that contrition, or sorrow for sin out
' Entrez au ciel ; vcnez, comble de mes louanges,
Du besoin d'attner Dieu disabuser les anges'
« The law enforcing private con- fourth Council of the Lateran in
fession, which was established at the 1213.
^ corrected ; m AA.
of a motive of the love of God, was
indispensable. He will remember
that terrible sarcasm of Boileau, who
makes the Almighty invite the de-
fender of the sufficiency of attrition
into Paradise, with the words —
The practice
of conscien-
tious con-
fessors.
256
WFCLIF'S WORKS.
Futility of the
plenary in-
duljjences
granted by the
rival popes to
those wlio fight
in their cause.
sacrament is nedful to synful men, but not so nedful as is con-
fessioun maad to God, for jiat is evere nedeful jif God schal
assoylle men. pe harme Jjat come)) of jjis schrifte is ful gret in
}ie Chirclie ; flfor many prestis, bojie more and lasse, blasfeme|>
in here power, and faillif) in J>e keye of kunnynge in jjis feyned
absolucioun, and fallif> in heresie, prestis and her sogettis, but
jif prestis purge ))e keye of here kunnynge, and stondi]) in
boundis of bileve. But J>is [is] ^ open heresie Jjat men taken of
))is sacrament, ])at men J)at bej) confessid schal suffre evene }>at
peyne jiat her prest enjoyne}>_^hem, howevere Jiei havejj synned.
pe prest ha]) no wite to taxe' evene ))e peyne aftir J)e synne J)at
))e men hafi do ajens God, for no man in erj)e, ne aungel in
hevene, but jif God telle him specially, can taxe such a pen-
aunce. And herfore bookis seyen ))at penaunce is arbitrarie,
now more and now lasse, after ])at prestis lykyn. So ofte tyme
sum prestis for fie lasse synne enjoynefi more penaunce, and
sum for Jie more synne lasse penaunce ; but how evere l)ei en-
joyneji, God j)e hije juge, agenst whom men synne]), taxe)) evene
fie penaunce, f)at prestis knowi]) noujt, as ])ei knowifi nojt
grevousnes of synne. But it semefi generally, fiat men f)at
schal be saved havef) penaunce ordeyned of God, in ))is liif and
in purgatorie, f)at f)e prest haj) no wytt ne power to enjoyne
men. And so men f)at schal be dampned be]) nojt fuUyche
assoylled of synnes \sX jiei han be schryfen of, ffor ])ei schal
come ajen. And \e\ faille in alle her dedis ])at ))ei do to God,
and so ))ei havefi nojt contritcioun as men ordeyned to blisse,
fifor f)es men bi her grace seme]) nojt ))us dedelyche. But what
pope or confessour wot ho ha]) suche synnes? And herfore
[))ei] ^ blasfemen, assoillynge of peyne and gilt ; and so many
men schryvef) hem ofte in veyn to her confessours ; and cause
of f)is vanytee be]) prestis or confessid. But schryve f)ee to
God and laste in contrycioun, and God may nojt faille ne he
wole assoylle f)ee.
Cap. VI.
Off fiis may men se how perlously men speki)), and wij)0ute
fundement, ))at graunti]) pleyn absolucioun of synne and of
' supplied conjecturally. ' Id.
WYCLIF.
CONTROVERSIAL TRACTS.
257
peyne to alle men, confessid and verreylyche contrit of synne
)jat J)ei have}) don, whiche travayllij) faste in cause J>at \€\
coveytej), be hit nevere so seculere and fer fro Goddis wille.
Ffor Jjere is no cause more seculere in ))is world, ])an is to dowe
\t Chirche and maynteyne \% dowynge ; and herfore \t popes
graunti]) })is pleyn absolucioun. But \t\ schulde jjenke how in
})is graunt \€\ schulde charge Jjes {ire J>ingis, — matere, and
forme, and ende of her graunt. Her matere schulde be tru])e
and fuUynge of Goddis lawe, her forme schulde be trewe wordis
groundid in Goddis lawe, and her ende schulde be profyt of her
modir holy Chirche, for to come to hevene bi menes ))at Crist
ha}> ordeyned. Lord ! sif) Crist is trewjje, as he himsilf seifi, as
tru])e in ))is world or bigynnynge Jiereof, and he himsilf teche}),
bo))e in liif and word, }>at ^ his prestis schulde be pore and have
non suche lordschip, as it is schewed bi twelf lawis of God,
Lord ! wher he }>at is God, }>at may nojt be chaunged, ha}>
hereinne chaungid his purpos, and love}> more prestis lord-
schipen Jeanne he love)) ony))ing ])at he himsilf comaundid?
Ffor wel I woot ])at ))is assoillynge is falce and ful of venym,
but jif Crist himsilf be autour Jierof. And wel I woot, sij) God
appreved never bifore so large absoluciouns for noujt Jjat he
comaundid, jif he approve ])is assoyllinge, Jie fiing for whiche
he assoyllij) plesij) more to him Jianne ony o))ir comaundement.
And trowe ))is ho evere wole, ffor I may not trowe it ; si]? Crist
bofie in dede and word contraried ])us J>is dowynge, and wel
I woot ))at he is God, ))at may nojt reverse himsilf. And jif he
hadde purposid so myche to dowe his prestis, boJ)e {lere were
resoun j)ereto, and he wolde have told it. Resoun may Jiere non
be, but jif a blaspheme seie, J)at now in ende of \t world,
whanne avarice is more, and Cristis Chirche haj) more nede of
prestis \2X fleej> more coveytise, Crist haj) ordeyned ))e contrarie
to his Chirch in his prestis. But it wer oone to seye ))us and
to seie })at Crist hymsilf is turned into Antecrist ; but wher were
more blasfemye ?
But leve take heed to Cristis wordis, how he tellijj of \\%
mater. In Jse oolde lawe he biddifi ])at prestis schulde have
WOKKS. VOL, III,
' corrected ; and, AA.
s
Such grants
are defective,
I. Ill malter,
2. in form,
358
WYC LIE'S WORKS.
in regard to
their end and
purpose.
no part of heritage of ]je peple, for God schulde be here part ;
})at is to seie, J>at offryngis and dymes Jiat be]) Goddis rentis
schulde be jeve unto prestis for servyse jjat \t\ serve}" God.
Lord ! ho wot nojt Jiat ne suche wordis, wi}) so scharpe nega-
tyves, byndij) evere and for evere, as we wytij) in \t maunde-
mentis? And in \e. Newe Testament Crist seifi, fat suche
prestis may nojt be his disciplis; and Jeanne \t\ be]) fendis
clerkis. And si]) God by suche lawis ordeyned fruyt of fe
er])e to men, for to serve him by forme of his ordynaunces,
what wondir is jif God wi]>drawe his hond fro er}>elyche fruytis ?
And ])is semeji a greet cause of barynnesse of er])e, ffor so)) it
is ))at no venjaunce sendi]) God' to men, but ^if ]>at venjaunce
be ordeyned to synne ])at is cause Jiereof. And her may we se
how we faile in forme of J)e wordis of Goddis lawe, as we faille
in mater. And herfore in oure dayes seij) Antecristis clerkis,
})at among alle lawes ])at evere God suffride, be]) bo])e his
testamentis falseste of alle o|)ere ; and herfore men schulde
glose hem aftir her owne wille, and \t wordis of ))es glosatouris
passi]) Goddis lawe.
As anentis ])e Jiridde poynt, Jiat is, ende of Cristis clerkis,
bileve teche}) us ])at Crist wolde drawe his children to hevene-
ward, by holy lyvynge of his prestis aftir \& staat of innocence;
so }>at men ]3at be]) sett in worldlyche liif and werkis, schulde be
ravychid herfro by word and liif of Cristis prestis. Lord ! where
fies ])re ])ingis stere ^ prestis for to fijte, or to be seculer lordis,
or to implye hem wi]) worldly nedis ? Wei I woot, by \t cours
of fie Oolde Testament, whanne prestis wer rewleris of }ie peple
and leders of batayls, panne ])ei were werst ladde, and slowen
oure Lord Jesus Crist. So many men fienki]), jif prestis leve])
Cristis ordynaunce, and lyve]) as seculer lordis, and fijte as
tyrauntis of \t world, \€\ schal slee Crist in his membris and
make an ende of ])is liif, ffor J)is passi]) wickidnesse of prestis of
])e oolde lawe. Ffor }>anne \€\ my3te have wyfes, and fijte undir
kyngis, but now oure mayster Crist forbed ])is to his prestis.
And so ))es prestis of Antecrist, ])at feyne]) J)at Crist assoyllij)
men, more ])anne evere he dide bifore for servyce ])at J)ei servede
' corrected ; sirere, AA.
CONTROVERSIAL TRACTS.
259
him, ffor mayntenynge of j^es prestis dedis, and seij) ))at it is
Cristis bateylle and nojt mennes cause, puttij; heresie on Crist ;
and so Jiis is an opyn blasfemye, f>at men schulde horrour for
to here.
But her ])es false freris florischen })is falsehede, and seyen Jiat
Crist baad his apostlis celle here cootis and bie hem swerdis,
and so it is leeful, in defense of Cristis rijt, to Cristene men for
to fijte, bojie prestis and o))ir men. But her schulde {les freris
teche to whom Crist spak fies wordis, and whefier he spak of
cote and swerd bodily or goostly. Hit seme]?, si)? none of
Cristis apostlis dide Jjus of bodily swerdis, but Crist forbede Jjat
pei schulde fijte, or have swerdis mo Jian two, })at he mened
nojt of bodily swerd, but of swerd of \e spirit ', Jjat is Goddis
word ; and fiis accordi}) wij> Cristis dedis, and lore }>at he tau5te
bifore. And as Crist faujte wij; suche swerd, so schulde alle
his prestis, and plese men wij) meke speche, je, jif Jiei leese her
cotis and al her temporal goodis, and specially her lordschipe.
A I si}> freris, as fiei seyen, suej; most f>e lore of Crist, whi wole
Jjei nojt bigge bodily swerdis, and fijte \v& in Cristis cause ^ ?
But certis her wordis and her dedis techef) j^at ))e fend is her
fadir ; ffor Crist wolde by pees and pacience }>at his cause wer
endid, and herfore he repreved Petir for smytynge wiJ) a swerd.
Here may we se how ))is cause is fully forged wi]) falsehede.
And so }>is mede Jjat is feyned is founde of ]je fend her fadir,
and is nojt groundid on charite ne profyt of Cristis Chirche.
And so freris schewiji hem prooctours of jie fendis cause, and
traytours to God and his Chirche bi her bisynesse in \\5 cause.
Cap. VII.
But yA Antecrist grucchej), and st\\ ]>at {lis is blasfemye, for
it reve}> fro prelatis power ))at Crist jaf hem, and bi fiis heresie
cure Chirche schulde perische for defaujte of helpe. Ffor no
prelat may assoylle, ne graunte hevenely suffragies ; but doc-
touris seien ))at }ie pope haj> power grauntid of God of alle
meritis in hevene, more ))anne nede was ; and so, by \t pas-
sioun of Crist and ojjere seyntis meritis, may Jie pope dele to
corrected ; sprit, AA.
^ corrected ; caust, AA.
Tlie arffument
of the friars
from Luke xxii.
36 considered.
The theory of
papal in-
dulgences.
S 2
26o
WYCLIF'S WORKS.
2 Thess. ii. 4.
men as myche as he wole. Ho schulde be brent of jje pope
but suche heretikis ? Her me J)enkiJ) |)at Antecrist presume}?
above Crist and al ))e holy Trynite, as Seynt Poul %€\\. Ffor
he sei]) nojt oonly of trajje ))at it is heresye, as bischopis putte
on Crist J>e Friday fat he diede on, but he seij) |)at he forjevej)
J)e offence of God, God unconseilid bifor, to whom evere he
wole. And certis Jjus may no man do of an erfiely lord, for
eche man ha]? so gret maystrie overe his owne wille, J)at no man
may constrayne him to jeve if but hym like ; and myche more
Jie wile of God, ]>at evere more mote be, may not be grauntid but
jif God graunte it firste. As, jif \t pope graunte Jie good wille
of Crist, \2X is good wil bifore Jie pope graunte it, and jif good
will by Crist hajj graunted it. And so ne|)ere God ne man may
graunte anofers good wil, but jif \t Lord of Jjis good will
graunte it himsilf. And certis no synne is for3eve but bi good
will of God ; and so prestis may telle })e peple, as servauntis or
bedels, }>at men han J^e good wille of God jif \€\ don on J)is
wise. And J>is office ha]; God jeve prestis ffor j^ei schulde be
more wise, and no^t to boste ne to lye on \e. will of God ; but
rijt as prestis of \t. oolde lawe hadde power and kunnynge
to telle ho wer leprous and ho were clene of lepre, bi sygnes
Jjat God taujte hem, so in Jie newe lawe ha]) God taujte his
prestis by what spiritual sygnes \€\ schulde knowe goostly
lepre, and bi what sygne J>ei schulde seie \\% lepre is forjeve, jif
l^e man confessid to prestis seie soj) of himsilf. And J)is is
Jeroms sentence upon Cristis word seid to Petir ^ ; and certis
))is holy doctour koude more of holy wryt }>anne alle Jjes popis,
or freris, or ony Antecristis clerkis. And so Jjes prestis have
power, but nojt evene wi]) God, ne \€\ graunte nojt forjevenesse
of Goddis offence but as trewe mennis ^ bytwixe God and Jje
peple.
' should be mmes ?
" St. Jerome on St. Matthew,
ch. xvi. 19 ; 'Istum locum Epibcopi
et Presbyteri non intelligentes, ali-
quid sibi de Pharisaeorum assumunt
supercilio ; ut vel damnent inno-
centes, vel solvere se noxios arbi-
trentur ; quum apud Deum non
sententia sacerdotum, sed reorum
vita quaeratur.' He then refers to
the lepers under the old law, and
the declaratory office of the priest
respecting them; and adds, 'Quo-
modo ergo ibi leprosum sacerdos
mundum vel immundum facit, sic et
hie alligat vel solvit Episcopus vel
Presbyterus, non eos qui insontes
sunt vel noxii, sed pro officio suo,
cum peccatorum audierit varietatem,
scit qui ligandus sit, quive solven-
dus.'
CONTROVERSIAL TRACTS.
361
And certis \e boost of Antecrist schulde be ceessid herby,
})at he wot nojt of himsilf, ne of his brojier \zX lyvej> bi him,
wliefier God hafi ordeyned him to helle or ellis unto blisse, for
f)e manere of J>is laste ende }>at he schal make to God. And
certis, jif he schal be dampned, J^e pope assoilli]? him nojt of
alle deedely synnes jiat he ha}> don ajenst God, flfor one styki|)
wij) him Jiat no man may assoylle, sij) Crist seij) Jjat unkyndnesse
do ajens ))e Holy Goost, schal nei])er be for3eve her ne in J)e
tojjer world. On })is bileve schulde men Jjenke, whanne Jjei
blowe her boost Jiat \q\ assoille men of alle synnes Jjat \e.\ have
do. And jif ))is fei)) were toold to popis and to cardynals, and
prelatis undir hem, by Jje grace of God her bargeyn of assoyll-
inge, and eke of cursynge, schulde bygile fewer folk, })at schulde
hoolly trist in Crist.
And herby may men se, }>at in J>e resoun Jiat is mad is false-
nesse take of trewe men, fiat {lei bynemi)) prestis her power.
But evene ))e power j^at Crist jaf to prestis, ))at is toold to hem ;
and how Jjei schulde nojt to myche gabbe on Goddis power,
and take upon hem falslyche more power J)an God haj) graunted
hem. And J>us may men se J>at holy Chirche schulde stonde
stable jif men affiede hem in Crist, and stode mekely in her
degree, and nojt coveyted more power }>an Cristis lawe lymyte);
hem. Ffor nojjing displesi}) God more ))anne suche blasfeme
coveytise. Ffor among alle propretees ))at fallifi to oure God,
J)is is oon principal, jjat he forjevej) offence in him, si}) every
erj>elyche lord haj) suche a pryvilege. And J>us assoyllij) God
bifore, and his viker aftir, jif he acorde to Goddis will and telle
truly Goddis sentence. And jif he coveyte for to graunte prin-
cipally ))e will of God, he coveyte]) to be God, and is werse
))anne Lucifer ; sif) })e manhede of Crist coveyted neuere suche
hi^enesse, but mekid him evere to his God, and herfore is he
hijed ]3us. Ne absolucioun maad to men is nojt betered by
suche pride, sij) evene as God wole assoylle men, and no more
bi ))is presumpcioun, be J)ei clensid of her synne ; and proude
prestis bej) myche \t worse. And so schal we graunte, ])at
jif men maki|5 asee)) to God, by contritcioun of here herte,
her synne is forjeve hem, jif ))ei speke wi)) non o]jere prest.
For Cristis lawe is fre and schort. Trowe we, whanne Crist
Answer to tlic
objection that
the Wychfiite
doctrine takes
away tlieir
power from
priests.
362
WFCLIF'S WORKS.
On the power
claimed for the
pope of dis-
pensing the
treasure of the
accumulated
merits of the
saints.
forjaf synne ojjer to men or wommen, as Petir or Poul, or
Mawdeleyn or Baptist, or o))ere seyntis, J>at he sente hem to
ofiere prestis to be assoyllid, as we usen now ? And we schulde
trowe, f>at jif Cristis lawe axed evere suche absolucioun, Crist
wolde nojt forjete it, but fulfilide it, as he dide Moises lawe ;
and herfore badde he leprous men go and schewe hem to
prestis. And so is nedful in ])e Chirche to have prestis of
Goddis lawe, to telle \e peple by what signe ))ei schulde hope
her synne is for^eve hem, and what privylege );ei schulde have
of God, for servyse Jiat })ei servede him. But hope schulde
stonde in such Jiingis, and nojt bileve, Jjat schal be comun.
And so ))is founed fantasye of spiritual tresour in hevene, ))at
eche pope is maad dispensour of ])is tresour at his owne will,
J)is is a lijt word, dremed wijjouten ground. Ffor })anne ech
pope schulde be lord of }>is hevenly tresour, and so he schulde
be lord of Crist and o])ere seyntis in hevene, je, jif he were
a fend, as was Judas Schariot. Lord I whi schulde God of
hevene make fiis fend suche a lord ? si)) it is propre unto God to
dele suche meritis, and alle meritis ))at bej; in hevene be)) fully
rewarded, so fiat none is ydil, but nedlyche mut be do. And so
is^ applicacoun or delynge of merit, presumed of {>es popis, is
proprid unto God, and so Jjis founed blasfemye [is]^ blabred wi})-
outen grounde, [to]^ suppose ))at eche pope be God, more mayster
in his liif Jianne he is in his deej), whanne ofiir men be)) bettre.
A ! si)) l^es merites be wifouten ende, so ))at, jif ' ech man were
maad bi him a seynt, J)e meritis ))at leve)) schulde suffice for alle
seyntis, what charite is in J)e pope jif he dele hem nojt largely,
and make bo)>e him and his passynge seyntis in hevene ? Certis
jif ony of ))es men be dampned in his tyme, hit seme)) him faili})
charite, and ))anne he is a fend. 3 if he hadde a lumpe of feij),
and witt of Goddis lawe, he schulde schune suche feynyngis as
open heresye. Witte and charite lasti]) in hevene wi)) o))ir
glorious jiftis, but meritis bej) passid ^ in her kynde, but fruyt
of hem lefe)). And so it were lasse heresye to seie, ))e pope is
lord of blisse and witt and of charite, and ))us ))is may he dis-
pense, and fake \txoi to him at his owne will, and ajenst selle
dele I
should be passynge ?
supplied conjecturally.
corrected ; yf ]iat, AA.
CONTROVERSIAL TRACTS.
263
to oj'ere men, for nojjing may lette him. And so it seme); )>at
})is tresore is better wijjouten mesur J>anne alle ])e worldly lord-
schipe ]>at fe pope haj) of Jie emperrour. Ffor jif he solde
here ^ peneworj) of J)is goostly tresour, hit wolde come to more
moneye Jeanne al \% world is wor))e. Lord ! how riche is jjis
man for havynge of ]jis tresour ! And jif }>ou seie he may nojt
sella ne parte but as God lymyte)), for ellis myjte he putte in
blisse enemye to his God, certis Jianne is ))is tresour veynlyche
in ])is oflfice, €\\, magry his, God mote dele as resoun. and good
liif axi}). So 3if ]je pope be deed, or falle in synne, he ha})
nojjing hereof Lord ! how helpe]) he his God to parte ))is
goostly dole f
Cap. VIIL
Off }>is may men se, how falsely freris feyne)) jifte of |)is
tresore to ech pope of Rome. Ffor certis God may no3t be
acceptour of persoones, but evere Jie betre man rewardi}> he
more. Ffor \t pope is no3t betre for he forsakiji Goddis hestis ;
how schulde he be tresorer to God wi))Outen resoun ? Also, sijje
in Jje Chirche above is no meryt in his kynde, si}>e seyntis be})
passid \t state of merrit and come to staat of bUsse, )ie tresour
})at })e pope dispensi}) schulde be lisse in his kynde, and he is
yvel tresourer, but jif he take him sum }>erof, and yvel myn-
ystrei}) to his God, si)) God taki}) fro him all, 3ee, every part of
})is bhsse })at he myjte kepe in his soule ^. Also, si})e })e pope
my5te take }>is blisse into his soule, and be most blisful fadir, as
he assente}) })at he be clepid, no pope schal be dampned, si})e
blisse may nevere be lost; and so he is confermed in pis liif
more })an Petir or Poul, ffor certis })ei hadde her a staat })at
stood nojt wi}) her blisse. Lord ! whe})er blisse be suche a })ing
}>at may be take fro seyntes in heuene, and putt in soulis of
er})ely men, as \t pope lyki}) .? pis is })e lewedeste heresie fat
evere was founde of freris.
But, for })e secunde heresie, of byinge of swerdis, seme}) to
have more colour by wordis of }ie gospel, Jierof it were good
for to speke more. And si}> Jerom witnessi}), he is an open
' this is the reading of AA ; query hi ))e ?
" The meaning of the latter part of this sentence is to me inso iitable.
Absurdities
that seem to
flow from tllis
doctrine.
The question
as to Christ's
command to
buy swords
further dis-
cussed.
264
WFCLIF'S WORKS.
I Cor. ix. 26.
heretik J^at expounej) Goddis lawe to ofere witt ))an God mene)),
freris schulde avise hem wel byfore })ei seid fat Crist baad to his
apostlis to bie hem swerdis, jee, ^if |)ei selle here cotis Jjerfore.
For it is certeyn, jif Crist baad it, he dide it for greet resoun,
and for cause Jjat J^es apostlis schulde use Jies swerdis aftirward ;
for it were no wisdom to bie fus ]>ingis )5at men schulde nojt
use, but be combred ferwi)) ; and it is nojt semely to feyne ]jis
use of swerdis but for to fijte wij) hem, as Petir dide aftir. And
so it seme)> jjat Crist baad his apostlis ])us to fijte ; for kervynge
of mete, or scredynge of trees, schulde not be jje ende J>at ))ei
schulde now bigge hem swerdis. But jif Crist wolde j^at \q\
schulde fijte wijj swerdis, }>at ))ei schulde \ns bigge, hit were
wondir whi he blamed Petir, ffor he fau3t wi); Malcus. For it
is nojt hkly fat Crist blamed him for cowardise, ffor sif Crist
helid Malcus ere, he wolde not fat he hadde hurte him werse,
ne his will ne his biddinge chaunged no5t so soone to J>e con-
trarie. Also doinge of Crist is beste and lijtteste fat men can
divyse ; but Crist my3te lijtly have vencushid his enemyes by
word or bi aungels, aljif he hadde nojt woundid hem ; fifor
Crist hadde many lygiouns of aungels at his biddinge, and
whanne Crist seide fis schort word, his enemyes wenten aback
and fell to fe erfe. Lord ! what nedide f e apostlis to fus have
bore swerdis ? Also, whanne Crist comaundif oujt, he wole
fat it be don ; and men fat reversen it synnen in f e levynge.
But fe apostlis synnede nojt in levynge of yren swerdis ; f anne
Crist spak n03t in veyn to bidde hem bie such swerdis. Ne fe
pris was nojt covenable, apostel to jeve his kirtil ffor suche
a bodilyche wepene to bete wif f e erfe ; ffor, as Seynt Poul
self, suche fijtynge is in veyn. Also, Crist was nojt in lore
contrarie to himsilf; but he taujte his apostlis to vencushe bi
pacience, and in suche pacience f ei schulde have peysible her
liif; and jif a man wolde smyte on fe ton cheke, fei schulde
jeve him f e tof ere ; and ho bynymef hem her cootis, fei
schulde jeve hem here mantil. Lord ! whef er fei schulde fijte
for bynemynge of suche swerdis ! pis fake lore lernede nevere
fas martirs as Antecrist haf now broujt in ; sif e glorious
knyjtis, as Seynt Maurus ^ and his felawis, wolde nojt fijte for
" See note on page 232.
CONTROVERSIAL TRACTS.
2,6s
her liif, but mekely suffrid dee]). Lord ! -where }>is heresye
schulde meve knyjtis for to fijte for lordschipe of Antecrist, }>at
Crist himsilf ha}) forbeden ? Also, J>es apostlis hadde no3t synned
jif Jiei hadden boujte suche iren swerdis, jif Crist hadde bede
hem bie suche, for ))ei hadde do his biddynge. But he seide,
two is inow, })at he wist wel Jiat ]>ei hadde. But it is open jjat
Jjei hadde synned to bigge more wepene Jian inow. But sijie
J)ei hadde suche swerdis inowe, byfore Jiat Crist hadde seid J^es
wordis, hit semej> Jjat ]>ei hadde nojt medfully do, bigginge suche
swerdis mo jjan inowe. And ]>\is blasfemye of jies freris mene})
J)at Crist was a fool, and scornefullyche wijjouten cause he
spaak fies wordis to mennes lore. But certis oP Crist may
no^t be fool, ne speke wordis wijjouten greet witt, si}>e he may
nojt be fool suffering freris be in his Chirche, aljjouj j^ei meve
bischopis to ii3te and ferto spoyle ]>e pore peple wi)) beggynge
of blasfeme lesynge, openly prechide ajenst ]te gospel.
And so it seme]) ])at ])es wordis of Crist menefi two juridic-
ciouns, as spiritual and seculer; si}i Crist wolde nojt J)at seculer
fel to his apostlis, silpe J)ei clene use prechinge ; but, as Seynt
Foul techij), ))at Crist mened swerd of ]>e tunge, ])at is, spiritual
swerdis and lyfiyche word of cure God. A I quyk is Cristis
word, as Seynt Poul seij), and scharper Jjan ony two-eged
swerd. Sijje it picche]) to ])e soule, ])is swerd of Goddis word
is nedeful apostlis for to have, whanne ]>ei bej) pursued to ]>e
dee}), as Crist ensaumplid in his wordis. But si})e Crist myjte
nojt iijte wi}) swerd of yren, and he tau3te nojt lore to his
apostlis ])at he tau3te no3t do in dede, si}) he bigan to do and
teche, it is open Jiat he baad no3t bie swerd of yren for to fi3te,
ne to booste here enemyes, bo}>e for ]>e tyme was derk, and
Crist lyvede nojt by biggynge })at my3te be cause of fijtynge
to make pees amonge men, but mekenes and pacience was mene
to Crist to make pees. And two swerdis be}> inowe, to fi3te
herwi}> fendis children, — one to teche hem scharplyche and
boldlyche ]>e word of God, anno})ir to telle hem mekelyche ]>e
mede ])at sue}) of Goddis lawe. pe bookeler to }iis goostly fi3t
is a man to holde his pees in tyme ; and ])us fau3t Crist wi))
bo}ie his hondis whanne he was pursued to }>e dee]) ; and })is
' dele of.
The true and
spiritual inter-
pretation of
the command.
Eph. vi. 17.
266
WFCLIF'S WORKS.
It is to be
wished that the
land may be
utterly de-
livered of
friars.
lore is comyn to alle J>at ben Cristis disciplis, and profytable
and sotil whanne we be]; pursued of men.
And God jefe we cowde use }>is lore whanne we speke wij)
wrajjful men ! J)anne schulde Goddis lawe walke, and irous men
be vencushed. But God jeve ))at ]jes bolde freris use nojt
swerdis to fijte wij) men, whanne fei telle hem Goddis lawe,
and freris defautis ajens it ; ffor Jie compenye of freris myjte
Jjanne conquer many londis, and seie fiat jjei have rijt of God
to alle ])e goodis |)at beji jierinne, but God jefe Jjat ]jei dide no
worse, in false consence and falce counseil. Oj)ir freris dremef)
lasse^yvel, jiat J>es two swerdis were two fleisch knyves, wij)
whiche ])ei slowe fe Paskcal lombe, and aftir Petir faujt wi)) ))e
ton. But trowe nojt f)is feynynge of freris, sife it wantef)
groundinge; ne it is not liklyche Jiat Crist, ])at dide alle his
dedis bi resoun, schulde carie a swerd in a scaberge for to slee
a sely lombe. And here many men supposen, as reule \&t
failli]) nojt, Jiat word groundide first in freris is an open lesynge.
But ho is more perilous folke to rewmes \aX Jjei dwellij; inne,
])an be}> suche ypocritis ? j)at seien }>at })ei be}> mediatours by-
twixe God and man, and telle alle men Goddis wille, and
gabben on {>e wille of God, and make men to serve jje fend.
pei spoyle nojt oonly of rewmes tresour and mennes bodies,
but ]>ei sendij) soulis to helle, and doiJ> hemsilf aftir.
-•'ir'T^—
CONTROVERSIAL TRACTS.
16']
XXII.
THE CRETE SENTENCE OF
CURS EXPOUNED.
[The following pamphlet, of which a complete analysis is given by
Dr. Vaughan in his Tracts and Treatises of Wycliffe, and of which Lewis
also, in his Life of the reformer, made considerable use, is known to exist
in one MS. only, the Corpus volume at Cambridge, so often referred to.
The text of this volume is not in a good state, having been evidently writ-
ten by a careless scribe ; of this the frequent conjectural emendations at
foot of the page will supply evidence. The text as here given to the reader
is founded on a transcript made at Cambridge, which my fiiend Mr. W. A.
Wright has been good enough to examine with the MS. before sending it
to me. This transcript I have again compared with a transcript made for
Lewis about a century and a half ago, and now among the Rawlinsonian
MSS. in the Bodleian Library.
With regard to authenticity, it seems to me impossible to come to any
certain conclusion. The treatise does not occur in Bale's Catalogue, nor is
it ascribed to Wyclif by any early writer ; in fact, there is no external evi-
dence whatever in support of its having been written by Wyclif beyond the
circumstance of its being found in the Corpus volume. The internal
evidence, so far as date goes, is satisfactory enough. The Council of
London is referred to in ch. xix, as having recently taken place, and in
ch. XXV Bishop Spencer's war in Flanders seems to be spoken of as actually
going on; this would fix the date of composition to 1383, about a year
before Wyclif '3 death. With regard to the style, opinions may differ ; but
it does not seem to me to be precisely that of Wyclif, but more appropriate
to some fiery follower of his, who had reached a point of intense exaspera-
tion not exhibited in the undoubted works of Wyclif.
The author's choice of subject, and the title of the M'ork, have great light
thrown upon them by a document printed by Mr. Maskell {Montim. Ritual.
Eccl. Angl, vol. ii. p. 286) from an early printed copy of the Sarum Manual
in the Bodleian Library. The heading of this document is — ' Isti sunt
generales articuli majoris excommunicaiionis in lingua materna, et dicantur
268
WFCLIF'S WORKS.
hoc modo.' I shall extract from what follows such portions as directly
illustrate our text : —
' Godemen and wymmen, it is ordeyned by the counseil of all holi Chirche ;
First of our holy fader the pope of Rome, and his cardinalis, and all his coun-
seil, sithen of alle archebisshopes and all the clergie, that every man of holy
Chirche that hath soule for to kepe, sholde shewe among them foure sithe bi
yere, the articles that ben writen in the general sentence, that is for to seyn, the
pointes that longen to the great curs ; that on is the fyrst Sonday of Advent,
that other is the first Sonday of Lenten, and the nexte Sonday after Witsonday,
and the first Sonday after the Assumpcyon of our Lady.'
The document proceeds to explain for the information of the laity
the terrible effects, here and hereafter, of church cursing, especially of the
' great curse,' which is now in question. The next clause which our pam-
phlet refers to runs as follows : —
' So that first and formest, we denounce acurse, all tho that holy Chirche folsli
depriven of any right or profyt, either by law writen, or elles by good custom
which hath ben holden and used of old tyme : and in this poynt falleth iii
manner of folic : first all tho that steleth holy Chirche goodes in what place so
they ben don for to kepe : or elles that stele unhalowed thynges out of holy
place, or thinges that ben halowed out of place unhalowed, and all tho that
wytyngly breke and destroye any poynt of fredom that longeth to holy Chirche :
and this is nought all onely understand of the fredomes that longen generaly to
all holy Chirche, but also of other special fredomes, which that some chirche
hath more one than another.' — Capp. ii, xxiv, ' Grete sentence, &c.'
Two clauses follow (relating to church courts and assault on persons
belonging to the clerical order), which are not specially referred to ; then
'Also we denounce all tho acursed, that maliciousli stele or destroye the
goodes, that longeth to manere, or to graunges of any men or women of reli-
gion, or of archebisshop, of bisshop, other of any other place of mennes of holy
Chirche, wythout special leve of them that have the goodes to kepe.' — Cap. xix.
Several clauses follow, designed for the protection of the persons and
property of the clergy, which the pamphleteer does not notice; then
comes : —
' Also all tho ben acursed by al holy Chirche that breke or destorb the unite
and the pes : first of our lorde the kyng, and sythen of his kynne, by power, or by
counseil, by word or by werk : or elles by any way to herte or to compace hys
deth, or any point of traytourie of hym or of his lond: and all tho that falsly
withholde his heretayge or any other ryght, that hym ought lawfully to have :
and all tho ben acursed, that geve mede, or elles take any manere geftes for to
lette pes, and for to procure strif in any degre, other more or lasse, among
Cristene folk.' — Cap. x.
* Also they ben acursed in hevun and in erthe, that falsli forswere them upon
the holydam : and knowe wel that it is fals whenne they begynne to swere,
in questes, or in acises, or in any other fals cause : and all tho that hyre suche
men, or make them to be hyred, or mayntene them, or teche them, eyther by
word or werk, for to lette trewe matrymonye, or lawful heryfage, or testament,
or ought elles that is trewly ordeyned : and also all tho advokatis of lawe of holy
CONTROVERSIAL TRACTS.
269
Chirche, that in plee of matrimonye, or any other trewe cause make wytingly,
and with any semed false exceptions for to destroye, or lette, or tarie a trewe
cause, that it may nought spedly be discussed, and ended after the cours of
lawe.' — Cap. xii.
' Also all tho ben acursed, that for hate or for mede, or any otlier encheson,
sclaundre falsli, or defame any man or woman, so that they be brought fro
good fame unto wykked, wherefor that thei have nede to porge them bi the
lawe and ben therfore gretly greved, and anoyed in body and in soule.' — Cap. ix.
Of the mimerous clauses relating to the important subject of tithe, the
following is the only one which the pamphleteer directly notices : —
* And that Crystene men and women be hard bounden on peyne of dedly
synne nought alle onely be the ordenaunce of man, but first and formest be the
ordenaunce and the commaundament of all myghty God them selfe, but in the
olde lawe aad also in the newe, for to paye trewly to God and holy Chirche,
the tenthe part of all maner of thinges that them have by yere ; also wel the
tenthe part of all maner encrese, that they winne trewly by the grace of God,
both with here travaille and also with here craftes ; also the tenthe part of al
maner of fysshes and foules and bestes bothe wild and tame, and of al manere
frutes that growe out of the erthe, wytnessed wel Seyiat Austyn in hys decret,
as it is wryten in the lawe of holy Chirche. And what veniaunce that our
Lorde God taket upnn thys world, by encheson of them that with nought paye
ther tythes, and also for them that falsly tythe, and in what manere that our
Lorde God hath graunted iiii thinges to all them that trewly tithe, telleth
openly Seynt Jerome, in the same cause and question I seide ere, and also Seynt
Austin in the same chapit. Also men of holy Chirche have leve by Goddis
lawe, for to acurse al tho by name that wyl nought paye ther tythes, as it is
writen in many places in the lawe of holy Chirche.' — Cap. xvii,
Sa?ictuary.
' And also ye shal knowe wel that all tho ben acursed, that in vyolence
drawe out any man or woman, that fleth for help and socure unto holy Chirche :
or elles out of any other place that is halowed, but in certein poyntes that the
lawe geveth leve. Or lette them to have sustenaunce ther while thei ben there,
and all tho that geve therto help or counseil.' — Cap. xxiii.
Wills.
* Also all tho ben acursed that lette or procure to lette the testament, and the
laste wil of folk whan they deye, of thjmges that ben ther owne, and that they
maye skilfully bequethe bothe by lawe of holy Chirche and by custome : whether
it be testament of wyves, or of widedowes, or of any other wymmen : but al
onely of theym that ben bounden, wher that it is ordeyned so by olde custome
of the contre, and of them that ben bounden men to religion, the whiche
shulde by lawe of holy Ch3Tch have notyng of ther owne, and also that be
sworne and charged with executoriis, and fulfiUe nought the dedes wil as ther
charge axeth.'^Cap. xiv.
Taxation of the clergy.
* Also all tho seculer men whych that be reweleres and leaders of cytees, and
of townes, yf they make any unlefful taxes, or talages, or any exaccyones on
prestes and clerkes, and men of holy Chirche, and constreyne them by there
lewed power, or elles by any way for to do, or destroye, the jurisdiccion of
prelates of holy Chirche, but yf thei leve such doynge for evere, whych tyme
that they be amonested lawfully therto, elles they ben acursed in thys gret curs,
270
WrCLIF'S WORKS.
and may nought be assoyled or thei have mad ful amendes, both to them that
they have so greved, and also to holy Chirche.' — Cap. ii.
Magna Carta.
' Also tho that breke any point of the kinges great chartre or chartre of the
forest, in wiche chartre is writen the fredoms of this lond, that divers kynges
have graunted to everi man : in the grete chartre ben xxxv pointes and the chartre
of the forest comprehendith xv pointes ; and all archebishops and bishops that
longen to Engelond have acurset all tho that breke wytingli any of all these
pointes, the wych sentence of cursynge hath ben often confermed by the court
of Rome.' — Cap. xxiv.
Forgery, dc.
' And all tho ben acursed, that false the popes letters or is seel, or any other
letters or seel that ben autentik, and all tho that them purchase, and all tho that
use wytingly suche false purchased letters.' — Cap. xvi.
' And also all tho ben acursed that stele, or destroye, or falsli with holde chartre,
or testamentes, or any other maner letters, that longen til other men ; wher
for thei lese their heritage, or any right that thei shulde have by lawe. And
all tho that use false weghtes, or false yerdes, or any other false measures for
to deceive the people with, and all tho that false the kinges moneye, or clippeth
or maketh lasse hi cause of their profit.' — Capp. xiii, xxi.
Heresy and Simony,
* And all heretikes ben acursed, and all tho that mayntene heresie : and all
tho that use symonye : and all usurers : and all tho that make, whanne usure
ys taken, that yt be nought restored agen, and all tho that Hve on such craft :
and all tho that be cursed bi name : and all tho that wilfully slee them selve.' —
Capp. i, iv.
Theft.
' Also we denounce acursed all open theves and robberes, and all that them
receyve wytyngly, or gyve them help or counseil.' — Cap. xx.
Parricide.
' And them that in violence drawe blod on her fader or moder, and this is
understonde bothe of bodili fader and moder, and goostly.' — Cap. xxii.
But the version of the Great Curse from which these extracts are taken
is confessedly an incomplete one ; for at the end of the next clause occur
the words — ' and many other poyntes also longe unto this greate sentence.'
This explains the fact that the offences anathematized in the last five
chapters of the pamphlet are nowhere particularly described in the docu-
ment now under consideration. Careful search would probably lead to
the discovery of a fuller version than that here cited from.]
CONTROVERSIAL TRACTS.
271
Hebe bigynne)) J>e geete sentence op cues expounbd.
Cap. I.
FiEST ', alle heretikis ajenst ]je fei)) of holy writt ben cursed
solempnely foure tymes in \t jer, and also meyntenouris and
consentoris to heresie or heretikis in here errour. Sijj ))en
heresie is errour meyntened a5enst holy writt, as Seynt Austyn
and ojjere clerkis seyn, who evere meyntene}> ony errour a3enst
Goddis lawe is an heretik, be he prest, be he lord, be he pore,
be he riche, or of what evere degre. panne jif oure clerkis )>at
lyven worldly, in pride, pompe and covetise, and ydelnesse fro
gostly traveile, understonden ftat fiis is Goddis wille and his
lawe, jjei ben in open errour ajenst holy writt ; and jif jjei witen
Jiat j)is lif is ajenst Goddis techynge and his ensaumple, and jit
holden it for]) for lust and ese of body, and meyntene it in
word or dede, )>ei ben expresse heretikis and cursed Anticristis,
whom no man schulde resceyve in to his hous, ne grete ham in
|)e weie.
Also, who evere understondi}) holy writt ojier wise jjan }ie
Holy Gost axi]) is an heretik, as Seynt Jerom » and oj^ere
seyntis witnessen. But oure worldly prelatis understonden
wrongfully holy writt in mater of prechynge of Cristis gospel ;
J)erfore |>ei ben cursed heretikis. For whanne Seynt Poul axi]),
hou men schulden preche but jif \€\ ben sent, J>ei understonden,
but jif men ben sent of \& pope, or ojiere worldly prelatis,
where Seynt Poul understondi[) sendynge of God ; so Jiat jif
worldly prelatis wolen J^at [Jiei^] prechen not \t gospel wi}>-
outen here licence, \€\ schuUen not speke jje treujje of )>e gospel
to save Cristene soulis, j/OU) God stire hem nevere so moche
Jierto, bi wynnyng of hevenely blisse jif ]jei don it wel, and bi
everelastynge peyne jif \€\ don it not treuely and wilfully and
' corrected ; frist in MS.
supplied conjecturally.
° S. Hieron. in Epist. ad Gal. scripta est, licet de Ecclesia non
cap. V ; ' Quicunque igitur aliter recesserit, tamen haereticus appel-
Scripturam intelligit, quam sensus lari potest.'
Spiritus Sancti flagitat quo con-
Those of the
clergy who in-
dulge in worid-
ly pomp -ire
either in error
or in heresy.
Again the per-
version by the
higher clergy
of the scrip-
tural meaning
of w! ission is
heretical.
273
WFCLIF'S WORKS.
A third symp-
tom, and also
evidence, of
their evil life,
is their per-
secution of the
poor priests.
frely, as Crist bad his disciplis. For if here understondynge
suejj ])is open errour, J;at an angel of God schal not do Goddis
massagis to save Cristene soulis, for a worldly prest, Anticrist
and cursed heretik, and in cas a dampnyd fend, as Judas was,
lettijj Goddis biddyng mercy and charite, ])erfor Jiei jjat under-
stonden ])us ]>is sendyng ben in open heresie. For ]>e Holy
Gost understondijj not ))us >is part of holy writt as Jjes worldly
prelatis don, but evene Jje contrarie. For certis a prest may
be sent of fis worldly prelatis wij) here lettris and sells, and jit
be an heretik, bi symonye, bi lesyngis put on God to meyntene
his ypocrisie, and robbyng of Jje comyns, bi flateryng and beg-
gynge and ojjere disceitis, and not sent of God but bi jje fend,
whois werkis he prechi]) and do]7, and J^erfore cursed of God
and alia his trewe servauntis. perfore sendyng of );es worldly
prelatis is not ynowj, wijjouten sendynge of God, as Seynt Poul
menej>. And God axij) trewe' lif aftir his lawe, and trewe
prechynge of )je gospel, wij) clene entent, not for worldly name,
ne coveitise of worldly muk, ne bacbytynge of pore prestis and
hyndryng of Cristis ordynaunce, and meyntenyng of worldly
lif of clerkis, as false prophetis prechen now, but trewly to dis-
pise synne and teche vertues, for honour of God and helpynge
of Cristene soulis to heveneward.
Also, oure worldly clerkis lyven not only ajenst holy writt
in word and dede, but also meyntenen J)er worldly lif bi ypo-
crisie, bi fals excusacions and false expounyng of holy writt,
and hard persecucion of pore prestis Jiat prechen Cristis meke-
nesse, his wilful povert, and gostly bysynesse, and witnyssen
))at prelatis schulden sue Crist in fies J>re specialy. For |)es
pore prestis ben sclaundrid for heretikis, cursed and prisoned
wijjouten answere, for as moche as ])ei stonden for Cristis lif
and techynge, and meyntenaunce of }>e kingis regale and power
of seculer lordis, and savyng of Cristene mennus soulis, ajenst
Anticristis tirauntrie, and ypocrisie of his weiward disciplis, Jiat
envenymyn and distroien holy Chirche. And of J>e discrivyng
of heresie may men se, how eche man ))at meyntenej> [God]dis
comandemetis is a cursed heretyk, for in J)at he meyntene})
' corrected ; trevf^e, X.
WYCLIT.
CONTROVERSIAL TRACTS.
•in
errour ajenst holy writt. And blynd entent, or blynd devo-
cion, excusi)> not Jjes worldly clerkis, wij) here fautouris, no
more Jian Petir was excused fro Sathanas, and Poul of blas-
phemye notwi|)Stondynge here blynd entent, ajenst Goddis
wille, for goodnesse and rijtwisnesse, as hem J^oujte. Moche
more worldly clerkis and here fautours schuUen not be excused
ajenst ))e opyn meke and pore and traveilouse hf of Crist and
his apostlis, for no sotel ypocrisie of Anticrist, and blynde
devocion of glotenouse manquelleris, for pride and covetise.
Cap. II.
Alle \o ben cursed solempnely, }>at spoilen and taken awey
ony ri3t of holy Chirche, or defrauden ^ holy Chirche of ony
dewte^- Here Cristene men, tau5t inn Goddis lawe, clepen
holy Chirche }>e congregacion of juste men for whom Jesus
Crist schedde his blood, not for stones and tymber and er))ely
muk, fiat Anticristis clerkis magnyfien more })an Goddis rijt-
wisnesse and Cristen souHs. pan \o prelatis and curatis Jiat
wij;drawen \t rijtful prechynge of Cristis gospel fro Cristene
men, Jiat ben holy Chirche, ben acursed of God and alle his
seyntis : for fiis trewe techyng is most dewe to holy Chirche, and
is most chargid of God, and most profitiji to Cristene men,
jif it be wel don. perfore, as moche as Goddis word and bUsse
of hevene and Cristene soulis ben betre ))an erj)ely goodis, so
moche ben Jies worldly prelatis, [}>at^] wij>drawyn ))is grete
dette of holy techynge, worse }>eves and curseden sacrelegires
\i,n bodily feves j^at breken chirchis and stelen chalicis, veste-
mentis, or nevere so moche gold out of hem. First, Jiei ben
grevously acursed of God for }>is roberie of Cristene men,
whanne Jiei wi))drawen Cristes gospel fro Jie eris of Cristene
peple. pe secunde tyme j^ei ben more grevously acursed,
whanne \ti letten and forbarren ofiere prestis to teche trewely
and frely Cristis gospel, whanne Jjei hemself kunnen not or
wolen not for here bodily ese, or may not for worldly occu-
pation. As whoso were, up peyne of hangyng and drawyng,
to fede many lege men of oure kynge, and toke J>erfore wagis
' corrected ; defaudren, X.
conjecturally.
WORKS. VOL. III.
' corrected ; dwte, X.
supplied
The rulers of
the Church are
justly liable to
anathema, —
I, because they
will not preach
the gospel
themselves ;
2. because they
prevent true
ministers from
preaching it ;
274
WrCLIF'S WORKS.
3. because they
authorize false
teachers to
preach cor-
ruptions of it
Our worldly
prelates also
sin by with-
holding the
example of per-
sonal holiness,
ynowe, and wastide hem, and suffride \t kyngis lege men die
for hunger, or jelde Jie castel and hemself to \e kyngis
enemys, — he were a cruel traitour and sleere of all );es men ;
and jit more traitour, jif he lettide ojiere knyjttis ^ of oure kyng
to vitele Jies men asegid, and rescowe hem of here enemyes.
So it is of J)is worldly prelatis and curatis, fat taken cure of
soulis and tifes and ofFiyngis to teche hem Goddis lawe, and
purge hem of synnes jjoruj preier and prechyng and good
ensaumple, last J>e devel fat evere ensegij mannus soule cumbre
hem in synne and bringe hem to helle. pe fridde tyme fes
weiward prelatis ben most grevously cursed of God ; for
whanne fei kunnen not preche fe gospel, or may not, or wolen
not, or letten ojjere pore prestis to helpe Cristene soulis bi
techyng of Goddis word, fei graunten leve to false prechouris
fat sowen lesyngis, and bi flateryng and ofere veyn preieris
norischen men in synne, and robben f e peple bi fals beggynge
fat fei putten on Crist, seiyng fat he beggede as ])ei don.
For fus fei wifdrawen trewe prechynge of fe gospel fro
Cristene men, and neden hem to ete and drynke venym of
Anticristis lesingis and flateryng, and to be robbid of here
catel bi ypocrisie of stronge beggeris. As knyjt, chargid of f e
kyng to kepe his castel and his men, and hereto hadde wagis
ynowe, and wolde not do fis office, but lette ofere fat wolden
save fes men for pite, but over fis he nedide hym^ to be
governed bi here enemys, and fei schulden have here goodis
for to slee fes men in f e castel, in fis poynt were ' most opyn
traitour to his kyng, so it fallif bi oure weiward prelatis, fat
prechen not Cristis gospel, but letten ofere pore prestis to
teche trewely and frely Goddis word, and senden freris Jjat
colouren here open synne, and prechen fablis and lesyngis,
and robben f e pore peple bi stronge beggynge and nedles.
Also oure worldly prestis lesse and more drawen fro holy
Chirche, fat is, fe congregacion of just men, fe grete dewete
of good ensaumple of here owene lif, fat schulde be a bok and
mirrour of here sugetis, to kepe Goddis hestis, and seyntis and
reson witnessen. perfore Crist dide first in dede fat fing he
' corrected;
be were in MS.
kyn^ltis in MS.
^ should be bem.
corrected ;
CONTROVERSIAL TRACTS.
275
taujte aftir bi word, and whanne Crist hadde waschyn his dis-
ciplis feet for mekenesse, he seide J)us, 1 jeve to 50U ensaumple,
))at je do as I have don. But now instide of ensaumple of
mekenesse and charite and holy devocion in Goddis servyce,
\€\ jyven ensaumple of pride, wra}))je, vengeaunce, coveitise,
ydelnesse, glotonye, leccherie, and oj^ere vices, to wifidrawe fro
holynesse and devocion. And sij? techyng in dede, doying and
meyntenyng of open errour in lif, is as evyl techyng or worse
fian techynge bi nakid word, certis \€\ ben opeyn heretikis,
strongely meyntenynge here errour ajenst Goddis lawe, as he
is worse Jiat beti)) me wrongfully, }>an he J)at manassi); me or
dispisi); me only in word.
Also oure worldly prelatis and prestis robben holy Chirche
of fie tresour of wilful povert and mekenesse, and maken
Cristene men blynd wij> ponder of worldly goodis, bi pride
and coveitise, and robben seculer lordis of here heritage and
tempera! power, \zX God 5af hem to meyntene his lawe and
his ordynaunce in clerkis. And J)is is don bi blynd devocion
of seculeris, [>at knowen not Goddis lawe, and by ypocrisie
of worldly clerkis and sillyng of here preiere. And where Crist
maad his spouse, and namely of clergie, fair bi brijt clofies
of wilful povert, schynyng to God betre {lan dofi ony gold
to men, j)es werldly clerkis han alle to-bleckid Cristis spouse
wij) drit of erjiely^ goodis, coveitise and pride and worldly
bysynesse, and robbed here pore of here clojiis and goldyng
of wilful povert, mekenesse and gostly bisynesses of studyyng
and techyng of holy writt, and preiynge, and ojiere werkis of
penaunce. And whanne Jie kyng and seculer lordis perseyven
wel ))at clerkis wasten here auncetris almes in pompe and pride,
glotonye and ojjere vanytees, and \€\ wolden take ajenst j^e
superfluyte of temperal goodis, and helpe \t lond and hemself
and here tenauntes, — jies worldly clerkis crien faste J)at Jjei ben
cursed for entermetynge of holy Chirche goodis. As jif
seculer lordis and J>e comyns weren no part of holy Chirche,
but only proude prestis, ful of coveitise symonye and extor-
sions and alle o))ere synnys. And j)us Anticristis clerkis feren
' corrected; herei>ely, X.
T 2
and the edify-
ing spectacle
of voluntary
poverty.
27*5
WYCLIF'S WORKS.
All ajjproaclies
to which they
clamorously
resist.
Gross and hab-
itual misappro-
priation by the
worldly clergy
of ecclesiastical
and charitable
fie kyng lordis and comyns, jjat }>ei dar not mende ))e open
jjefte of cursed clerkis, myspendynge Jje almes of lordis and
temperaltees in symonye glotonye and wrong purchas of
seculer lordischipes, ajenus Goddis lawe, notwifistondynge jjat
|je kyng is Goddis viker, to venge synne and wrongis don in
J)is rewme generaly of mysdoeris. But summe of Anticristis
clerkis seyn apertly, jjat ]>e lond shal be enterdited, and alle
men Jjerinne cursed, ra]'ere Jjan \t\ wolen be broujt to \t meke
staat fiat Crist putte hem inne. And rajjer \€\ wolen rere baner
ajenst Jie kyng and his lordis and comyns, ))an temperal
lordischipis schulden turne to \t kyng and lordis, and Jjei on
spiritualte, as God ordeyned. And schortly to seie, rafiere fjan
]je king and his lordis and comyns schulden meyntene Cristis
ordynaunce in his clergie, and distroie opyn symonye heresie
and extorsions and robberie J)at Anticristis clerkis done in oure
lond, fies worldly prestis wolen curse and enterdite men and
rewmes, and reren open warre ajenus oure kyng lordis and
comyns in oure owene lond. And loke eche wise man where
}iis be traiterie and open heresie, and tirantrie of Antecrist and
his cursed prelatis and veyn religious.
Cap. III.
3it worldly clerkis and veyn religious wijidrawen J^e rijttis of
holy Chirche many maneris. For where \t\ han many rentis
and lordischipis for to fynde certeyn noumbre of prestis and
bedrede men in hospitalite, \€\ han unnefie half, or ))e j^ridde
part, \t noumbre of prestis, and lyven lustful lif in costi metis
and wyn ; and in glotonye, drounkenesse, lecherie, and grete
festis wasten jjer goodis, where \€\ schulden lyve in abstynence
and penaunce, and devoute preieris for here goode doeris and
comynte of Cristene men. And where \t\ schulden fynde many
pore men in mete and drynk and herbore, and sumtyme clofiis,
jjei wasten pore mennus liflode in grete festis of riche men, and
robis and fees of men of lawe, and herboryng of riche lordis,
not for charite, but in hope of more wynnynge of worldly goodis
at ))e laste in here dej), and graunte of aproprynge of parische
chirchis, and amortisyng of temperal lordischipe more Jian
CONTROVERSIAL TRACTS.
377
nedi]). And alle ))is is sotel marchaundise wi}) pore mennus
liflode and holy Chirche goodis ; and where in many abbeies
schulden be, and sumtyme weren, grete houses to herbore pore
men Jierinne, now Jiei ben fallen doun, or maad swyn-kotis,
stablis, or bark-houses. And Jjus, as Judas staal ))e money
joven to Crist and his disciplis to lyve jierby, so jjes worldly
clerkis and religiouse taken huge noumbre of temporal goodis
undir colour of almesdede and hospitalite, and stelen J)es goodis
of pore men, and wasten hem nedles in gret array of ))e world,
in gaie houses, and festis of lordis and riche men, and o))ere
vanytees.
Also many bischopis and religiouse and seculer lordis wi))-
drawen rijtful reulyng of Cristene soulis, bi makyng and pre-
senting of unable curatis. For where Jiei myjtten lyjtly fynde
many, able bo})e of kunnyng and good lyvynge to teche Cristene
men Goddis lawe, \t\ presenten and maken, for love of here
kyn or servyce or worldly love, and sumtyme bi money takynge
prively, many unable curatis, ))at kunnen not f>e ten comaunde-
mentis, ne rede her sauter. And jit Jiei holden hem in here
worldly office, and taken to hem moche of \t chirche goodis ;
and suffren hem not to goo to }>e scole and lerne ]je gospel, to
governe here parischenis, but halden hem in balies office, or
stiwardis, or kechene clerkis, and suffren wolves of helle to
strangule here parischenis soulis, bi dyverse synnes and harde
customes, of veyn sweryng, lecherie, and alle ojiere vices. Also
jif eche man \2X wijjdrawi}) ony rijt of holy Chirche is ))us
acursed, f>anne eche man jjat wij^drawij) fro ■■ ony good Jjoujt or
dede or counfort fro his brejjeren, is acursed. For eche goode
Jjoujt, speche, and dede, and counfort of careful men, is dwe to
God and holy Chirche, for J)e prophete seijj, I schal blisse God
in eche tyme; his heryng schal everemore be in my mou]?.
But what holy man in ))is lif scapifi uncursed ? si}> no man lyve))
but jif he faile sumtyme in Jjoujt, word, and dede, or in coun-
fort of men in disese. perfore it semej;, fiat covetise of worldly
goodis ha)) mad worldly cursed clerkis to heie ajenst Goddis
dom. Certis sum men understonden, ))at \t cruel manquellere
' dele/ro.
General abuse
of their patron-
age, by
episcopal,
monastic, and
lay patrons,
and most of all,
by the Pope.
278
WFCLIF'S WORKS.
simony is also
accursed ; of
which there are
three kinds :
. that relating
to ordinations ;
of Rome, not Petris successour but Cristis enemye, and })e
emperours maistir, and poison under colour of holynesse,
makij) most unable curatis, and so wifidrawi}) most Jie ri3ttis of
holy Chirche. For he avaunsijj many lewid men, sumtyme
techereris and disciplis of his owene lawe, not of }>e gospel,
sumtyme Jienne clerkis, Jjat kunnen not good in regard of curatis,
and takij) of men moche gold for leed and Jie friste fruytis, and
forbarren clerkis of Goddis lawe, kunnynge and wel-lyvynge
men, lest J)ei aspie his heresie and ypocrisie, and warnen Cristene
men ferof And )>e weyward clerkis of Sathanas maken )>is
cruel manquellere, prisoner and brenner of Cristis servauntis, to
be well ground and roote of aUe Jje mysgovernynge of })e
Chirche. And jit jiei maken blynde men bileve, }>at he is hed
of holy Chirche, and \e most holy fader, ])at may not synne ;
and he distroieJ> \t feijj of holy Chirche, mekenesse, pacience,
and charite, and desire of hevenely blisse. perfore, as fie trewe
clerk Robert Grosted wroot to hym, he is cause well and
grounde of distruction of Cristene feij) and good religion, bi
makynge of evyl schepherdis, and privylegies, suffryng of
synne, si)) he may best distroie it, and most is holden Jierto.
Cap. IV.
Also, alle symonyentis jjat bien or sillen spiritual ]>ingis for
temperal Jjingis unlefful, ben cursed solempneli, bojie bi Goddis
lawe and mannis. But jsre degres ben in symonyentis : summe
ben symonyentis in ordre, summe symonyentis in beneficis, and
summe symonyentis in sacramentis. Of symonyentis in holy
ordre ben Jjre degres. Summe come to ordre of presthod,
dekenhede, or ofiere ordris hiere or lowere, by jevynge of
money; and Jjes ben no prestis ne dekenes, but ban only }>e
name, and ben ordrid to J>is ende for to be heretikis, whos
blissing turne]? into cursyng, and her preier into synne, as Seynt
Gregory teche)) and Jje lawe canoun a. perfore self) ])e Chirche
lawe in decretaUs, Jjat every synful prest may seie a masse, out
taken a symonyent, whom eche synful man may lefuUy acuse,
» S. Greg. Epist. ad Syagrium
(Benedictine ed., vol. ii. p. 1006);
and Decretum Gratiani, Pars. I,
Causa I, Quaest. I.
CONTROVERSIAL TRACTS.
279
56, an hore may acuse him, }>at he be remevyd from J>e ordre
\'iX he mystakij). For, as Seynt Ambrose sei{), in J)is caas curs
is to fie jevere and to Jje takere"^; for Jjat J^at sich on 3eveJ> is is
gold or money, and J^at })ing Jiat he resceyve}) is lepre of synne,
and curs to {le takere and to Jie jevere, Summe by symonye
comen to siche ordris for preiere of lordis, or ojiere worldly
frendis, not bi clene entent and worjjinesse of kunnynge and
lyvynge, but only bi favour of men, and Jies in \t cursed heresie
of symonye. And bo))e \& jevere and recesceyvere of ordris in
])is caas schulden be degradid, for }>ei make marchaundise bi
jiftis of Jje Holy Gost, and maken \<t Holy Gost servaunt of
synful men, and, in caas, of fendis, as moche as is in hem.
perfore \€\ ben worse heretikis jian ojiere ])at maden jje Holy
Gost lesse })an J>e Fadir and J>e Sone, as the lawe of canoun
witnesifi. pe J^ridde tyme, summe comen to ordris bi symonye,
bi servyce to lordis or prelatis or o])er ofiiceris, servynge long
tyme to men for ])is ende, \z.\. \t\ may be ordrid, or bihetyng to
serve after })at )>ei ben ordred longe tyme, where Jjei ben not
wor])])i to jjes holy ordris bi kunnyng and goode lif And })es
fallen in J>e same dampnacion wi)> fie firste, for it is al on to
jyve money and to serve fius for holy ordris, bifore or after.
pe fourfie tyme summe comen to holy ordris, not for devocion
and love of God, but for to lyve in worldly lordischip, and have
welfare of mete and drynk, and gay clojiis, and ese, and re-
joischen hem ))erinne, and bisien hem not aboute Goddis lawe
ne holy lif, but in lecherie and vanyte and ydelnesse and worldly
myr])e. And in Jje rijtful dom of God ];ei ben symonyentis, as
was Symon Magus. For J^ei sillen to fendis of helle here soule,
here body, and tyme, and catel, for to have and use unworjiily
))e holy ordre of presthod. And Jierfore Seynt Jon Crisostom
sei)), fiat fio prestis Jiat don not justly here office after Goddis
lawe semen ordeyned of men and not of God, and anenctis God
jjei ben non prestis. And ))is undirstonding he hadde of fie
canoun of Cristis apostlis ; for, as f)is Seynt Jon self;, treufie in
lif, fiat a man drede God, makif) a man a lewed man ; and, as
who self), no clerk, but treufie in lif and prudence, fiat is, know-
" The reference is perhaps to St. Ambrose, Exp. in Luc, Lib. IV. § 53.
38o
WFCLIF'S WORKS.
2. that relatint;
to benefices ;
as when men
fet preferment
y means of
money,
or of service,
or by per-
suasion and
influence.
yng of creaturis bo)>e erjiely and gostly, and usyng of every in
his degre, and wise techynge of Goddis lawe after \e nede of
\e peple, makij) a man to be a prest. perfore sei}> Seynt Aus-
tyn, }>at he })at disirejj ))e stat of bischop for to have worschipe
and reverence of men and worldly goodis, owe}; to understonde
))at he is no bischop ; and ]>e same sentence sei]> Seynt Gregory
in his Pastoralis. And ))e same reson seme)> of prestis ; and
)>erfore Seynt Austyn biddif), Jjat sich a sovereyn )>at speke)> not
good cleenely for hymself, but worldly worschipe and temperal
wynnyng, Jiat he schal not rikene him among Goddis servauntis.
For certis, as Crisostom, and Origene, and lawe canoun wit-
nessen, siche a weiward prest maldfi Goddis hous a den of
Jjeves.
Cap. V.
On ])re maneres ben men symonyentis in beneficis, bi jifte
of money to jje patroun for presentacioun, or to prelat for
coUacion, or 5evyng institucion, or induction, or bi brocage
maade to mene persones for to have ony beneficis of jie chirche.
And ))is is cursed heresie, for it presume)) to sille J)e Holy Gost,
as }>e lawe witnessij) ; sij) it presume]? to siUe Jie jiftis of \t Holy
Gost, ])at schulden be joven frely to alle men, as Crist biddij>.
On \t secunde manere don many men symonye, whanne j^ei
serve lordis or prelatis undwe servyces longe tyme, for to have
a benefice in jje ende of here servyce. And herefore jjci biheten
to serve lordis and prelatis in worldly office on here owene cost,
and dwellen in here courtis absent fro here chirchis ; and J)is is
cursed marchaundise wij) temperal servyce and benefices of ])e
Chirche, And oure Lord Jesus drof alle siche out of }>e temple,
in token ))at Jjei ben not approved of him in jje Chirche, but
schuUen be dreven to helle bi jugement of God, 3if ))ei lasten in
J)is synne to here dej). And jjerfore sei)) Seynt Gregory and \e
lawe, ))at ))ei ))at don siche symonye schuUen be dampnyd in
everelestynge fier of helle, but jif Jiei resygnen here benefices,
and in tyme of de]) ben founden in scharpe penaunce.
On \t ])ridde manere don men symonye bi tunge, Jiat nei])er
jeven gold ne servyce to lordis, ne prelatis, ne mene persones,
but bi flateryng and preier of myjty men comen to benefices.
CONTROVERSIAL TRACTS.
a8i
more ))an bi holynesse of lif and ablete to Jier office. For Jies
comen not to Jjes benefices bi Crist, J)at is dore of holy Chirche,
but bi Jje fend, to whom ]>ei maken sacrifice for love of worldly
heienesse and er]jely muk, jjat J^ei seken more ))an Goddis
honour, or profit of Cristene soulis. perfore \& Chirchis lawe
witnessi}), j^at jif a man come to benefice bi symonye, je, don
bi his frend, hym unwyttynge, he mot resigne it, and ellis he
may not be savyd. For, as Crist seij), he is a nyjt \^i and a day
Jjcf ; and a ))ef may do no verrey penaunce, but ^if he restore
)>at ]jing ))at he ha]) takyn awey, as Seynt Austyn sei}) ; namely,
jif he be of power jjerto. And Jiis symonyent is of power to
resigne ; and jjerfore he mote nedis resigne his benefice wilfully
and frely, wifiouten desiryng to have it a^en, as Seynt Richard
of Armawj techi}.. For bi rigour of J)e lawe he schulde be
degradid, for Jje blasphemye fat he dide to God in sillyng Jie
Holy Gost, as moche as was in hym. And certis, howevere we
speken of dispensacion of Jje Bischop of Rome, |)is symonyent
mot do verey pennaunce, and gete a newe ri3t or title, bi grace
of God and ablete of kunnyng and wil to his office, wi}) open
just lif and verrey techyng of his parischenis, and ellis he holdi])
his benefice to his dampnacion ; and namely jif he waste pore
mennes liflode, in pride and riche array, in glotonye and
drounkennesse, and grete^ festis of riche men, as oflficeris of \e.
bischop, and getteris of countre. And J^es J^re menes of symonye
ben wel groundid in holy writt and reson, and Seynt Gregory
and Seynt Bede declaren hem wel, wi|) ))e comyn lawe of be
Chirche. But what man come]) now to ony fat benefice or
prelacie wi])Outen jifte of money or servyce, or flateryng and
preier boJ)e of himself and o];ere grete men of ])e world ? For
now many lordis axen moche for presentacion, and longe
woridly servyce of \t% clerkis, bifore here benefices and aftir ;
and of privy jiftis and preieris is noon ende in mannus witt.
Who geti]) ony fat benefice of \e. Bischop of Rome wij)0uten
siche flateryng and preier, and gold for his dede lede a, and ])e
first fruytis, and omage, and swerynge, o>er ])an Crist and his
apostlis diden ? And certis his takyng of ])e first fruytis is no
» By the ' dede lede ' is meant of course the lead of the seal attached to
a papal bull.
a8a
WFCLIF'S WORKS.
3. Simony re-
lating to
sacraments;
for Instance,
by the extor-
tion of fees at
ordination ;
lesse heresie jian takyng of lordis for jifte or presentynge of
here benefices, but fat he do)) more general heresie, and more
traitourly to God ; for he schulde be his chif viker in holy lif,
and trewe techyng, and rijtful governaunce of Cristis Chirche,
and now is most open his traitour under colour of holynesse,
and sutely wastij? rewmes, dra\\'ing from hem moche gold and
goode curatis, ^vhere lordis maken lesse evyl curatis, and spenden
])e gold Jiat Jjei taken among men in ))e same rewme. And
certis, what clerk, lord, or comyner ajenstondij) not ])is cursed
heresie bi his'power, wij)0uten doubte he schal be pertener wi)) '■
\t first ^ fynderis of J>is errour, as Seynt Gregory techij) and j^e
lawe canoun.
Cap. VI
3it on ))es |)re maners don many men symonye in sacramentis,
as ordris, masse synging, confession, and alle \e. sevene sacra-
mentis of holy Chirche. First in ordris ; who evere jevej) holy
ordris for money to himself or his servauntis, or for preier of
men, or fiank of hem, Jjguj he take no money, he dof> symonye,
and siUe)) ])e Holy Gost as moche as is in him, as witnessi})
Seynt Gregory, Seynt Bede, and oj^ere seyntis, wij> lawe canoun.
But Lord ! who comej) to ony holi ordris wijjouten extorsion of
money for harbour fees, and grete raunsons for letteris ? And
sij) ))is money is taken bi maistri for ordris J>at men taken, for
eUis fiei schuUen not be ordrid, or ellis ponyschid to ])e double
or treble, and here weddis taken, who may excuse oure bis-
chopis from extorsion of symonye ? And feyned excusacion,
Jiat ))ei taken ])is not for ordris jevyng but for cost of wrytyng
and ojiere officeris bisinesse, accuse]) hem more ))an excuse)).
For ])ei taken for wryttyng and selyng of a litel scrowe, wi)>
sixe or sevene 13'nes, twelve pens or two schillyngis ; and certis
))is is foul extorsion. For hem nede)) no lettre wi)) here seel bi
Goddis lawe ; but witnessynge of here felowis and o])ere trewe
men is ynowj, hou ])ei weren ordrid at siche a tyme. And hem
nedi)) not many tymes to be schavyn, and jif it were nede, ))ei
myjtten be schavyn at a comyn harbour, and clippen^ alle a jeer
corrected; w]),/Ws/, X.
^ corrected ; clipynge, X.
CONTROVERSIAL TRACTS.
383
for l^e money ])at here barbour takifi at onys ». And certis \€\
han worldly goodis at \t fulle to fynde here officeris in her
servyce, and to helpe pore men at nede, jiouj \t\ robben hem
not ajenus here wille, and maken hem to bie here ordris ajenus
))e gospel and comyn lawe expresly. Certis it seme}), )>at alle
doyng in J)is mater is cursed corserie of symonye, jevynge jje
sygne of holy ordris for temperal drit. And so fast \€\ eleven
Jjeronne, Jjat unnejjes is ony lewid wrecche putt abak, jif he wole
jeve moche dritt ; Jjat bi here prestis and heie corserie God and
holy Chirche ben foule blasphemed, and presthod and good lif
moche distroied, and Cristene men foule sclaundrid, and synne
and trecherie encressid. And J>is cursed fruyt schewij), for what
ende fei jeven sygnes or holy ordris.
Hou confession and absolucion is don for covetise and pride
men may lijtly see. For in confession we seken more after
tij>es and oure temperal wynnyng jjan after kepyng of Goddis
hestis, or contricion for synne, or paying of dettis to pore men,
owe \t\ nevere so moche and ben in power to paye ; and we
enjoynen penaunce as us like]?, and namely to seie massis, and
offre to Jse heie auter, and certeyn ymages for oure wynnyng.
But we speken ^ over litel for to visete, and ofifre to pore men,
and maken broken briges and causeis where men and bestis and
catel perischen ofte. And jif men foolily avowen to go to
Rome, or Jerusalem, Caunterbury, or ojjere pilgrimagis, }>at we
chargen more Jian fe grete avowe maad of oure Cristendom, to
' corrected ; spelcyng, X.
" If tliese petty extortions at the
time of ordination were really of
common occurrence when our author
wrote, it was not for want of en-
deavours to put them down on behalf
of the rulers of the church. A con-
stitution of Archbishop Stratford,
dated in 1342, expressly decrees that
no more than sixpence shall be de-
manded for the letters of orders (the
' litel scrowe ' that the writer speaks
of), and that nothing else shall be
paid on any other account, either to
marshals, porters, door-keepers, or
barbers. The business of the epi-
scopal barber was to shave the head
of the candidate for ordination, so
that the corona, or round bald space
on the top of the head, might be
trim and seemly. A constitution of
Archbishop Boniface (temp. Henry
III) orders all the clergy to obsei-ve
this as well as other propneties of
clerical costume. Lyndwood tells
us that the circular form of the
corona was regarded as the emblem
of the absence of dirt and unclean-
ness ; ' quia ubi angulus ibi sordes.'
See Lyndwood's Provinciale, art. De
Cmsibus, and Gibson's Codex Jur,
Eccl. Angl. Tit. vi. Cap. a.
by abusing, for
unworthy ends,
the power of
the priest over
his penitent in
the sacrament
of penance ;
284
WFCLIF'S WORKS.
by the ex-
tortion of
exorbitant
marriage fees ;
kepe Goddis hestis, and forsake fie fend and alle his werkis.
For Jiouj men breken Jje hieste comaundementis of God, jie
lewideste parische prest schal assoile anoon, but of ))e formed
vowis maad of oure owene heed, many time ajenus Goddis
wille, noman schal assoile but grete worldly bischopis, or jje
most worldly prest of Rome, \t emperoures maister and Goddis
felawe, or God of }>e erjje. And jjei wolen not dispense wi}) Jjes
vowis, but jif ))ei han ])e cost fiat men schulden make, inward
and outward ^. Lord ! why kunnen not men of reson see, fiat
J)is is ^ open covetise, and coloured under holynesse, and cursed
symonye, and blaspheme heresie ? It passej; mannus witt to telle
what pride and coveitise of prestis is norischid herby, and what
synne, bojje lecherie, and extorsion, and heresie, and blasphemye,
is broujt up herby. But ne]>eles confession maad to trewe
prestis, and witty in Goddis lawe, do)) moche good to synful
men, so fiat contricion for synnes before don come fierwif), and
good lif and keping Goddis hestis, and werkis of mercy don to
pore men, sue after.
Hou fie sacrament of matrimonye is boujt and sold men may
openly se. For no man schal be weddid but jif he paie sixe
pens on jie bok '', and a ryng for his wif, and sumtyme a peny
for fje clerk, and covenaunt makyng what he schal paie for
a morewe masse, and ellis he schal not be weddid fiouj he lyve
in nevere so gret lecherie. And hereto f^ei techen men fiat fjei
schullen not seie fje wordis of sacrament bifore fie banes be
cried in fie chirche ; and sumtyme it was don for good entent ;
but now it is turned into coveitise and raveyn and symonye.
But Jje lewideste heresie fiat evere Sathanas foond is putt for))
for excusyng of ))is olde roton synne. For prestis han many
jeer seld fius ))is sacrament, f)erfore it is now lawe and privylegie
' corrected ; his, X.
" For a similar denunciation of
this practice see vol. ii. p. 381.
•i This surely was not a very heavy
tax upon matrimony. Taking into
accoimt the altered value of money,
the fee of sixpence, near the end of
the fourteenth century, may be con-
sidered equivalent to fifteen times
that sum at the present day, or seven
and sixpence. Now seven shillings
and sixpence, I am told, is the or-
dinary fee given by a labourer here
in Oxfordshire to the clergyman that
marries him ; and probably the rate
is much the same in other counties.
The Registrar, of course, will not
marry him under half a guinea.
Neither Lyndwood nor Gibson
supplies us with any information on
the subject of this note.
CONTROVERSIAL TRACTS.
285
of jje Chirche. But certis ))is is not ho[ly] Chirche, jiat wole
no))ing but treu])e and equyte, but it is Anticristis clerkis and
synagoge of Sathanas.
And in many places jie same errour regnej? of })e sacrament
of cristendom and of \& laste anoyntyng, and sumtyme in biry-
ing, for many coveitouse prestis axen gredely money for };es
doyngis, or ellis J)ei schullen not be cristened, ne oyntid, ne
biried wifiouten mortuaries. And for al \\b is nei])er Goddis
lawe ne reson alleggid, but old totyng of wrongful takynge of
poore mennus goodis, ajenst here wille and Goddis comaunde-
ment expresly. And of confirmacion of children, and crown-
ing of benetis'>, rennej) Jie same extorsion in summe placis.
But whi })at pore prestis and lewid men, in tyme of nede, may
lawefully baptise children, and not conferme hem, is gret won-
der among men of reson ; sij? Crist comaundid his disciplis to
baptise alle men, and chargide hem not to conferme men, as
bischopis usen. For bi baptym schal a child come to hevene
wijjouten siche confermyng, but not bi sich confermyng wi))-
outen baptym. And jif a prest sacri|) Goddis body, and makijj
breed and wyn tume into Cristis flesch and his blood, bi vertu
of his ordre and Goddis wordis, whi may he not blisse a jong
child wi)) a rag and oyle ? It semejj jiat bischopis holden ))is
a Mortuaries were ' a kind of
ecclesiastical heiiots, being a cus-
tomary gift claimed by and due to
the minister in very many parishes
on the death of his parishioners.
They seem to have been originally,
like lay heriots, only a voluntary
gift.' So far Blackstone (quoted in
Todd's Johnson's Dictionary), bring-
ing out clearly the actual legal com-
pulsion to the payment of mor-
tuaries ; — while, with professional
euphemism. Dr. Cowell in the In-
terpreter prefers to insist on the theo-
retical spontaneity of the offering.
A Mortuary, says he, ' is a gift left
by a man at his death to his parish
church, for the recompense of his
personal tythes and offerings not
duly paid in his life-time.' The pay-
ment of Mortuaries was enjoined by
statute (13 Edw. I), and also by
several archiepiscopal constitutions.
^ crowning of benetis.'] By this ap-
pears to be meant the ceremony of
making the corona (see note on p.
283) on the head of a benet or ex-
orcist, which corona, together with
the tonsure, or cutting off of the hair
below, so as to leave the ears ex-
posed, constituted the tonsura cleri-
calis, and was if not an order itself,
at least a predisposition and pre-
paration to orders. See Lyndwood,
art. De Vita et Hon. Cler. The ex-
orcist was called a benet, because of
his frequent use of aqtia benedicta^
' eau b^nite,' in the perfonnance of
his functions. (See Prompt. Parvu-
lorum (Camd. Soc), and Mr. Way's
useful note.) But why benets are
singled out by our -author rather
tlian the two inferior orders of Os-
tiarius and Lector, I have not been
able to discover.
and by similar
abuses con-
nected with
christening,
extreme
imction, and
the burial of
the dead.
If priests, and
even laymen in
case of need,
may baptise,
why may they
not conmrn f
286
WYCLIF'S WORKS.
Simony in
various fonns
as connected
with the saying
of mass.
more worj^i and nedful J^an Cristis body and Jie sacrament of
baptym ; ))erfore to magnyfie here staat in pride and chargyng
of Cristene men, \€\ reserven Jjis newe confermyng to hemself,
and putten })e more travaile, and more worj^i and nedful sacra-
mentis, on pore prestis. And in fiis \t\ schewen her vanyte
and worldly dignyte.
Cap. VII.
But now is nede to telle, hou prestis crien her masse for
money, and sillen jje sacrament, ])at is Cristis flesch and his
blood. Alle \o ]5at ben maade prestis, more to lyve in wor-
schipe of |>e world, at gentlemennys staat, and for worldly
myr))e and bodily welfare and ese, ];an to lyve in devocion and
profile to Cristene soulis, to sue Crist in mekenesse and gostly
traveile, in preiere and studyynge and techyng of Cristis gospel,
and to be ensaumple and myrrour of pacience, chastite, and
oJ)ere vertues, ben smyttid wij) symonye, and on sum maner
sellen ])is worjji sacrament, whanne Jjei seyn masse for money,
or name of holynesse, or bodily nede, more J>an for devocion
of Crist, of helping of soulis in purgatorie, and of gostly love to
make men vertuouse in lif, and namely in unyte in charite.
For but jif men wolen here prestis for tene mark ^, sixe, or
sevene, fiei wil not dwelle wi)) hem in honeste place to cumpayne,
and seie here masse, but goo where ])ei may most gete for here
song, fiouj \€\ schuUen worse serve God jjere jjan at }>e first
place, where men wolden 3yven hem resonable liflode, je,
moche more ])an Crist or ony of his apostlis toke for himself.
And to j)is ende many drawen hem to grete citees, where is
occasion of moche synne, not for to distroie it, but rajjere
encresse it be taverne goyng, pleiyng at \t tablis, chees, and
oJ>ere vanytees. And fewe drawen hem to scole, to lerne holy
writt, and edifie hemself and o])ere Cristene peple. But who
may seie {)at ])es prestis sellen not foule her masse ? sifi Jiei
seken more grete salaries and lykyng of l^e world ))an to seie
here masse in clennesse of lif, and brennyng devocion to Crist
for his passion, in whos mynde J)is holy sacrament was ordeyned
» See vol. i. p. 291, note a.
CONTROVERSIAL TRACTS.
287
of Crist himself, pus farij) \& most del of bischopis and grete
prelattis, })at seyn here masse, more for presence of lordis and
grete placis, for to be holden holy and have offryngis and jiftis,
fian for devocion or compunccion of here synnes and her
brejieren synne, and to make pees and charite. And ])us it
farej) of persones, munkis, and freris, Jiat don here servyce and
massis more for name of holynesse and wynnyng of worldly
muk, Jjan for clene love of God, and gostly helpe of Cristene
soulis.
And eche prest deme wisly himself, whi he seij) his masse,
and in what hfe ; for jif \€\ ben not in clene lif, charite, and
devocion, but in pride, coveitise, lecherie, envye, glotonye, or
ojjere grete synnes, \t\ dispisen God ful gretly, and as moche
as is in hem Jiei slen him, and don hym more dispite and
vileyne fian diden Judas Scarioth and Jewis, fiat naieled him on
])e croos, and leiden him in a cold stone. For Seynt Poul sei]?,
Who Jjat resceyve)) \\s, sacrament unwor))ily, etij) and drynkyj) his
dampnacion. And Seynt Joon Crisostom 1 sei);, We slen Crist
in us, whanne we lesen fei}) and charite of Crist. And Seynt
Bade seif), We sellen Crist whanne we forsaken treujie, and
taken falsnesse and meyntene it. And Seynt Austyn seijj, pat
Cristene men trespassen, and don more dispit to God, whanne
]>ei dispisen him bi pride, coveitise, and fals swerynge, }>an fie
Jewis }>at naileden him on J)e croos ; and namely Jjcs heretikis,
bi siche symonye as is bifore seid, for all symonyentis ben worJ)i
to be forsaken of alle trewe men. And but jif Jiei amenden
hem after good monestyng, \t\ schuUen be chastised and
broujte doun bi straunge poweris, fiat ben seculer lordis ; for in
comparison of \t heresie of symonye, alle synnes ben counted
for noujt, as \t lawe seif> expresly.
A ! Lord, hou moche is oure kyng and oure rewme holpen
bi massis and preieris of symonyentis and heretikis, ful of
pride coveitise and envye ? f)at haten so moche pore prestis,
techynge Cristis lif and ))e gospel, to meyntene holy hfe of
Cristene peple and fie kynges regalie, fjat \t\ cursen hem and
prisonen hem wijiouten answere, whanne fiei ben redi reuhd in
' corrected ; Crisloslom, X.
The author
proves from
the Fathers
how great
lioliness is
required in
a priest ;
and contrasts
with this pic-
ture tlie pre-
valent vice and
hypocrisy of
the persecuting
clergy of his
own day.
a88
WFCLIF'S WORKS.
alle goodnesse and treu]>e after holy writt ; namel}' si|)]?en oure
prelatis lyven in open extorsion and Luciferis pride, and sillen
men leve to lye in synne of lecherie and avontrie for annuel
rente, and fierto lyven in pompe of worldly array and glotonye
and drounkenesse, and wasten pore mennus lifelode in grete
festis and fate hors, and eten and dr)Tiken pore mennus lif,
and bilden grete paleis in Cristene mennys blood, and ben
clo);id and slepen J>er inne. Where Jiei plesen God in offrynge
l>is sacrament of unyte and pees, )je while here hondis ben fnl
of {)e bote blood of Cristis children and eires of hevene?
Whanne J)ei taken bi raveyne and extorsion pore mennus
goodis, and wasten hem in festis and o))ere van^-tees, )ian J)ei
eten and drynken pore mennus blood and her lif; for J)ei
spendiden here blood for getyng of ))es goodis jjat ))es worldly
prestis wasten Jjus, and bi \t% goodis ])ei schulden sustyne here
lif And ])is sentence is -wisel}' taken of Goddis word bi Jie
prophetis, as Robert Grosted and ofiere doctouris declaren
pleynly, and certis Jies weiward heretikis stiren God rajiere to
vengaunce j>an mercy, as Seynt Gregory prove)) ; and here
blissyng turne)) in to cursyng, and here preier in to synne.
And Seint Poul sei);, Jjat jiei defoulen Goddis Sone as moche
as is in hem, and Jierfore, as to hem self, l>ei offeren defouled
bred, as Seynt Gregory and Seynt Jerom witnessen, wij) jje
comyn lawe of holy Chirche. Certis Jewis suffriden Crist to
be leid in a clene stoon after his dee); ; but f>es viciouse prestis,
ful of pride coveitise and heresie, putten his bodi in here soule,
))at is foulere a ))Ousand fold fian ony stynkynge privey in erjie.
And sijjfien here foule soule is in jje develis possession, }>ei
bitaken Cristis body into ))e fendis power as moche as in hem
is. But nejjeles, as seiyng of ))e masse in unclene lif, and
wijjouten devocion, and unwor))i resceyv}ng of ))is blessed
sacrament, ful moche and neer hondis, most displesi)) God, so
seiyng of masse wiJ) clennesse of holy lif and brennyng de\o-
cion, fill moche and neer hondis, most plesif> God Almy3tty,
and profiti)> to Cristene soulis in purgatorie, and to men lyvynge
in erjie, to wifistonde temptacions of synne, and encresen pees
and charite. perfore Jienk 5e, clene prestis, hou moche je be
holden to God, J>at jaf jou power to sacre his owene preciouse
WYCLIF.
CONTROVERSIAL TRACTS.
289
body and blood of breed and wyn, whiche power he grauntid
nevere to his owene modir ne aungel of hevene. perfore wi))
alle joure desir and reverence and devocion do ' youre office
and sacramentis,
Cap. VIII.
Of })is may men see hou perilous it is to coveite prelacie or
gret benefice in Jie Chirche, si}) no man almost comep to hem
wijjouten pride, veyn glorie, and symonye. Perfore seide
Seynt Gregory and \t comyn lawe of }>e Chirche, Jjat honour
or prelacie schulde not be 30ven to hem )jat seken and coveiten
it, but to siche men as fleen honouris and dignyte ; and Jie
same sei}> Seynt Austyn and Crisostom, wi)) oj^ere doctoures.
For Crist techij) us bi Seynt Poul, fiat no man schal take honour
to hym, but he J)at is clepid of God, as Aaron was. perfore
Moyses and J)e holy prophete Jeremye, halewid in his moder
wombe, excusiden hem mekely whanne God badde hem take
Jie ledyng and governyng of f>e peple; and J)e holy prophete
Ysaye durst not take J)is offis at Goddis prefer, til he was
clensed fro synne bi angelis mynystracion, and enflawmed wij)
Goddis science and charite. perfore Seynt Gregory and Seynt
Austyn fledden at al here power to be bischopis, but sou3tten
to lyve in devocion and studie of holy writt and in lowe degre,
and coveitiden not J)e heyenesse of ]je statis, but wiJ; sorowe
and grete drede of God, and for grete nede of Cristene soulis,
token })is staat, not of honour, but of traveile and bysynesse,
as Austyn and Jerom witnessen. Lord ! what stirejj us fooHs,
ful of ignoraunce and moche synne, fiat kunnen not governe
o soule wel, to seke so bisily grete statis where we schullen
governe many Jjousand, and for Jje leste of hem alle answere
at domes day to fie blood of Jesus Crist, — gilti of schedyng
Jjerof jif ony perische bi oure defaute. Where strong scham-
pions and pileris of holy Chirche dredden so sore to governe
a fewe soulis, whi roten festues seken so moche charge ?
Certis it is ful so)) \zX Seynt Jon wi)) fie gilden mouf) self), wi))
lawe canoun, f)at what clerk sekif) or desire)) prelacie or primacie
WORKS. VOL. III.
^ corrected ; to, X.
U
Those who
seek high posts
and dignities in
the Church are
not fit to have
tlieni
proved from
the Fathers
and from the
canon law.
29°
WFCLIF'S WORKS >
in erjie, schal fynde confusion in hevene. And who wolde
desire sich dignyte of )>e Chirche, in whiche he muste forsake
his owene profit, and be servaunt of alle men, and bounden in
tyme to take wilful def) for ofier mennys helpe, and answere for
so many soulis to Crist, rytful domesman ? Certis, seij> J)is
seynta, no man but he ))at dredij) not Goddis harde dom.
perfore sei}> Seynt Austyn and ))e comyn lawe, J>at no })ing in
))is world is more traveilous, more harde, and more perilous jian
))e office of bischop, prest or dekene, to do it wel as cure
emperoure Crist comaundi}> ; and jif it be evyl don, no })ing is
more wrecchid ne more dampnable in Goddis dom. But what
was J>e good reulynge of j^is staat he lernede nevere fro child-
hod ne ful age of man. And fierefore . Seynt Austyn crief) in
Jie story of his lif, ]>at he felide nevere God so moche wroj>
ajenus hym, as whanne, in peyne of his synnes, he suifride him
take }ie grete charge of bischopis staat. perfore he fleij algatis
citees where bischopis weren olde, lest \q peple wolde have
hym bischop. perefore me ])enke)) treuly, jiat who evere comej}
wel to ony benefice in jje Chirche, he seki]) not dignyte ne
honour of men undir him, but traveile and servyce, and dispit
of worldly hienesse, as diden Crist and his disciplis, and ojjere
holy doctouris and bischopis, as Seynt Martyn, Seynt Colas,
and siche ojjere. And loke \zt no worldly clerk excuse hym ^
make)> him take his office; for Seynt Gregory
sei)> in f>e lawe, whanne a man come]) to siche a staat as
bringi]) wi)j hym worschipe and ese, jif he come jjerto of his
owene desire, he fordoi]j to himself J)e vertue of obedience.
And Jierfore Moyses forsoke ))e ledynge of jie peple as fer as
durst for wraj)))e of God. And wanne bodely traveile and disese
is putt bi sovereyn on jie suget, but jif he take it j)anne of his
owene desire, it is not plesaunt to God. perfore Seynt Poul
forsok riches and honour of ))e world as dritt, and wilfully putte
him to traveil and peyne and martirdom. And in tokene of J>is
' Several words are lost here, through their having been inadvertently
cut off when the MS. was bound. The sense seems to require the insertion
of some such words as 'for ]ial love of soulis.'
» St. John Chrys. Comm. in Acta Apost. Horn. III. § 4.
CONTROVERSIAL TRACTS.
391
obedience Crist fledde awey whanne fie peple wold have maad
him kyng, as fie gospel of Jon witnesse)) ; but he offred hym
self wilfully to Jerusalem, to suffre peyne, woundis, and dis-
pitous dej) for o))ere mennus nede and profit.
And certis oure worldly clerkis myjtten longe ynowj be
wijjouten hem, bifore ))at trewe prelatis wolden prese on hem ;
and 5if Jiei weren opyn trewe men in Goddis cause, ];ei schulden
sunere' gete pursuyng cursing and prisonyng, or brennyng,
of worldly coveitouse prelatis, fian fatte benefices or grete dig-
nytees. perfore Seynt Gregory techijj in his Pastoralis ", j)at
whanne bischoprichees weren pore, and bischopis weren fie
first in martirdom for Cristene feiji, Jianne it was worJ)i grete
preysynge to coveite a bischopriche. But now, si]? bischop-
riches ben riche, and many worldly bysinesses knyjtt ferto,
it is not do but dredeful to have bischopriches. perfore Seynt
Bernard wrot to Egenye ^ ))e pope, fiat he drede no vermyn so
moche to come to fie pope as foul lust to be lord ; and jit
comynly in fiat tyme popis weren poysond, for coveitise of fie
staat f)at ofiere men hadden fierto. And to refreyne synful
ydiotis fro siche statis and beneficis, seifi lawe canoun, he f^at
passif; ofier in honour or dygnite of \e Chirche, he is most foul
of alle but jif he passe ofiere men in kunnynge and holynesse.
Of fjes few wordis may worldly foolis see here pereles and
sclaundris, and do no symonye for holy ordris ne benefices ne
sacramentis, bi feyned colour of dispensyng and privylegie,
and customes of Anticristis weiward collegie and synagoge
of Sathanas.
' corrected ; sumere^ X,
" There is nothing about the
poverty of bishops in the passage
from St. Gregory's Pastorale here
cited. He was considering the
text, ' If any man desireth the office
of a bishop he desireth a good
work,' and observes, — ' Quamvis
notandum, quod illo in tempore
^ read Eugenye.
hoc dicitur, quo quisquis plebibus
praeerat, primus ad martyrii tor-
menta ducebatur. Tunc ergo lauda-
bile fuit episcopatum quaerere,
quando per hunc quemque dubium
non erat ad supplicia graviora per-
venire.' {Pasi. Pars I. cap. 8.)
Application of
tlie principle to
present cir-
cumstances.
U 2
392
WrCLIF'S WORKS.
Worldly priests
arcL guilty of
tlie accursed
sin of slander,
when they
iriaintain that
Christ and his
apostles lived
like them-
selves,
Cap. IX.
Also alle po pat putten sclaundre or evyl fame on ony men,
for whiche hem nedi}> to be purged, whanne jjei don ))is mali-
ciously, ben solempnely acursed by Goddis lawe and mannys.
Here worldly prestis, Jiat ben bounden to sue Crist and his
apostlis in lyvyng prechyng and abstynence, as Seynt Jerom
and here owene lawe witnessen, owen to drede ful sore of fiis
rijtful curs. For si{)})en in wordis and dedis, and resceyving
of here gostly ofiice, \t\ seyn and crien Jiei suen Crist and his
postlis, |)ei se}'n in dede Jjat Crist and his postlis lyveden jjus
worldly, and diden not here office, as ])ei faren now. And
certis, jif Crist schal be holden verrey prophete and techere
and verrey God, he mut purge hym of })is sclaundre ; for ellis
his lif lawe and techyng is fals, and alle his disciplis gone in
])e same sclaundre. And ))is wickid fame is put on Crist and
his apostlis bi malece, and for coveitise of worldly goodis; for
])ei desserveden not to have J)is foule name of worldly lif and
necligence and sleyng of Cristene soulis. pan it is putt on
him for malice, and coveitise of worldly clerlds, and for to
colour here owene raveyne, bi whiche )>ei stelen fro lordis and
comyns here temperal lordischip and goodis. Certis in ])e olde
lawe a blaspheme Jjat despisid God, puttyng fals errour on him,
schuld be stoned to de|) of alle Jie peple ; and in Jje lawe of
grace alle men schulden caste stones of charitable correpcion
or reproving. And jif it be resonable }>at a man schal be
hangid for stelyng of fourtene pens, moche more schulden '■
))es blasphemeris of God, Jjat stelen so many lordischipis and
temperal goodis from comynte of seculeris, and wasten hem in
synne. It is grete synne to gabbe on a pore man ; it is more
to gabbe on an holy man, and defame hym ; but most synne
it is to gabbe on Crist, hedde of alle seyntis and lorde of alle
lordis. Also it is grete synne to lie and disceyve men bi lesyng
of here temperal goodis ; more to disceyve in spiritual goodis,
as vertues and good lif ; but most to disceyve men in feijj and
myrrour of Cristis lif, }>at is gi-ond of alle rightful lif after.
' corrected : sadden, X.
CONTROVERSIAL TRACTS.
293
For no seyntis lif is worf), but in as moche as it is acordyng
■wi)) Cristis lif; j^erfore it is worse a })Ousand fold to robbe
Cristene men of ))is tresour, Jjan of alle erjiely goodis )jat evere
weren or schuUen be.
Also worldly proude clerkis, ful of coveitise and ypocrisie,
sclaundre pore prestis as heretikis, for \€\ techen holy writt,
and namely fe gospel and J)e pore lif of Crist and his apostlis,
ajenis here worldly lif, to distroie synne and norische holy
lyvyng in prestis lordis and comyneris; and seyn and meyn-
tenen faste, in word and dede, ))at heresie is ful feij) of ))e
gospel, and saad treufie of holy writt is heresie, for it is ajenst
here proude worldly lif. And herefore \A fallen into Goddis
curs and alle his seyntis, }>at for |)is sclaunder lordis and comy-
neris doren not here |)e gospel and Goddis hestis prechid of
pore prestis in Goddis name, but ben constreyned to here
fablis and lesyngis prechid, and flateiyng, in stede of Goddis
word. And of };e noumbre of Goddis curses set in his lawe
upon siche ypocritis is not esy to wise men to sette a terme,
for witty men may not fully comprehende alle j^es curses in
})is lif
Also \t\ sclaundren foule oure modir holy Chirche, fiat is
Cristis spouse, wi)? here coveitise and customes and privelegies.
For whanne \€\ bryngen up newe sleijtis of covetise and job-
bynge of lewede mennys goodis, J^ei seyen Jiat alle })is is for
honour and devocion of God and holy Chirche ; and jif ony
man wijjstonde hem in J)is, \€\ feynen him acursed, and enemye
of God and holy Chirche. As, jif a pore man have longe
founden moche wax, brennynge bi fore a rotyn stok, jif a trewe
man teche fis pore man to paie his dettis, fynde his wif and
children breed and clo};, and jif he may strecche ferjjere, to do
his almes to pore bedrede men, old and feble, crokid and blynd,
as God biddi)), Jjei bojje ben holden cursed and enemyes of
holy Chirche, for as moche as Jiei don Cristis biddyng, and
more mercy to here pore neijeboris, and leven unskilful devo-
cion and blynde mawmete and foul ypocrisie of prestis. But
certis God bhssij) alle siche merciful men, and graunte)? hem
Jie blisse of hevene. And \t% coveitouse prestis, ful of maw-
metrie, crien faste Sathanas curs and tirauntrie ajenst Cristis
and that ' poor
priests' teach,
not the gospel,
but heresy.
and that holy
Church ap-
proves of
idolatrous and
superstitious
devotions more
than of the
pure service of
God and our
neighbour.
294
WFCLIF'S WORKS.
On the abuses
of the rig-ht of
sanctuary
claimed for
particular
Churches.
brejjeren, eyris of hevene. Moreover ))ei crien faste, jif
coveitouse prestis han be in possession of o|)ere mennus goodis
fourty jeer or fritti, wrongfully, ajenst Goddis bidding, Jiei may
not be taken from hem on no maner; for Jie vertu of pre-
scripcion, bi long custom of synne, ha);)je made hem lordis, and
holy Chirche approve]? })is, and curse]? alle men contrarie herto,
in wille word or dede.
Also })ei chalengen fraunchise and privylegie in many grete
chirchis, }>at wickid men, opyn })eves, mansleeris, ])at han
borwed here neijeboris goodis and ben in power to paie and
make restitucion, ))ere schullen dwelle in seyntewarie, and
no man empeche hem bi processe of lawe, ne ooj) sworn on
Goddis body and used. And \t\ meyntenen stifly ])at Jie kyng
mote conferme })is privylegie and neste of J>eves and robberie
of }iis rewme, ajenst Goddis hestes, rijtwisnesse, and his opyn
oo]>, bi whiche he is sworn to do justice and equite to alle his
lege men. And for J)is privylegie, fiat is opyn heresie, ])es
proude worldly clerkis wolen coste and fijtte to meyntene it
for]j, for wynnyng of worldly dritt ; but for to meyntene privy-
legie of Cristis gospel, or Cristis mekenesse and povert, wolen
\e\ not coste a ferjjing, but spende many )>ousand pound to
make it heresie, and curse ' prisone and brenne alle men fiat
techen trewely f>e gospel, and f>e pore lif of Crist and his postlis.
Certis it were grete synne to sclaundre \t Quene of Englond,
or Empresse, wij) synne of avowtiie, where siche were ful trewe
and clene and chast to here laweful husbonde ; it is a Jiousand
fold more synne to sclaundre holy Chirche, Cristis spouse,
whiche Chirche, as Seynt Poul seifi, is a pilere and foundement
of trewjie, wif) here cursed ypocrisie and robbyng of Cristen
mennis goodis bi long custom of wrong and synne. Certis
alle Cristene men schulden crie out on Jjes cursed heretikis, J)at
sclaundren Crist and holy Chirche his trewe spouse. For in
J)is ))ei maken holy Chirche a bande of here synne, and res-
ceitour of here raveyn, and sclaundren holy Chirche wi]) f>e
cursede dedis of Anticristis chirche and synagoge of Sathanas.
And ))us f>ei seyn good evyl and evyl good, for to have Goddis
curs.
' The WS. has a \\oid here \\ hich is undecipherable.
CONTROVERSIAL TRACTS.
295
Cap. X.
Also alle men Jiat distourblen^ Jje pees of holy Chirche
and fie kyng ben cursed solempnely bi Goddis lawe and
mannys. Certis pees of Cristis Chirche stonde)) in verrey
sadnesse of feif), hope, charite, mekenesse, and pacience, and
holdyng of Cristis ordeynaunce, and verrey pes of fe kyng and
his rewme, and verrey subjeccion, and rijtful domes, and just
ponyschyng of mysdoeris, and relevyng of pore men, faderles
children and moderles, and pore widewis. And who evere dof>
most ajenst |)e poyntis, disturbli}> most \\s, verrey pees, and
no man ellis. First, alle worldly clerkis J^at wolen not holde
hem payed wijj holy writt and \e. ordynaunce of Crist, to lyve
in mekenesse, wilful povert, and besy traveil in gostily werkes,
as Crist and his postlis diden, disturblen verrey pees of holy
Chirche and Cristendom. Lord ! how grete hyndryng of ^
Cristen fei]> is it, Jiat so many clerkis leven holy writt, and namely
Cristis gospel, and studyen hejiene mennys lawis and worldly
coveitouse prestis tradicions, maad of here owene willardis
dom for here pride and coveitise, and charge hem more ))an
Goddis hestis ! SiJ>}ien Goddis lawe is lijt, swete, and esy, and
best wole brynge men to hevene, and at })e fuUe occupie alle
prestis wittis in ))e world til Jie day of dom. And ojiere tra-
dicions of synful men ben ful of errour, and maken many
snaris, or gnaris, to lette men in ))e weie to hevene, f>at bifore
was siker and pleyn, wijjoute ony lettid.
Lord ! what charite is it for hem ))at schulden be most gostly
prestis to make werre in alle Cristendom for here worldly cause
and stynkynge lordischipe, ajenst Cristis biddyng and lif, and
graunte ful absolucion and relessyng of alle peynes in purga-
tory, for to slee eche Cristene man ojjer, as ^ don jjes proude
prestis of Rome and Avynoun, wij; here worldly clerkis on bojie
sidis. Certis ]>ei disturblen verry pees of al holy Chirche and
alle Cristendom J^erto. Lord ! what mirrour of mekenesse is
J)is, jjat bischopis and prestis, monkis chanons and freris, Jiat
schulden be meke and pacient and lambren among wolvys bi
By their up-
holding of
human laws
and traditions,
worldly priests
disturl] the
peace of
Church and
State,
' corrected; dislribulen,X.
cor. ; ofl, X.
cor. ; atid, X.
and in par-
ticular by stir-
ring up war, as
these two
popes at Rome
ana Avignon
are dohig.
29<5
WrCLIF'S WORKS.
Courts Chris-
tian, so called.
Persecuting
spirit of world-
ly priests.
techyng of Crist, ben more proudly arraied in armer and o))ere
costis of werris, and more cruel in here owene cause ))an ony
ojjere lord or tiraunt, je, he]>ene emperours ! For }>ei wolen
wiJ>outen pite and answere curse, prisone, slee, and brenne trewe
prestis, J^at techen pleynly Cristis lawe and his lif ajenst here
pride coveitise and ypocrisie. Lord ! what ensaumple of
pacience jeven }>es worldly prestis and religiouse, ]jat schulden
5eve alle here goodis and here bodely lif to kepe ojjere men in
pees and in charite, as Crist and his lawe techen, and now
pursuen men so cruely for a litel trespas or no3t, bi londis
lawe, bi Cristen court, clepid in name, but in dede Sathanas
trone, and bi open tirauntrie, — J)at a man myjtte soonere gete
grace and rijtwisnesse at J)e kyng or emperour J>an ' at hem,
for Goddis drede is not in hem, ne love of God and desire of
hevene, but ]je world and joie J)erof and pride of Lucifer and
cruelte of Sathanas. And seke wisely in alle here dedis, and
];ou schalt fynde j^at jjei seken worldly heynesse, and prosperite
of worldly muk, and ese of body, and wombe joie, and noris-
chyng of synne for annuel rente, and pilyng of here sugetis
bo}>e lerid and lewid, and casten to distroie holy writt, and
myrrour of Cristis lif and his postlis, and alle men jjat techen it.
And j)us Jjei clepen reste and encresyng of }>is cursed worldly
lif, Jje pees of holy Chirche. But certis Crist cam '' in to ))is
world to distroie ]>is fals pees, as he sei)) hym self, and to make
pees bitwixe God and Cristene men bi feij) and holy lif, and
forsakyng of worldy muk and joie, and bi suffryng of peynes
in body for trewe techynge, and holdyng of mekenesse and
charite. But whoevere wol be about to meyntene J)is [pees ']
of God, and distroie fals pees of ]je fend, of J^e worldly and
fleschly temptacions, he schal be cursed pursued and slayn
wijjouten pite or open answere. And ))us }>ei cursen Crist and
alle his trewe servauntis, in )jis world and in hevene, for })ei
alle wole distroie Jiis reste in synne Jjat j^ei clepen pees of holy
Chirche. And f>us fei colouren alle here cursed synnys under
name of Cristis spouse, and falsly sclaundren hir and oure
Savyour Crist.
conecled; JitK, X.
' cor. ; chain, X.
supplied conjectuially.
CONTROVERSIAL TRACTS.
397
Cap. XI.
3it worldly clerkis and feyned religious breken and disturblen
moche \t kyngis pees and his rewmes. For hir prelaties of ))is
world, wijj prestis lesse and more, crien faste, and writen in
here lawis, J;at \t kyng hajj no jurisdiccioun ne power of here
persones, ne goodis of holy Chirche. And 5it Crist and his
postlis weren most obediaunt to kyngis and lordis, and taujten
alle men to be suget to hem and serve hem, trewely and wil-
fully, in bodily werkis and tribut, and drede hem and worschipe
hem bifore alle ojiere men. First jie wise kyng Salamon put
doun an heie bischop jjat was fals to hym and his rewme,
and exilide him, and ordeyned a good prest for him, as fie
jiridde bok of Kyngis teUij). And Jesus Crist paiede tribut to
emperour, and comaundid men to paie him tribute. And Seynt
Petir comaundi]) in Goddis name Cristene men to be suget to
every creature of man, ejier to kyng, as more hie ))an o}>ere,
ojjer to deukis, as sent of him to {>e vengaunce of mysdoeris,
and preisyng of goode men. Also Seynt Poul comaundi}> bi
auctorite of God, fiat every soule be suget to hieris poweris,
for Jier is no power but of God ; princes ben not to J>e drede
of good werk, but of evyl werk. Wilt j^ou not drede ])e potes-
tate ? do '■ good and ])0u schalt have preisyng jjerof, for he is
Goddis mynystre to \t into good. So))ly, jif Jjpu hast doun
evyle, drede Jjou, for he berij) not \t swerd wijjoute cause, for
he is Goddis mynystre, vengere into wrajjjie to hym J>at Ao\
evyl. perfore jjorouj nede be je suget, not only for wrafijie
but for conscience. Paie to alle men dettis, bofie tribuyt and
custom, (for })ingis borun aboute in ))e lond,) and drede and
honour and love. And oure Savyour Jesus Crist suffrid mekely
peynful At\ of Pilat, not excusynge him for his jurisdiccion
bi his clergie ^. And Seynt Poul proferide hym redy to suffre
de)) bi dom of \t emperours justice, jif he were wor]>i to
dej), as Dedis of Apostlis techen. And Poul appelide to \t
^ corrected ; to, X.
The worldly
priests under-
mine the pcac<
of the realm by
asserting uide-
pendence on
I the part of
I churchmen of
all secular
jurisdiction,
I Kings IL 26.
^ He did not claim * benefit of
clergy,' the right to be tried by an
ecclesiastical rather than by a secu-
lar court.
298
WFCLIF'S WORKS.
their one ob-
ject being to
pull down the
power of kings
and nobles and
exalt their own.
hejjene emperour fro )je prestis of Jewis, for to be under
his jurisdiccion and to save his lif. Lord! whoo ha]j maad
cure worldly clerkis exempt from kyngis jurisdiccion and chas-
tisynge, si)))jen God 3evi]j kyngis ))is office on alle mysdoeris ?
Certis no man but Anticrist, Cristis enemye ; sij)en clerkis,
and namely hie prestis, schulden be most meke and obedient
to lordis of fiis world, as weren Crist and his apostlis, and teche
ojiere men bo);e in word and dede to be myrrour of alle men,
to jif ))is mekenesse and obedience to ))e kyng and his rijtful
lawis. How stronge jjeves and traitours ben Jiei now to kyngis
and lordis, in denying J>is obedience, and in 3evyng ensaumple
to alle men in Jie lond for to be rebel a3enis ))e kyng and
lordis ! For in Jjis ))ei techen lewid men and comyns of fie
lond, bojje in wordis and lawis and opyn dede, to be fals and
rebel ajenis Jie kyng and ojjere lordis. And )>is seme}> wel bi
here newe lawe of decretalis, where \e proude clerkis have
ordeyned J>is, — Jiat oure clergie schal paie no subsidie ne taxe,
ne helping of oure kyng and oure rewme, wi))Outen leve and
assent of })e worldly prest of Rome ; and jit many tymes J)is
proude worldly prest is enemye of oure lond, and prively
meyntenej) oure enemyes, and ^ weren ajenst us wij) oure owene
gold. And )>us }>ei maken J)is alien proudest prest of alle oJ)ere,
to be cheef lord of alle goodis jjat clerkis han in ))e rewme, and
jjat is of }ie rnost pert jjerof Where ben more traitours bojje
to God and holy Chirche, and namely to here lege lord and his
rewme; to make an alien worldly prest, enemye to us, cheef
lord of ])e most pert of oure rewme ?
And comynly alle J>e newe lawis \2X clerkis han maad ben
sutilly conjectid by ypocrisie, to brynge doun power and
regalie of lordis and kyngis }>at God ordeynede, and to make
hem self lordis, and alle at here dom. Certis it seme)) jjat ))es
worldly prestis distroien more kyngis regaUe and lordis power,
J)at God him self haj> ordeyned for governaunce of Cristene
men, Jjan God distroie]) f>e fendis power. For God settej) him a
terme what he schal do and no more, but he suffrij) his power
to laste, to profite of goode men, and just ponyschyng of mys-
' read to.
CONTROVERSIAL TRACTS.
299
doeris ; but ))es worldly clerkis wolen nevere cesse jif \€\ may,
til fiei han fully distroyed kyngis and lordis, and here regalia
and power.
Also }>es newe religious, and namely freris, distroien and
disturblen \t pees and reste of )>e kyng and his rewme ; for
J)orou3 privei confession J)ei norischen moche synne, namely
lecherie, avoutrie, and synne ajennis kynde, extorsions and
robberie and usure, for to have pert Jierof, and tellen not J)e
treujie in confession, for drede of lesyng bojie frendischipe and
wynning, and meyntening of here feyned ordre. And bi Jiis is
strif and debate among curatis and here children in God ' ; and
in many tymes open fi3tting for mortuaries and prechyng ; and
\€\ doren not seie \t treujse ajenst ]>e worldly prestis of Rome,
))0U3 he robbe nevere so foul houre lond bi symonye and false-
hed of perdon and privylegies, whanne Jiei knowen wel Jie
treu)>e, for drede jjat he wold take awey Jies fre poyntis, fiat is,
prechyng, schryvyng, and biryng. And for esy penaunce of
money \z.\. \t\ enyoynen men, for trentalis ^ and masse pens,
and makyng of gaie wyndowis and grete housis, }>at \% world
may see and preise, ))e moste viciouse men, as avoutreris,
extorsioneris, usureris, and open Jieves, gon to fjes ypocritis, and
forsaken here owene curatis f>at wolden sumwhat telle hem \t
perilis. And herefore of fals purchas, of wickid extorsion and
robberie, comeJ> nevere restitucion for siche privey schriftis and
penaunce of masse pens ; and where J>ei regnen most in hous-
hold, prechyng and stryvyng, Jjere regnej> most synne. And
sij>en discencions wi})infor}), and open werris wi|)Outenfor}),
comen most for synne and norischyng of synful men in here
myslyvyng, ])es weiward and coveitous confessouris disturblen
most ))e pees of \t kyng and his rewme, sij)l)en Jiei norischen
moste synne bi fals prechyng of lesyngis, fabUs, and veyn
cronyclis, — bi sikernesse of letteris of fraternyte and synguler
preieris, and disceyven men of jje treujje of Goddis word, and
' corrected ; good, X.
** A trental was ' an office for the
dead that continued thirty days, or
consisting of thirty masses; from tlie
Italian irenla, that is, triginta.'
Cowell's Interpreter, sub voce.
The peace of
realm is also
disturbed
through the
practices of the
friars, who by
giving illusory
or corrupt
penances in the
confessional,
foster sin.
300
WrCZIF'S WORKS.
I Kings xvill.
18.
Bishops are
often perjured,
— as in the case
of those who
have sworn to
go and preach
to the heathen,
and then stay
in England in
the capacity of
suffragan
bishops,
perverte almesdede fro pore bedrede and feble men to hemself,
bi colour of ypocrisie. And for ))is ende Jie holy prophete
Helye seide, )jat kyng Acab disturblede ]je lond of Israel. And
comynly \q peple of God hadde evere pees and vittorie but for
here owene synne, as \e processes of Goddis law schewijj.
And certis jif men taken regard ^ to ))e ground of holy writt,
bojje })e Olde Testament and Newe, and to lyvyng of Crist and
his postlis, and to Jie lif and governaunce of oure worldly clerkis,
))ei may openly se fat oure worldly blynde clerkis ben most
traitours of Crist and his lawe, and most traitours to ))e kyng
and his rewme, and moste distroien pees of holy Chirche and
Cristene londis.
Cap. XII.
Also alle Jjo Jjat forsweren hem are justly cursed of God and
man. First, bischopis maad of J>e court of Rome, who '' sweren
to go and converte hejjene men in placis of here bischoprichis,
don not in dede }>is office, but dwellen in Engelond, and bicomen
riche bischopis suffragans, and pillen and robben oure peple for
halowyng of chirches, chirchejerdis, auteris, and ornamentis of
fie chirche. And ))us \ti ben Juries forsworen; first, for |)ei
levyn to converte he})en men to bileve, of which fiei taken cure
wilfully ; ))e secunde, for \&\ don not treuely here office to
profit of her maistris to whom jjei ben sworon. For jiei siUen
here sacramentis, and J^ingis fiat perteynen to sacramentis, J)at
jjei schulden do frely as Crist comaundijj, and distroie synne bi
here power, fiat fjei norischen now for money and favour of
worldly men. pe firidde tyme, fiei don not treufie and profit to
Jie kyng and his lege men, as bofie fjei and here maistris ben
sworen, but falsly robben his lege men of here goodis for jevyng
of spiritual fiingis, and kepen moche of )>is muk to hemself, and
wasten it in gay mytris and ryngis and ofere worldly vanytees ;
and bi fiis doyng fiei ben grete traitours to God, to here kyng,
and to here maistris. perfore, as capital traitours and chef
heretikis, fjei schulden be hurlid out of oure rewme, but jif [lei
wolen treuely make satisfaccion, and do trewely here office.
corrected ; reward, X.
corrected ; and, X.
CONTROVERSIAL TRACTS.
301
Also alle bischopis and possessioneris, sworen to be trewe and
holy to )>e kingis conseil and profit, se men opynly forsworen.
For fiei drawen alle \t wynnyng ))at \€\ may fro j)e kyng to
hemself, and \t proude prest of Rome, makyng him chef lord
of moche part of \% rewme and of J>e kyngis power, makyng J)e
conseil of }>e kyng knowen to him, as \€\ ben sworen to \t
pope. And of fiis office serven freris, confessouris of grete
lordis and ladies, and Jjis norischi}> hate and envye and debates
and werris myche in Cristene peple.
Also oure bischopis ben sworen to meyntene }>e honour and
dignyte of Petre and Poul, but }>ei moste distroien it of alle men
in erj)e at here power. For here honour and dignyte was to
kepe Cristis conseilis of gostly wilful povert, mekenesse,
pacience, and charite, and to be servauntis of alle men to save
here soulis ; and \€\, under colour of hem, desiren to be
gretteste lordis of \t world bi ypocrisie, to get moche drit of \e.
world by pleting cursing and fi3ttyng, to sclaundre of God and
alle his servauntis.
Also men of lawe and jurours han non conscience to for-
swere hem for twel pens and her dyner, and make many false
eires ; and many lordis, ))at schulden be pileris of ri3twisnesse
and meyntene pore men in rijt, wolen hire questis, and con-
streyne hem bi manas to forswere hem, for enemyte fiat ))ei
han to a man, or for coveitise of wynnynge. Viteleris, mar-
chauntis, and chapmen, forsweren hem alle day for muk of fie
world, Jjat unne))is may ony trewe word be among hem. pe
same weie, ofBceris of lordis, [who] ^ sweren to do rijt to alle
men, and trewely lok jje lordis profit, gederen to hemself,
robben jie tenauntis, and maken fie lordis pore. How men
breken fe solempne of) and profession maad in here cristen-
dom, to forsake f;e devel and alle his werkis, and kepe Goddis
hestis, it is li3t to se and hard to amende. Of oure religious
possessioneris and ofere, how fiei kepen here profession of
povert, chastite, and obedience, is no word to speke nowe, for
alle ben fosworen or ellis ....''■, pei maken not profession to
here patrouns reule, as Benet, Austyn, Domynyk, and Fraunseis,
supplied conjectuially.
a word dropped out here.
and of those
who, to be
true to the
pope, are
false to their
king.
Perjury is also
rife among the
laity, hijfli and
low.
302
WYCLIF'S WORKS.
A curse is also
incurred by
those who
make false
heirs ; in-
stances of
this sin.
The clergy,
always grasp-
ing at lands
and lordships,
will not cease
till they get all
the kinijaom
into their
hands.
for noon of hem alle kepi)> it, but stryve)) ajenst Goddis reule
and here owene, and ajenst alle men Jjat traveilen to brynge
hem to Cristis reule.
Cap. XIII.
Alle J)0 l>at maken false eiris ben cursed grevously of God
and man. First, prelatis and lordis {lat maken evyl curatis, as
eiris of Cristis office, to kepe Cristene soules boujt wi); Cristis
precious blood, rennen sore in fis curs. Also clerkis, Jiat pur-
chasen hem lordischipis, and putten out lordis sones and cosyns
and nyj blood, rennen in \t same curs ; for \t\ holden hem out
bi pie, bi cavyllacions and false questis, hirid for money and
frendischip, and dryven to forswere hem for drede of here
lordischip and tirauntrie. For Jjei holden it wel spendid and
geten, al jjat \€\ may purchase wi}) rijt or wrong of seculer
mennis goodis, and holde it or ^ bi many 3eris, for Jianne vertu
of prescripcion, Jiat is, havyng of o)>ere mennis goodis bi long
tyme, make]> hem lordis of whatevere [)ing \€\ wrongfully sette
hond onne. But certis Crist ^, lord of treujie and rijtwisnesse,
is not ground ne autour of J)is wynnynge, but Sathanas fadir of
lesyngis, to whom |>ei maken sacrifice and omage for |>is falsly
geten lordischip.
Also ))es feyned religious, and ofiere worldly clerkis, amortisen
many grete lordischipis bi fals title and gret ypocrisie. For \t\
feynen to lordis J)at Crist is maad eir of alle here goodis, and he
forbedi]) clerkis to have siche lordischipis, and in his owne per-
sone wolde noon have, ne his apostlis, but fledden it as venym,
as al his lawe and here lif schewen. And bi ))is amortysyng Jjci
wolen nevere cesse, til alle J)e seculer lordischip of oure lond be
in here hondis, clene awey fro seculer lordis. For Jjei seyn Jiat
J>ei may lawfully have al ))at men wolen jeve hem, and alle Jjat
\t\ may purchase by sotel menys, bi preising of here preieris
and ofiere gostly helpe, and stelyng of chartris, and distreynyng
of 50nge eiris ; and no man may take oujt from hem, ne \€i ^eve
ne selle ony lordischip out of here hondis. And ))us litel and
litel Jjei may gete al \t rewme into here owene hondis. Trewely
' omit or.
corrected ; Cristis, X.
CONTROVERSIAL TRACTS.
303
Crist ha}) alle f:es lordischipis wel, whanne seculer men han
hem and spenden hem wel, moche betere ))an whanne Luciferis
heretikis wasten hem in glotonye, lecherie, and worldly vanyte.
And \t\ drawen Jies lordischipis fro jje comynte of Cristene men,
))at is holy Chirche, and murjjeren hem in a litel covent of
Sathanas synagoge, })at ben moche worse ))an hej^ene mys-
creauntis. And so bi name of holy Chirche )>ei distroien holy
Chirche, and magnifien Anticristis chirche ; as who wolde under
))e baner of ))e kyng of Engelond disseyve bi . treson his lege
men, and brynge hem into his enemys power.
Also \ts, mendynauntis, Menours, falsly and sutely maken
wrongful eiris ; for \t\ maken jje worldly bischop of Rome, fiat
schulde be most perfit in gostly povert and mekenesse, and
most forsake \& world, after Crist and Petir and Poul, to be chef
lord ^ of alle here goodis ^, prevey and apart. For fiei may no
lordischipe have of hem, for here heie perfit povert, and of ])is
false makyng of lord and eier Jiei han buUis as privylegies.
Wi ben not fies cursed traitours ?
Also religious and grete colegies and cathedral chirchis maken
many false eieris ; for Jjei maken hemself, Jiat ben riche, un-
kunnyng, and unable, to be successouris of Crist and his postlis,
and cure of mennus soulis, and to be eyris perpetual of ti}>es
and offryngis, Jiat schulden be pore mennus liflode. And alle
J)is is doun bi fals suggestion, symonye, and peiryng of gov-
ernaunce of holy Chirche, for Jiei ben riche at ^e fuUe, and
[do] " not ])e ofiice of a curat neijjcr in techynge ne relevyng of
parischenys and helpynge Jjc Chirche as J^ei schulden, but alle
' corrected; lordis, X.
" The bull vesting all the pro-
perty, houses, church furniture, &c.,
of the Franciscan Order in the Holy
See, resei-ving to Ihem the usufruct
only, was promulgated by Innocent
IV (1 243-1 264), a wise and resolute
pope. But the more rigid and
ascetic members of the Order — the
Spiritualists— deemed this arrange-
ment an unworthy compromise, and
succeeded in obtaining from Nic-
holas IV (1 288-1 292), himself a
Franciscan, a bull sanctioning the
^ supplied conjecturally.
opinion that Christ practised an
absolute poverty. A reaction ensued ;^
and after John XXII (1315-1334)
had annulled the bull of Nicholas IV
by one which was published among
his own Extravagantes, and so came
to be regarded as incorporated in
the canon law, the pious half-mea-
sure of Innocent IV seems to have
been at length generally acquiesced
in by the Order. See Milman's
Ladn Chrihtianity, vols. vi. and vii.
The Francis-
cans, to whom
the Pope is uni-
versal heir, are
signaiiy liable
to this curse,
as are also
colleges and
cathedral
churches.
304
WFCLIF'S WORKS.
Worldly priests
break the
testament of
Christ, because
he bequeathed
poverty and
persecution to
his disciples,
but they choose
instead riches
and honour.
go}> to nojt and to Anticristis covent. And certis it is not in
mannys witt to telle alia ))e harme })at come|> hereof, bofie bodely
and gostly. And of hem ))at geten false eiris of mennus wifes,
bi privy schryvyng and ojiere homly daliaunce, avyse eche man
who ben siche.
Cap. XIV.
Alle J>o J>at letten ))e juste wille of a dede man ben cursed
solempnely of God and man. pe trewe testament of Jesus Crist
was maad on Schire porisday at nyjt, in whiche he biqua}> to
his disciplis and here successouris pees in hem, and tribulacion
and persecucion for his lawe in ])is world. But worldly clerkis
breken foule j)is wor]>i testament of Crist, for \t\. seken pees and
prosperite of J)is world, and pees wifi Jje fend and here fliesch,
and wolen suffre no traveile for kepynge and techynge of
Goddis law, but rajiere pursuen pore men ]>at wolden teche it,
and so maken werre ajenst Crist and his peple for havyng of
worldly muk, {>at Crist forbedi]? to alle his clerkis. In Jie lif of
Crist and his gospel, }>at is his testament, wiji lif and techyng of
his postlis, oure clerkis schuUen not fynde but povert, meke-
nesse, gosdy traveile, and dispisyng of worldly men for reprov-
yng of here synnes, and grete reward in hevene for here goode
lif and trewe techyng, and wilful sofforyng of dej). perfore
Jesus Crist was pore in his lif, ))at he hadde no house of his
owene bi worldly title to reste his heed })erinne, as he hymself
sei)) in jie gospel. And Seynt Petir was so pore })at he hadde
neijier silver ne gold to jeve a pore crokid man, as Petir wit-
nessej) in Jje bok of Apostlis Dedis. Seynt Poul was so pore
of worldly goodis ])at he traveilede wij) his hondis for his liflode
and his felowis, and suffride moche persecucion, and wakyng
of gret jjoujt for alle chirches in Cristendom, as he hymself
witnessifi in many placis of holy writt. And Seynt Bernard
writijj to J)e pope, Jiat in )>is worldly aray, and plente of londis
and gold and silver, he is successour of Constantyn J)e emperour,
and not of Jesus Crist and his disciplis. And Jesus conferm-
yng pis testament seide to his apostlis after his risyng fro de)>
to life. My Fadir sente me and I sende 50W, — ))at is, to traveile^
persecucion, and povert and hunger and martirdom in }>is world,
WYCLIF.
CONTROVERSIAL TRACTS.
305
and not to ■worldly ' as clerkis usen now. Bi jjis it seme)>, J>at
alle ])es worldly clerkis havyng seculer lordischipe, "wij; aray of
worldly vanyte, ben hugely cursed of God and man, for \t\
doun ajenst }>e ri3tful testament of Crist and his postlis.
Also \€\ taken mynystracion of dede mennus goodis a3enst
here juste wille, under colour of holynesse, and turnen \t goodis
to here kychenys and ojjere nedelis offices, and fiat is worse, to
■here glotonye and drounkenesse, and festyng of riche men, and
suffren dede mennis wifes and children and ofiere pore men fare
ful harde and in gret myschief. Also Jiei taken dede mennis
goodis for provynge of testamentis, ajenst here juste wille, and
ajenst \t statute of oure kyng, and sumtyme in fraude of ))is
statute, where }>ei schulden take but eijte pens at |)e moste.
pei feynen hem pore to acounte for alle \t goodis, and ))an for
aquitaunce taken moche gold of \% dede mennis goodis ; for
ellis \€i wolen make executours to coste moche bi somonyng
fro place to place, jjouj \t\ ben redy to counte for alle \t. testa-
ment. And jit bi Goddis lawe and mannys Jiei schulden not
entermete hem ))us of testamentis ne worldly occupacion. per-
fore, ajenst holy writt, \t popis lawe, and kyngis statute and
good conscience, fiei robben comyns of oure lond of many
Jjousand pound; and al fiis is doim bi ypocrisie of Anticrist
under colour of holynesse. And bi so moche \€\ ben worse
))an outlawis and comyn ]>evys, for Jjei doun ])is robberie apertly,
and justifien it bi colour of holynesse, Jiat no man may ajen-
stonde hem wijjouten open werre. And Jiei meyntenen J)is
cursed })efte bojje bi seculer power and spiritual swerd and
colour of holynesse, bi feyned privylegies of holy Chirche,
moche more Jian doun ojjere comyn Jjeves and outlawis, and
Jierfore \t\ ben cursed heretikis, wor))i to have more peyne Jjan
o])ere strong outlawis.
Also ))es worldly clerkis and religious, dowid wi)) tempera!
rentis and londis, breken foule j^e rijtful wille of here dede
founderis ; for \€\ wasten moche here goodis in pride and grete
festis and newe bildyngis, where here founderis wille was to
' Some such word as pompe or ricbesse has been omitted through error of
the scribe.
WORKS. VOL. III. X
Also they ad-
minister to tile
property of
poor men cor-
ruptly, and
exact large
sums for
probate.
Also they
waste and
misappropriate
endowments
designed by
their founders
to answer
pious and
charitable
ends.
3o6
WYCLIF'S WORKS.
Worldly priests
fall under a
double curse,
for they falsify
both the char-
ters of the
king, and the
charter of the
King of kings,
fynde many meke prestis, and devout in Goddis servyce, and
hospitalite of pore nedy men of jje countre. And alia l;is good-
nesse is wi))drawen bojie of meke prestis and devout bedemen,
and herboryng and fedyng of nedy men ; and proude worldly
clerkis, fiat han no savour in Goddis servyce, broujt up, and ^it
fewe in noumbre, fiere \e founder ordeynede manye; and Jiei
ben myrrour of pride, coveitise, slowjie, glotonye, and drounke-
nesse, and namely of lecherie and meyntenyng of synne, where
here foundere wolde have hem mirrour of mekenesse, devocion,
and abstynence, and stoppyng of synne. And jjus ])ei ben
endurid in here errour worse ]>an Sodom and Gomor, and dis-
pisen God in here lif, and disceyven here founderis as ^ Cristene
peple bi here veyn criyng, whoos preier God curse)), as he
witnessifi bi Jie prophete Malachie.
Cap. XV.
Alle }io Jjat falsen Jje kyngis chartre and assenten jjerto ben
cursed solempnely of God and man, puppliched foure tymes in
))e jeer. Sij) ))e kyng sei]> in his chartre, Jjat he jeveji J)is maner
or lond into siche an hous of prestis or religious, into pure and
perpetual almes, \q\ falsen ))is chartre whanne Jiei clepen hem-
self lordis of Jiis worldly goodis, and denyen Jiat Jjei ben almes-
men or bedemen, namely jif Jjei denyen in dede goode con-
dicions for whiche fie kyng jaf Jies goodes. Moche more }>ei
ben cursed Jjat falsen \t chartre of alle kyngis, J^at is, holy writt,
in whiche God chargijj alle his prestis to lyve in honest povert,
and forsake seculer lordischip, and bisie hem in spiritual oflSce,
as Crist and his apostlis diden.
Also fiei falsen ])e kyngis chartre bi grete treson, whanne Jjei
maken \t proude bischop of Rome, l^at is cheef manquellere in
erjje and meyntenour fierof, to be chief worldly lord of alle
goodis fiat clerkis han in oure rewme, and f>at is almest alle fe
rewme or ))e more pert of it. For he schulde be most meke
and pore prest, and most bisy in Goddis travaile to save
mennus soulis, as weren Crist and his postlis, sifi he clepij) him-
' For as perhaps we should read and, but the MS. is obscure at this
point.
CONTROVERSIAL TRACTS.
307
self chief viker of Crist. And hereby jies worldly clerkis ben
traitours to God and here lege lord }>e kyng, whos lawe and
regalie pei distroien bi here power, and false traitouris to \t
pope, whom jjei norischen in Anticristis werkis, for to have
here worldly staat in richessis and lustis meyntened bi hym.
Also whanne \€\ geten leve to amortise ony lond or rente, \€\
certifien to fie kyng Jjat ))is schal be to encrese of holy Chirche
and stablyng of his rewme, and up J>is condicion \t\ geten it,
where it is to distruccion of Cristis Chirche, and peinynge of
alle \t rewme, and norischyng of debate bitwixe clerkis and
lordis and here tenauntis. And jit whanne fiei geten leve to
amortise twenti markis wor|> lond bi a writt, ad quod dampnum,
Jjei amortisen moche more Jjan fie kynge grauntid hem leve
Jjerto. And whanne many londis schulde falle into Jjc kyngis
[hondis] ^, bi eschet or ojjere juste menes, ))es worldly clerkis
and veyn religious meden gretly \t. kyngis officeris and men of
lawe, to forbarre })e kyngis rijt, and maken hemself lordis
wrongfully. And \v& bi ))e kyngis goodis Jiei maken his
offlceris and lege men to forswere hem, and defraude here lege
lord. But, Lord I where ben falsere and cursedere traitouris in
erjie ? Also many worldly peyntid clerkis geten Jje kyngis seel,
hym out-wittynge, and senden to Rome for benefices moche
gold ; and whanne J;e kyng sendijj his privey seel for to avaunce
goode clerkis, and able bo}>e of good lif and gret kunnyng to
reule, Jiei bryngen for)) hereby many worldly wrecchis, unable
to reule o soule for defaute of kunnyng and good lyvyng, and
J)us usen Jie kyngis seel ajenst Goddis honour and \t kyngis,
and profit of Cristene peple, where Jie kyng undirstondij) to do
wel bi here suggestion. And fierfore \t kyng hafi many cursed
peynted clerkis aboute hym, jif he take hede to here lif, kunn-
yng, and reulyng of fie Chirche. Also men of lawe fiat faveren
lewide clerkis in f)is wrong for wynnyng and worldly frendi-
schipe, rennen in f)is same curs ; and so don confessours and
conseilours f^at tellen not f)is disseit bojje to kyng and ofiere
men, and namely prechouris, fiat schulden warne men of f)is
peril.
' The word was evidently omitted by accident.
X 3
Instances of
their defraud-
ing the king.
3o8
WFCLIF'S WORKS.
The canon law
lays a heavier
curse on those
w ho disobey
a papal bull
than on those
who oppose
the gospel.
Undue influ-
ence and hn-
portance
obtained by
these bulls,
which are now
involving
Christendom in
the horrors
of war.
Cap. XVI.
AUe ))0 )>at falsen )>e popis bulle or bischopis letteris ben
cursed grevously in alle chirches foure tymes in \e jeer. Lord 1
\vhi was not Cristis gospel putt in ))is reverence among oure
worldly clerkis ? Here it semej> Jiei magnyfien Jie popis bulle
more ))an Jje gospel ; and in token on ])is Jiei ponyschen more
J>o men Jiat trespassen ajenst J>e popis bulle ])an J>o ))at tres-
passen ajenst Cristis gospel. And hereby men of fiis world
dreden more )>e popis leed, and his comaundement, jianne Jie
gospel of Crist and Goddis hestis; and J>us wrecchis of J>is
world ben broujt out of bileve, hope, and charite, and rotid in
heresie and blasphemye, je, worse fiane ben hejiene houndes.
Also Jjenne clerkis jjat kunnen not rede and undirstonde a
vers of }ie Sauter, ne telle Goddis comaundementis, bryngen
for)j a bulle of leed witnessynge J)at fiei ben able to governe
many soulis, ajenst Goddis dom and opyn experience of treujie ;
and to pursue ])is false bulle fei costen and traveilen and fijtten
many tj'mes ; and for geten ^ of )>is false bulle fei jyven myche
gold out of oure rewme to alyens and enemys, and many per-
sones ben dede herefore in oure enemys hondis, to coumfort of
hem and oure confusion.
Also J>e proude prest of Rome setti)> ymagis of Petre and
Poul and his leed, and maki)> Cristene men to bileve jjat alle ]jat
his buUis speken of is don bi here auctorite and Cristis ; and
so, in as moche as he may, he maki]> ))is bulle ]jat is fals to be
Petris and Poulis and Cristis, and in J>at make)) hem false.
And by Jjis blasphemye he robbij) Cristendom of bileve and
good lif and worldly goodis, and makij) hem to serve Anticrist
and synne, whanne ])ei weren to serve God and charite. And
of ))is falsyng is noon ende in mannis witt, for it encrese]) evere
more, in newe fyndyngys of blasphemye, and robbynge of
Cristendom bo)>e of gostly goodis and worldly, and namely
whanne fiei bryngen \q seel or baner of Crist on fe croos, \aX
is tokene of pees, mercy, and charite, for to slee alle Cristene
men for love of tweie false prestis {>at ben opyn Anticristis, for
' read getyiige.
CONTROVERSIAL TRACTS.
309
to meyntene here worldly staat, to oppresse Cristendom worse
)>an Jewis weren, ajenst holy writt and lif of Crist and his postlis.
And almest alle men in J)is world assenten and meyntenen })is
false sleyng of Anticrist and his felowis ; and jif ony pore men telle
\^ treujje of holy writt ajenst fie tirauntrie of Anticrist and his
officeris, noujt elhs but curse hem, prisone, brenne, and slee, wij)-
outen answere. Nowe it semej) |>at Jones prophecie and Apo-
calips is fulfilled, fat no man schal be hardy to bye and sille
wijjouten token of |)e cursed beste, for no man schal now do
oujt in })e chirche wifouten false bullis of Anticrist, not takyng
reward to worchyng of Crist and Holy Gost in mennus soulis,
but alle to his dede bullis, bou3t and seld for gold as men byen
or sillen oxen or bestis.
Cap. XVII.
5it, alle \o Jiat mystifen ony goodis ben cruely cursed foure
tymes in Jie jeer. Here men wondren moche whi worldly pre-
latis and feyned clerkis cursen not for defaute of werchis of
mercy doun to pore nedy men, as Crist techi)> ; sij^en }>e gospel
tellij) l)at at domesday Jesus Crist schal reckene generally wijj
men for werkis of mercy ; and jif \€\ han not don hem \txt as
Crist biddi)), fiei schuUen be dampnyd wijjouten ende. But of
tijies schal Crist speke Jjanne no word, but jif men graunten Jjat
ti})es ben werkis of mercy and almes, as is fedyng and clo}>ing
of pore men. Certis it seme]; alle Jiis cursyng is for here owene
coveitise ', not for synne of jje peple and trespas ajenst God, for
])anne J>ei schulden more curse ))ere where more synne and
more dispit ajenst God and his lawe ; but fiis is not don, as alle
witti men may opynly see ; [lerfore |>ei cursen wrongfully, and
so cursen hemself, and envenymen \t peple fat fei diden wi)>.
pe secunde tyme men wondren more whi worldly prestis
cursen so faste fe pore peple for \€\ paien not here tifes at here
likyng, fe while fei ben a fousandfold more cursed of God, for
fei don not here gostly office in trewe prechyng, and holy
ensaumple of lyvyng, and mynystryng of sacramentis. And jit
God chargi)) a fousandfolde more fes dettis of gostly dedis,
Against the
practice of
anathematiz-
ing those who
defraud the
church respect-
ing tithes.
' corrected ; coveilouse, X.
310
WrCLIF'S WORKS.
jjan alle \t muk of J>is world. And as men of lawe techen,
he ))at is rijtfully cursed may not lawefuUy curse ano}>er man,
sijjen he is dede gostly, and out of holy Chirche.
pe jjridde tyme men wondren most whi coveitouse prestis and
worldly clerkis cursen so faste and cruelly in here owene cause
and wynnyng, sijien \e\ schulden schewe mekenesse and pa-
cience in here owene cause and wrong, as diden Crist and his
apostlis. And sij) Crist, verrest bischop of alle, cursede not for
his tijjes, ne whanne men javen him neijier mete ne drynk ne
herbore ; and he blamyde his cosyns and apostlis for ))ei wolden
have do vengaunce on J)is peple; but Crist seide }>at mannis
Sone cam not to lose mennus lyves and soulis, but to save hem,
as }>e gospel of Luk witnessejj, whi cursen oure weiward curettis
so many mennus soulis to heUe, and bodies to prison, and loos
of catel, and sumtyme to de]), for a litel muk, whanne pei ben
cursed of God for symonye don in here entre, and levyng of
prechyng and ensaumple of holy lif, and jjerfore jje tijjes ben
not dewe to hem, but only peyne and helle ? Many tymes J)ei
ben cruel turmentours, piat slen a soule boujt wi]) Cristis pre-
cious blood, ))at is betre |<an alle richessis of Jjis world, for sixe
pens or foure. Salamon provyde ,bi witt joven of God, jiat
whanne tweyne horis stryvede whos was Jie child ))at lyvede, ])e
child was hern jiat wolde have it on lyve, and not hern jjat
wolde have it deed. Moche more jjes ben not gostly fadris of
Cristene soulis, fat wolen dampne hem to helle bi here cursyng
for a litel rotyn dritt. But fei ben werse })an ony turmentours
of hejjene houndes; for \ei turmentiden ))e body, and not ))e
soule everemore ; but jjes Sathanas children casten bi alle here
power to slee jje soule in everelastynge peyne. Certis jjes
weiward curatis of Sathanas semen in ))is poynt worse jjan fendis
of helle, ))at turmenten no soule in helle but only for evere-
lastynge synne ; and Jjcs Sathanas clerkis cursen soulis to helle
for a litel temperal dette, ]>at }iei wolen paye as soone as Jiei
may, and many tymes whanne it is not dette, but bi long errour
and ))efte and custom broujt up, ajenst Goddis comaundement
and good reson and charite.
CONTROVERSIAL TRACTS.
3ii
Cap. XVIII.
And jit \€\ cursen pore men for tijies, whanne \€\ may not
paie for povert, and whanne curatis schulden jyve hem of here
owene goodis ; and jif beggyng weren lififul, \€\ schulden begge
at riche men for to releve here pore breferen, and algatis be
trewe procuratours for pore men at grete lordis and riche men,
as Seynt Poul, bi comyn assent of apostlis, was for pore men in
here nede. Also Jiei schulden not resseyve offryngis and jiftis
of men J>at weren at debate and discord, as Goddis lawe and
mannis witnessen, wif> declaryng of Seynt Jon Crisostom upon
J)e gospel of Matheu, — ne of usure and wrongful geten goodis,
lest \€\ weren pertener of }>e synne, but stire hem to make hem
restitucion, and leve here synne, and schewe in dede {lat \t\
■ seken more profit and savynge ^ of Cristene soulis jjanne here
owene wynnynge or worschipe, as God do)> bi his Godhed, and
Jesus Crist bi his manhed, and alle his disciplis after him.
At \t laste men wonderen hugely whi curatis ben so chariouse
to })e peple in takynge tijies, sij>))en Crist and his apostlis token
no tiJies as men doun nowe, and neijier spaken of hem, to [be ^]
paied J)us, neijjer in gospel ne in pistel, in \t perfit lawe of
fredom and grace, but Crist lyvede on almes of Marie Maude-
len and ojjere holy men and wymmen, as Jje gospel tellij;,
and apostlis lyveden sumtyme bi labour of here hondis, and
sumtyme taken pore liflode and cloj), jovyn of fre wille and
devocion of })e peple, wijjouten axing or constreynyng. And
to fiis ende Crist seijj to his postlis, Jiat Jiei schulden ete and
drynke siche as men setten bifore hem, and take neij>er gold
ne silver for here prechyng and jevyng of sacramentis. And
Poul, jevyng a general reule for prestis, seijj }>us, We havyng
fode and clojjis to hile us, wi}> ))es ))inges be we apayed. And
Jesus Crist and Poul proveden, jiat prestis prechynge trewely
fe gospel schulden lyve bi or of \t gospel, and no more of J)e
tijjes. Certis, as tijjes were dewe prestis and dekenes in Jje olde
lawe, so })anne was bodily circumcision nedeful to alle men, but
not nowe in }ie lawe of grace. And jit Crist was circumcidid.
Against rigour
in demanding
titlies and
laxity in ac-
cepting
offerings.
Christ neither
paid nor re-
ceived tithes ;
yet he paid
tribute to
Caesar.
corrected ; savyd, X.
supplied conjecturally.
3ia
WFCLIF'S WORKS.
Tithes are not
due under the
gospel, and
should not be
recoverable by
legal process.
but we reden not where he took tyl>es as we don, and we redan
not in alle \t gospel where he paiede ti))es to hie prestis or bad
ony man do so, but bo}>e he paiede tribut to Jie emperour for
hym and his, and comaundide oJ)ere men to do so.
Lord ! whi schullen oure worldly clerkis charge more Cristene
peple wi]> tijjes, offringis, and customes, jjan diden Crist and his
apostlis, and more fan men weren chargid in Jje olde lawe f
For Jianne alle prestis and dekenes and ofEceris of ])e temple
weren susteyned bi tijjes and offryngis, and hadden noon ojjere
lordischip ; but now o worldly prest, \aX is more unable {>anne
Djjere, bi vertu of Anticristis bullis ha)) alle j^e tijjes and ofFrynges
to himself, and opere prestis more kunnynge in Goddis lawe
and of clenner lif, han no }>ing but temperal almes. And in
o countre is o maner of ))ing, and in anojier faste bi is contrarie
maner ; and jif tiJ^es weren dewe bi Goddis comaundement,
jjanne every where in Cristendom schulde be o maner of tijjyng.
And jit men axyn now more tifies, of many J>inges J>at God
spac not in }>e olde lawe. Wolde God Jjat alle wise men and
trewe men wolden enquere where it were betre for to fynde
goode prestis bi fre almes of \t peple, and in a resonable and
pore liflode, to teche jje gospel in word and dede, as diden Crist
and his postlis, ))an to paie J)us tifies to o worldly prest necligent
and unkunnynge, as men ben now constreyned bi censures and
bullis and newe ordynaunce of prestis. 3'^ I'is meke Uf com
ajen, symonye, coveitise, necligence and strif and plee and
worldlynesse [of ^] prestis schullen down, and trewe techyng of
Goddis word, and ensaumple of holy lif, and pees and charite,
schullen regne in Cristendom. 5if \is be betre })an })is newe
ordynaunce of proude and coveitouse prestis, as men moten
nedis graunte, for lyvng and ensaumple of Crist and his
apostlis, who maade Anticrist and worldly prestis so hardy to
charge Cristene men Wi\ J)is newe ordynaunce J>at [is '] more
costy and profitable ? Sijjen Crist and alle his disciplis hadden
nevere ony power but to encresyng of holy Chirche, and edifi-
ynge of Cristene soulis to heveneward, who jaf Anticrist and
his worldly prestis ))is power to hyndre and peire ])0 goode
' supplied.
CONTROVERSIAL TRACTS.
Z^J,
reulyng of holy Chirche bi so gret charge and cost ? 3if I'is
first ordynaunce of Crist and his postlis come ajen into Cris-
tendom, jjan schal Cristene peple be fre to take her tijjes and
offryngis fro weiward prest, and not meyntene hem in here
synne, as ]jei ben now constreyned bi Anticristis power and
censures, and frely and wilfully jyve a resonable liflode to goode
prestis : and \\% were moche betere and esiere, bojie for prestis
and comyns, bojje for )>is world and Jje tojjer.
Cap. XIX.
Also \€\ cursen alle men \2X beren out ony goodis of maneres
or graunges of men of Jie Chirche, ajenst Jie wille of here
keperis. Here men wondren moche whi \t\ cursen not alle
hem J>at beren out ony \m% of lordis placis and pore mennus
houses, sijjjjen Jiei ben many times more cursed of God |)an \t.
firste. It semejj Jiei reken nevere of here neijberis harm so fat
here lust be performed. But men wondren more whi \€\ cursen
))e kyng and his trewe ofHceris, Jiat for felonye or dette or eschet
taken his owene goodis, ajenst \s. wille of a false prest traitour,
out of })es graunges, and taken noon hede whejiere J>ei don J)is
bi processe of lawe or ellis bi exlorsion and tirauntrie. And
it seme]) Jiat J>ei understonden_'J)is, how evere it be taken, wrong-
fully or justly, bi here newe dampnacion \2X \€\ maden at
London in }>e erjie schakyng, where \€i saiden j)at it is errour
to seie Jjat seculer lordis may at here dom take temperal goodis
fro J)e Chirche, Jiat trespassi)) bi long custom \ Jif M^ ^^ errour,
as fiei seyn falsly, {lanne fe kyng and seculer lordis may take
no ferjjing ne fer])ing-worj) fro a worldly clerk, Jjouj he owe
hym or his lege men nevere so moche good, and may wel paye
it and wole not. And Jjus \z kyng schal be cursed, jif he do
ri3twisnesse in his rewme on his lege men, and brynge a
Sathanas out of his olde synne and |)efte, whiche Jiing \t kyng
is bounden for to do bi Goddis owene word. And si); \e.
persones schullen have more privylegie Jjanne worldly muk
annexid to hem, sijjen Jiei ben betre in kynde and gronde of
" This, according to Walsingham
(vol. ii. p. 59, Rolls edition), was
the sixth of the conclusions con-
demned as erroneous at the Council
of London in 1382.
Against the
practice — in-
volving dis-
loyalty— of
cursing all
those who
deprive the
Church of any
property.
The canon of
the Council of
London on
this point.
314
WrCLIF-'S WORKS.
Absurd conse-
quences which!
would flow
from its
adoption.
privj'legie of })es goodis, moche more Jje kj'ng ha]) no power
of ))e bodies of clerkis. And J>is menen fei in here opyn lawe,
bi whiche ))ei maken clerkis exempt fro seculer domesmen, til
l^ei ben degraded bi dom of bischopis. Of j)is wrongful sen-
tence joven of bischopis in )>e erfe to don, wij) good reson
suen ])es poyntis, f>at fiouj a coUegie of clerkis, or covent, or
religious, ben open Jjeves, and robben and sleen }>e kyngis lege
men, jit jje kyng may take no fer])ing-wor)) good fro hem, for
alle worldly goodis ben temperal ))ingis, and, as Jiei seyn, noon
seculer lordis may lawefuUy take temperal J>ingis fro ))e Chirche
}>at trespassi)) bi long custom.
Also, Jjouj comynte of clerkis and religious sende gold and
goodis of Jie rewme to aliens and enemyes wijjoutenforj), and
resseten many Jjousand enemyes in here paleices and grete
houses, stronge as castellis, to robbe slee and brenne alle men
in cure lond, jit no man may take ony goodis fro hem bi ])e
same reson.
Also, ))0U3 an hous of monkes freris or clerkis ymagynen to
poysone ))e kyng, queene, and aUe Jie lordis of oure rewme,
as ])ei han bifore ]jis tyme boj^e popis emperours and kyngis,
jit ])e kyng wi)) alle his lordis mayn not ponysche hem in o
ferJ)ing-wor]> of good. Also, Jiouj a frere monk or prest, bi
comyn assent of }>e covent, defoule quen bifore ))e kyngis eyen,
and moche more in privey chaumberis, jit jje kyng may not
ponysche }>e leste of hem in o ferj)ing-worJ> of good.
Also, ])Ouj }>e clergie bi comyn assent caste ])e kyngis dej>,
quenys, and of alle })e gentel blood of J>e rewme, and conspiren
to be kyngis in hemself, and make oon of hem kyng of alle
))e world, jit ))e kyng wij> alle his lordis may not ponysche hym
in o ferjjing-worj) of good. And sijjen Jje bodies of clerkis ben
betere J)an goodis of ])is world, sij> Jie kyng haj> no power on
here goodis ])at ben lesse, he ha]? no power of here bodies j^at
ben betre in kynde, and cause of privylegies of here goodis.
And ]jus ])e kyng is constreyned bi Anticristis lawis to suffre
and meyntene opyn jjeves and mansleeris, and traitours of God
and alle men, in here opyn cursed synne. And })0uj clerkis
myjtten lawefully have seculer lordischipis, jit Jiei han justly
forfetid hem alle, sijjjien bi comyn assent jjei han conspired f>us
CONTROVERSIAL TRACTS.
3^5
ajenst Goddis mageste, ye kyngis regalie, wel groundid in holy
writt, and a3enst here owene solempne o\. But ))es blynde
moldewerpis, evere wrotyng in \t erjje aboute erjiely muk,
schuUen wite hi holy writt and Cristene bileve, )jat ))0U5 J)e kyng,
Goddis viker, take temperal goodis fro worldly cursed prestis
and Anticristis religious, ful of pride coveitise symonye heresie
and blasphemye, and meyntening of ojiere mennus synnys, jit
J>e kyng takijj not J>es goodis evyle from holy Chirche, but justly
taki)) fies goodis of holy Chirche, evyl occupied bi Sathanas
clerkis, and restore]? hem to holy Chirche. For Jjanne bi
Goddis auctorite he taki|) Jies goodis from Anticristis chirche,
jjat is traitour and enemye of God, of Jie kyng his viker, and
alle men, in Goddis half, and restaure]) hem to holy Chirche,
whanne he depertij) hem wisly to just men, to heipe of pore
men, and encresyng of vertuouse lif bojje of prestis lordis and
comuneris.
And in |>is poynt jies worldly clerkis and feyned religious
fallen into Luciferis pride, and into heresie ajenst J>e crede of
Cristene men. For \t\ holden hemself men of holy Chirche
and noon ojiere, where jje crede sei|) J>er is on general holy
Chirche of alle men and wymmen J^at schuUen be savyd, and
of goode '■ angelis, and Jesus Crist is hed of ]jis holy Chirche.
And as Judas was a \ti and no membre of Crist, ne pert of
holy Chirche, Jjouj he mynistride ^ \<t ordre of bischopod, but
was a devel of helle, as Crist sei}) in Jie gospel, so, jif Jjes
worldly clerkis schullen be dampned for here cursed synnes,
as coveitise ypocrisie symonye and dispeir, as Judas was, jiei
ben fendis of helle and no Cristene men, ne membris of Crist,
ne pert of holy Chirche. And ))us fe beste of hem alle woot
not where he be a man of holy Chirche bi Goddis apprevyng,
or ellis a fende of helle now dampnyd in Goddis knowing,
perfore \t\ schulden meke hem self bojie to God and man, and
leve ))is fendis pride and Anticristis tirauntrie, and open tresoun
and blasfemye ajenst God and his viker \t kyng.
corrected; goodis, X.
' corrected ; mysurde, X.
Pride and ex-
clusiveness of
tile worldly
clergy.
3i6
WFCLIF'S WORKS.
The curse pro-
nounced on
thieves and
receivers falls
on the cler^
themselves.
The prvHeg-e
of sanctuary
Cap. XX.
AUe ]jeves and alle ]>at reseten' hem wyttyngly, and alle con-
sentours to hem in synne, ben cursed of God, and foure tymes in
))e jeer of men, in alle parische chirches. First, alle clerkis of
our lond semen cursed in f>is poynt, for in eche parische chirche
a comyn ])ef and mansleere schal be resseyved fourty daies at
\t leste, and no lawe passe on hym to make restitucion, \iovq
he be of power, and to ponysche him justly for chastisyng of
ojjere mysdoeris ; but after fourty daies he schal forswere l>e
kyngis lond, and jjanne many tymes he robbejj more and slej>
mo men, in trist of siche refute. And ))is makif) many stronge
jieves and cursed manquelleris in oure lond ; and to meyntene
])is resset and norischyng of Jjeves, oure worldly clerkis wolen
coste and traveile and lyve and die ; and jjerfore }>ei ben stronge
schameles heretikis, to meyntene J>is opyn errour ajenst Goddis
lawe.
Also grete houses of religion, as Westmynstre, Beverle », and
' corrected ; receselen, X.
" Dugdale's Monasticon contains
ample information about these pri-
vileges of sanctuary attached to cer-
tain churches. To \\'estminster
Abbey the right was conceded, ac-
cording to Stow, the historian of
London, by an express charter of
Edward the Confessor; but Wid-
more doubts the authenticity of this
charter, and considers that the pri-
vilege probably followed soon upon,
and as a consequence of, the canoni-
zation of King Edward. High and
low sought and benefited by the
privilege ; amongst others, Eliza-
beth, queen of Edward IV, first in
1470, and again in 1483, and the
poet Skelton, who died in sanctuary
in 1529.
The stoiy of the sanctuary at St.
John's collegiate church of Beverley
is like a golden thread of romance
running down through the dim
records of six hundred years. The
common belief about this famous
foundation (originally the work of
St. John of Beverley early in the
eighth century, but afterwards de-
stroyed by the Danes), — a belief
attested by a charter of Henry V,
was, that when King Athelstan, re-
turning victorious from Scotland in
the year 925, redeemed by a lavish
grant of lands and liberties his
knife, which on the march out he
had left upon the high altar, he did
so in these words, ' As fre make I
the, as hert may think or eigh may
see.' Or, as it is in a metrical ver-
sion, also given by Dugdale, of the
same transaction, which is probably
as old as the middle of the thir-
teenth century, —
• Swa mikel fredom give I ye,
Swa hert may think or e^he see.'
This church of Beverley, however,
was not exempted from the ordinary
jurisdiction of the Archbishop of
York; rather it was he who exer-
cised, or superintended the exercise
of, the great franchises which it pos-
sessed. The privileged circuit.
CONTROVERSIAL TRACTS.
317
ojjere, chalengen, usen, and meyntenen ))is privylegie, fat what-
evere Jief or felon come to fis holy hous of religion, he schal
dwelle jjere alle his lif, and no man enpeche hym, Jjouj he owe
pore men moche good and have ynouj to paye it. And Jjouj
he robbe and slee every nyjt many men out of ))e fraunchise,
and every ' day come ajen, he schal be meyntened j^erto bi
vertu of ])is opyn heresie. And ]>es feyned clerkis crien faste,
fiat ))e kyng and alle }>e lordis ben bounden bi vertu of here o}>,
in whiche \t\ sweren to meyntene holy Chirche and rijttis })erof,
for to meyntene ])is open jjefte ajenst Goddis heste and here
owene oJ>, in whiche Jjei sweren to doo rijtwisnesse to eche
man and meyntene eche man ])erinne. And {jus \€\ maken
holy Chirche and her lege lord Jie kyng patrons of here J>efte,
under colour of holynesse and devocion. But certis }>es phcis
ben synagogis of Satanas, dennes of feves, and worse jian
Sodom and Gomor, as \o })at resceyven not Cristis word in ];e
gospel ; and jjes ben cursed ypocritis, and weiward traitours to
God and here lege lord Jje kyng and alle Cristendom, and jiei
ben confermed in })is heresie, fat fei wolen lyve and die ferfore.
Also alle curatis and prestis J>at comen not to fes statis bi fe
' corrected; evere, X.
■within which fugitives from secular
justice were protected, was called
the Leuga, and is described in the
Domesday survey. A stone chair,
called the Frid-stol, or stool of
peace, stood on the right of the
high altar ; to this chair those who
sought sanctuary repaired, and in it
they were seated during the cere-
mony of admission. The form of
oath, administered by the arch-
bishop's bailiff to the suppliant, is
preserved in one of the Harleian
MSS. No. 4392, being a register of
persons who sought sanctuary for
various crimes in the reigns of
Edward IV, Henry VII, and Henry
VIII. It ran as follows ; —
' Sir, tak hede on your oth. Ye
shal be trew and feythful to my
lord Archbishop of York, lord off
this towne, to the provest of the
same, to the chanons of this chirch.
and all othir ministers thereof.
' Also ye shal here gude hert to
the baillie and xii governors of this
town, to all burgesses and comyners
of the same.
' Also ye shall bere no poynted
wapen, dagger, knyfe, ne none other
wapen ayenst the kyngs pece.
' Also ye shal be redy at all your
power, if there be any debate or
strif or oder sothan case of fyre
within the town to help to surcess
it.
' Also ye shal be redy at the obite
of Kyng Adelstan, at the Dirige
and the Messe, at such time as it is
done, at the warnyng of the bel-
man of the town, and do your
dewte in ryngyng, and for to offer
at the messe on the morne, so help
you God and thies holy evan-
gelists.'
And then gar hym kisse the book.
annexed to cer-
tain churches
is greatly
abused.
The rulers both
of Church and
3.8
WrCLIF'S WORKS.
state are cor-
rupt from the
highest to the
lowest.
Various ways
in which men
may fall under
the curse pro-
nounced
against
thievery.
dore, jjat is, Crist, j^at is to seie, bi mekenesse to seke Goddis
worschip and savyng of mennus soulis, but for pride coveitise
and bodily welfare, ben nyjt jjeves and day f>eves, as Crist seij>
in ))e gospel, and Seynt Austyn expoune)) it so. And sijjen alia
ressettours and meynteneris of siche wityngly ben cursed, and
)>e pope resseti}) hem and meyntenijj hem, and bischopis also,
and }ie kyng and parischens, alle ]>es semen cursed Jjeves, sijien
J)ei may not be excused bi ignoraunce of Goddis lawe and here
open dedis to knowe and wite hou jjei ben ))evys. And
parischens ben so constreyned bi Anticristis lawis to meyntene
hem in here fiefte ; for Jjguj Jiei knowen )jat here curat is a cursed
J)ef, wifidrawynge trewe prechynge and ensaumple of good lif,
and dide grete symonye in comyng to his benefice, jit )jei
schuUen not be suffrid to wi))drawe here ty])es here, as long as
a grete prelat of Anticrist wole suffre him in his synne, for
money or necligence or favour. But of alle jjevys, \e pope
makyng siche curatis bi his buUis for gold, and lordis and ojjere
prelatis presentynge siche unable clerkis for here worldly ser-
vyce and money, ben in ))e grete hienesse of robberis, and
meyntenours of opyn Jieves. And \ti may not be excused bi
ignoraunce, for Seynt Poul seijj, he \2A haj) not cure of his
owene, and most of his homely meynne, he ha]) forsaken jie fei]>
and is werse ))an an unfei))ful man fiat nevere toke Cristendom.
For fiei may openly see jjat \t dedis of J>es curatis ben opynly
contrarie to Cristis lif and his lawe, and to many siche ; as \e,\
maken curatis of many jjousand soulis pei wolden not bitake
kepyng of a fewe hoggis, and holde hem from her office of
kepyng of hoggis, as \ei doun " from keping of soulis ; jierfore
))ei setten more pride bi a fewe hoggis Jian bi many Jjousand
soulis boujte wi]j Cristis preciouse blood.
Also alle tyrauntis and extorsioneris and conselours and con-
sentours j^erto, fallen in Jiis grete curs, for alle Jjat ])ei han fius
is fiefte, bi Goddis jugement and reson ; and alle curatis and
prelatis Jiat taken tyjjes and offryngis, and doun not here spi-
ritual office, of God ordeyned ' in his lawe, ben cursed jjevys ;
' collected ; ordeyne\, X.
» That is, as tUe curates withhold themselves.
CONTROVERSIAL TRACTS.
319
for Jjis hire is not ordeyned to hem but for doyng of \\s spi-
ritual office. And )>erfore Seynt Poul biddijj, \sX he Jjat werchi})
not, ete not. Also alle jjat mysusen here goodis in wast, pride,
glotonye, or^ojiere synnes, or |jat wi])holden werlds of mercy fro
nedi men in tyme of grete nede, rennen in grete curs, for J)ei han
and holden Jjcs goodis ajenst Goddis comaundement, to harm of
hem and ojjere men, as Ambrose and Austyn witnessen in many
placis. Alle \o Jiat mysusen }>e myjttis of here soule or body,
and drawen hem fro Goddis servyce and holynesse into \q
fendis service and synne, fallen in ])is same curs ; for );ei stelen
Goddis goodis from his servyce and worschipe, as moche as
in hem [is ^], and bi hem maken sacrifice to jje fend, in whos
servyce jjei spenden hem.
3it alle \o })at disseyven here neijeboris in ony chaflfare or
servyce, bi false ofiis, false cautelis, and false weijttis or mesures,
ben stronge Jievys, for alle ))at Jiei getten Jjus Jiei geten falsly,
ajenst Goddis comaundement, bi colour of holynesse and
equite; and ))erfore ))ei lasten stille in her synne wi])Outen
peyne of mannys lawe, comynly more |jan don o))ere open
Jievys. Also stronge beggeris, under colour of holynesse, rennen
faste in J)is curs ; for sotely bi many sleijtis expresly agenst
Goddis comaundement, Jjei robben ]je pore peple fro moche
good, and bederede men from here liflode, and bryngen \e.
peple in heresie many weies. For fei maken ])e peple bileve
\\s, Jiat it is betre to jeve here almes to riche men and stronge
])an to pore men and nedy, as Crist comaundi}>. perfore of
alle ])evys })es semen most cursed, for J>ei robben contynuely,
bo))e of temperal goodis, of mennus children, and of gostly
goodis, and sleen soules and bodies bojje of riche and pore
under colour of holynesse. And aUe fiei fiat may distroie ))is
synne and doun not, assenten }>erto, and fallen in }>is curs ;
and ))is cursyng and Jjefte woundej) almest al Cristendom.
Cap. XXI.
Alle \o j^at clippen Jje kyngis money, and ]jat kytten mennus
purses, ben solempnely cursed in parische chirches. Here it
' supplied conjecturally.
The pope, as
the greatest
phinderer.
comes under
330
WFCLIF'S WORKS.
the curse pro-
nounced
at^ainst coiners
and cut-purses,
which falls
also on the
Efeneral body
of the secular
clergy,
as well as on
lawyers,
bailiffs, &c.
seme)) ))at J^e proude worldly preste of Rome,, and alia his
fautours, ben most cursed of clipperis and purse-kerveris, for
])ei drawen oute of oure lond pore mennus liflode, and many
)>ousande mark bi ^ere of \t kyngis money, for sacramentis and
spiritual }>ingis, ))at is cursed heresie of symonye, and makijj al
Cristendom assente and meyntene })is heresie. And certis ^ovq
oure rewme hadde an huge hill of gold, and nevere ojiere man
toke fierof, but only j)is proude worldly prestis collectoiu-, bi
proces of tyme J)is hil moste be spendid, for he takij) evere
money oute of oure lond, and sendij> noujt ajen but Goddis
curs for his symonye, and acursed Anticristis clerk to robbe
more Jje lond, or wrongful privylegie, or ellis leve to do Goddis
wille, {>at men schuUen not do wi))Outen his leed and biyng and
sillyng. But jjouj oure kyng take tallage of \& peple as he
may lawefuUy, for nedeful helpe of \e. lond, jit ]je money
dwelli]) stille in oure rewme, to profit jjerof in manye pertis.
Also worldly prelatis and clerkis kerven foule pore mennus
purses, whanne [)ei wasten jie chirche goodis, |)at ben mennus
sustenaunce, in pride glotonye lecherie and oJ)ere vanytees.
For Jiei ben procuratours or tresureris of pore men in takyng
dymes and oflfryngis, and as wel jjei myjtten take it out of here
purses openly and devoure it, as ])us to gete it bi extorsion,
wrong customs, and Anticristis censuris, more f>an jiei schulden
paye bi Goddis lawe and good conscience. For jif fei kittide
J>us openly here purses, J)ei schulden reckevere it bi comyn lawe,
but of ])is sotel kittyng of here purs f>ei geten no remedie, but
evere ben more robbid and more ; and f>e ende for whiche Jjei
ben j)us robbid is many tymes to fynde haukis and houndis,
and riche pelure, and proude hors, to hie prestis and curatis,
))at schulden be myrrour of mekenesse and chastite and gostly
traveyle and hevenly lif.
Also somenors bailies and servauntis, and ojjere men of lawe,
kitten perelously mennus purses, for fei somenen and aresten
men wrongfully to gete \t money out of his purse, and sumtyme
sufFren hem to meyntene hem in wrongis for money, to robbe
o))ere men bi false mesures and weijttis, and in ))is jjei kitten
bojje partis purses. And men of lawe contryven ofte newe
sotel poyntis, to delaye just proces of lawe for money, and
WYCLIF.
CONTROVERSIAL TRACTS.
331
hyndryng of rijtwisnesse in Jie peple ; and ))is is don so sotilly
under colour of lawe, }>at a pore man is betre to forsake his
owene goodis fan to calenge it and plete Jserfore. And jif his
purse were opynly kit, he schulde get sum rekenere Jjerof, but
now bi colour of equite al is stoppid. But of alle purs-kitteris
false confessours ben \t werste ; for whanne \t\ schuUen make
wickid men to restore j^ing wrongfully geten, and to cesse evere
after, bi trewe witnessynge of peyne dewe jierfore, ))ei assoilen
wickid men lijtfuUy, for to have pert of here ])efte, and hereby
))ei norischen evyle men in here wrongis and robbyng of ])e
peple.
Cap. XXII.
Alle \Q ))at leyn hond on fadir or modir in violence ben
cursed of God and man. Men leyn here hondis, J)at is, here
werkis, in violence on ' God and holy Chirche, here gostly fadir
and moder, whanne J>ei sclaundren God and holy Chirche wi]?
here worldly weiward hf, and dispisen him bi grete ojiis and
false and nedeles, and o]jere grete synnes. For, as Seynt Austin
sei)> on \t Sauter *, ])es wickid men dispisen God more J>an Jie
Jewis Jjat naileden him on ])e cross, and in here wille \€\ cruci-
fien Crist, whanne Jiei wolen not forsake here synne for his
love ne drede. Also \€\ leyn hond violently on Crist, whanne
Jiei sclaundren and pursuen wrongfully ony membre of Crist,
and namely for tellyng of treujje and reprovyng of synne, as
Crist and his postlis taujte. Whanne Jiei crien jjat alle men
leiynge hond on a clerk bi violence be cursed, whi ben not alle
cure worldly prelatis hugely cursed, ])at violently and wij^outen
answere prisonen prestis, redy to be justified bi holy writt and
reson, and to Ij've after Cristis lif and his postlis, and helpe
ojjere prestis ))erto .■" Certis, whanne worldly prelatis and clerkis
bi here false gloses and fals lif distroien \t treufe of Cristis lif
and his postlis as moche as \€\ may, Jeanne \t\ sleen Crist and
his postlis, as Seynt Jon Crisostom witnessej) b.
^ corrected ; 'fat in, X.
a S. Aug. Enarr. in Psalm Ixviii,
sermo ii. ' Minus enim peccaverunt
Judaei crucifigentes in terra ambu-
lantem, quam qui contemnunt in
coelo sedentem.'
WORKS. VOL. IIT.
' S. Joan. Chrys. in Matt. v. ho-
milia ix. ' Qui auteni verltalem
Christl denegat, Ipsum denegat
Christum,' et seq.
The persecu-
tors of the poor
priests fall
under the curse
pronounced
against those
who lift their
hand against
father or
mother.
333
WYC LIE'S WORKS.
The curse pro-
nounced
against those
who maintain
false causes
falls upon
worldly priests,
and also on
many landlords
and lawyers.
Also in ])at {lat \€\ faveren false prechouris and wickid men,
])ei leyn bond in violence on Crist and his proplietis, and fyjtten
cursedly agenus oure moder holy Chirche ; for in ])at ]>ei meyn-
tenen Goddis enemys, to lese and dampne children of holy
Chirche Jjoruj false techyng and evyl ensaumple.
Also alle Jjat taken and meyntenen false causes ben cursed
grevously, as \t\ ben worfii, bo}>e of God and man. Here
worldly clerkis wi]> here fautours rennen fully in fis curse ; for
}>ei meyntenen here worldly lif ajenst J)e trewe techyng of Crist
and his lawe, and wole not leve her worldlynesse for prechynge
ne peyne, in J>is world ne in \t tojjer. Also lordis holdynge
grete lovedaies, and bi here lordischip meyntenenge Jie fals
pert, for money frendischip or favour, fallen opynly in jjis curs,
and so don men of lawe, wi}) alle false witnesses J>at meyntenen
falsenesse a3enst treujje, wityngly or unwittyngly. For in alle
l>is fals meyntenyng \t\ holden wi}> \t fend ajenst God, and as
moche as is in hem, fiei fordoun \t ri3twisnesse of God, and
so God himself, and magnyfien Sathanas more ])an God. And
bi ))is poynt many }>at semen ful holy and devout ben gretly
acursed ; for Jjouj Jjei ben devout in preieris and si^tte of men,
jit here meyne schal holde wrongis at lovedayes », and bere doun
treufie and pore men in here rijt, bi colour of lordis knelynge
in jje chapel. And ))e colour of holynesse blyndij) moche of J)e
peple, J>at \€\ perseyven not \t treuj^e but beren it doun, and
holdi)) wi}> falshed, and seyn j)us, — pes grete lordis and wise
men wolde not holde wi]) Jiis pert but jif J^ei knewen ))at it were
trewe, sijien Jiei ben so devout in here preieris, and knowen
Goddis lawe and mannis so fully. And bi ))is doyng ))es hie
lordis and men of lawe ben maistris of errour, techyng it in
" In Titus Andronkus, act i. sc. 2,
Satuminus, after announcing his in-
tention to reconcile enemies and
pardon offences, says —
' This day shall be a love-day, Tamora.'
The word occurs also in the Vision
of Piers Plowman. The passage in
the text throws indirect light on this
old custom, instituted to prevent
litigation ; we see knights and yeo-
men kneeling in the caslle-chapel.
a general gathering in the hall,
statements from both sides, arbitra-
tion and reconciliation. But as to
the exact form of procedure upon
such occasions, I can nowhere meet
with information. The Paslon
Letters may perhaps contain some-
thing which would throw light on
the matter; but so far as I could
examine a book in many volumes,
unfurnished with an index, my
search was sterile.
CONTROVERSIAL TRACTS.
323
word and dede, and constreynen pore men to holde for];, bi
manas of bodi and loos of catel and ojiere persecuciouns, and
])erfore J>ei ben not only heretikis but princes of heretikis, as
]jei fiat chefly meyntenen oJiere men in synne and compelle hem
))erto. Clerkis fiat don evyl and meyntene it bi sotilte of word
ben sly or sotel heretikis, but Jies lordis of prestis, jjat ben bis-
chopis, and ojiere offlceris Jjat meyntenen ojiere men in synne,
ben sotil maistris of errour and princis of heretikis. And
worldly lordis )>at don wrong, and constreynen pore men to
assente to here wrong, ben rude or boistouse heretikis. And
comynly alle mysdoeris fallen in fiis curs, for J>ei meyntenen
a fals quarele ajenst God and his seyntis.
Cap. XXIII.
Alle J>at drawen men out of \t chirche or seintuarie, whanne
\€\ fleen Jieder for sukour after here manslau3ter or ))efte, ben
cursed hugely of oure prelatis, lesse and more. Here men
wondren moche whi alle manquelleris schuUen have ))is fraun-
chise of })e sche, si}) God grauntide it only to hem ]5at sleen bi
ignoraunce, or happily, not wilfully, and bi noon enemyte ; and
alle siche as sleen a man wilfully bi enemyte, and bi chastyng
and aspiynge bifore, schulden be drawen, je, fro ]je auter, to be
deed bi Goddis comaundement. And Salamon Jje wise kyng
dide Jiis in dede ; but bi oure privylegie, jif a kyng or seculer
justice do ])is comaundement of God and just ponyschyng of
wickednesse and disturbleris of \t pees, he is cruely cursed of
oure worldly clerkis, — but blissed of God, whoos byddyng he
fulfiUi)). And j>us Jjei cursen hem Jjat God blisse]) ; J^erfore jiei
ben cursed of God, and alle jiat consenten to hem in J)is poynt.
But in alle Goddis lawe redde we nevere, fiat Jeeves schulden have
refute in \t chirche. Whi don oure worldly clerkis ))is? it
semeji for coveitise, to have part of here pelf. It semej) \ft\
cursen openly hemself, for ]jei resceyven Jeeves wittyngly, and
alle siche ben cursed bi here owene sentence. And in ()is \A
disturblen pees of J)e rewme, for just ponyschyng of mysdoeris
schulde make goode pees in \t peple, and ])ei letten J)is bi here
privylegie ; and also \t\ letten restitucion, |)at is due bi Goddis
biddyng.
The abuses of
the privilege
of sanctuary
further con-
sidered.
3H
WYC LIE'S WORKS.
The curse
wliicli the
worldly clergy
pronounce
against all who
are slack in
bringing true
preachers to
punishment
embraces the
king himself,
na his officers
of justice, in
its scope.
Also |iei cursen alle hem jjat ben necligent to enprisone
cursed men; but here ]>ei cursen hem Jjat God blissej) many
t)-mes, for oft \€\ cursen wrongfully trewe men for prechynge
of {le gospel, and treujiis suynge J>erof, ajenst open synnes, for
J)is prechyng is ajenst here lust, and schewijj here foule ypocrisie
and symonye. And God blissej) Jjes trewe prechours and alle
Jiat faveren hem in Jiis; Jjanne Jjcs worldly clerkis cursen fie
kyng and his justices and ofBceris, for \€\ meyntenen ])e gospel
and trewe prechours Jierof, and wolen not prisone hem for
wrongful comaundement of Anticrist and his clerkis. But
where ben foulere heretikis ))an ben Jies worldly clerkis? ))us
cursynge trewe men, and styrynge J>e kyng and his lege men to
pursue Jesus Crist in his membris, and exile Jje gospel out of
oure lend. And many tymes }>ei maken J>e kyng and lordis
pursue trewe men and ))e gospel, whanne \€\ wenen to pur-
sue heretikis hardid in here errour, and to distroie [hem] ^,
and meyntene Goddis worschip ; and Jius \€\ maken \t kyng
and grete lordis to bicome turmentours of Sathanas, and do
more malice and peyne to Goddis servauntes Jianne jje devel
dar do himself. For Jjouj a just man be cursed wrongfully, Jje
fend dar not noye in his soule no weie, ne in his body, for drede
of God ; but whanne jje fend dare not dere a just man, Jianne
worldly clerkis maken ])e kyng and lordis, for blynd pite, to
turmente his body as he were a strong ])ef, and caste him in a
depe prisone, to make ojiere men aferd to stonde wij) Goddis
part ajenst here heresie. And J)us \t\ bitraien oure kyng and
lordis, and robben hem of rijt bileve and rijtful dom and werkis
of mercy, and stoppen Goddis word, and letten verrey pees of
Cristendom. Lord ! where ben more cursed heretikis Jian fies
weiward traitours ? }>at J>us sleen Crist and his postlis and pro-
phetis, and bitraien fie kyng and lordis to do wrong ajenst God
and his servauntis, and robben Cristendom of fei|>, hope, and
charite. Certis I wolde J>at lordis wolden wisely prisone hem
jjat ben cursed of God, for brekyng of his hestis, but jif \€\
wolen leve here false swerynge and nedeles, and fraudes J>at Jiei
usen eche to oJ^ere; for ))is curs is evere rijtful, and mannis
' supplied conjecturally.
CONTRO VERSIAL TRACTS.
325
curs is j)e wrongful, panne ))e kyng schulde fynde how worldly
clerkis, \iX lyven in pride, glotonye, and lecherie, and don not
here office, 3evynge ensaumple of holy lif and trewe prechyng
of holy writt, ben comen in bi symonye, ben cursed heretikis,
and he schulde prisone hem faste, but 3if \€\ wolden amende
here defautis bi \t lawe of God. And ]>is prisonyng moten ]jes
clerkis graunte just, but jif }>ei setten' more prise bimannis
wrongful curs ))an bi \& rijtful curs of God Almyjtty. And fis
were open heresie and blasphemye ; and siche blasphemes bi
})e olde lawe of God schulden be stoned to de)j bi ))e comyn
peple ; and in }>e lawe of grace alle men schulden scharply
blame here synne, and but jif \€\ wolde leve it, holde hem as
pupplicanis or hej)en men, and not comune wi)) hem, as Crist
taujt and his postlis.
Cap. XXIV.
Alle Jjat don sacrilegie, jjat taken holy \mg oute of holy place,
or unholy out of holy place, or holy jjing out of unholy place,
ben grevously cursed in Jie chirche. Here men wondren of ))is
sentence, for comynly alle prestis beren holy j)ing out of J>e
chirche, as dymes and offryngis, Jjat \t\ clepen holy, and
spenden hem sumtyme ful evele ; and siche ben cursed bi ))is
sentence. And jif fiei seyn }>at \€\ have leve Jierto, seie fiat God
jevef) no leve whanne \€\ don not here office Jjerfore. And
prestis spenden hem evele in worldly vanyte, glotonye, and
lecherie, and J)anne algatis ben J^ei rijtfuUy cursed of God on
double manere; oon, for Jiei don not here office ]>at Crist
chargij) so moche, — anojier, for \€\ wasten ])us pore mennus
goodis, ajenst Goddis lawe and mannis. pe secunde tyme men
wondren of ))is sentence ; for 3if alle ben cursed Jiat take unholy
]>ing out of holy place, J^an eche man J)at do J) out of ^ dedly
synne of his soule, halewid in baptym, is cursed ; and namely
jif he do ony venyal synne oute of his soule fat is in charite,
for Jian he do}> unholy, jiat is synne, out of his soule, jjat is holy
place; and Jjanne Crist and alle his seyntis mosten be most
cursed of aUe men, for jjei moste did fiis unholy Jiing out of
' corrected ; senten, X. ' dele of; the meaning is, ' driveth deadly
sin out of his soul.'
from tile curse
pronounced by
the worldly
cler^ against
sacrilege.
326
WrCLIF'S WORKS.
The study of
the king's
statutes,
especially of
Magna Carta,
is more useful
for the clergy
than that of
the Roman,
or a large
portion of the
Canon Law.
mennus soulis, and autoriseden it.., And jif jjei seyn jjat Jiei
understonden only of worldly goodis, seie J)at smoke of erjiely
muk blyndij) hem so moche J)at J)ei taken non hede to God and
vertues, and where jiei blaberen trewe or fals.
pe jjridde tyme men wondren most, si); charite only schulde
make men to curse for .synne don ajenst Goddis hestis. Whi
oure clerkis cursen not hem jiat taken lordis goodis of here
maneres and places, and pore mennus goodis out of here
houses and feldis ? si]> ]>is is many tymes more synne, and dis-
turbKj) more pees of })e lond. It seme]? ))es clerkis loven not
here neijeboris as hemself, and fiat ]jei pursuen not \t synne in
here curs, but only here owene wynnyng ; and herefore pei for-
feten ajenst alle })e maundementis of God ; for jiei loven neijjer
God ne here nei3bore as J>ei schulden, and ])anne utterly \t\ ben
cursed of God and alle his seyntis.
Also oure prelatis cursen alle hem fat don ajenst \& Grete
Chartre ^ and jje Chartre of forest. And alle ]>is is lawe cyvyl ^,
and |)e pope forbedij? prestis to here lawe cyvyl, and puttijj on
hem grete peyne jif J)ei don it. And \t\ may not knowe jjes
poyntis but jif J>ei heren hem; )>an ))ei ben nedid to falle
blyndly in ])is sentence, perfore it were more profit bo]>e to
body and soule \3X oure curatis lerneden and tau3ten many of
\& kyngis statutis, ))an lawe of }ie emperour. For oure peple is
bounden to ]>e kyngis statutis, and not to fe emperours lawe,
but in as moche as it is enclosid in Goddis hestis. panne moche
tresour and moche tyme of many hundrid clerkis, in unyversite
and ojjere placis, is foule wastid aboute bookis of \e emperours
lawe, and studie aboute hem. And jif oure clerkis studien ])es
bokis of ])e emperours lawe, for reson fiat fei fynden in hem,
Lord ! where fies blynde foolis schulden not fynde more reson
in fiat lawe ])at God, autor of reson, made himself, for most
profit of men, boJ)e to body and soule ? And jif men seyn, ]>at
studie aboute ])e emperours lawe wifidrawifi men from studie
and knowyng of holy writt, and for to encresse more ])e studie
of holy writt \e pope wole Jjat prestis here not ne studie lawe
cyvel, certis f)is is ful so)), and fie popis entent is good in f)is.
' corrected; charite, X.
corrected ; cruel, X.
CONTROVERSIAL TRACTS.
327
But ))is lettyng of studie and knowyng of holy writt is more don
bi fie popis lawe J^an bi J)e emperours, for it is lengere, and
more stondi)) in singular wille of jje pope and his cardynalis ))an
in reson, ojjerewise fian doij) Jie emperours lawe. And mo
clerkis drawen to jje popis lawe, and )>erby leven holy writt, for
wynnynge of worldly muk and veyn worschip of f>is world; and J)e
pope forjjerij) hem in jjes poyntis, and hindriji men of dyvynyte,
and techif) alle men to don ))e same bi his ensaumple. perfore
Jje Cardynal Odo ^ sei}), |)at Jje popis law and J>e emperours ben
jje tweyne calvys of gold })at lettiden Goddis peple worschipe
him in Jerusalem ; so J>es twey lawis drawen men fro studie and
knowyng of holy writt, and dewe worschipynge of God. For
evere as a man owifi to worschipe God bifore alle J>ingis, so
owij) eche man, and namely a prest, to studie and knowe holy
writt bifore alle o]>ere lawis. perfore prestis biheten to God jjat
Jjei schuUen evere jienke of Goddis lawe ; and Jesus seij) in )>e
gospel, jif ony man love him, he schal kepe his words ; and
God comaundid in \& olde lawe {lat J>e kyng schulde studie in
bokis of his lawe, and ))at ))is bok schulde not passe fro his eien.
perfore Seynt Gregory witnessi}>, j)at evere as a man love)) a
kyng, so he love]? his lawe. It semefi J)at curatis schulden
rajjere lerne and teche \t kyngis statutis, and namely ])e Grete
Chartre, }ian Jje emperours lawe or myche part of J)e popis. For
men in oure rewme ben bounden to obeche to J>e kyng and his
rijtful lawes, and not so to \t emperours; and ])ei myjtten
wonder wel be savyd, {jouj many lawes of j;e pope hadden
nevere be spoken, in Jiis world ne J^e toJ;ere.
Cap. XXV.
Alle }io fat comunen wi); cursed men ben cursed bi oure
prelatis, namely jlf Jjei don ])is wittyngly. Here it semi]) jjat
God is cursed bi ))is sentence, for no cursed man may be in ])is
» The constitutions of Cardinal
Otho, framed at a ' Concilium Pan-
Anglicura' held in London in the
year 1236, are printed as an Ap-
pendix to Lyndwood's Provinciale
(ed. Oxford, 1769). But I can dis-
cover no passage in them at all
resembling that quoted in the text,
which indeed would be a strange
admission for a cardinal to make ;
nor can I discover any other work
by a Cardinal Otho or Odo, which
the writer can be referring to.
The curse
pronounced
on those who
hold commu-
nion with per-
sons excom-
municate may
be turned
against the
clergy them-
selves,
328
WrCLIF'S WORKS.
whose curses,
if they are bad
men, are not to
be feared.
lif but jif God wittyngly comune wi]) hym, and jeve him beyng
and sustenaunce to his lif, where he be wrongly cursed or
rijtfully. And jit he is redy to jeve him grace and forjevenesse
of his synnes jif he ax it worj>ily ; and God jeve]^ him grace
bifore Jiat he axe it, je, in herte. And si}) oure goode God may
not be cursed, ]jis sentence semejj to large. And jif men ben
wrongfully cursed, Jierfore wrongfully pursued, — J)ei }>at comynen
wi]> hem, and helpen hem, and don werkis of mercy to hem,
ben blissed of God. For Crist seijj in Jie gospel, Blissed be \e
mercyful, for }>ei schullen have mercy. And })0U3 men ben
nevere so opynly cursid, jit men may lawefuUy comynen wij>
hem, for to drawe hem into good lif, and not to coumforte hem
in here synne ; and ])us bojje God and goode men may lawe-
fully comynen wi[> cursed men wittyngly, in wrongful curs and
rijtful. But late worldly prestis answere here, where a man Jiat
owe]) dette to a cursed man may wittyngly comune wi}) hym,
and paie him his dette ; and it seme]> bi ])is sentence, cried in
fe chirche, J>at jif he do he is cursed, for wyttyngly he comune]j
wij) a cursed man. panne, bi here owene dom, sif> curatis and
prelatis jjat breken openly Goddis hestis ben rijtfuUy cursed of
God, sugetis schulden not comyne wij> hem, resscevynge here
sacramentis, ne tijje ne oflfre to hem ony goodis, for ])an jjei
comynen wyttyngly wijj cursed men, J^at Jiei schulden not do
for alle ))is worlde, bi here owene sentence.
Also, sij) siche curatis don not here office in good lyvyng and
trewe techyng, and comen not into here benefices bi J>e dore,
])at is, Crist, but symonye, pride, and coveitise, })ei ben J^evys,
as Crist sei)) in })e gospel, and cursed, for jiei wij)drawen rijttis
of holy Chirche. panne here sugetis ben ressettours of ])evys,
and meyntenors of hem in here synne, and so cursed bi here
owene sentence, and for consent to synne, as Seynt Poul sei}).
And jif lawieris seyn })at })is were so}) jif men weren })us cursed
bi sentence jovyn openly of prelatis, certis myche more })is
peyne renne}) whan God curse]) justly for brekyng of his hestis.
And \t comynte of prelatis cursen in comyn lawe for symonye
and wi}>drawyng of holy Chirche rijttis, and not o singuler
prelat for his owene pride and coveitise ; for ellis })es lawieris
moten sette more priss bi a wrongful curs of a worldly prest.
CONTROVERSIAL TRACTS.
339
sumtyme cursed of God, and in cas a dampned fend, ))an bi \t
moste rijtful curs Jiat God can jeve ; but ))is were al on and to
drede a worldly cursed wrecche, and in cas a fend of helle, more
))an God Almyjtty and alle his sugetis, and magnyfie siche a
frend more ))an grete God of hevene and erj^e, and alle crea-
turis. perfore J)is peyne mot renne for just cursyng of God,
and not everemore for cursyng of worldly clerkis, for \€\ don
ofte wrong.
Cap. XXVI.
Alle mensleeris and brenneris of houses and corves ben
cursed opynly in parische chirches. Here men of armes, ]jat
sleen and brennen in wronge werris, ben openly cursed bojje of
God and man ; and alle counseilours to wrongful werris ben in
\t same peril, wij> alle prechours Jjat stiren men and herten hem
in ])es werris, and alle penytaunceris \2X tellen not to hem Jie
treujie, but assoilen over lijtly, for money or worldly favour.
And it seme]) {lat alle prelatis in oure lond ])at consenten to \t%
werris, je, \ovs, \€\ ben rijtful, ben irreguler bi here owene lawe.
For si]j he is irreguler ])at writij) a lettre of dom wherof o fief is
dampned to dej), or sittij) in place as associed wij) fe domesman,
moche more ])es worldly prelatis jjat sitten in Perlement, and
conseilen Jiat oure gentelmen schuUen goo out of oure lond to
werre wi]) Cristene men, where many ))0usand ben slayn ^, ben
irreguler bi Goddis lawe and mannis. For be many resons Jjcs
worldly, prelatis don werse in f>is cas fan jif fei killeden sudenly
many men bi here owene hondis. And sijjjje pope and o]jere
clerkis, lesse and more, myjtten soone fordo jjes werris and
make pees in Cristendom, and leven ])is grete dede of charite
for worldly wynnynge or frendischipe or bodily desese, it seme|)
]>at \€\ ben irreguler, and cause of alle ])is werre. And eche
man avyse hymself wel, jjat ]jou5 men han nevere so grete rijt
bi worldly tide, jit \q werre is wrongful bifore God, but jif it be
don principaly for charite, to distroie synne of men, and not for
coveitise of here goodis, ne pride, ne enemyte of hem ; for no
* The writer evidently refers to
the expedition to Flanders in 1383,
which, from the language used a
few lines below, would seem to be
still in progress, or at any rate only
just over.
The curse
afrainst man-
slayers falls
upon all
soldiers that
engage in
wrongful wars,
and upon all
preachers that
incite them
thereto.
33°
WrCLIF'S WORKS.
If Christ were
obeyed, wars
would cease ;
but the pope
sedulously
encourages
war.
The wicked-
ness and evil
effects of bad
examples set
by those in
power and
authority to
their subjects.
The pope falls
manifestly
under the
curse pro-
nounced
against com-
mon evil-doers.
man schulde do ony of J^es j^re for ony good in J)is world, for
])us he leesij) ' charite.
And si}> Crist in })e gospel grauntij) a hundridfold and ever-
lastynge lif in hevene to eche man )>at forsakij) for his love hous
or lond, or ony worldly honour, whi wole not jies prechours
preche opynly ]jis gospel, Jjat men my3tten leva werris and
suffre persecucion paciently, as Crist taujte for J)e beste ? Whi
wole not j)e proude prest of Rome graunte ful perdon to alle
men for to lyve in pees and charite and pacience, as he do]) to
alle men for to fijtte and slee Cristene men, and to helpe fierto f
Certis J^is prest wi|) his fals prechours, fiat ben princes of man-
quelleris and werris, ben openly contrarie to Crist and his
postlis, and so open Anticristis, maistris of Sathanas. 3it wei-
ward prelatis and curatis, Jjat techen not Goddis word to here
sugetis, but suffren hem be stranglid wij) wolvys of helle, ben
cursed mansleeris, as Crist, bi schewyng of Seynt Gregory, sei])
in many placis of his lawe ; and not only sleeris of bodies in J)is
world, but comynly of body and soule bi dej; of synne, and
everelastynge de)j of boj^e in helle wijjouten ende.
Alle worldly and ojiere sovereyns jjat jevyn evyl ensaumple of
open synne to here sugetis and neijeboris, distroien and brennen
Goddis hous and temple, j^at is mannis soule, in as moche as
[is] ^ in hem. And oure Savyour Crist principaly cursefi siche
men in Jie gospel ; for as moche as mannis soule is betre ]jan
erfiely muk, so moche ben Jjes gostly distroieris or brenneris
werse ]>an brenneris of worldly houses. For sumtyme in sum
cas ])ei may lawefuUy brenne placis of erj^e, but nevere Goddis
housis, fiat is, mannis soule. And jit fie more j^at a worldly
clerk bi evyl ensaumple sclaundrij) fius Cristene soules, ))e more
he is preised and benefised among grete men of J)is world.
And certis alle fiis meyne is hugely cursed of God for fiis meyn-
tening of synne.
Cap. XXVII.
Alle comyn mysdoeris of Cristene peple ben expresly cursed
of God and man. Here alle men owene to drede sore, and
' corrected ; tees, X .
supplied conjeclurally.
CONTROVERSIAL TRACTS.
331
eche man for himself; for he is a comyn mydoere j^at comynly
do}) grete evyl, and opynly and longe contynuejj jjerinne, and
cesse)) not for drede of God ne schame of \t world; and
namely, jif he meyntene o)>ere men in evyl. Loke now wher
])is bischop of Rome wi|) his court do Jjus in his wengis, bojie
possessioneris and religious and mendynauntis. First, bi his
worldly [lif] ^ he drawij) l^e comynte of clerkis from holy writt,
and so distroiejj moche |)e feij) of holy writt ; bofie bi his worldly
lif, and false expounyng of Cristis lif, for to coloure his lif and
his felowis, J>at suen Jjis world and likyng \txoL And he stirej)
men bi grete pardon to breke opynly Goddis hestis, and he
envenymej) comynly alle Cristendom wij) his symonye, and
robbi}) it of goode men and vertues, and letti); treue prestis to
holpe men to heveneward bi prechyng of \t gospel. And he
norische)) most men in synne bi his exempcions, privylegies,
indulgencis, and general perdon ; and makiji men triste more in
his doyng };an in God Almyjtty and his mercy. And certis of
his comyn '^ mysdoyng, privey and apert, kan no man fully telle
but God himself.
Also tirauntis ben ofte tymes comyn mysdoeris ; for seculer
tirauntis robben \s. pore peple, and namely here owene ten-
auntis and sugetis, bi extorsions, bi wrong mercymentis, and
newe customes and chargis, ('at \€\ hilden pore men and leven
hem half quyk. So God seij? bi his prophetis. But tirauntis of
\t chirche, as hie prestis wifi here ofiiceris and o\txt curatis, ben
worse comyn mysdoeris. For \€\ robben here sugetis bi grete ex-
torsions, bi suspendyng, cursing, and enterdityng ; and pursue]? to
mannis lawe more cruely Jjan alle oj^ere tirauntis. And \€\ maken
sotil delaies whanne men ben presentid to grete chirchis, to make
hem longe stonde voide, jiat \t\ may have ])e profitis in Jje mene
while ; and pei sillen sacramentis, as ordris, and o))ere spiritualte,
as halwyng of auteris, of chirchis, and chirchejerdis ; and com-
pellen men to bie alle J)is wiJ) hok or crok. yx \€\ taken moche
money of open synful men, and norischen hem in open synne
for annuel rente, [and] ^ so sillen Cristene soulis to Sathanas for
Tyrannical lay-
men fall under
this curse, but
still more
tyrannical
bisliops and
priests,
' supplied conjecturally.
conjecturally.
^ corrected; comyng, X.
supplied
33 »
WFCLIF'S WORKS.
as well as dis-
honest lawyers.
Job xxlx. 15.
Friars, monks,
and worldly
priests fall
under the
aj^ainst con-
spirators,
here owene muk. And what trewe prest or pore man spekij)
openly a3enst ]jis cursed marchaundise, he shal be sumoned,
suspendid ^ fro prechyng and treu))e-seyng, or cursed, prisoned,
or exilid.
Many men of lawe ben comyn mysdoeris, for comynly \e\
meynteynen jje false pert, for money or favour or drede of
men, and letten \t treujie bi alle here witt and power, and bi
here suteltes turnen fie cat in }>e panne, and tarien pore men in
here rijt, Jiat it is betre to hem for to leve here owene good, ))an
to calenge it bi worldly dom. 3'' K kyng and ojjere lordis, wij)
comyn justicis, semen comyn mysdoeris ; for ]jei suffren wickid
tyrauntis oppresse pore men bi extorsions and ojjere wrongis,
whanne Jjei may li^tly amende it, and ben so sore chargid of
God to helpe pore men, and be to hem as good fadir and
modir, and eie to blynde men, and on hand and foot to J>e
crokid, as Job was, as holy writt telli|). And f>is necligence and
consente of grete lordis makij) hem ful gilty and cursed in |)e
dom of God. Also alle comyn swereris bi Goddis herte, bonys,
nailis, and sidis, and ojiere membris ^ and false and veyn
swereris, wi}> lecchours, and alle o]>ere ]>at comynly don ajenst
ony of Goddis hestis, for jiei ben comyn mysdoeris, rennen fully
in );is sentence.
Cap. XXVIII.
Alle false conspiratours ben cursed of God and man. Con-
spiratours ben Jio jjat by comyn assent don wrong or ony fals-
nesse to here neijeboris. Here it semej> openly J)at alle freris,
worldly clerkis, and possessioneris, ben openly cursed ; for jjei
conspiren falsly ajenst \t gospel and Cristis ^ pore prestis ; and
' corrected ; suspendyng, X.
» The use by the Host in the
Canterbury Tales of the profane oaths
' for Goddis bones,' and ' by Goddis
dignitee,' elicits a remonstrance from
the Parson; —
'What eileth the man, so sinfully to swere?'
To which the immediate reply of the
Host is, —
^ corrected ; Crist, X.
' / smell a loller in the wind:*
this no doubt being a frequent theme
of expostulation and censure with
the Lollard pamphleteers and itine-
rating preachers, with whom Eng-
land swanned in the last twenty
years of the century.
CONTROVERSIAL TRACTS.
333
\€\ schullen not preche wijiouten leve of J)e bischopis, and \€\
wolen not sufFre hem to preche fully Jie treujje of holy writt, and
warne }>e peple of Anticristis tirauntrie, and of his clerkis
ypocrisie, as God biddij; hem do. And whanne Jiei comen to
);e purpos of here false ypocrisie, and stoppen trewe men fro
prechyng of ])e gospel, J>ei maken moche joie and gladnesse ;
and here }>ei schewen opynly ])at Jiei serven to \t fend, fadir of
falsnesse, and haten Jesus Crist, lord of treujie and sofifastnesse.
Also alle newe fraternytes or gildis* maad of men semen
openly to renne in fiis curs. For J)ei conspiren many false
errours ajenst J>e comyn fraternyte of Crist, ))at alle Cristene '
men token in here cristendom, and ajenst comyn charite
and comyn profit of Cristene men. And Jjerto \t\ conspiren
to here up eche ojjer, je, in wrong, and oppresse ojjere
men in here ri3t bi here witt and power. And alle \t good-
nes J)at is in })es glides eche man owiJ> for to do bi comyn
fraternyte of Cristendom, bi Goddis comaundement. And Jjei
bryngen in moche pride vanyte and wast, cost, and triste in
mennus helpe more Jjan in Goddis ; and Jius \€\ bryngen in
moche evyl, and no good, more jian God comaunded frist ; but
J)ei letten moche unyte pees and charite of Cristene peple, and
meyntenen errour of wrong and gret discencion, and moche
symonye, and letten pore mennus almes and liflode }>at lyn bed-
rede blynd and feble. Also men of sutel craft, as fre masons and
ojjere, semen openly cursed bi Jjis sentence. For fiei conspiren
togidere ])at no man of here craft schal take lesse on a day Jjat
\t\ setten, Jiouj he schulde bi good conscience take moche
lesse, and fat noon of hem schal make sade trewe werk to
lette ojjere mennus wynnyng of ))e craft, and J>at non of hem
schal do ou^t but only hewe stone, jjouj he myjt profit his
maistir twenti pound bi o dales werk bi leggyng on a wal,
wijiouten harm or penyng himself. See hou jjis wickid peple
' corrected ; Criste, X.
» For the fullest and most accu-
rate information on the subject of
English Guilds, see the work en-
titled' English Gilds' (Early English
Text Society), edited by the late
Mr. Toulmin Smith, with the ex-
cellent preliminary essay of Dr.
Brentano, of Aschaffenburg.
as well as fra-
ternities or
guilds,
334
WrCLIF'S WORKS.
and merchants,
grocers, &c.
Those of the
clergy who will
not preach the
gospel nor lead
good hves, fall
under the
curse pro-
nounced
against those
that withhold
other men's
goods un-
reasonably,
conspire]? ajenst treujje and charite, and comyn profit of J)e
lond, and ponyschif) hem j)at helpen frely here neijeboris.
Also it seme]) ])at marchauntis groceris and vitileris rennen
in ])e same curs fully. For ])ei conspiren wickidly togidre
fiat noon of hem schal bie over a certeyn pris, fjouj J>e ])ing
\2X ]>ei bien be moche more worfii, and ])ei knowen wel ])is;
and ])at non of hem schal sille betere chepe * ])an ano]'er, ])0U5
he may wel for}) it so, and it be not so moche wor]> as ano])er
mannis chaffer ; ])us he schal be ponysched sore jif he do
trewe and good conscience. Certis alle }>is peple conspirij)
cursedly ajenst treu])e, charite, and comyn profit. Summe
trewe men seyn, })at summe parische prestis conspiren togidere
to selle sacramentis for a certeyn pris, and to lette trewe men
to preche ]ie gospel, for drede last fei tellen out here cursed
ypocrisie and symonye and heresie. And jif it fare ])us wi}>
hiere penytaunceris, bo])e of bischopis and popis, — and sum
men supposen ))at ])ei don, — it is moche ])e werse on alle ordris,
for ])anne j)ei ben cursed of God and man, and maken }>e peple
cursed fierto.
Cap. XXIX.
Alle })at wi]>holden unresonably ony goodis axid ])ries in ])e
chirche, fallen into \t grete sentence of curs, pis sentence
of curs seme]) resonable to good understondyng, for Seynt
Austyn sei|), 5if }>ou fynde ou^t of ofiere mennus and quitest
it not, ])0U hast ravyschid f-at ])ing, or stolen, or taken bi
raveyne \ pan si]) Crist himself ha]) axid solempnely, bi hie
redyng of his gospel and o])ere placis of holy writt, generaly in
churchis, rijt fei]) and good lyvyng and due reverence to him,
Jiei ])at wifholden ])es goodis ben justly acuj'sed of God himself,
})at may not erre. Also, si]) God himself, and bi his prestis
bo])e ha]) axid fius many ]>ousand tymes })at prelatis and curatis,
more and lesse, do trewely here gostly ofiSce in trewe techyng
" ' Chepe ' meaning to buy,
Qtauffen, cheapen, &c.) the customer
that bought any article in the
market for a low price, got it ' good
chepe,' i.e. made a good bargain
for it. Similarly, to sell ' betere
chepe' is to sell at a better bar-
gain for the buyer, or, as we say,
clieaper.
'■ S. Aug. Sermo clxxviii, § g.
' Quod invenisti et non reddidisti,
rapuisti.'
CONTROVERSIAL TRACTS.
m
of ))e gospel and his comaundementis, wijj open ensaumple of
here owene good lif, to be myrrour to here sugetis, \t\ ]>at
wi]jholdeii jjes goodis ben rijtfuUy cursed of God and alle his
seyntis. And sij> God and trewe prestis han axid Jjus many
tymes, J)at curatis schulden lyve in mekenesse symplenesse and
sobernesse, and spende al [jat leva)) over here resonable sus-
teynaunce in relevyng of pore men, J^ei Jjat wifiholden ]jes goodis
of holy Chirche, and spenden hem in pride glotonye lecherie
and worldly vanyte, ben openly cursed bi \\s, sentence, and
many ofiere ful trewe and resonable.
Also, si)>en God and his prestis han openly axid J)us oft tyme
in chirchis, fat prelatis and curatis ben not bisy in lordis courtis,
in worldly officis, but be bisi on here gostly office, and resident
at hom wi}) here scheep, |)ei )>at wi])holden ]>es curatis in here
worldly servyce, for here gostly office, fallen fully in ))is rijtful
curs. But more fiis weiward steffadris of mennus soulis, Jjat for
coveitise of moo benefices, and gederyng of erjjely dritt, pro-
curen ]jis, and jyven moche money to be Jjus in worldly office ;
for fiei procuren faste to poisone here lordis, hemself, and \t
peple, wi]j Goddis curs and here owene. Dure bischopis Jiat
pressen to be chaunseler a and tresorer and governours of alle
worldly officis in ]je rewme, to dredeful sore \ for jjei may not
wel togidre do her gostly office and worldly, for Crist and alle
his postlis, wi]) alle here witt, kouden not and wolden not enter-
mete wij) worldly office, but fledden it as venym. And certis
ojier J)es bischopis ben wittier and myjttier fan Jesus Crist and
his postlis, or ellis \t\ ben open foolis cursed of God and man.
For \t\ moten nedis be traitours of God and his peple in ])e
sovereyn medicyn of soulis helj^e, jje while \t\ ben Jjus bisy
aboute worldly occupacion. And alle \\s, \t\ don for worldly
pride and wynnyng, and for ])at Jje kyng and lordis schulden
have no power to brynge hem to meke and gostly lif of Crist
and his postlis.
Also, si]) God and his prechours han ofte axid in chirchis
' something seems omitted.
* The writer seems to glance
principally at William of Wykeham,
who was chancellor for several
years under Edward III, and again
for a short time under Richard II,
from 1389 to 1 39 1.
as do those
who hinder
priests from
residing in
their parishes,
and rich men,
who waste in
33^
WFCLIF'S WORKS.
luxury the
superfluity of
their goods
whicli ought to
be given to the
poor.
Getieral won-
der and indig-
nation at the
proneness of
churchmen to
shower curses
where then-
worldly in-
terests are at
stake.
solempnely, ))at alle riche men do treuely and wisely [jeve^]
Jie residue of here goodis, over her owene sustenaunce and
ofier nedis, in werkis of mercy to pore feble lame and blynde,
Jiei J>at wijjholden J>es goodis fro J^es pore men, and wasten hem
in pompe and glotonye and oj^ere vanytees, rennen in Jiis sen-
tence. Also, si]> prelatis and curatis han axid so ofte dewe
obedience reverence and love, and unyte of her sugetis and
parischenes, freris |)at wijjholden fes sugetis from here parisch
chirches, and her sacramentis jjere, for here owene coveitise
and pride, fallen fully in ])is sentence. For fiei wijjdrawen ojiere
mennus rijttis to hemself for coveitise, and maken discension,
and disturblen pees and charite, and namely whanne ))ei taken
almes of riche men, Jiat is sustenaunce of pore bedrede men,
to hemself bi sutel ypocrisie, as fals beggyng whanne it is no
nede, and maken grete festis to riche men, and bilden wast
housen^, and namely hie kechenes and grete chaumbris for lordis,
ajenst here owene reule and profession ; and to pursue trewe
men jjat prechen ))e gospel ajenst comyn synnes, and so Crist
himself, ajenst Jje lawe of God expressely. pus many men
rennen in ))is poynt of curs, and namely o))ere, whoso seki}>
wel.
Men wondren moche whi prelatis and curatis cursen so faste,
sij> Seynt Poul and Seynt Petir comaunden men to blisse and
not have will to curse ; and Jesus Crist blissed his enemys,
and hertely preiede for hem, J>e while he was nailed on fie croos
of hem. More men wondren whi jjei cursen so faste for here
owene cause and wordly muk, and not for reprofe don to Crist
and his majeste ; si]> men schulden be pacient in here owene
wrongis and dispitis, as Crist and his disciplis weren, and not
suffre o word be don ajenst Goddis honour and mageste, as bi
fals and veyn ojiis, and ribaudrie of lecherie, and otiere fil|)e.
Most men wondren whi worldly clerkis cursen so faste for
brekyng of here owene statutis, privylegies, and weiward
customes, more })an for open brekyng ^ of Goddis comaunde-
mentis ; sij) no man is cursed of God but only for brekyng of
his hestis, — whatevere worldly wrecchis blaberen, — and no man
^ corrected ; housyng, X. ' cor-
' supplied conjecturally,
reeled ; brelten, X.
WYCLIF.
CONTROVERSIAL TRACTS.
is blissed of God and schal come to hevene, but only he Jjat
kepij> Goddis hestis, and namely in hour of his dej), — have a
man nevere so many ))Ousande bullis of indulgence or perdon,
and letteris of fraternyte, and Jjousynde massis of prestis
monkis and freris.
perfore an holsum counseil is {>is, Jjat prelatis and curatis leve
fies poyntes of sentence, for many of hem be as false as
Sathanas, and teche Goddis hestis and Goddis curs, and peynes
of helle dewe to men but jif Jjei amende hem in fiis lif, and
what blisse men schullen have for kepyng of hem ; and })at \t\
teche trewely Cristis gospel in word and ensaumple of holy
lif; and fie mercy of God, and hienesse of his blissyng; and
blisse to alle ))at enden in ri3t bileve, and hope to God, and ful
charite to God and man. God graunte us ))is ende : Amen.
337
Conclusion.
•»<H5i©=.
WOEKS. VOL. III.
33«
WrCL/F'S WORKS.
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 Wydyffe, to be considerably the more accu-
rate of the two.
The treatise is ascribed to Wyclif in Bale's catalogue under the title
' De EcclesiEe 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-
licS.' 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.]
CONTROVERSIAL TRACTS.
339
Hebe bigynkeJ) a tretice })At telli}) knowleche sumwhat
OF fiE CHIECHE AND HIE MEMBRIS.
Cbistis Chirche in his Spouse, that haj> pree partis, pe first
part is in blis, wi]j Crist heed of \ft Chirche, and contene[) angels
and blessid men jiat now ben in hevene. pe secounde part of
l^is Chirche ben seintis in purgatorie ; and }ies synnen not of
J5e newe, but purgen \tT olde synnes. And many errours
fallen in preiyng for Jjes seintis ; and sijj }>ei alle been deed in
bodi, Cristis wordis may be taken of hem,— sue we Crist, in
cure lif, and late Jie dede birie the dede. pe ]>ridde part of the
Chirche ben trewe men })at here lyven, jiat schulen be aftir
saved in hevene, and lyven here Cristen mennis liif. pe first
part is clepid over-comynge ; }>e myddil is clepid slepyng ; \t
Jridde is clepid fijtinge Chirche ; and alle Jies maken o Chirche.
And heed of ])is Chirche is Crist, bojie God and man ; and ))is
Chirche is modir to ech man ]>at shal be saaf, and conteyne])
no membre but oonli men ])at shal be saved. For, as Crist
vouchifi-saaf to clepe ))is Chirche his spouse, so he clepij) curside
men fendis, as was Scarioth. And fer be it fro Cristene men
to graunte Jjat Crist ha]> weddid \t fend ; sith Poul self) in oure
bileve fat Crist comoune)) not wij) Belial. And here we takun
as bileve jiat ech member of holi Churche shal be saved wiJ)
Crist, as ech membre of f>e fend is dampned ; and so \t. while
we fijten here and witen not where we schal be saaf, we witen
not where we ben membris of holi Churche. But as God wole
of J^re Jjingis, })at we knowun hem not in certein, so he wole for
greet cause }>at we witen not where we ben of \t Chirche. But
as ech man shal hope Jiat he schal be saaf in blisse, so he
shulde suppose ]jat he be lyme of holi Chirche; and \v& he
shulde love holi Chirche, and worschipe it as his modir.
And by Jjis hope, binejie bileve, shulden be two synnes fled ;
pride of men and coveitise, bi title fat Jiei ben men of holi
Chirche. For no pope Jjat now lyve); woot where he be of be
Chirche, or where he be a lym of the fend, to be dampned wiJ)
Lucifer. And fus it is a blynd folie fat men shulden fijte for
\t pope more fan fei fijten for bileve ; for many siche fijten
z 2
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.
Therefore no
man. not the
Pope himself,
can tell wliile
lie Uves whe-
ther he be a
member of the
Church or not.
34°
WrCLIF'S WORKS.
Sketch of the
early history of
the Church till
Pope Sylves-
ter.
for \t fend. And take we })is as bileve, or treujje jiat is next
bileve, }>at no man j>at lyve]> here woot whe))er he shal be saved
or dampned, al ^if he hope bynefie bileve Jiat he shal be saved
in heven. 3if ony man be taujt of God ]jat he shal be saved
in hevene, noon or fewe men ben siche ; and asaye hem bi
hem silf, for \€\ schulden have noon ' evidence to seie ])at God
haj) told hem jiis. pe first bileve jiat we schulden have is, Jiat Crist
is God and man; and how he haj? him bi his Goddhede, and
how he lyvede here by his manhede. And J)us cure hope and
bileve ben temperid in Cristen men.
Cap. II.
But aftir jies two godliche virtues, we taken sum}>ing as
bileve, and sumjiing bi comune croniclis ; and hopen Jjat charite
movef> us here. After that Crist hadde dwelt here long ynowj
wij> his aposths, aboute jjree and Jiritti 3eer, as him likide, aftir-
ward he was kild of ))e Jewes, and aftirward Jie ]>ridde day oure
God aroos from dejj to lyf. And aftir Jie fourtijie day fro j)at
he was schewid to his disciplis, Jesus stiede in to hevene, and
rengnede ever ))ere wiji his Fadir. And so \e. first part of ))e
Chirche rengnej) pus in hevene with Crist; ))e secounde part
slepij) jit, as longe as Crist liki]) ; }ie Jjridde part of {le Chirche
fijti)) here aftir Crist, and taki)) ensaumple and weie of him to
come to hevene as he cam. And ever more )>e Hooli Goost
governeji wi]) hem al Cristis Chirche ; for as jjes ])ree persones
of God ben o God and not manye, so alle dedes and werkes
of J)e Trinite mai not be departid from o\\x. For as al Jjat ])e
Fadir wole, fie Sone wole, and J)is Goost wole, — so al Jsat o per-
sone doiJ>, Jjes ))ree persones done. Aftir J>at Crist was stied
in to hevene, aboute ten dales, as he hadde ordeynid, he sente
doun J)e Holi Goost, and movede apostlis to do his dedes ; and
))ei wenten and prechiden faste among Jewis and hejien men.
But Jewis ajenstonden hem faste, and hej)ene men token him
wij) wille, and resceyveden jie Holy Goost, and bicamen Cristene
men. And ))us apostlis of Crist filliden bi Goddis grace ))is
world. But longe aftir, as croniclis seien, \t fend hadde envie
herto ; and bi Silvestre preest of Rome he broujte in a newe
' omitted; CC.
CONTROVERSIAL TRACTS.
341
gile, and moved \t emperour of Rome to dowe ))is Chiiche
in )>is preest. For, as the fend taujte ))is kyng, j^is dede
cam of greet almes ; for J^ei Jjoujten not how ))e Chirche shulde
sue Crist in his lawe. But trewe men supposen here,
}>at bojje jjis emperour and Jiis preest weren moved of God bi
tymes to trowe J^at \€\ synneden in fiis dede. But bisie we us
not where \€\ ben seintis, and how \t\ were J)us moved of
God ; for al ])is is bynefie bileve, and men mai trowe it jif fei
wolen.
Whan J)is hf was ]jus changid, ))e name of this preest was
changid ; he was not clepid Cristis apostle, ne hij disciple of
Crist, but he was clepid the pope, and heed of al hooli Chirche ;
and aftirward camen o]5er names bi feynyng of ypocritis; as
sum men seien, \2X he is even wij) the manheed of Crist, and
hierste viker of Crist to do in erj^e whatever him liki}) ; and
summe fiorishen o|)ir names, and seien fiat he is moost blissed
fadir. But cause herof ben beneficis ))at ))is preest jyve)) to
men ; for Symon Magus travaihde nevere more in symonie fian
))es preestis doon. And so God wolde suffre no lenger jje fend
to regne oonli in 00 siche preest, but, for synne fiat Jiei hadden
do, made devisioun amongis two, so })at men myjten lijtlier in
Cristis name overcome Jies bojie. For as o virtu is strengere
if it be gedrid, j^an if it be scatrid, so o malis is strenger whanne
it is gederid in o persone, and it is of lesse strengfje whanne it
is departid in manye ; for Jjanne oon helpij) a3en anojiir to con-
founde Anticrist.
And ))is move]) pore preestis to speke now herteli in ))is
mater. For whanne jjat God wole helpe his Chirche, and men
ben slowe and wole not worche, ])is sloujje is to be dampned
for many causis in idil men. And myche more ben \t\ damp-
nable, Jjat letten Goddis lawe to shyne. pes men taken noo
witnes of adversaries to fiis pope, and ben Jewis and Sarasynes,
Grekis and Yngdis, wi}) many oj^ir; but jjei taken }>e lyf of
Crist as bileve, and J)eron grounden hem ; and Jius fiei seien, 5if
j>is pope contrarieji to Cristis lyf, he is )>e moste fendis viker
and Anticrist })at is here ; and sich Anticrist and noon ojjir
])enken many ))at Goddis lawe speki)? of. Bileve tellij) how Joon
seide, Jjat now ben many Anticristis ; but jif oon is moost of
After whom
the Papacy was
corrupted
more and
more,
so that the
poor priests
now speak out
boldly and
declare the
Pope to be
Antichrist
342
WYCLIF'S WORKS.
Christ, not the
Pope, is the
true and sole
head of the
Church.
oJ)ir, ]jat gile|j man bi ypocrisie. For oon mai seie \2X he aloone
is Cristis viker here in erjie, and he haji power singuler to taxe
gracis as him likijj, for so dide Petir, aftir Crist, and many o\\x
after Petir; and J)us \tx is oon emperour, and oon heed in a
comunnete. But here {>enken trewe men fat fie fend faillij)
here, and goi]) unstable bi two weies, and reversij; Goddis lawe.
First shulde Jje fend grounde fiat J)is pope is Petris viker, and
so viker of Crist, in Jiat J)at he sue|> Crist. For bileve techij)
)>at Jje 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 [)us Crist biddi); ])e Jewes, Jjat jjei shulden
trowe to his werkes ; and )>us verry Cristis viker shulde be por-
erste man of ofiir, and mekerst of o|)ir men, and moost traveile
in Cristis Chirche. But chesyng of cardinalis, and parting of
benefices, and takyng of newe names, ben ful fer fro j)is staat.
pus lyvede Petir, aftir Crist ; and chalengide no siche names,
ne to be heed of holi Chirche, but how mekely he myjte serve
it. But ech apostle in his cuntre wroujte 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 wi|j us, jjat is ever in |)e myddil of l^ree }>at ben gedrid in
his name. And |)at man is out of resoun, Jiat trowi|) ))at Cle-
ment in Petris tyme was more jian Joon evaungelist, or any
apostle that lyvede wifi him. And jif we trowen to croniclis
here, hou ])at Clement left his office and procuride ojjir to helpe
him, as Poul helpide Petir, and Petre suflfride mekeh fjat Poul
snybbide him whanne he erride, we mai see opunli how jies
popis fallen fro Petir, and myche more fiei fallen fro Crist fiat
myjte not erre in onyfiing. Trowe we fiat Crist lefte to preche,
and seelde officis of fie Chirche, or wolde juge of unknowun
|)ing to him, or make him more J^an he was ? AUe ))es f>ingis
))at popis doon techen ]jat Jjei ben Anticristis ; for Crist my3te
not take a name, but jif it were mekenes and treujje.
And 5if ])0u seie Jjat Cristis Chirche mut have an heed here
in erfie, soij? it is, for Crist is heed, ))at muste be here wi]> his
Chirche unto jie day of dome, and everywhere bi his God-
hede. For si)) vertue of a kyng mut be strecchid by al his
rewme, myche more ))e vertue of Crist is comuned wij) al his
CONTROVERSIAL TRACTS.
343
children. And jif fjou seie Jiat Crist mut nedis have sich a
viker here in erfie, denye Jjou Cristis power, and make ))is fend
above Crist. For bileve techijj us, )>at noo man mai grounde
))is viker oonly on Cristis lawe, but on presumpcioun of man ;
and sich hyenesse of emperours ha|) destried her empire ; and,
jif ))at God vsfole, J>es popes shal destrie hemsilf, 3he, here, — for
no drede \€\ ben distried in helle bi jugement of Crist. And
so whatever reasoun men maken of Crist, of Petir, or ojjer good
ground, it goij) opinli a3en sich a pope for Jie grete diversite ;
and so whanne ]3es men failen resoun, fiei tristen to mannis
helpe, and feynen bi ipocrisie how myche good \€\ don a3en.
But God cursi)> by Jeremye hem that affien |)us in man.
Cap. III.
Here men taken sumwhat soi);, and doon dremyng to ))is
treujie. pei seien so))li, Jjat Cristis Chirche is his hous to kepe
his meyne ; — and summe in [)is hous ben sones, \2X shulen ever
dwelle in hevene and tal^e her fadris heritage, 5he, jif \€\ tres-
passen for a tyme, — and summe ben servauntis in })is hous,
al jif jiei shulen aftir be dampned. And so it is greet diversite
to be in ))is Chirche ; and of ))is Chirche jjes wordis ben so})li
seid, and notabli to mannis kynde. But whanne dremes come
aftir, \t\ maken a fals feyned tale, pei seien, — whanne Crist
wente to hevene, his manhed wente in pilgrymage, and made
Petir, wi)j al jjes popis, his stewardis to reule his hous, and ^af
hem ful power herto bifore alle o}>ir preestis alyve. Here \\s,
dreem takun amys turnejj up so doun jie Chirche. For Petir
was a trewe help wi)j Poul and Joon and ojiir apostlis; but
noon of J)es servauntis dremeden jiat he was heed of hooli
Chirche, or [;at he lovede Crist more J>an ony of his bre()ren
dide. It is licli to many men })at Petir lovede Crist more in a
maner Jjan ony of ))es o\\x apostlis, but he was taujt to strive
not herfore ; for ojjir apostlis in o))ir maner loveden more Crist
))an dide Petir, — as Poul traveilide more in \t Chirche, — and
Joon lovede Crist more hevenliche. For Joones love was in
quiet and clene, as seintes loven in heven. Which of Jies is
more hij now is but foli us to dreme. Wei we witen ]>at Crist
Jer. xvii. S-
The theory of
the hie:h papal
party has no
foundation in
Scripture.
344 WrCLIF'S WORKS.
■vrole taken, of what state }>at him likit>, a man, aftir (^at he is
wor))i, to more blis or more joie ; but aftir bileve of hooli writt,
Jmt telUj) of Petre and o))ir apostlis ]>at |>ei ber. now blesril in
hevene, — for noon fel but Scar'cth. — tiker. vre biside bileve of
many o))ir, Jiat ]>ei ben seintis. as of Qement and Liurence,
and o|>ir )>at jie Legende'^ spekij) of. And of summ; we han
more evidence, and of sum lasse, binejie biie.e.
pj^/ -^" And summe )>enken a greet evidence, J>at if Jie pop* canonise
JizJ-'-?' jjis man, Jjanne he mut nedis be seint in hevene. But tro^e
iT"" jjei y.i men }»at wolen. Wei Y ^oo: )>at fiese pjpis mav erre
j and synne. as Petre dide, and 3:1 Petre dremede not J>ns, to
shewe jiat men ben seinris in hevene. But it ir.a; falle J>at
manie men )»at ben canonisid by J>r5 popis ben depe dampned
in heUe, for |iei dissepen and ben disstr-ed. Afftnne we not
as bileve, l^at ji: a man be chosen pope, jjan he is cbosen to
blis, as he is iiere ciepid blessederste faiir. And many trovren
bi Jier ^erkes )jat jies ben depperst dantpned in helle. For ))ei
chargen hemsUf as ;.xocr.t:5, bojje in office and in name; and
so J>ei sitten in }>e firste place here, and at Jie laste day of dome
}>ei schulen be in )>e laste place. ]rat is. J« depperste place of
helle. Holde vre us in bondis of bileve, )»at stoniiji in general
vrordis and in condicionel — ordis. and juge we not here folili.
But -sve mat seie bi supposai. J>at we gesse }rat it is so; and
whoever ha]) more evidence, his part shulde sunner be sup-
posid. But here ben Jjree grete heresies Jiat dissepen many
men. First, men supposen J-at ech pope is \e moost blessid
fadii; but jiis speche lasrip bat a vrhile, tQ pat jje pope mai
avaunce men. But heere we seien so])ly, J)at >>e3 men {rat clepen
hem blessid, disseiven hem and dateren hem, for J>ei hop)en to
have rvmnytru' of hem. For whejiir is pis pope m'jost hiessid
in )>is liif cr afrir Jjis lyf ■ He is not blessid in bis Uf. for blis
fahib to )ie tobir lyf, and {)is lif is ful of sorowe and synne. \2X
suffrlp no: biis wij> iL And ;if men sp.ehen largeli. many men
ben here more blessid Jan ]je pope; for hyenes of j?ls state
makip no: bi himsilf man blesri-d, for ehis ech pope -vere blissed,
al y.i he were falsly chosen of fenlis : and Scaritth shulde be
blissed, for he was chosen of Cris: himself. And it is no nede
" Tjie Li7i-.iz A'.n:: of Tactbrs ce Vcr^-j:-;.
CONTROVERSIAL TRACTS.
345
)ihty is a
heresy,
to argue here for to disprove ))is foli, for it is more fals in him-
silf J)an oujt })at men shulen bringe herof.
pe tofiir lieresie, )>at come)) of J>is, disceyve)) many simple JJp\;'?,'i°||jf''
men ; })at jif {)e pope determine ou5t, l^anne it is soi|) and to
bileve. But Lord ! where ech pope be more and beter wi[)
God Jian was Petre ? But he erride ofte, and synnede myche ;
5he, aftir he hadde take \e Holi Goost. Lord ! wher Crist
clepide hym Sathanas, and bad him go aftir him, and jit fier
•was no cause of his errour, wherfore Crist clepide him ))Us ?
And so whanne Petre denyede Crist, and swore fals for a wom-
mans vols, he erride in )>is foul synne; and fierfore he wepte
aftir. Also, aftir takyng of J>e Holi Goost, Petre erride, as
Poul seijj, whanne he wolde not dele with Gentiles for tendir-
nesse of Jje Jewis. Lord ! wher men of worse liif mai sunner
erre in fier jugement ! And ever }ie moo J>at ben of siche, ever
jie sunner mai J)ei erre ; for Scarioth made o|)ir apostlis to erre
in companye of Crist, and it were to fals a feynyng, to seie \s.\.
holi Chirche hangijj on jjes, for ]jis feyner can not teche J)at ony
of jjes is of }>e Chirche. And of })is comen many heresies,
as of assoilingis and indulgencis, and cursingis, wi]) feyned par-
dons, Jiat make many men have conscience and trowe more to
jje pope in sich a cause fian J^ei trowe to j^e Gospel. And men
moten erre here in bileve, and take ofte fals as bileve. pis
heresie schulden men flee, for fals mainteynyng niaki[) heretikes,
and to assente wij) suche falseheed bringijj in ofte heresies ; and
Crist wole not assente wijj fies, for \t\ mai not be soi);.
Cap. IV.
Se we ferjjcr how J)is stiward may erre in ordenaunce of the
Chirche ; and bigynne we at \t freris, Jie which ben broujt
last in. It is licly fat Cristis preestis, J>at stooden til \aX monkes
comen, turneden to myche fro Cristis lawe, and monkes lyve-
den ]>an wel beter. But J>es monkes stoden awhile, and turne-
den souner to coveitise ; and aftir monkes camen Jies chanouns ;
and after chanouns camen freris. And so greet defaute was in
prestis bifore, ))at jjes newe ordris camen in. But as fies newe
ordris changen in clofiis, in bokis ', wi]j oJ>er ritis, so Jjei varien
' So in CC ; beckis, A.
Monks, canons,
and friars have
been succes-
sively broui^fht
in. only to the
burden of the
Churcli.
346
WrCLlF'S WORKS.
The cleiCT are
ever absorDing
more wealth,
and more land.
in Goddis office fro ))at fiat Crist bad his preestis do. So, 3if
apostlis weren now alyve, and sawen ]us preestis serve in Jie
Chirche, ))ei wolden not clepe hem Cristis ofBceris, but officeris
of Anticrist. Suppose we ))at ])es newe ordris, stondinge alle
))es olde ordris, ben chargious to Jje Chirche in worldli goodis
jjat \e\ dispenden. For noumbre of preestis broujt in bi Crist
was sufficient for Cristis hous, and for Jie same hous ben now
moo and worse ; and \\& hous is lesse by hem. Who mai
denye ))at ne J)is noumbre of Jies officeris is now to myche ?
And so J)is stiward ha)) chargid J)is hous wij) newe rehetours ^,
to harm of it. And si}) Poul techij) in bileve, ))at ))ei shulden
not be chargious to ))e Chirche, and ))at ])ei have no power but
to profite, not to harme, it seme}> bi good resoun Jiat ])is stiward
passi)) his pcwer, and failij) in governaunce of ])e Chirche, ajen
Jje reule ))at Crist ha)) tau3t ; and so he is not Cristis stiward,
but stiward of Anticrist. What man can not se )>at a stiward
of an er))ely lord, [)'at] ' whanne many servauntis done amys,
holdi)) stille, and bryngi)) in newe ))at done werse bi htil tyme,
faili)) foule in his office .? And so servauntis upon servantis
weren charious to )>is hous ; and jif )>er firste office was good,
and ))is is now al o)ier, \t changynge of ))es newe rehetours
shulde do harm to ))is hous. And ))us it stondi)) in \t Chirche
of ))es newe servauntis ))at ben brou3t in.
And newe lawes ben maad to hem, and newe customes ))at
))ei bryngen in, by whiche \n spuylen on newe \& puple, but
fruyt of jier proiit failij). And si)> Petre hadde not ))is power, ne
Poul, ne ony o\u apostle, ))is stiward of Anticrist mut nede
come in bi ))e fend. O ! si)) in ))e olde lawe weren preestis and
» Several explanations have been
proposed of this word, the general
sense of which clearly is * sei"vants,'
' menials.' But since rehete and re-
betinge, 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
foraied 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, baiter to enjoy one-
self ; therefore rehelovrs 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 nobiUty. See Todd's Three
Treatises by WycUffe. Dublin, 1S57.
supplied conjecturally.
CONTROVERSIAL TRACTS.
347
dekenes myche chargid in berynge of ])e tabernacle, in sleying
of beestis, and ofiir ritis, and jit ))e kynrede of I.evi sufScide to
al |)es officis, myche more in tyme of grace, whanne Goddis
service is lijter ! And so, si]) (le ten))e part of Jie fruyt sufficide
for al })es clerkes, how shulde not jjis suffice now for fewer
clerkis and lesse of spensis. We mai not pynche at })is lawe,
|>at God himsilf ordeynede first, but jif we putten blasphemye
on God Jiat he ordeynede folily. And herfore Cristis apostlis,
and o])ere disciplis longe aftir hem, were not bisie aboute dymes,
but helden hem paied on a litil, Jiat }>e puple jaf hem redily.
And so housing and clojjing ))at Poul sei}> shulde be ynowj.
But now men seien jjat preestis ben moost gredy purchasours
in erjje, and han to hem jje fourjie part \3.t shulde be in ))er
bre))eren hondis; and ))is ])ei seien is mortified, and patrimonie
of Crist Jsat was done on \t cros. And to defende fiis patri-
monie ben manye newe lawes ordeyned, and cursing for sacri-
legie in whomever jjat reve}) ))is rente. And, for prestis han
ynouj of suche goodis mortified, )>erfore \\s, styward chafferijj
wij) appropryng of chirchis ; and so \t puple dwellif) untaujt,
and unlerned in goostli helpe. Who shulde be blamyd herfore
but ))is stiward, Jiat doi); ))is wifiouten leave of fie lord, but
opynli ajens his biddynge ? 5if ony man shal be dampned, fiis
styward shal be depperste dampned ; and algatis for he feynefi
power, and newe lawes }>at God made never. And jit \h blas-
pheme gabbijj upon God, and sei]> ))at al })is is Goddis werk ;
but in }>e Olde Testament shulden siche blasfemes be stoned
to dee)). And fius bringing in of newe ordres, wij) service \zX
\e pope confermej), techen Jjat he is traitour to God, and
turnej) fie Chirche up so doun.
Lord! where he were not chargid at \& fuUe, as apostlis
weren? but jif he took more charge upon him bi his newe
foundun ordenaunce, certis jje apostilis dursten not do f>is, and
jit \t\ hadden more grace of God, and traveiliden more bisili to
growyng and profiting of Jje Chirche. And no drede al J)at \t
pope ha)) over, more Jjan hadden apostilis of Crist, he shal
streitly rekene jjerfore, sij) Crist is Lord of alle lordis. And so
it seme)) ))at ))e pope is more holden to Crist ))an was Petre, bi
as myche as he ha)) more of staat and worldly goodis. But
The more the
Pope arrogates
to himself, the
heavier reckon-
ing lie will have
to render.
34S
WYC LIE'S WORKS.
The misdeeds
of friars,
sum men seien, jjat state in helle, and punisching for )jis Jjefte,
moten maken asee}> herfore, si]j good service failijj here. And
so \t pope seme)) wood, and blyndid by \t fend, whanne he
taki)) more charge upon him jjan he nedi]) for to have, or here
or in ])e tofier world, for ony state jjat God ha]j ordeyned. And
t)us it semej) \z.\. he dispeirej) of comyng of jje day of dome,
as jif he caste nevere to rekene wij? God fiat muste be heierste
Juge. And so, jif men avise hem wel, but jif \€\ han o])ir
title ])an ben bullis of fie pope, or graunt of him, fiei shulen be
dampned. And jjis tide of Crist oure God were ynow3 to
Cristene men, as it was in Petris tyme, aljif fe pope shewide
not f)us his power bi fals bullis of Petre and Poule, fiat semen to
be ajens Cristis lordschip. pus mai men see, fjat fiis styward
doifi more fian he haf) leeve to do ; and f>es newe ordris,
groundid on him, and not on grauntyng of Cristis lawe, ben
a flok of fie fendis children, but jif fei leeven fiis mannis title.
Cap. V.
And here men noten many harmes fiat freris don in fje
Chirche. pei spuylen fie puple many weies by ipocrisie and
ojjer leesingis, and bi fiis spuylyng fei bilden Caymes Castelis »,
to harme of cuntreis. pei stelen pore mennis children, fiat is
werse fan stele an oxe ; and \t\ stelen gladlich eires, — Y leeve
to speke of stelyng of wymmen,— and fius f^ei maken londis
bareyne for wifidrawyng of werkmen, not al oonli in defaute of
comes, but in beestis and ojier good. For \€\ reversen Goddis
ordenaunce in f>re partis of jie Chirche ; fiei maken men to trowe
fals of hem, and letten almes to be jovun bi Goddis lawe ; and
f us fiei letten bi gabbingis office and lif of trewe prestis, for \t\
letten hem for to preche, and special! Cristis gospel, pel
moven londis to bateilis, and pesible persones to plete; fiei
maken many divorsis, and many matrimonies, unleveful, boj^e
a 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 Caraielites, the Augusti-
nians, the Jacobites (or Dominicans),
and the Minorites (Franciscans).
CONTROVERSIAL TRACTS.
349
bi lesingis maad to parties, and bi pryvelegies of Jje court. Y
leeve to speke of fi3ting Jjat \t\ done in o lond and ojiir, and of
o))ir bodili harmes Jiat tungis sufifisen not to telle. For as myche
as fiei dispenden, as myche and more Jjei harmen rewmes ; — as
))ei ban, in |)is laste journe ]>at Englishemen maden into Flandres ^,
spuylid oure rewme of men and money more \z.\\ )>e freris ban
wij) bem. And no drede to Englisbemen, Jiat ne \€\ ban pro-
curid J)is iourney, bofie in preching, and in gedering, and in
travelling of l;er owne persone. And freris ))at semen un-
coupable here, moten algatis graunte ))er assent ; for oo maner
of consent is, whanne a man is stille and telli}) not. And jif
freris forsaken jjis now, and seien [lat fiei assentiden not berto,
])ei usen \tx olde crafte of gabbing, and encresen barm algatis.
But as spiritual ))ing is betere |)an bodili f>ing fiat we mai see, so
spiritual barm is more Jjan bodili barm [jat \t\ don. First
whan jjei maken freris, ))at ben worsid bi ))is makyng, ))ei don
hem a goostli barm, and al mankynde wherof \€\ ben. And if
l-'ou seist jjat noone freris ben, but jif \t\ ben \t betere to God,
for holynesse of fier coinpanye makif) many goode j;at ellis
wolde be shrewis, stryve we not wber ))is mai falle, but graunte
we on ])e to))er side, Jjat many wolden be lesse yvel out of jjes
ordris Jian in hem. And si)) jjei witen not who is beterid by
entryng into ))es ordris, \€\ doon as a blynd man casti}> his staf,
to brynge ony to \tx ordre. Crist seij) fiat Pharisees ben to
blame for Jiis dede, and Scarioth was J>e worse for beyng in \\%
holi cumpanye ; for ellis he badde not Jjus traied Crist, and be
mooste unkynde traitour. And si)j coventis of freris ben
shrewis, for fie more part or moche, no woundir jif fei en-
venyme men J^at comen }>us unto hem. For jjei moven men to
olde errours fiat pei ban holde among hem, as Jjei tellen to greet
avaunt fiat fiei ben charious to fie puple in fier sinful begging.
And jit fiei blasfemen in Crist, and seien fiat he beggide fius, to
mainteyne fer owne synne. Suche blasfemyes ben foundun
and contynnued in fies sectis, f^at unnefies fjei ben ever purgid
fro service fiat \t\ ben broujt in.
As Crist techif) in his gospel, how fiat men shulde snybbe fier
^ .See the prefatory notice
who are afraid
to reprove vice,
35°
WFCLIF'S WORKS.
and set their
own rule above
the law of God.
brejjeren bi Jire tymes, and aftirward forsake j^er companye as
venym, Jies sectis ban fordone ]>is gospel ; for nei)jer |jei doren
))us snybbe )>er brejjeren, ne forsake hem at ])e fourjje tyme ; for
jif J)ei done J)ei shulen be deed or emprisonyd longe tyme, or
ellis hastili be kild. And whanne synne rengnejj among grete
men, and fiei dreden of worldli harm, fiei doren not snybbe men
of fiis synne, lest J^er ordre leese worldli helpe. But where is
more heresie, J)an to love J)is ordre more j)an God, or to do
yvelis for hope of good, }>at Poul forfendif) men to do ?
Also Jjes sectis inpungnen \t gospel, and also ]it olde lawe,
for Jiei chargen more )>er owne statute, aljif it be a^ens Goddis
lawe, ])an ))ei done jje lawe of ])e gospel ; and fius Jiei loven more
Jier ordre }ian Crist. As, jif it were nevere so myche nede to
go out and preche Goddis lawe, to defende our modir holi
Chirche, 3it Jjer ordre letti)) ]jes, but jif \t\ han fier priours leeve,
aljif God bidde to do ))is. And comunly \t5 pryvat prioures
letten j)er felowes here to go out ; and so, be Jiei never so riche,
J>ei shulen not helpe her fleishli eldris ; for alle Jier goodis ben
J>e housis, si)) \t\ han nou3t propre but synne. And ))is errour
reprove]? Crist in Phariseis, Jiat si3en \t gnat, and swolowen J>e
camele, for Jiei chargen lesse more harm. Also jies Phariseis
chargen moche Jier fastingis and oj^ir J^ingis Jjat ])ei han founden,
but keping of Goddis mandementis Jiei charge not half so
myche. As, he shulde be holde apostata Jiat lefte his abite for
a day, but for leevyng of dedis of charite shulde he nojjing be
blamed. And J>us J)ei blasfemen in God, and seien, whoso diejj
in jjer abite shal nevere go to helle, for holynes ))at is Jierinne ;
and so, a3ens Cristis sentence, \ti sewen an old cloute in newe
cloi]). For Jjer ordre, j^ei seien, is gedired of \t olde lawe and
\e newe; and jit ])ei han founden herto newe ))ingis Jiat fiei
kepen as gospel; and ))us ))ei chargen \tr owne fasting, and
ofier ritis jjat jjei kepen, more Jian biddingis of Crist, for f>ei ben
no newe mandementis to hem. Sich hid synnes among freris
done more harm to Cristene men J)an ben Jie bodili harmes
which ))e world chargi)) more. And ]>us errours in jje world
ben lijtli mayntened bi freris, for wynnyng of worldli good or
i worldli worschip Jiat jjei coveiten, as lettris of fratemite \ And
' Some word appears to have dropped out.
CONTROVERSIAL TRACTS.
ib^
dowyng of o])ir preestis, aljif it be ajens hemsilf, is stiflli sus-
teyned bi freris. And so men sufRsen not to telle unsensible
errours Jiat \€\ susteynen ; and jit for privilegie of ))e pope noon
oJ>er man dar blame hem, for \€\ ben exempt fro Goddis lawe
bi privylegies J)at \&\ ban getun. But Petre was not ))us exempt
fro sharp snybbing of Foul. And heiling, ]jat Joon forfendide,
haj) noo vertue among jjes freris ■'' ; for \€\ saluten ofte fendis,
more |)an ))ei doon Cristis children.
Cap. VI.
Lord ! where \t pope jjinke good to conferme siche newe
ordris ! Certis synne of siche children turnej) into heed of jier
fadir, as Helias sones maden Jjer fadir to be punishid sharply
of God. And generalli, whoso synne)) for avantage of himsilf,
his synne makif) disavauntage of })at }>at he wenej) turne to good.
As, Jjes two popis han now no more enemyes, ne more hid, })an
ben J)es freris ; for summe holden wij) \t o pope and many and
grete wijj ])e toj)ir ; and \t\ enformen J>er countreis to holde stifli
wij) }>er pope. And no drede, jif cuntreis turne fro \t oo pope
to \t to|3ir, ]3e freris wolden turne also, for jjei obeishen to \t
puple. And J>us love ungroundid in God, but oonli in temporal
goodis, mut nedis faile and do harm, for al siche love is sinful.
Si)) Jjes sectis ben so harmful to cure modir hooli Chirche, and,
as bileve techi}> us, \t Chirche may be purgid of J>is, it were
sumwhat for to speke of j)is purging of \t Chirche. For aljif it
shal not fuUi be turned in fiis lyf, but first in hevene, and ^ jit it
may be purgid in part, and in ))is purginge stondi)) mennis
mede. And no man is excusid here of consenting to ))is synne,
but jif he helpe on sum maner ; for ech man mai helpe sum-
what. Sum men shulden helpe bi resoun ))at is taken of Goddis
lawe, and summe by worldli power, as erjjely lordis jjat God
haj) ordeyned, and alle men bi good liif and good preieris to
God, for in him liggi)) ))e helpe here ajens \t cautelis of ])e fend.
dele and.
Yet the Pope
sustains thcin
ill everything.
2 John 10.
The friars are
divided be-
tween the two
Popes.
AU men ought
to help to
deliver the
Churcli from
them.
a 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.
35«
WrCLIF'S WORKS.
Rom. i. 14.
One easy way
is this ; to
detect and
expose their
heretical behef
about the
sacred host.
And J>us popis, bischopis, and freris, shulden helpe here to
purge hemsilf ; for bileve techijj us Jjat ech man is endettid to
God, as ech man is endettid to o|)ir, to helpe him algatis goostli
and bodili. Dette is not to charge, but jif it turne to goostli
help ; and ))us speki}) Crist in jie gospel of dette in ))e Pater
Noster, and also in o parable, bi which he move)) men to
mercy. And ))us seij) Poul, fiat he is dettour to ech man, but
bi ordre. And J)us prelatis shulden helpe ))e Chirche, as jje
freris shulden helpe hemsilf. But more part of \\s world erre})
here, and clepijj harm helpe ; but lawe of Crist shulde reule
men here, to wite how men shulden come to blis.
Men speken here of a lijt helpe to which men ben comunli
holden, ))at men shulden on fiis maner comune wij) freris, and
ellis not. First, to seie ))at jjei putten not on freris jiat )>ei ben
heretikes, for Jianne men wolden not dele wij) hem, ne nurishe
hem in worldli goodis ; but men han hem suspect of heresie for
many causis. First, for \t\. varien ))us in bileve of Jie sacrid
oost. And fjus ])ei schulden telle at jie bigynnynge what ))ing
\e\ trowun |)at it is,— whejiir it be Goddis bodi or not. And
here jiei mai not be excusid ; for mynystrel or jojelour, tumbler
and harlot, wole not take of jje puple bifore jjat {lei han shewid
))er craft ; and si); freris crafte stondij) in |)is, to teche \t puple
Jier bileve, and \t puple trowij; comunli ))at ])is oost is Goddis
bodi, here freris shulden bigynne, and telle men where Jjis be
soi)). And 3if fei seien };at fis oost in no maner is Goddis bodi,
flee Jies freris as heretikes, for Crist and his Chirche seien ))e
contrarie. ^ii })ei seien Jjat it is Goddis bodi, and manye freres
seien Jje contrarie, f)is word techi]? not jjat ne Jiei gabben in
comune bileve of Jie Chirche ; and J^erfore men shulden abide
witnes of );er comune seel, and bifore dele not wij) hem, but
have hem suspect of heresie. yd ])ei seien J)at \\% oost is an
accident wi))Outen suget, as colour and figure, and ))us it is not
Goddis bodi, wel we witen \3X olde bileve, groundid in |)e wordis
of Crist, sei)) ))at it is Goddis bodi, as ))e pope sumtyme seide.
And it is not ynowj ))at freris erren in colour and figure of ))er
abitis, to prove ]3at ))is sacrid oost is colour and figure of breed.
And fiis defamynge shulde Jje pope seke out wij) greet traveile; for
J)es sectis han sclaundrid him, as he and hise hadden errid in bileve.
WYCLIF.
CONTROVERSIAL TRACTS.
353
And it is not ynowj to seie })at fier is Goddis bodi, for beter }>ing
))an Cristis bodi is everywhere for \& godhede ; and men axen
not what is })ere, but what is J)at }>at men worshipen so. And
jit freris seien, Jiat fiei trowun here as holi Chirche doit) in Jiis
mater. So seien Jewis and Sarasynes. But, frere, telle me how
Y shulde trowe. And 3if jjei seien J)is mater is sutil, and men
mai not undirstonde it, wel we witen Jjat God bindi]) not men
to bileve ony }>ing which Jiei mai not undirstonde, — as we seien
of })e Trinite. And jif l^ei seien Jiat {lis sacrament is Goddis
bodi, as it is in hevene, Jjcs freris speken as idiotis. For we
axen of ))is sacrid oost fiat men seen bodili brekun and etun
comunli, and it is moved as ojier oostis. And Jjus, whatever a
frere seij), trewe men shulden leeve hym here as suspect of
heresie, bifore he have wel put }iis of.
Aftir ))is myjte a man axe, si]? God tolde of newe sectis })at
shulen come into Jie Chirche, to charge and harm of \t Chirche,
how groundij) J)is frere his ordre, and in what tyme it bigan.
And si}) o frere contrarie}> ano))er in })is mater, and noujt is
proved, men shulden avoide ])is frere til he hadde here taujt J)e
treujie. pis strif is mater of gabbing and of synnyng among
manie ; and ))us for profit of \t Chirche shulden freris worche
to quenche J)is strif. Carmes seien {lat 'pei weren bifore \t
tyme fiat Crist was born \ Austyns seien f)at fiei weren many
hundrid wynters bifore o))er freris. Prechouris and Menours
seyn ])e reverse. But noon groundifi here his word, as noon of
})es newe ordris groundi)) ])at he cam in bi Crist ; and but ])is
grounding be in dede, dremes and confermyngis ben noujt.
On ))is maner shulden trewe men seke wisely J)e sofie, and purge
cure modir of apostemes ])at ben harmful in }>e Chirche. To
))is shulde \t pope helpe, for to J)is dette weren apostlis bounden,
» The Cannelites pretended that
their Order was founded by the pro-
phet EHjah, 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, conceraing whose marvellous
vision consult Alban Butler's Lives
WORKS. VOL. HI.
of the Saints, May 1 6. 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.
A a
Another is to
show, that not
one of the new
Orders was
founded by
Christ.
354
WrCLIF'S WORKS.
Men should
reject the
extravagant
tenets current
about papal
absolution and
indulgences.
Peter had no
power above
other apostles.
and not to lordschippes of moneie, but in as myche as it helpide
herto. And sij) it letti]) comunli, popis shulden flee |)is, as dide
apostlis; for ellis fiei seiden wij> ojjer foolis, l^at helpe were
harm, and good were yvel.
Cap. VII.
Aftir ])is shulden men wite of Jje popis power in assoilinge, in
graunting of indulgencis and o()er privylegies, wi}> cursing. For
rijt as fie popis clerkis feynen fiat f)ei done miraclis whanne
evere fiei syngen", moo and more woundirful fian ever dide
Crist or his apostlis, so in asoiling and cursing );ei feynen hem
unknowun power ; and in fablis of }>is power fiei blasfemen and
harme fie Chirche. And ];us comef) in errour into fie Chirche,
as it doifi of fie sacrid oost; for noon mai comprehende fiis
power, sifi it is wifiouten noumbje, sif; Crist 3af fiis to Petre, and
ofiir popis fiat camen aftir.
Here Cristene men bileven fiat Petre and Poul and ofiir
apostlis token power of Crist, but not but for to edifie fie
Chirche. And fius alle prestis fiat ben Cristis knyjtis han
power of him to fiis eende. Which of hem hafi moost power,
is ful veyne for us to trete ; but we supposen of preestis dedis,
fiat he fiat profitifi more to fie Chirche hafi more power of Crist,
and eUis fei ben ydil wifi fier power. And fius bi power fiat
Crist jaf Petre mai no man prove fiat fiis preest, fie which is
Bishop of Rome, hafi more power fian ofier preestis. For sifi
oure bileve seifi, fiat fier is noo power but of God, chesinge of
fies cardinalis jyvefj not sich power to fie pope. And it suefi
not fiat God mut jyve, whan fies cardinalis han fius chosen, but
apostlis dedis fiat popis doone shulden here witnes of fier
power ; sifi fleyinge to hevene of assoilid spiritis, and comyng
ajen, beref) no witnesse. And wordis fiat Crist seifi in fie gos-
pel ben to lijtli undirstonden. Crist self) to his apostlis ; Y am
wifi 30U alle dales unto fie ende of fie world ; but what maken
fies wordis for fis pope ? pes wordis techen generali, f>at Crist
shal be wifi his lymes fiat he hafi ordeyned to blis rijt to f>e dai
» That is, sing the mass.
CONTROVERSIAL TRACTS.
?,$?>
of dome ; but how shulden men wite })at })is pope is ony of hem
j^at Crist spekij) to ? Certis fis pope woot not himsilf, and haji
litil mater to hope it ; for in goode werkis and suynge of Crist
shulde J)is pope grounde his hope. But jit in ano])ir word }>at
Crist seide unto Petir, ground!)) J)is pope his power, Jjat it is so
myche over oj^ir; Crist bihijte to Petre, f>at whatever he bindij)
in erjje it shal be bounden in hevene, and so of J)is assoiling.
But f>is resoun is ful of folie for many causis, whoso taki)) hede.
So))ly Crist seide Jjus to Petre, and so he seide to o\tr apostlis ;
whi shulde Petre have power bi ))is more Jjan ofiir apostlis of
Crist % Also men shulden wite here, {>at \e.s wordis }>at Crist
seide to Petir ben nojjing for ))is pope but jif he sue Crist and
Petir in lyf. And suppose }>at al Jiis be soiJ> ; jit eche preest of
ony apostle shulde have power to do good to \t Chirche, but
not so myche as here is dremed. For ellis Petre synnede
many weies ; for Petre uside not Jiis power ; who shulde excuse
hem of {)is synne ?
Also men shulden undirstonde what it is to bynde man above
erjie. And men moten nedis seie here, fiat fianne a preest
bindi)) man above erJje, whanne he bindij? man after God, and
not for fleish ne coveitise. And so fiis pope shulde teche men
Jiat he bindij) [jus above erjie, and neijier in f>e er)3e, ne undir ])e
erj)e, but evene after \t keies above ; but Jiis wole he nevere
teche bifore fiat Gabriel blowe his horn. And jif he teche J^at
Jie Chirche above byndij> fius, or assoiIif>, at fe instaunce of
hym, jit he prove)) not his grete power. And ))us grounding of
Goddis lawe failli)) shamefuUi here, ))at jif Crist seide to Petre,
whatever he bonde above \t er))e is bounden in hevene, )>anne
it sue)) of ))is pope, what ))ing he feyne)) him for to binden, it is
so bounden of God. But certis \& lewiderst man in \\% world
myjte shame of siche a resoun. Fer)iermore, jif we jyven ))is
pope siche power as he feyne)), jif men taken hede to hise
dedis, he shulde shame of sich power. For lawe of charite
wolde teche, \z.i jif he hadde siche power, he shulde assoile alle
hise sugetis fro peyne and fro trespas ; for ))anne he broujte
alle men to heven, and suffride no man go to helle. And si))
charite stondi)) in jiftis of God to ))is eende, he were to slowe in
Goddis service, and disuside ))e jiftis of God, but jif he dide
Absurdities
which flow
from assuming
the uncon-
ditional validity
of papal bind-
ings and
loosings.
A a 2
35^
WrCLIF'S WORKS.
Abuses in the
exercise of
patronage by
tile Popes-
here ]>at he myjte, and were merciful to men. And jif J>ou seist
))at neijjer Crist ne Petir dide {)us to alia men, certis J)ei hadde
not sich power as J)is pope feynejj in him ; and })US Crist myjte
not assoile men, but after ))at he saw his Fadir vouchsafe^
Lord ! si}j Crist assoilide not fius, ne Petre, ne ony o]>er apostle,
and J)is pope see}> not in God \zX he wole Jjat it be so, what
spirit shulde move J)is pope to feyne sich asoilinge boj^e fro
peyne and fro synne, and aftir chaffare J)us }>erwi})? SiJ) he
toke freely J)is power, Crist biddifi Jiat he shulde freli jyve it ;
but now he assoilij; never J>us, but for frendship or wynnynge ;
and he takij) noon hede to God, wher God wole jiat it be so,
and where J)is man lyve an yvel lyf and be ordeyned to be
dampned. And certis noo pope oJ)er }>an Crist can telle how
nedeful ^ )>is dede is, or how unmedeful is anojier ; how shulde
he Jianne assoile })us ? For he mai not asoile here of a litel
bodili peyne, as myjten Petir and ojjer seintis ; how shulde he
assoile soulis of ))e peyne of purgatorie ? Prove he his power
by J)is lesse, and suspende assoiling of moneie. And siJ) Jies
popis ben not assoilid |)us of peyne and trespas, for Jeanne })e
popis weren alle seintis, and confermed by ]>er state, it were to
seke ofier signes, bi which ))es popis shulden be blessid, for Jjei
failen in charite, bi principlis jjat hemsilf seien.
Cap. VIII.
It were for to wite over ))is, how popis jyven ))es beneficis,
and confermen and acursen men whanne hem likijj and mys-
likij> men. And no drede, sif> }>ei knowun not whanne God-
hede doij) );us, jjei shulden not difyne here but jif God shewide
hem ]>is ; for it is peril to gabbe on God, and in matir of mennis
hel])e. And so it is a greet peril to feyne siche power, but if
it be groundid. And si]> ))es popis ben not hardy as blynde
Bayard, ))ei moten seie j^at Jjei speken ofte wij) God, J>at techij)
hem l>at it mut be }>us, and so fies popis mai not erre. But
who herde ever more blasphemye? si]) Jiei cunnen not telle
))ingis to come, touching })er state and fier desire ; for o pope
ajens anofiir telli]) opinli J)er errour here.
' Query, medeful.
CONTRO VERSIA L TRA CTS.
357
But, for jyvyng of benefices maki]) hem bojie greet and
stronge, it were to wite of ]jis power, and of \t lawes ])at jiei
usen. And sij) Crist uside not this power, but forsoke in juge-
ment lesse yvel " ; as ]>is power were in vein jif jje Chirche were
undowid, it is knowen to trewe men Jiat })is is not groundid of
Crist ; but ]je pope, as he blasfemej), and sei}» fiis dowyng is }>e
patrymonie of Crist, so he feyne)) newe lawes to teche to parte
jjes benefices. And J)is lawe ha]; he maad, ])at jif two men ben
of o date, whoever presentij? first, shal be avaunsid bifore. And
so he ha}) ordeyned many lawes, — how ))at men shulen oones
be schryven, and oones jje jeer be comuned of her propre
preest, whomever he wole ordeyne. Bi fies two unfamous
lawes mai men wite whiche ben ojjir, for fer is noo lawe but
Goddis, or lawe groundid in Goddis lawe. First it semefi, ))at
J>is partyng of benefices is opyn folic. For whanne )>e pope
avansij) a shrewe, he autorisijj his shrewidnesse, and speciali
whanne Jjer ben betere, Jjat wolden take siche an office ; and
\t pope ha)) noo witt, ne bidding of God, to take him ))is.
And )3us ofte, for preiynge and moneie, he avaunsif) lymes of
J)e fend ; for al J)es ben his children ; and he shal answere for
j)es souUs Jjat his children leesen to helle, and for o))ir shrewid-
nessis f)at ))ei done. Lord ! when ])e popis synne were not
ynowj to him, al jif he gete noon on o})er side ? as, jif he
boujte not for J)e firste fruytis, or of>ir frendshipe of J)e world,
synnes of ojjir truauntis J)at he avaunsi)), and envenymif) myche
folk.
Oj)ir wordis jjat here ben spoken excusen him not bifore
God, ))at f)e pope mai do fto symonie, for alle beneficis ben hise.
For jif he were clene for a tyme, alle weren hise bi title of
grace ; jit for ])is averouse pride shulde he leese al Jjes ))ingis.
And no drede })is lawe of |)e pope is opinli ajens treujje, and
so ajens Jesus Crist, ))at is bojie God and man. It falli)) ofte
bi ]>is lawe, \zX a tryaunt and a fendis lyme is put bifore a lyme
The rules of
the canon law
about patron-
afre have no
divine sanction.
" 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.
other abuses
of patronaj^e.
358
WFCLIF'S WORKS.
Evils of en-
forced private
confession.
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
of Crist. For ofte Jjes coveitouse triauntis gone bifore goode
simple men; ))us bi vertue of siche lawis ben ofte ))e fendis
lemes maad maistris, for to lede symple men, but whidirward
but to helle? And Jjus, bi vertue of mannis lawe, man shul
go to be confermed of a fend, fiat techijj men how Jiei shulen
worche ajens Crist. For many prelatis by coveitise and
symonie ben ofte fendis, and J>ei serven \tT maistir, to wi]?-
drawe men fro Cristis lawe. And no woundir 3if men gone
J)ikke to helle bi fe leding of suche prelatis.
And as anentis })e secounde lawe, of shrifte, ))at J>e pope haj>
made, no drede it doijj myche harm, al jif it do to summe
protite; and it fordoif) Cristis privylege, J^at where Cristene
men shulden be free, now Jiei ben nedid to hire a preest, and
l)us be suget to Jie fend. For aftir Jiat })is prelate ordeynejj ben
sugettis nedid for to do ; and ])us freres and religious wymmen
mai soone assente to leccherie. Lord ! in tyme of Jesus Crist,
whanne \t Chirche tlorishide myche, were men not bounden to
shryve hem ])us, as Crist, Baptist, and apostlis. Lord I where
])e pope haj) ordeyned ))at Cristis weie sufiSci]? not now, so ]>at
mennis doing bi scole of Crist be dampned wijjouten o|)ir synne,
for ))at Jje pope ha}> ordeyned him partener to forjeve synnes
wi]> Crist ? And in caas Jjat men ben martris in Cristis cause,
[))ei '] shulden be dampned, for fiei shulden rowne wi]> a preest,
and for worse leeve Jie 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 myjte seme to many men Jjat myche of ])is is hid speche,
and men shulden speke opinli to |)e world, as Crist dide, for to
telle more clereli what is oure last entent. For jif it were a
trewe sentence, God my3te move men hereafter, bojie lordis and
clerkis, to drawe to ])is sentence. And herfore we wolen seie
opinli |>e sentence Jiat we conseyven ; and jif God wole vouche-
saaf, it mai aftir be declarid more. Oure ground is comune
bileve, J)at Crist is boj^e God and man, and so he is })e beste
' supplied conjecturally.
CONTROVERSIAL TRACTS.
359
man, \t wyserst man, and moost vertuous, ])at ever was or ever
shal be. And he is heed of J)e Chirche ; and he ordeynede
a lawe to men, and confermede it wij) his lyf, for to reule holi
Chirche, and teche how ]jat men shulde lyve ; and al ))is mut
passe al ojiir, si)) \% auctor is jje baste. And grutche we not
])at many men ])enken ful hevy wiJ) ])is sentence, for so }>ei diden
in Cristis tyme, bojie wi}> his lyf and wiJ; his lawe. Of ]jis
ground we gessen ferjjere, how us fiinkil) Jjat men shulden do.
But we graunten at J>e firste, )>at if ony man wole shewe us Jjat
we speken ajens Goddis lawe, or ajen good resoun, we wolen
mekeli leeve of, and holde Goddis part bi oure myjte. For we
ben wijjholden wij) treujie, and wifi Goddis grace shulen ever
last fierinne. Us J>inki]> J>at ))e Chirche shulde here holde ])e
ordenaunce of Crist ; and ever jie streiter Jiat it helde jjat, evere
J>e betir it were to it. And ])us bastard braunchis shulde be
kutt fro J)is tree ; and \v& ])e pope, wif> his cardinalis, and alle
preeslis \z\. been dowid, shulden leeve Jjis dowing and worldli
glorie ))at J>ei han, and neijier lyve ne do oujt, but yS. it were
groundid in Cristis lawe ; for Jjat lawe is charite, and groundij)
al ))ing })at is medeful. 5if J'^-t God wolde fouche-safe to jyve
J>es preestis of his grace, |)at \t\ wolden mekeli leeve j)is, and
lyve in Cristis poverte, ))e miracle were Jie more, and more
wolde profite to }ie Chirche.
Aftirward men Jienken ))at al J)es newe sectis or ordris, bojie
possessioneres and beggeris, shulden ceese bi Cristis lawe. And
jif Jiei wolden leeve Jjes for charite, and lyve purely aftir Crist,
Jier merit were ]je more, and Jiei myjten encreese fie Chirche ;
and jif \t\ wolden not do ])us, \t\ shulden be honestli con-
streyned. Both worldi goodis and comunyng shulde be wiseli
drawun fro hem, and knyjtis, wij) lordis of jie world, shulden
be confortid bi Cristis lawe to stonde and defende ])is sentence,
as \t\ diden aftir Cristis de|> ; and trewe prestis shulden telle \ft
comunes how \€\ shulde kepe charite, and obeishe upon resoun,
as Poul techij) hem to do. And God myjte move summe of
Jies ordres to leeve Jier ritis, and take Cristes lawe, for \€\ hiden
now ypocrisie, and ben ydil fro many goode dedes. Lord !
what stiward were he ))at wolde ordeyne newe rehetors to ete
mennes mete and do hem harm, ajens Cristis ordenaunce ?
and that
monks and
mendicant
friars sliould
be suppressed,
360
WFCLIF'S WORKS.
and parish
priests be
maintained,
not by tithes,
but by free-
will offerings.
Objections
of the defend-
ers of the
pe jjridde point, of curatis, us ))inki}) shulde stonde jius. pei
shulden lyve on Jie puple in good mesure as Poul biddi)); but
J)e puple shulde not be artid to jjrve hem dymes ne ofer almes ;
but J>er goode wishes shulden move to jyve hem freeli ))at were
nede, for ])us lyvede Crist with his apostlis. What preest shulde
not be paied herof? And j>us shulde \t Chirche drawe to
acord bi Crist, ))at ledi]) [le daunce of love, yd ojjir men wolden
be preestis, lyve |)ei fierafter, and shewe }>ei bi dede J>at Crist
ha]) made hem preestis, for ])is passi)) lettris of bishopis. And
fius |)e puple myjte wijjdrawe fier almes fro wickide preestis,
and J)e pride of preestis shulde be stoppid, bi which ))ei en-
venymyn ]je puple. Jif })is be not doone anoon, jit it myjte
drawe to Jje good ; for Cristis lyf was Jie beste, ])at shulde en-
saumple alle ofiir.
Here men arguen many weies ajens J)is sentence ^sX here is
seid, and speciali for ])e pope, ]jat {)anne were holi Chirche for-
done, sij) Petre was pope and many ojjer seintis, and who
shulde contrarie fis ? But here han men seid ofte, |)at it were
good to obeishe to Petre, and^ J)at sich a captein were in J^e
Chirche ; but name of jie pope hidij) venym. Men seien jjat
it cam first yn bi folic of J)e emperour, f>at reiside him an
enemy bojje to God and to ))e world. And jif J>ou aleggist
seintis lyves, noon of hem is to preise but in as myche as it
acordi)) to Cristis lyf and his lawe ; and si}> Cristis lawe is more
opyn, slepe J;e fablis, and rengne his lawe. It is no nede here
to dreme, how holi eende jjes men maden, for men mai trowe
it whoso wole, and many ben seintis wijjouten ))is troujie. , Al
ofier office of \e pope myjte be done mekely, as myche as it
wolde turne to worshipe of Crist and profite of ))e Chirche, by
a trewe preest, as was bi apostlis, al jif j)es buUis of leed slep-
ten. It is licly }>at Petre suede more Crist in brennyng love
}>an diden ojier apostlis fat weren wi}> Crist in Petris tyme, and
so Petre was more servisable, more meke, and more pore ; for
fervour of love of Petre made him in ))is more love Crist. But
aftir ))at J)e Chirche was dowid, no man hatijj fiis more ]/an ))e
pope ; and J)us he is not Cristis viker but raj)ir Anticrist him-
" and is used for an, in the sense of ' if . '
CONTROVERSIAL TRACTS.
361
silf. 5if he wolde be make and pore and servisable, as Petre
was, and take no more werk upon him j^an }>at he myjte wel
do in dede, J>anne he my5te be Petris vicker, bi grace of Crist
heed of Petre.
As anentis }>es newe ordris, ))ei semen alle Anticristis proc-
tours, to putte awey Cristis ordenaunce, and magnefie ])er newe
sectis ; and Jjus hem nedi]) to have an heed o})ir f>an Crist to
susteyne hem. For Crist tolde not bi siche habitis, ne siche
ritis of Phariseis, but bi werkes of charite, bi preching among
J)e puple.
Cap. X.
Now were it for to speke last of censures, }>at Jje fend blowiji,
as ben suspendingis, enterditingis, cursingis, and reisingis of
croiserie. But first Cristene men shulde byleve, J>at alle suche
feyned censures don noon harm a Cristene man, but jif he do
harm first to himsilf. Bi hem may his bodi be sleyn, and he
be pursued many weies ; but Crist sei]>, ])at mai not he, —
Blessid be 3e whanne men cursen 50U, and whanne men pur-
suen 50U, and seien al maner of yvel ajens 30U, for me and my
lawe. As Cristis apostUs weren confortid, holde ])ou Jje in
Cristis lawe, and sue fou him in maner of lyf, and drede J>ou
not alle ];e censures ))at Anticrist can blowe ajens J^ee ; but as he
mene]> to harm Jiee, he doij) J^ee good mangree his. And as ))e
assoiling serve]? of noujt, but as it acordij) wi]j Cristis keies, so
>e cursyng noiej) not, but as Crist above cursij). And herfore
Crist tolde but litil bi cursingis of Jie hie bishopis, but confortide
his discipHs of Jjes cursingis and J^es pursuyngis. For )jei putti-
den men out of chirche, and pursueden hem in Cristis tyme,
but apostlis wolden not leeve to preche for al ])is pursuynge.
And o confort is here ; J>at a man mai serve God in clene wille
))at he ha}), as longe as he haj) lyf, and jif his wille lasti);, aftir,
whanne Anticrist ha]> slayn his bodi, in more blisse Jjan bifore, as
oure bileve techi]> us. And fius drede we hem not for cen-
sures ]>at ]jei feynen, but drede we ever oure God, lest we syn-
nen ajens him. And so double drede fallij) in sich cursingis of
Anticrist. Oon, lest we ben not wor))i to have grace to cleve
to God and stonde stif in his mandementis, — and jjanne God
True men
should brave
censures, ban-
nings, and
other perse-
cutions.
0^6%
WYCLIF'S WORKS.
Suspension
and interdict
do no liarm but
to fools.
To light for
the Pope, for
the sake of the
indulgences
that he pro-
mises, is folly.
cursi)) us ; and ))us cursing is to drede, for cursing of God for
oure synnes. Also men shulden be in charite, and loven fies
men ]jat cursen ]>us ; and so men shulden drede \st curs, lest
it harme hemsilf and fie puple. For jif J>ei cursen undiscretly, as
]>ei don ever whanne fei cursen not for love of )>e Chirche, or
for love of ojjer men to whom Jiei leien }>is medecine, Jjanne ))ei
cursen hemsilf first, al jif jjei knowun not J)is foly. And bi sich
blyndenesse in cursing many curseris emblemyshen hemsilf,
and ))erwi)> fe comune peple. Such cursing is to drede ; such
drede passijj mannis lawe, and comej) to lawe of charite, and
axi]> not cm-seris assoilinge, but Goddis purging, jif it wole be.
As anentis suspendinge and enterdityng \aX ben feyned, we
trowen Jiat Jjei doon myche good, and noon harm but to foolis.
For 5if Jjei wolden suspende hemsilf fro alle Jiingis but Goddis
lawe, it were a graciouse suspendinge, for hem and for ojjer
men ; for jjanne Goddis lawe myjte freeli renne bi \t lymytis
f>at Crist haj) ordeyned. And he is a cursid man jiat leeve]? to
do }>at God biddi|), and for sich feynynge of censuris, — 3he, jif
de}> sue aftir.
As anentis croiserie, summe of Cristis Chirche ben enformed
how J)ei shulden not trowe to \q pope for ony bullis \&t he
sendij), but jif })ei ben groundid in Goddis lawe. And })is
grounding shulden men take wij) reverence, and leeve )jis leed.
For men shulde take as bileve })at Jiei shulden neij^er trowe to
Crist ne Petre*, but in as myche as \e.\ grounden bi Goddis
lawe Jjat men shulden trowe }>us. For Crist letti]) fulli in his
lawe, how men shulden trowe to him and hise ; and ])us no
Jjing untouchid in j>is lawe shulde be dun or axid to do. But
who shulde axe more Jian Crist, or more obeishe to Jje pope
))an to Crist ? And we ben certein Jjat Crist may not axe o))ir
obedience ; whi shulde \& pope f Men shulden bi hooli lif of
Crist trowe j)at his lawe is compleet, and axe noon oJ>ir ground
of ])is lawe, for Crist is fe firste and fe laste. And so, jif ])e
pope assoile men a pena or a culpa, or whatever pardone he
grauntij) for ))ing J^at is not charite, forsake it as J^e fendis bid-
ding, \2i. is contrarie to love of Crist. Wei I woot jie fend
•> There must surely be an error of the scribe here.
CONTROVERSIAL TRACTS.
363
mai feyne more pardone ))an God wole graunte to ech man ))at
■wole slee his broj^ir ; but God ' forbode }>at we trowun ))is, as
\t pope may graunte to day, and to morowe perseyve his folye,
and revoke ))e formere errour. But who shulde bileve siche
bullis ? for wel we witen bi Goddis lawe, ])at God jyvej) \t pope
no power, but for to edifie his Chirche, bi charite J)at God haj)
toold. Crist was fie beste herd, and so he puttide his lyf for
his sheep ; and ))e pope mai not opinher telle j)at he is Anti-
crist or a fend, Jian for to putte many mennis lyves for ))is
oflBce J)at he presume)). For Crlstis lyf was myche betere ))an
al J)is office or ))es popis. How shulde men fijte for a persone,
])at Jiei witen not where he be a fend, or taujt of God to do
\\& ? Si}> jjei ben certein of medeful dedis, certis J^at man were
a fool ])at wolde take J)is uncerteine weie, and leeve Jie certeyn
witt and feyj) for wordis ungroundid in Goddis lawe. And
many fienken f>at jjes prelatis \2X ben upon Cristis side shulden
have joie of ))is sentence ; for it is for alle good men. And if
ony can disprove it, men wolen revoke it, and treufie shal shyne,
and it shal have moo witnessis, and Jiis is more to Goddis
worship.
But here men dreden blasphemye, and oJ)ir cautelis of \t
fend; Jjat men gon not bi resoun ne bi Goddis lawe in J>is
mater, but putte Jie pope here heierste juge, as jif he were god
in er))e. And he, wi}; his part Jiat love)) \t world, quenche men
J>at speken ))is, and axen noon o\tx proof ))ero£ And si)i \t fend
ha)> Jie strenger part here ))an )>e part of treu))e ))at is wi)) Crist,
Crist wole suffre, for formere synne, \t fendis side have maistrie
jit. But in o bileve men resten, Jiat day shal come of \t laste
jugement, whanne J)e fendis side shal lurke, and treu))e shal
shyne wi)>outen lettyng; and ])at day abiden men, bi reule of
lawe ])at Crist haJ) jovun.
Wel we witen ))at ])e synne and disturblyng of \& Chirche
stondi)> myche in defaute of love of Crist and his lawe. And
])US bringinge in of sectis_, and of lawes )iat Crist made not,
quenchi)) \t love of Crist and of his religioun here. And jjus
men shulden stonde in \e. mesure |)at Crist ha)> jovun of fies
' corrected: Goddis, A.
The Pope's
party is now
the stronger,
but we must
look to the end.
Let new sects
and new laws
be abandoned
3^4
WVCLIF'S WORKS.
as Inconsistent
with the pure
love of God.
two, bojje of sectis and of lawis ; for bringinge in of J^es doij)
harm. And so marke J>is as greet synne, whanne men passen
in ojjer of jjes, aljif Jie fende coloure it, and medle good wij) )>e
yvel; for ])us dide Machamete in his lawe, and j^e fend doil>
))US comunly ; and confermyng of men is nought but jif God
conferm bifore. And si]> ]>is point is perelous, men shulden
be seker J>at God conferme)>. And ))us }>is reule failijj now to
weie love aftir fiat it shulde be, so ))at love Jiat shulde be more
were more chargid in mannis soule. And ]jus, si]) men shulden
love more Cristis ordenaunce and his boundis j^an ony })at
comen after, and Crist ha]) ordeyned ^ at ])e fulle, men shulden
leeve \ts novelries as contrarie to Cristis ordenaunce, and love
Jie mesure \&t Crist ha]) jovun, for so diden Cristis apostlis.
And wite we wel f>at alle Jies autours of }ies novelries done
harm to hemsilf and to \e. Chirche, and to Jjer neijboris. Also
whi shulden not love of Crist move men to holde his boundis .?
And ])us it seme]) to many men, ])at fies newe ordris and fier
fautours fallen over myche in charite, for in love of Crist and
his Chirche, si]> Cristis religion were algatis beter, perfitere,
sekere, and lijtere. For Crist autour passi]) in \t%; and we
shulden drede Poulis sentence, \zX who ])at love]) not Jesus
Crist, he is cursid of God ; and ))is cursing is moost to drede.
And generaly, worst ])ing is more costly and more hevy ; and
])us it letti]) feble weie-goeres, to be taried wi]) sich ])ing. And
errour in weiyng of ])is love maki]) many fals weddingis ; as
men ben weddid wi}> ])er habitis, and |)er custimies, and ))er
singular maners, as jif })ei weren Cristis comaundementis ;
and jit J)ei ben ful feble in kynde. And men blasfemen in fiis
point, for })ei putten a reule of love to ordeyne an yvel ])ing
to be more loved, ajen \q ordenaunce of God. And ))is is
opin blasfemy, sij) God appropri]) unto him to weie J)ingis, how
J)ei shulden be loved, and to make hem o])er betere or worse.
And ])us auctours of accidentis hyen hem above Crist, as jif
\t\ wolden maken a newe world, and change goodnesse of |)ingis.
But ])es goddis varien ; as oon love]> o maner, and ano])ir love])
ano])ir, and hatifi }ie maner of his bro])ir; and l)is techij) wel
' corrected; ordeyne\>, A.
CONTROVERSIAL TRACTS.
3^5
ynowj Jiat alle }>es ben false goddis. And Jjus jje crafte of love
of Jjingis is moost nedeful to al ojier ; for no man mai come
to blis but bi vertue of ))is crafte ; and no man mai synne but
for errour in fiis crafte, as blessid men doone Goddis orde-
naunce, and dampned men loven Jie contrarie. And alle Jies
newe ordris ben dividid in fier love, as oon loveji oon and
anojjer anojier, and so hatiji his contrarie. But Crist, whanne
he lovede hoolliche his Chirche, wolde not make it faire -wi]?
jjese ordris ; and eche man is holden to love liche after ))at
Crist love}>, and to hate J>at he hati];, and Jjanne is his hierste
vertue stablid.
366
WFCLIF'S WORKS.
XXIV.
[FIFTY HERESIES AND ERRORS
OF FRIARS.]
[Three MSS. of the present tract are known to exist, — one in the Bod-
leian, another in the Corpus volume at Cambridge, and the third at Trinity
College, Dublin. It was printed by Thomas James, Bodley's librarian, in
the year 1608, with as much accuracy as could be expected in that age,
when scholarly criticism was all reserved for the classics. Dr. Vaughan,
who has given the entire tract in his Tracts and Treatises of WycUjfe (Lon-
don 1845), has contented himself with reprinting the text of Dr. James.
The text here given is based upon Bodl. 647, with which the Corpus MS.
has been collated.
Bale mentions this treatise in his Catalogue of the Reformer's works,
under the title ' De Fratrum Nequitiis.' Other external evidence of author-
ship there is none. The date of its composition was probably the last half
of the year 1384 (see the note to ch. xxiv). So far it would be quite pos-
sible to assign it to Wyclif ; but it is perhaps equally probable that it was
vpiitten by one of his disciples. The language used in ch. xxii rather points
to some ex-friar as the author, such e. g. as Peter PatteshuU, who, having
been originally an Augustinian friar, abandoned his Order, and joining the
Lollards in London, ' learned that he had done well in deserting a private
religion, and betaking himself to the public or general life ' of Christians
(Walsingham, sub anno 1387).
It seems probable that the form of the treatise was suggested by the pro-
ceedings of the Council of London, which extracted from the writings of
Wyclif twenty-four conclusions for condemnation, ten as heretical, and
fourteen as erroneous. In reply, the writer of our treatise charges the
friars, the most active opponents of the Lollard movement, with holding
more than twice as many ' heresies and errours ' (ch. 1) as \Yyclif had been
charged with. The unmeaning title ' Objections of Freres,' given to this
tract in Dr. Shirley's Catalogue, and also by Lewis, has no other authority
than a marginal note, in a hand of the seventeenth century, found in the
Corpus MS.]
CONTROVERSIAL TRACTS.
367
Cap. I.
FiEST, freris seyn fat hor religioun, founden of synful
men, is more perfite fen fat religion or ordir fo wtiiche
Crist iiymself made, fat is bothe God and mon. Ffor fei
sey fat iche bischop and prest may lawfully leeve hor first
dignyte, and after be a frere ; bot when he is oones a frere,
he may in no maner leeve fat and lyve as a bischop or a
prest, by f e fourme of f o gospel. Bot fis heresie seis fat Crist
lacked witte myjt or charite, to teche apostlis and his disciplis
f o baste religion. Bot what mon may suffer fis foule heresie to
be putte on Jesus Crist ? Cristen men sey fat f o religion and
ordir fat Crist made for his disciplis and prestes, is moste per-
fite, moste esy, and moste siker. Moste perfite for fis resoun, —
for fo patroune or founder ferof is moste perfite, for he is
verrey God and verrey mon, fat of moste witte and moste
charite gaf fis religion to his der-worf e frendis. Also f o reule
ferof is moste perfite, sith f o gospel in his fredome, wifouten
error of mon, is reule of fis religion. Also knyghtis of fis religion
ben moste holy and moste perfite, — ffor Jesus Crist and his
apostils ben chef knyghtis ferof; and aftir hom holy martiris
and confessors. Hit is moste esy and light, for Crist hymself
seys fat his 50k is soffte, and his charge is light, sif hit stondes
al in luf and fredome of hit, and biddes nofing bot resonable
fing, and profitable for fo keper ferof. Hit is moste siker, for
hit is confermed of God, and not of synful men ; and no mon
may distrie hit, or dispense f erageyns ; bot if f o pope or any
mon shchal be saved, he mot be confermed f erby, and ellis he
schal be dampned.
Bot men sey fat of er newe ordiris and reulis ben noejt worth,
bot if fei ben confermed of f o pope, and of ir synful men ; and
fen fei ben not worth, bot if fei ben confermed of f o devel, in
caas fo pope schal be dampned, for fen he is a devel, as fo
gospel seis of Judas. And fus men seyn fat Cristis religioun
in his owne clennesse and fredome is more perfite fen any
synful monnis religioun, by als myche as Crist is more perfite
fen is any synful mon. And if newe religiouns seyn fat fei
kepen al fat Cristis religioun biddes, fei sparen fo sothe. For
fei lacken fo fredome and mesure of Cristis religioun, and ben
The religion of
Christ more
perfect than
the so-called
religion of the
friars.
The confirma-
tion of which
by the Pope
avails nothing.
368
WrCLIF'S WORKS.
Friars who
leave their
convents in
order to preach
freely, are
persecuted.
bounden to errours of synful men, and jjerby ben letted to pro-
fite to Cristen mennis soulis, and not suflFred to teche frely Gods
lawe, ne kepe hit in homself. Ffor by \o first and moste com-
aundement of God, ])ei ben holden to love God of al hor hert,
of al hor lif, of al hor mynde, and of alia Jior strengthes, and
hor neghtbors as homself. Bot who may do more Jien }>is ?
J>en may no mon kepe more })en Cristis religion biddes. And
so, if J)is new religion of freris be more perfit J)en Cristis re-
ligion, Jjen if freris kepen wil hor religion, \t\ ben more perfit
}>en Cristis apostils ; and ellis J>ei ben apostataas. And if men
ben apostataas, ])ei leeven J)0 better ordir, and taken anoJ)er
lesse perfite. And J>o ordir of Crist in his clennesse and fre-
dome is moste perfite, and so hit semes }>at alia Jiese freris ben
apostataas.
Cap. II.
Also freris seyn prively J>at hit is apostasie and heresie for a
prest to lyve as Crist ordeyned a prest to lyve, by forme of })0
gospel. Ffor if ])er be any frere \zX is a prest, cunnynge in
Gods lawa, and able to travel to sowe Gods wordis amonge J>o
puple, if he do J)is offis frely, gO}mge fro cuntre to cuntre where
he may mosta profite, and ceesse not for priom-e ne any ojiir
satrap, and charge not singuler habite, and begge not, bot be
payed with comyne mete and drinke, as Crist and his apostils
were, ])ei wil pom'sue hym as apostata, and drawe hym to
prisoun, and sey Jiat he is cursed for ]>is dede. Ffor Jiis fre
goynge aboute and fre prachinge is leeveful to sucha a frere,
sith hit is ensaumplid and comaundid of Crist, and not to be
cloosid in a cloyster, as hit were Caymes Castal ». And so freris
schulden be nedid to leeve }>is lyvynge of cloyster, and feyned
obedience by singuler professioun, and to dwelle amonge J)0
puple, to whom Jjei may moste profite gostly. For charite nedid
Crist and Baptist to cum outa of desert to techa \o gospel to \o
puple, til Jjei were deed ; Jjerfore myche more charite schulde
dryva freris to cum out amonge Jjo puple, and leeve Caymes
Castals pat ban so nedeles and chargeouse to j)0 puple, sith )>ei
See note on p. 348.
WYCLIP.
CONTROVERSIAL TRACTS.
369
connot occupye homself so wil in suche soHtarie lif and con-
templacioun, as couthen Crist and Jon Baptist. And to \i\5
same ende Crist ordeyned alle his apostils and disciplis to lyve
an open gode lif, in mekenesse and willeful povert and discrete
penaunce, to teche bisily his gospel to \o puple, and not be
closid in grete cloystres and coystily, as Caymes Castels. And
hit semes an open doynge of Anticrist to suffer not prestis to
frely do ])is ofiis of Crist, hot nede hom, upon peyne of prison-
ynge, to be reulid in Jjis after ])0 wille of a symple ydiot, and, in
caas, a dampned devel of helle. And so }ier seemes no meene
to holde ])ese sectis togedir, bot if hit be fiis blasphemye, to
prisoune a mon for als myche as he dos aftir \o wille of God.
And ))us J)is new professioune is harmeful for mony skilles, for
hit is not ensaumplid of Crist, ne any of his apostlis, and he
taujt us al Jiat was nedeful and profitable.
Also Jiis profession serves of noght bot if hit be to make
foolis do more after ^o erroures of synful men, ))en after Jio
maundement of God. Ffor by vertue of Cristis teching, iche
mon is holden to do after iche oJ>er, in als myche as he techis
Cristis comaundement or counseil; and more may no mon
b}Tide anofier. Also Crist gaf his disciples power of iche werk
J)at turnes to profite of hor soulis, and helpe of o}>er men ; and
J)is fredome is letted by j)is profession made to synful men, and,
in caas, to fendis of helle. Bot here men wU not distrie freris,
ne slee hom, ne curse hom, bot distrie hor errours and save Jjo
persones, and brynge hom to Jiat lyvynge fiat Crist ordeyned
prestes to lyve inne, for \aX is algatis J>o best, to \o moste wor-
schip of God, to moste profite of holy Chirche, and to freris
also. Bot what mon schulde not helpe herto, upon al his
power, witte, and wille ?
Cap. III.
Also freris seyn, if a mon be oones professid to hor
religioun, he may nevere leeve hit and be saved, |)of he
be nevere so unable Jierto, for al tyme of his lif And so
J)ei wil nede hym to lyve in suche a staate everemore, to
whiche God makes hym evere unable, and so nede hym
to be dampned. Alas ! oute on suche heresie, ))at monnis
WOEKS. VOL. III. B b
The obedience
to which tlieir
rule binds
them is
pernicious.
The iniquity
of compelling
a friar to
remain in his
Order, thoug^b
his conscience
bids him leave
37°
WrCLIF'S WORKS.
and of for-
bidding him
to preach
publicly
though God
may DestTongly
mo^'ing him
to do so.
ordynaunce is holden strenger ))en is }kd ordynaunce of God !
Ffor if a mon enter into ))0 new religioun, ageyns monnis
ordynaunce, he may lawefully forsake hit; bot if he enter
ageyns Gods ordjTiaunce, when God makes hym unable jierto,
he schal not be suffred by Anticristis power to leeve hit. And
if fiis resoun were wel declarid, si]) no mon wot whiche mon is
able to ))is new religion * by Gods dome, and whiche is not able,
no mon schulde be constreyned to holde forth })is new sect.
And ))us Jiis new religioun may not laste bot if hit be by ))is
blasphemye, to constreyne a mon unable by Gods dome to
holde ]jis new sect, and suffer him not to cum to fredome of
Cristis ordir.
Cap. IV.
Also freris seyn, if a mon be professid to hor holy ordir,
he schal not preche frely and generaly \o gospel to Cristen
men T\ithouten license of his sovereyne for virtue of obe-
dience, be his sovereyne nevere so cursid mon of lif, and
unconnynge of Gods lawe, and enemye to Cristen monnis
soule, and, in caas, a foule devel of helle, — }>of ])is mon pro-
fessid have resseyved of God nevere so myche connynge of
Gods lawe, and power and wiUe to wurche after ])is coimynge.
And so ))is mon schal nedis be dampned for mysspendynge of
Gods tresoure ; ffor si)) Gods lawe seis ])at he is oute of charite
))at helpis not his brojier ^vith bodily almes, if he may, in his
nede, myche more is he oute of charite ))at helpis not his
brojjers soule wifi techinge of Gods lawe, when he sees hym
renne to helle, jhe, by ignoraunce. And ])US to magnyfie and
mayntene hor roten sectis, ])ei neden men by )'pocrisie, fals
techinge, and stronge peynes to breke Gods heestis and leese
charite. Oute on ])is fals heresie and tiraimtrye of Anticrist,
Jiat men ben nedid strongly to kepe more his lawes, and obeeche
more to hom, J^en to Cristis comaundements evere rightful !
Cap. V.
Also freris seyn and maj'ntenen, J)at begginge is levefiil, J>o
liche is
in Jio New
Fiiars live by
is clean kgainst whichc is dampucd by God, bothe in bo Olde Testament and
HolyScnpture, | _
For in J)0 fyvejt boke of holy -wTitt, God seis to his
° So in X ; ^Y has the words transposed.
CONTROVERSIAL TRACTS.
puple, Algatis a nedy mon and begger schal not be amonge
50we a. Also }>o Holy Gost taujte Salomon to preye Jjese two
Jjinges of God : — God, make vanite and leesinge wordis fer fro
me, and gif not to me beggyng, or beggyngnesse', and richesse^,
bot gif oneliche jjinges Jiat ben nedeful for my lyvelode in
avauntre, lest I, fulfilde, be drawen to renaye, and sey, Who is
Lord ? as who sey, I knowe no Lord ; and lest I be compellid
or made of force by nedynesse to Steele, and to forswere Jjo
name of my God. Also \o Wise mon seis, Hit is a wicked or
weyward lif to seke herberow fro hous to hous ; and he schal
not do tristiliche, Jiere he schal be hereberowid, and he schal
not open his mouthe. Also Crist biddes his apostils and his
disciplis, })at J>ei schul not bere a sachel ne scrippe, bot loke
what meynej is hable to here Jie gospel, and eete and drinke
}>erinne, and passe not Jjennes, and not passe fro hous to hous.
Also Seynt Poule laborid or travelid wij) his hondis, for hym
and for men ))at weren wi}) hym, and coveytid nou})er golde ne
silver ne clothes of men })at he tau3te, to gif ojier teachers
ensaumple to do J>o same in tyme of nede. And Seynt Petre
fischid after Cristis resurreccioun. Also Seynt Poule biddes ))at
men ))at wil lyve in ydelnesse and curiouste, and not travel,
schulde not eete.
Also Seynt Clement ordeyned ))at Cristen men schulden not
begg opunly. And, for to putt awey Jjis beggynge, Seynt Aus-
tyne makes twoo bokes, hou munkis owen to travel wiJ) her
hondis for her lyvelode b. And })0 same techis Benett to his
munkis, and Seynt Bernarde ; and so does Fraunceys to freris.
And Jerom seis fat munkis schulden travel wij) hor hondis, not
onely for nede, bot rajier to exclude ydelnesse and vanyte. Ffor
in state of innocense God ordeyned mon to travel, and aftir-
ward in \o state of synne God gaf J>is labour to mon to his
beggynnesse, X.
^ So in X ; W omits and richesse.
» The reference is to Deuteronomy
XV. 4, where the Wycliffite versions,
following the Vulgate, translate as
in the text. The authoiized version,
following the Hebrew, gives quite
another meaning : ' Save when there
shall be no poor among you,' or,
as it is better given in the marginal
reading, ' To the end that there may
be no poor among you.'
'' S. Aug. Be Opere Monachoriim.
371
Ecclus.xxi.x.31
2 Thess, iii. 10.
and at variance
with the teach-
ing of saints
and fathers.
B b 2
372
WFCLIF'S WORKS.
Friars thus
intercept alms
whkh should
go to the really
needjf and
suffering.
The abandon-
ment of the
habit is treated
as a heinous
penaunse. pen sith iche open beggynge is J^us scharply
dampned in holy writt, hit is a foule erroure to mayntene hit ;
hot hit is more erroure to sey )>at Crist was suche a begger, for
{len he moste have ben contrarie to his owne lawe ; bot hit is
moste erroure to contynue in J)is dampned beggynge, and robbe
))us, ageyns charite, }>o pore puple, and make hom to byleve J>at
Crist was suche a begger, and Jiat ))is beggynge is wil done.
Cap. VI.
Also freris seyn in dede, f>at hit is medeful to leave \o com-
aundement of Crist, of gyvynge of almes to pore fable men, to
pora crokad man, to pore blynde man, and to bedraden ' men,
and gif J>is almes to ypocritis, J)at feynen hom holy and nedy
when \t\ ben strong in body and haven over mycha richesse,
bothe in grete waste housis, in praciouse clothis, in grate feestis,
and mony jewels and trasoure. And ])us jjei sleen pore man
with hor fals beggynge ; si)) Jjai take falsely fro hom hor worldly
godis, by whiche jjei schulden susteyne hor bodily Mf, and de-
cayvan riche men in hor almes, and mayntenen or counfortan
hom to lyva in falsenasse, ageyns Jesus Crist. For si]) Jjar
waren pore men ynowe to take mannis almas, byfore Jiat freris
comen in, and J)0 erthe is nowe more bareyn J>en hit was, oufier
freris or pore men moten wante of J>is almes. Bot freris by
sotil ypocrisie gatan to homself, and letten Jjo pore men to have
))is almes.
Cap. VII.
Also freris chargen more brekyng of hor owne tradiciouns
J^en brekyng of J)0 comaundementis of God. Ffor a frere schal
more be punyschad for brekyng of one of hom, jien for brek-
yng of Gods heestis, for brekyng of Gods heestis is not charged
of hom. And in Jiis ))ei schawen hou fei loven hor owne wor-
schip more ))en Gods; and ))us \ti taken to homself \o worschip
|)at is appropred to God ; and so ben blasphemes and heratikis.
And so ))ei chargen more hor bodily habite )>en charite and
' beddere, X.
CONTROVERSIAL TRACTS.
373
6)>er vertues. Ffor if a frere leefe his bodily habite, to )>o
whiche he is not bounden by Gods lawe, he is holden apostata
and scharply pursued, sumtyme to prisoun, and sumtyme to \o
deth, ))of he serve better God wijioute his habite ])en fierinne.
Bot ))of he trespas ageyns charite by impacience and fals lees-
ingis, or pride or coveitise, hit is litil or nojt charged, bot raj^er
preysed, if hit bringe hom worldly ' mukke.
Cap. VIII.
Also freris feynen hom, as ypocritis, to kepe straytly \o gospel
and povert of Crist and his apostils ; and jitt \t\ moste con-
trarien to Crist and his apostils in ypocrisie, pride, and coveitise.
Ffor Jjei schewen more holynesse in bodily habite and ojier
signes Jien did Crist and his apostils; and for hor synguler
habite or holynesse Jjci presumen to be even wij) prelatis and
lordis, and more worthy }ien ofier clerkis ; and in covetise }>ei
con nevere make an ende, bot by beggynge, byqueethyng ^, by
birying, by salaries, and trentals, and by schryvyngis, by absolu-
ciouns, and ojier fals meenes, cryen evere after worldly godis,
where Crist usid none of alle }>ese. And Jjus for J)is stynkynge
covetise jjei worschippen \o fend as hor God.
Cap. IX.
Also freris drawen childre fro Cristis religioun into hor
private ordir by ypocrisie, leesingis, and steelynge. Ffor \€\
tellen }>at hor ordir is more holy Jien any o]>er, and Jiat \€\ schul
have hier degree in blis ])en oJ)er men J)at ben not (jerinne ;
and seyn Jjat men of hor ordir schul nevere cum to helle, bot
schul deme o}>er men wi|) Crist at domesday. And so \t\
steelen childir fro fadir and modir, sumtyme soche as ben
unable to j)0 ordir, and sumtyme soche as schulden susteyne
hor fadir and modir by comaundement of God ; and Jjus \€\
ben blasphemes, takyng upon hom ful counseil in doutouse
))inges, jjat ben not expressely comaundid ne forbeden in holy
writt, sith siche conseil is approprid to \o Holy Gost. And
Pretending to
follow Christ
strictly, they
are the most
covetous of
men.
fessions friars
induce parents
to pive up their
children to
them.
' So in X ; W has wordly.
qtte]>inge, X.
374
WFCLIF'S WORKS.
They meddle
in parish work,
and so cause
ill-will between
priests and
their parish) on-
J)us \€\ ben herfore cursid of God, as \o Pharisees were cursid
of Crist, to whom he seis )>us ; — Woo be to jowe, Scribis and
Pharisees, (j^at ben, writers of lawe and men of synguler reli-
gioun) J>at cumpassen aboute \o water and ])0 londe to malce a
mon of joure religioun; and when he is made of joure reli-
gioun, je maiden hym double more a childe of helle. And
si}> he {lat steelis an oxe or a kow is dampnable by Gods lawe,
and monnis also, myche more he ))at steelis a monnis childe,
}>at is bettere jien alle erthely godis, and drawes hym to \o lesse
perfit ordir. And ))of fiis synguler ordir were more perfite |>en
Cristis, jitt he wot nevere whejjer hit be to dampnacioun of ))0
childe, for he wot not to what state God hafs ' ordeyned hym,
and so blyndly )>ei done ageyns Cristis ordynaunse.
Cap. X.
Also freris for pride and covetise drawen fro curatis hor office
and sacramentis, in whoche lyen wynnynge or wurschip, and so
maken dissencioun bitwix curatis and hor gostly childer. Freris
drawen to horn confessioun and birying of riche men by mony
sotil meenes, and messe pens, and trentals », bot ])ei wil not cum
to pore mennis dirige ^, ne resseyve hom to be biryed amonge
horn. And ]jei cryen faste |)at \t\ haf more power in confes-
sioun ])en ojjer curatis ; for jjei may schr)rve alle |)at comen to
hom, bot curatis may no ferjier ])en her owne parischens. Bot
curatis seyn, J>at sith \€\ schul answere byfore God for \o soulis
1 Aol), X.
a See p. 299, note.
b ' pore mennis dirige.* In the
oiifice for the dead, according to the
use of Sai-um, at the vigils (which
were recited daily unless hindered
by the occurrence of the greater fes-
tivals) nine psalms were ordered to
be sung, followed, when the body
was present, by nine different anti-
phons ; but when the body was not
present, by one and tlie same anti-
phon, which was either Placebo, the
9th verse of Ps. 116 (114, Vulg.). or
else Dirige, part of he 8th verse of
the 5th psalm (Dirige in conspectu
luo vitam meam). These vigils,
celebrated always on the day before
the masses for the dead or for the
repose of souls, and connected with
those masses, must have made the
word Dirige, loudly repeated nine
times after each psalm at the be-
ginning of the antiphon, so familiar
to the ears of our forefathers, that
one cannot wonder at the employ-
ment of the word to express funeral
obsequies generally. See the Sarum
Breviary (Paris, 1554) and Mr. ^Yay's
note on Dyryge in the Camden So-
ciety's edition of the Promptorium
Parvnlortim.
CONTROVERSIAL TRACTS.
zn
of hor sogettis, \€\ wil knowe hor lif ; and freris seyn hit is no
nede, for \t\ haf more power jjen \o curat ; and ))us discencioun
and hate is made bytwix curatis and hor childer. And pride and
covetise of freris is cause of al ))is, and mony o))er synnes. And
J)us, for ]>ei maken discorde amonge Cristen men, \€\ ben hatid
and cursid of God Almyghty.
Cap. XL
Also freris comen in under \o name of seyntis, and forsaken
J)0 seyntis reule and lyve, and putlen hor owne errors to \o
seyntis, and sclaundren both hom and God. For if men speken
of Fraunceys, he usid and taujte myche mekenesse, povert, and
penaunce, and Menoures now usen \o contrarei. For Jiei maken
statutis of hor owne wille, and hom })ei kepen faste, and maken
men to wene J>at Fraunceis made hom. Bot Prechours seyn
])at Dominyk foundid hom, and J^en he kept Austyns reule, sith
he was a chanoun bifore ; for ellis he was apostata if Austyns
reule were gode. Bot Austyn wolde algatis sue \q> apostils
lyvyng, and Prechoures done even Jio contrarie. And frere
Austyns founden hom on Austyn \o grete doctor ; bot his reule
spekes nojt of freris ; and so \€\ ben groundid on leesingis, for
])ei have no patroun seynt. And of \o Carmes knowen men
noujjer founder ne reule. And so Jio freris fat haf founders
done ageyns her founders teching and Cristis also ; and colouren
hor owne wicked lawes under name of }>ese seyntis ; and so ben
groundid on leesingis, and sclaundren hor patrouns and Crist
also. And ojier freris, J)at have no patrouns, lyven aftir hom-
self, and putten hor erroures on seyntis, and so sclandren hom
and Crist. And so ypocrisie regnes, and synne is mayntened
by coloure of holynesse.
Cap. XII.
Also freris pursuen treue prestis, and letten hom to preche
])0 gospel, notwitstondynge J^at Crist enjoyned presthed and
preching of J)0 gospel. And so \t\ departen ))at Jjing jjat God
joyned togedir ; and so, als myche as in hom is, \t\ fordone
Gods ordynaunce. And so \t\ harmen Cristen men more
cruely \tr\ \o Soudon of Sarajenes, for \t\ ben neer and more
They talk of
the sanctity of
their founders,
yet break their
precepts.
They thwart
and persecute
true priests.
376
WFCLIF'S WORKS.
Luxury and
£UTOgance of
the capped
friars ; covet-
ousness of the
Limitors.
malicious. For sith Crist charges alle his prestis to preche
treuly \o gospel, and ])ei pursuen horn for ])is dede, jhe, to \q
fyer, \e\ wil slee prestis for jiei done Gods biddinge. And )>er-
fore Jiei ben mon-sleers and irreguler, and cursid of God, for
))ei letten his puple to be saved, and so neden hom to be
dampned. And sith po principal poynt and ende of Cristis
d)-inge and his passioun was to save monnis soule, and \o
principal werk of Sathanas is to leese monnis soule, Jiei ben
traitoures to Crist, and aungels of Sathanas transformed into
aungel of light, and cruel traytoures of all men.
Cap. XIII.
Also capped freris, J)at ben calde ^ maystres of dyvynite, have
hor chaumber and servise as lordis or kynges, and senden oute
ydiotis ful of covetise to preche, not \o gospel, bot cronyclis,
fablis, and leesingis, to pleese Jio puple and to robbe hom. And
what cursidenesse is J)is to a deed mon, as to \o world and pride
and vanyte Jierof, to gete hym a cappe of maysterdome, by
preyer of lordis, and grete giftis, and makyng of huge feestis of
a hundrid and mony hundrid poundes, and Jien be ydel fro
teching of Gods lawe, bot if hit be seelden^ byfore lordis and
ladyes or grete gederyngis for name of \o worlde, and J)en to
leeve hor povert and symplenesse J>at he is bounden to, and
devoure pore mennis almes in waste and feestynge of lordis
and grete men, and so jif sclaunder to his brejjer and ojjer men, to
lyve in pride and covetise, gloterie and ydelnesse, and leeve ))0
servise of God as ))of fiei were exempt from alle godis. And
jitt forfendynge ' of Jiese coveytouse foolis J>at ben lymytoures,
gos myche symonye, envye, and myche foule marchaundise ;
and who can beste robbe jjo pore puple by fals beggyng and
o})er disseytis, shal have Jjis Judas offis. And so a neste of
Anticrist clerkis is mayntened by sotil cautelis of \o fende.
The friars
flatter the
people, and let
them live on in
tl\cir sins.
Cap. XIV.
Also freris schewen not to \o puple hor grete synnes stably
as God biddes, and namely to myghty men of \o worlde, bot
cUpid. X.
seldom, X.
'' perhaps it should be /or sendynge.
CONTROVERSIAL TRACTS.
ill
flatren hom and glosen and norischen hom in synne. And sith
hit is ^o offis of a prechoure to schewe men her foule synnes,
and peynes jierfore, and freris taken Jjis offis, and done hit not,
}>ei ben cause of dampnacioun of ])0 puple. For in J>is }>ei ben
foule traytours to God, and eke to ))0 puple, and Jiei ben nursis
of fio fende of helle. For by flatryng and fals byheestis, \&i
leten men lyve in hor lustis and counforten hom Jjerinne. And
sumtyme ]jei pursuen ojjer trewe prechoures, for ])ei wil not
glose myghty men, and counfort hom in hor synnes, but wil
scharply telle hom ))0 sothe ; and })us myghti men hire by grete
costis a fals traytour to lede hom to helle. And ensaumple
men may take, how freris suffren myghty men fro jeere to 3eere
lif in avowtrie, in covetise, in extorsiouns doyng, and mony
ojjer synnes. And when men ben hardid in soche grete synnes,
and wil not amende hom, freris schulden fie hor homely cum-
panye, bot fiei do not )>us, lest jiei leese worldly frenschip,
favoure, or wynnyng. And J)us for \o money jjei sellen mennis
soulis to Sathanas.
Cap. XV.
Also freris by lettris of fraternite ^ disseyven ])0 puple in feyth,
robben hom of temporal godis, and maken J>o puple to trist
more in deed parchemyne, seelid wijj leesinges, and in veyn
preyers of ypocrites, }>at, in caas, ben dampned devels, jjen in
})e helpe of God, and in hor owne gode lyvynge. Comynly
Jiese lettris ben poudrid wij) ypocrisye, covetise, symonye, blas-
phemye, and o}>er leesinges. Wi}) ypocrisie, — for Jjerinne ben
tolde wi])Outen ende ' mony gode dedis, and sumtyme ben
fals, and more to schewe hom holy, to gete worldly godis, \&n.
to save mennis soulis. WiJ) covetise, — for J^ei done })is to wynne
\o penye ; for a pore mon ]>at may not gif hom, be he nevere so
trew to God, schal not have hom, bot a riche, be he nevere so
cursid, schal have soche lettris, and wenes J>at he is siker ynowh
herby, do he nevere so myche wrong to pore men. Wij> symo-
nye,— for J)ei sellen ]>is spiritual gode for temporal godis, and
1 nede, X.
^ For some account of these letters of fraternity, see vol. i. p. 67.
They deceive
them and cheat
them by means
of their letters
of fraternity.
31^
WrCLIF'S WORKS.
Their heresy
concerning the
Eucharist.
))at unskilful/, for suche chafferynge or grauntinge of lettris
was nevere ensamplid of Crist ne his apostils, and jitte J)ei loved
best mennis soulis. Wij) blasphemye,— for jjes synful wrecchis
taken upon horn J>o deelyng of gode dedis; but jiis j)ing is
appropred to God ; and so )>ei ben blasphemes. For J>ei passen
bischopis, popis, and eke God hymself; for fiei graunten no
pardoun, bot if men ben contrit and schryven, and of meryt of
Cristis passioun and ojier seyntis; bot freris maken no men-
cyoun, nouj^er of contricioun ne schrifft, ne of meryt of Cristis
passioun, but onely of hor owne gode dedis. And so Crist
grauntis to no synful mon, contynuynge in his synne, suche
part ; but freris graunten rafier to cursid men, for worschippe or
wynnynge, Jjen to gode pore men. And jjus falsely J>ei passen
Crist, ffor Crist wolde not graunte to his cosyns part of his
kyngdome, bot if )>ei wolden suifre passioun as Crist did, bot
freris wil make men eeyris in ))e blis of heven, si]? })ei graunten
men part of hor gode dedis after ]jis lif ; and Jiei may not haf
J>en part bot if fei schulen be saved. Bot Cristen byleve techis
jiat alle men in charitee ben parcyneres by graunte of God of
alle medeful dedis ; why ]jen graunten freris ])is part ? Ffor J>ei
wil have proprete of gostly godis where no proprete may be,
and leeven proprete of worldly godis where Cristen men may
have proprete. And Jjus J)ei techen Jjo puple ])at hit is more
medeful to gif soche ypocritis bodily almes, ))en to gif hit to
pore nedy men after \o gospel. And Jius ))ei disse3^en J>o puple
in byleve, and robben hom of temporal godis, and maken to
recke lesse of hor owne gode lyvynge, for trist of J>ese fals
lettris.
Cap. XVI.
Also freris perverten ])0 right feithe of ]jo sacrament of \o
auter, and bringen in a newe heresie. Ffor when Crist seis
])at J)0 bred jat he brake and blessid is his body, |>ei sey hit is
an accident wijiouten sugett, or noght. And when holi writt
seis openly )jat })is sacrament is bred Jjat we breken, and Gods
body, ])ei seyn \&t hit is nou]5er bred ne Gods body, bot acci-
dent wijjouten sugett, and noght. And ))US J;ei leeven holy
writt, and taken new heresie on Crist and his apostils, and on
CONTROVERSIAL TRACTS.
379
Austyn, Jerom, Ambrose, Ysider", and o\tx seyntis ; and })e
Court of Rome, and alle trew Cristen men Jjat holden \o faith
of \qi gospel. Ffor Crist seis jjat, jjis bred is my body ; and
Seynt Poule seis, po bred \z.\. we breken is \o comunycacioun
of j)0 Lordis body ; and Seynt Austyn seis, |>at [lat }>ing J)at we
seen is bred. Bot as to faith fully tau3te \o bred is Cristis
body, Ambrose seis Jiat ))ing J)at is bred schal be Cristis body '^.
Jerom seis, fiat jiat bred j)0 whiche Crist brae and gaf to his
disciplis is \o body of oure Saveour, flfor Crist seis, Jiis is my
body c. Berengarie, by approvynge of J)0 Court of Rome, seis
{"US ; — I knoweleche wij> herte and wij) mouthe fiat fio bred jjat
is leyd on fo auter is not onely \o sacrament, bot verrey Cristis
body "J. O Lord I what hardy devel durste teche Jiese freris to
denye fius openly holy writt, and alle fiese seyntis, and fio Court
of Rome, and alle trew Cristen men, and to fynde ])is heresie,
))at ))is sacrid oost is accident wifiouten sugett, or noght ? sith
fiis is not tau3te opunly in holy writt, and resoun and witte is
ageyns f)is. And Austyn, in fire or foure grete bookis, seis ex-
pressely fiat noon accident may be wifiouten sugett, and alle
wise philosoforis acorden here wifi Austyn. Lord, what schulde
move Crist Almyghty, al- witty, and alle^ wel^ willynge, to hide f>is
byleve of freris by a thousande jeer, and nevere to teche his
apostils and so many seyntis f)0 right byleve, but to teche first
f)ese ypocrites, fiat comen nevere into \o Chirche til f>o foule
fende Sathanas was unbounden ? Herby schulden alle Cristen
men knowe fio freris heresie, and not resseyve hom into hor
housis byfore fiat f)ei confessiden under hor general seel \o right
bileve of Cristen men, and had forsaken hor olde heresie.
• SoinX; om. W.
" Isidore.
^ S. Ambr. He Sacramenlis, lib. iv.
cap. 5.
" Tlie passage is in St. Jerome's
Epistola ad Hedibiam, ch. ii. . ' Nos
autem audiamus panem, quem fregit
Dominus, deditque discipulis suis,
esse corpus Domini Salvatoris, ipso
^ So in X ; W has mil.
dicente ad eos, Accipile et comedite,
hoc est corpus meum.'
^ See the abjuration of Berenga-
rius (made by him at the Council
of Rome in 1059) in Labbe's Con-
cilia, tom. ix. p. iioi (edit. 1671,
Paris).
38o
WFCLIF'S WORKS.
The parochial
system im-
paired by the
encroachments
and covetous*
ness of the
friars.
Cap. XVII.
Also freris bylden mony grete chirchis and costily waste
housis, and cloystris as hit were castels, and J>at wi|)Oute nede,
where-thorw parische chirchis » and comyneweyes ben payred,
and in mony placis undone. And so ]>ei techen in dede ))at
men schulden have heritage and dwellynge cyte in erthe, and
forgete heven, ageyns Seynt Poule. Ffor by J)is new housinge
of freris, ]jof hit rayne on \o auter of ])0 parische chirche, ))0
blynde puple is so disseyved fat pel wil rajjer gif to waste
housis of freris ]>en to parische chirchis, or to comyn weyes,
))of men catel and beestis ben perischid ))erinne. Byfore ]>at
freris comen in jjer was more puple, and fio erthe more plenty-
uos ; and Jien were chirchis ynowe. What_ skil is hit now to
make so myche cost in new byldyng, and lete olde parische
chirchis faUe doune ? And if men seyn ]jat in Jjese grete
chirchis God is feyre served, certis grete housis make not men
holy, and onely by holynesse is God wel served. Ffor in heven,
fat was so feyre, Lucifer served God untreuly, and so did Adam
in Paradise. And Jesus seis fat fo grete temple of Jerusalem,
fat was a hous of preyer and sumtyme Gods hous, was made a
den of thefis, for covetouse prechoures dwelliden ferinne. Bot
Job served God ful wel on fo dunghil, and so did Adam oute
of Paradise, and Crist beste, when he preyed in hilles and
desertis, and Baptist eke. And ferfore Crist and his apostlis
maden no grete chirchis ne cloystris, bot wenten fro cuntrey to
cuntrey, preching fo gospel, and teching men to do hor almes
to pore men, and not to waste housis. Ffor Crist taujte men
to preye in spirit and treuthe, fat is, in gode wille and devo-
cioun and holy lyvynge. And to destrie fis ypocrisie, he
ordeyned fo temple of Jerusalem schulde be destried, for synne
done ferinne.
» As bishops and [monastic] cor-
porations were in mutual hostility,
so the parochial clergy found oppo-
nents and dangerous rivals in the
richly privileged Mendicant Orders,
who were indefatigable in their at-
tempts to appropriate the lucrative
functions of tlie priesthood, and to
decoy the people from the parish-
churches into Uieir own.' — The Pope
and the Council, p. 167 (English
translation, Rivingtons, 1869).
CONTROVERSIAL TRACTS.
381
Cap. XVIII.
Freris also destrien obedience of Gods lawe, and magnifyen
singular obedience made to synful men, and, in caas, to devels ;
whiche obedience Crist ensaumplid nevere, noujier in hymself
ne in his apostils. Ffor by teching of Seynt Poule iche mon
owis to be sugett to oj^er in \o drede of Crist, ))at is, in als
myche as he techis hym Gods wille ; and no mon schulde
obeeche more to any mon. And evere \o more ]>at a mon
were, \o more schulde he Jjus meke hym self, as Crist did to
alle his apostils. Bot freris tellen nojt by J)is obedience, bot
if \t\ maken singuler professioun to sinful foolis, ]5at mony
tymes techen and comaunden hom ageyns Gods wille; and
seyn, Jiat in suche J)inges as ben not expressely comaundid ne
forfendid in Gods lawe, jjei schulden algatis do after hor
sovereyns, jhe, jjof hit be unwittingly ageyns Gods wille. And
sith hit is approprid to Jio Holy Gost to gif ful counseil in
soche poyntes, \€\ maken hor synful prioures even wi)) Jjo Holy
Gost ; and where |>ei schulden be governed in soche douty
poyntes by \o Holy Gost, J>ei leeven his counsel and reulyng
mony tymes, and taken hom to J>o reulynge of a synful fool,
and, in caas, a dampned fende in helle. And Jjus fiei leeven
obedience |)at Crist taujte and ensaumplid, as unperfite and not
sufficient, and prysen more feyned obedyence to synful foolis,
jjat \t\ taken of hor owne presumpcioun, as if soche foolis
hade founden perfiter obedience }ien evere did Crist, God and
mon.
Cap. XIX.
Also freris forsaken perfeccioun of hor ordir for worschip of
\o world and covetise, and ben not suflfrid to take \o fredome
of \Q) gospel, for to preche Gods worde to Jio puple. Ffor freris
ben made bischopis, — jhe, mony tymes bi symonye, and sworne
strongly to go and preche and convert hethen men ; and leeven
))is gostly offis, and ben suffragans in Englond, and robben
men by extorciouns, as in punysching of synnne for money,
and suffren men to lye in synne fro jeer to jeer for an annuel
rente. And so in halowynge of chirchis and chirche-jerdis and
Their doctrine
of implicit
obedience to
a superior is
dislionouring
to Clirist.
£ph. V. 21.
Friars who
leave their
Order to ac-
cept Church
dignities are
stUl more
pernicious.
38a
WFCLIF'S WORKS.
They inculcate
a superstitious
reverence for
their habit,
and trust in its
virtue at the
hour of death.
auters, and comynly alle ojier sacramentis, for money. And
J>us Jiese freris, bischopis, lyven comynly evere after in symonye
pride and robberye, and ))US ])ei ben exempt by Cayaphas
bischopriche fro alle gode observaunsis of Gods lawe, and of
hor owne ordir, and be fre to lyve in synne, and to robbe oure
lond, and envemyn ' hit by mony cursinges. And so ))ei beren
oute first ))0 golde of oure lond to aliens, and smntyme to oure
enemyes, to gate of Anticrist }>is fals exempcioun, and evere
after Ij'ven in robbynge of pore men, and mayntenen myche
synne, cursinge, and symonye, ))at is passing heresie. And
ojier bischopis of hom fiat have diocisis in |jis lond, forsaken
povert and penaunse and obedience, for Jiei loken to be maysters
of all freris of jiat ordir in ))is lond, and to lyve in pride, lustis
of hor flesche, ydelnesse, and spoyling of J)0 puple more suttily
Jien ojjer. And ])us a frere schalle dwelle in courtis of lordis
and ladies, to be hor confessours, and not displeese hom for
no])ing, \oi J>ei lyven in nevere so cursid synnes, for to lyve in
his lustis, and to gete falsely muk to Anticristis covent, and
lette pore men of hor almes. And herto he schal have leeve
and comaundement upon vertue of obedience; bot he schal
no leeve have to go generaly aboute in fio worlde, and preche
treuly Jio gospel wijjouten beggyng, and lyve an open pore and
just lif, as Crist and his apostils diden, ffor \\s were destrying
of hor feyned ordir. And J>erfore \t\ loven more pride, covetise,
and lustis of hor owne flesche, Jjen Jjo worschip of God and
heele of monnis soule. And ))us jiei maken sacrifice to Lucifer,
to mammon, and to hor owne stenkynge bely.
Cap. XX.
Also freris prysen more hor rooten habite J)en \o worschipful
body of oure Jesus Crist. Ffor jjei techen lordis, and namely
ladies, \zX if ])ei dyen in Fraunceys habite ))ei schul nevere cum
in heDe for vertu l>erof; and certis ))is is an open heresie, damp-
ny*[ge alle l>at tristen J)us into hor lyves ende. Bot a mon may
have ))0 sacrament of \o auter, Jjat is verrey Gods body, in his
^ envenyme, X.
CONTROVERSIAL TRACTS.
mouthe, and streyght fle to helle wifiouten ende, and Jio more
be dampned for J>o yvel takynge of J)is sacrament. Soche
heretikis ben unable to be amonge Cristen men.
Cap. XXI.
Also freris beggen wij)0uten nede for hor owne riche secte,
and not for pore bedraden men fiat may not go, and have no
mon to sende for hor lyvelode, bot rafier drawen riche mennis
almes fro soche pore men. And herfore charite is outelawed
amonge hom, and so is God; and leesinges, covetise, and
fendis, ben enhabited amonge hom. For jjei disseyven men in
hor almes, to make costily housis, not to herberow pore men,
bot lordis and myghty men ; and techen men to suffer Gods
temple, Jjat ben pore men, to perische for defaute. And }>us
])ei ben traytoures to God, and his riche puple, whom fiei dis-
seyven in hor almes, and monquelleres of pore men, whose
lyvelode \t\ awey taken fro hom by fals leesinges, and herfore
Jjei ben irreguler bifore God, and despisen hym, and harmen
}>o puple when Jjei seyn masse or mateynes in fiis cursid lif,
as holy writte techis, and Austyn and Gregor declaren fully.
Cap. XXII.
Freris also kepen not correpcioun of \o gospel ageyns hor
brej)er J^at trespassen, bot cruely done hom to peyneful prisoun.
Bot J)is is not \o meke suynge of Jesus Crist, for he and his
apostils prisoneden not synful men in Jiis lif, bot scharply
reproved hor synne, and at Jjo laste, when ))ei wolden not
amende hom, taujten gode men to comyne not wi}) hom. Bot
J)ese freris schewen here tirauntrie at \o fulle, whoso knewe
wil hor peynes and tourmentis. And hit semes no wisedome
ne profite to gif freris power to prisoune men. Ffor when \o
kyng by his of5ceris prisounes a mon, \&t is comynly done for
gret and open trespas, and J>at is gode warnyng to ojjer mys-
doers, and sum profit comes to \o kynges ministers. Bot
when freris prisounen her brejjer, J)0 peyne is not knowen to
men, )iof J)0 synne were nevere so open and sclaunderouse, and
383
Friars beg
without need,
and thus inter-
cept alms from
those in real
distress.
Their cruel
practice of
imprisoning
members ol
their own
Order.
384
WYCLIF'S WORKS.
This the king
ought not to
suner.
Their inordi-
nate power, —
social, political,
and ecclesias-
tical.
J)at dos harme to \tr lege men, and profite of kynges ministris
is away. And when \o potestatis of freris ben proude, covet-
ouse, and synful, and haten \o treuthe, }>ei wil soone prisoun
trew men Jiat reproven hor synnes, and spare ojier schrewes, }>at
Jjei may flater horn and mayntene hom in hor synne, and so,
byside \o kynges leeve, tormenten trew men, for \t\ wolden
do Gods heestis. And sith ))0 kyngis graunte is occasion
herto, ))0 kyng is holden to revoke and lette freris prisonyng,
leste he be gilty of \o synne ])at comes \tx\>j, sith he may
destrie hit and dos not. And jjus deede beggers, freris, Hppen
up to kynges power, and mony tymes more fien J)0 kyng dar
do, and maken J>o kyng \o fendis tormentour to prisoune trewe
men, for jjei seyn \o sothe. And so f>o kyng stoppis Gods
lawe to be knowen in his lond, and norischis yvel men, and
prisounes gode. Ffdr jjis deede and mony moo schulde Jjo kyng
revoke J>is prisonyng, and make clerkes by-reulid' aftir Jjo
gospel, by symplenesse and holy lyvynge.
Cap. XXIII.
Also freris maken oure lond lawelesse, for \€\ leeden clerkes,
and namely reulen prelatis and lordis and laydies, and comynes
also ; and ))ei ben not reulid by Gods lawe, ne lawes of J)0
Chirche, ne lawes of \o kyng. Ffor ]jei glosen Gods lawe as
hom likes, and ben exempt fro bischopis and ojier ordinaries,
and leeden }>o bischop of Rome as hom likes. And men seyn
j^ei ben not lege men to ))0 kynge ne sugett to his lawes ; ffor
\oi f>ei steelen mennis childer, hit is seyd jier gos no lawe upon
hom. And jiat semes evil, for \t\ robben fo kynges lege men
by fals beggynge of sixty thousande mark by jeere, as men
douten resonably, and jitte pei ben not punisched herfore.
And ))us lawelesse freris, by hor fals reulynge, maken our lond
laweles, ffor Jjei letten clerkes, lordis, and comyns to knowe
\o treuthe of holy writt, and maken hom to pursue trew men
to \o deth, for Jjei techen \q comaundementis of God, and crien
to \o puple ])0 foule synnes of fals freris. And ))us falsenesse
to he reulid, X.
WYCLIP.
CONTROVERSIAL TRACTS.
3^5
is mayntened, and fals men ben raysid to grete astatis, and
treuthe is putt on bac, and trew men ben pursued, jhe, to
prisonyng, to losse of alle hor godis, and to scliarpe jugement,
for als myche as ]>ei wolden destrie synne [lat was openly and
cursidly done, and in poynt for to fordo cure lond. And of
J)is reuling ben freris moste gilty, for jjei leeden prelatis, lordis
and ladies, justisis and olier men by confessioun, and tellen
hom not spedily hor synnes ; ffor if }iei tolden hom hor synnes,
and ])ei wolde not amende hom, ])0 freris ])at ben hor confes-
soures schulden leeve hom up, as Crist and Poul techen. Bot
]>ei done not ])us, for ]>en jjei schulden leese wynnyng and favor
of ];o worlde. And J>us, for love of money and wilfare of hor
body, ]>ei leeden oure lond oute of ]>o lawe of God and al
rightwisenes.
Cap. XXIV.
Also freris ben irreguler procuratours of }>o fende, to make
and mayntene werris on Cristen men, and enemyes of pees and
charite. For freris counseilen and opunly prechen, ]jat men
schulen fle to heven wifiouten peyne if }>ei wolden goo and slee
in hor owne persone, or mayntene and fynde one at hor coste,
to slee Cristen men. And }>o ende was to make Cristis viker
moste riche to ]>o worlde, J)0 whiche viker schulde be moste
pore, suynge in })is moste hyely Crist and his apostlis. Bot
Crist dyed to make pees and charite ; and if men myghten f>us
frely graunte pardoun, jjei schulden, jhe, to lese hor owne lif,
graunte pardoun to make pees. 3itte Ki prechen no pardoun
ne mede to make pees and charite, and jitte Jiei ben bounden
of God to make men siker to have ]>o blis of heven, if fiei wil
treuly procure for pees and charite. Bot of Jjo pardoun ]3at
men usen to day fro f)0 Court of Rome, J;ei have no sikernesse
by holy writte ne resoun, ne ensaumple of Crist or ' his apostils.
And so of ojjer werris and debatis, Jjat freris myghten lette if
])ei wolden. And si); J>ei done not, bot rajjer counseilen fierto,
and counforten men |)erinne, and tellen not po periles of hom,
J)ei ben cause and procuratoures of alle werris, and specialy of
WOEKS. VOL. HI.
so X ; W has of.
c c
The friars
eagerly pro-
moted the late
disastrous
crusade to
Flanders.
386
WFCLIF'S WORKS.
The same sub-
ject continued.
|)is werre in Flaundris. For \e.\ prechiden Jjat, and haden hit
forth, ajeyns \o kyng, Jjo duke », and oJ)ir lordis and clerkis,
and scharply pursueden prestis Jjat stoden by charite and profite
of J)0 rewme. And so \ti weren })en above Jjo kyng, lordis,
and trew prestis, and robbiden J)0 kyngis lege men by fals
leesinges of many thousande poundis, ]jat ])of ])0 kyng schulde
now be taken, and oure lond conqueerid or destried, ]jo kyng
myght not reyse so myche to helpe hymself and his lond.
And certis here was tresoun to God and ])0 kyng, and false
disseyte of alle men, bothe of catel and of soule, and lettinge
and destrieyng of pees and of charite.
Cap. XXV.
Freris also ben Scarioths childre, bitrayinge trew men of \o
gospel, and so Crist, for money. And for money ))ei senden
soulis to Sathanas, by ensaumple of hor yvel lyvynge, by counseil
to werris, and norischinge and counfortinge men in synne, for
lustis of hor flesche. Ffor, in pleesinge of bischopis and o))er
men, ))ei prechen ageyns povert of Crist, and seyn jjat prechours
of })0 gospel and Cristis lif ben heretikes, worthy to be brende.
And so, for giftis of bischopis and oJ)er men, and worldly favor,
])ei sellen treuthe of \o gospel, and so Crist, as Judas did. Ffor
Seynt Bede and Seynt Ambrose seyn, sith Crist is treuthe, he
Jiat for money seis falsenesse, and leeves Jjo sothe, dos suche
synne as Judas did. And so jjei counseilen to werris, for |jei
wynnen myche J)erby ; and for defaute of charite \ti senden
soulis to helle, when men by hor counseile taken fals werris
and enden in hom, wenynge Jjat }iei done wil, and ))erfore dyen
wifiouten sorwe of hom. And for to hert men in ))is cursid
werringe, Jjei gone with hom into werre, and ben hor confes-
" That is, the Duke of Lancaster,
for he was in power in 1383, the
year of the expedition to P'landers.
The form of expression also seems
to show that this was written before
1386, in which year, owing to the
departure of John of Gaunt for Por-
tugal, his brother, the Duke of
Gloucester, obtained a commanding
influence at court. At the same
time the enterprise of Bishop Spen-
cer is not spoken of as a very recent
event ; so that, if this tract be really
by Wyclif, we must assign it, I
think, to the last six months of his
life.
CONTROVERSIAL TRACTS.
387
soures, and sumtyme sleen men in hor owne persone. And
]jus }>ei ben Anticristis martiris, and fleen to helle, to drawe ojjer
men J)ider after hom.
Cap. XXVI.
Also freris destryen l)is worlde moste of alle cursid men, ffor
})ei bacbyten gode clerkis, and seyn Jjat ]jei distourblen \o
worlde, and flateren yvel clerkes in hor synne. And so \ci
preysen lordis }>at ben tyrauntis, extorsioneris, and yvel lyvers,
and ladies also. And Jiei dispisen lordis and ladies ])at bygyn-
nen to leeve pride and vanyte of Jio world, and seyn hit
was not myrie, sithen lordis and ladies taken rewarde to \o
gospel, and lafften hor aunsetris maners {lat weren wurschipful
to \o worlde. And so, of riche men and ojier, Jiei preysen hom
})at bringen hom myche money, wi)) wronge and mony disseytis,
and seyn Jjat Jiei ben holy ; bot ofier men J^at gyven not freris
much more ]>an ynowhe, \t\ lakken at \o fulle, ))of J)ei done hor
almes myche better to hor pore neghtboris. And sith God seis
Jiat yvel techers ben cause of destruccioun of Jio puple, and
Grosted declarid hit wil, and freris ben principal yvel techers,
jjei ben principal cause of destryinge of }>is worlde. Ffor }>ei
ben confessoures, prechoures, and reulers comynly of alle men,
and Jjei techen hom not hor foule synnes, and periles of hom,
bot sutfren hom in hor synnes, for wynnynge of stinkynge
muck and lustis of hor owne bely, Jiat is foule wormes meete
and a sack of dritt.
Cap. XXVII.
Also freris ben moste rebel ageyns })0 techinge of Cristis
gospel and moste out of patiense and pite, ffor jjei ben moste
unpacient ageyns reprovynge of synne and destryinge J>erof.
Ffor a lord wil mekelier suffer scharpe despisinge of his litel
synne, jien Jiei wil suffer meke and sofifte reprovynge of hor
grete heresies. Ffor J)ei ben wode fat mennes almes schulde
be rightly departid amonge pore men, nedy, feble, crokid, and
blinde, — ffor pen ))ei seyn jjei ben undone. Bot Jjei ben of
veyne religioun, as Seynt Jame seis, Ffor J)is is a clene religioun,
wifiouten spott anentis God )>o Fadir, to visite fadirles and
c c 2
As spiritual
giiidcs, tliey
encourage tile
ricli in pride
and worldii-
ncss.
Their impa-
tience of
reproof ;
388
WFCLIF'S WORKS.
their treason-
able language.
The friars
virtually deny
the truth of
holy Scripture.
modirles childre, and widows in hor tribulacioun, and to kepe
a mon unfoulid fro }>is worlde, J>at is, fro pride, covetise, and
vanytees. Bot freris done al Jjo contrarie, for \e\ visiten riche
men, and by ypocrisie geten falsely hor almes, and wi))drawen
hit fro pore men. Bot j^ei visiten riche widows for hor muclce,
and maken hom to be biried at \o freris ; bot pore men comen
not in ))ere. And willeful povert \t\ forsaken, and ben moste
covetouse of alle men, and boosten more of hor holynesse, and
ben moste dislavy ^ of hor veyn speche and worldly. And, as
trewe men tellen, freris seyn apertely, if J)0 kynge and lordis and
ojjer men stonden ))us ageyns hor fals beggyng, and wil not
suffer freris to robbe hor tenauntis, bot gif hor almes to hor
pore neghtboris, freris wil go out of \io lond and cum ageyne
wi)) bright hedis *. And loke whe))er J>is be tresoun or noon.
Cap. XXVIII.
Also freris techen and mayntenen ])at holy writt is fals, and so
jjei putten falsenes upon cure Lord Jesus Crist, and on Jjo Holy
Gost, and on al Jjo blessid Trinyte. Ffor sith God Almyghty
taujte, confermes, and mayntenes holy writte, if ]jis wryting be fals,
))en God is fals, and mayntenour of error and falsenesse ; bot
certis Jjen he is no God. 3itte knewen we nevere Jjat any sect
wold sey ))at lawes of hor God were fals, and Jjerwifi byleve on \o
same God, bot ))is despit done J>ese blasphemes to \o holy Trinyte.
Alas ! who may suffer \is blasphemye .? ))at Crist in whom is al
tresoure of witte, wisedome, and treuthe, couthe not or wolde
not sey trew wordis and sentence, bot synful foils haf trew
maner of speking, contrarie to J)0 speche of oure Lord Jesus
Crist. Ffor if ))is be sothe, synful foils, jhe, in caas, devels of
helle, ben wiser and trewere Jjen is Jesus Crist. And when J;is
cursid grounde is sought, hit stondes in Jjis error; ffor I am
mayster of vanyte, and of heresie mysundirstonde \o wordis of
God, Jierfore fiei ben fals. Bot }>ese heretikis schulden knowe
jpat hit sues of hor cursid grounde })at God is J)0 falsest ))ing
' dilavy, X.
» That is, with helmets on their heads.
CONTROVERSIAL TRACTS.
3«9
in erthe or heven or in helle. Why ? for men falsely under-
stonden moste falsenesse of hym ; and ))us myght iche Pay-
nyme or Sarajen make oure God fals as hym likes. Bot why
seyn \€\ Jiat holy writt is fals ? for })ei ben wonte so myche to
leesinges and falsenesse, {lat Jjei taken falsenesse for treuthe.
As men seyn, a mon may so long be norischid litel and Utel by
venym, Jjat he wenes }>at hit be holsum meete and gode. Also
holy -writt dampnes hor foule ypocrisie, beggyng, covetise, and
o})er synnes ; and ))erfore pei seyn J)at hit is fals, to coloure by
hor falsenesse. Also holy writt preysis myche Cristis religioun,
and lellis how newe sectis, ful of ypocrisie and covetise, schulden
cum and disseyve Cristen men, and biddes hom knowe hom by
hor covetise and ypocrisie. And herfore \t\ seyn, as Sathanas
clerkis, jiat holy writt is fals.
Cap. XXIX.
Freris also ben stronglier weddid wi); hor roten habite, ageyns
]50 fredome of \o gospel, }ien \o housbande is wijj his wif by
ordynaunce of God. Ffor J)0 housbande may lawefuUy be
absente fro his wif by a moneth, an half jeer, and sumtyme
seven jeer, and, by comyn asent of hom bothe, by al hor lyve.
Bot if a frere be oute of his roten habite, jhe, an hour, he is
apostata, Jjof he love more God and serve hym better, and pro-
fite more to Cristen men. And ]>us J)ei putten more holynesse
in hor roten habite Jien evere did Crist or his apostils in hor
clo})is, ffor Crist was thries on a day oute of his clothis, and jitt
he was not apostata. Bot J^ei chargen so myche j>is roten
habite, for herby \o puple wenes })at \&\ ben holy, and gyven
hom more dritt Jjen is nedeful or profitable. And herfore iche
partye drawes ojjer to helle, — \q freris, for hor fals takyng of
almes when no nede is, ne J^ei have leeve of Gods lawe Jjerto, —
\o blynde puple, for \t\ drawen hor almes fro hor pore and
nedy neghtboris, where \€\ schulden do hit by \o heest of God,
and mayntenen freris in hor fals beggyng, ypocrisie, and ojjer
synnes mony.
Their inordi-
nate and
superstitious
reffard for the
haDit of their
Order.
39°
WrCLIF'S WORKS.
Friars inculcate
an extravagant
and servile
reverence for
papal dispensa-
tions and the
mandates of
superiors.
Their usury,
simony, cove-
tousness, and
extortion.
Cap. XXX.
Also freris techen {>at hit is not leeveful to a prest or anof er
mon to kepe J>o gospel in his boundis and clennesse, wijjouten
error of synful men, hot if he have leave [jerto of Anticrist. And
J)US \a seyn hit is not leveful to a Cristen mon to do Gods
comaundement, hot if a fend gif hym leeve jjerto, as if j)0 leeve
and comaundement of God be not ynowh herto. For Jiei seyn
fiat a prest J>at has bounden hymself to errours of synful men by
new professioun, may not go to J)0 fredome of \o gospel, and
lif jjerafter as Crist taujte prestis, bot if ]>ei have dispensacioun
of J)0 pope. And I suppose j^at he be Judas, and schal be
dampned ; j^en he is a devel, as Crist seis ; and jjen hit is pleyne,
sith }>is prest may not kepe ))0 gospel in his fredome wijjouten
his leeve, and he is in J>is caas a devel, Jjen a prest may not
kepe \o comaundementis of God wijjouten leeve of a fend. Bot
for to gete ))is leeve is oure golde gyven to aliens, and sum-
tyme oure enemyes; and jitte \o prest schal be bounden
comynly to Jio roten habite, and be exempt fro godenesse, and
boldid in synne.
Cap. XXXI.
Also freris ben ressett, and a swolowhe of symonye, of
usure, of extorsiouns, of raveyns, and of theflftis, and a nest or
hoorde of mammons tresoures. Ffor \oi men lyven in sy-
monye, ))ei wil not counseil hom and charge horn in schriffte to
resigne hor benefice, bot counforten hom to holde hit stiUe, and
bringe hom myche dritt Jierof, and }>ei wil undertake for hor
synne. And so of usureris, jiei chargen hom not spedely to
make restitucioun, bot raj^er colouren J)is synne, to be parlyner
of ])is wynnyng. And so of ojjer robberie, \t\ resseyven hit
prively, and so mayntenen and colouren thefes in theffte, where
ojjer lege men schulden be punisched j^erfore. And so J)ei ben
more coveytous )>en \o wicked Jewes })at boujten Crist, for jjei
wolden not take ))0 money of Judas, and do hit to hor money
ne tresoure, for hit was \o price of Cristis blode, for Crist was
solde and trayed to deth for Jjat money ; bot freris wil resseyve
money, geten by as grete sj'nnes or more, to make grete housis
CONTROVERSIAL TRACTS.
39 i
and grete festis to lordis, and not bye a felde to birie inne pil-
grimes, as \o Jewis diden, bot rajier leyen hit up in hor tresoure,
to mayntene wronges ageyns hor curatis and ojjer pore men, by
fals plee at Rome, and marchaundise in Englond.
Cap. XXXII.
Freris also cryen loude fiat pore prestis ben heretikes, for \€\
techen by Gods lawe hou clerkis schulden kepe willeful povert
of Cristis gospel, and \o kyng and lordis owen to compelle hom
jjerto. And J)us \€\ dampnen holy writt, and \o kyngis regalrie ^
Ffor sith pore prestis have taujte, bothe in Englische and in
Latyn, hou mony open lawes, bothe in })0 Olde Testament and
in J>o Newe, forfenden alle prestis and dekenes to have seculer
lordschip, and Jies lawes ben confermed by Cristis lif and his
apostils, and freris seyn ];at })is is heresie, J>ei dampnen openly
holy writt. And sith \o kynges regalrie askes by olde statute
Jjat \q kyng may in mony, in caas ''■, take temporalties fro clerkis,
and freris seyn ])at ])is takyng is error ageyns Gods lawe, }>ei
dampnen ))is rightful regalye. And so \t\ dampnen \o rightful
regalie of oure kynge, and also oure kyng and lordis, as here-
tikis, if Jiei mayntenen })is rightful lawe to stable pees of oure
rewme. And sith by Gods lawe \Q) offis of J)0 kyng and lordis
is to preyse, rewarde, and mayntene gode and rightful men, and
to chastise scharply wicked men, and constreyne clerkis to holde
\o state })at Crist putt hom inne, and algatis willeful povert,
ffreris sey, if |jo kyng and lordis done hor offis of Gods lawe,
Jjat ))ei ben foule heretikes. Bot why schulde Jjo kyng mayn-
tene in his lond soche traytoures bothe to God and hym, and
cruel enemyes of alle Cristen men ?
Cap. XXXIII.
Also freris ben theves, bothe nyght thefis and day thefis,
entryng into \o Chirche not by \o dore, f>at is Crist ; ffor wi))-
outen autorite of God \€\ maken new religiouns of errours of
synful men. And jitt Jiei maken worse reulis evere jjo lenger
J>at ))ei lasten, and \t\ seken not mekely \o worschip of God,
regalie, X.
in many caases, X.
Friars tax poor
Kriests with
eresy, be-
cause tliey
wouid talte
wealtti and
lordship from
the Church,
and support
tlie Iting's
regale.
Friars enter
the Cinirch
like thieves,
and not by the
door.
392
WrCLIF'S WORKS.
They bind their
novices to
impossible
things.
The burden-
someness of
their innumer-
able rules and
ceremonies.
and profite of Cristen mennis soulis, and j)is ))ing J^ei mosten do;
if j;ei comen in by Crist. Bot jjei chesen and fynden a new
ordir, lesse perfite and profitable ))en is Jjat jjat Crist made hym-
self, and so Jiei maken dyvisioun in presthed, ageyns J>o com-
aundement of God. And sith }>ei ben not groundid on Crist
and his lawe, j;ei moten nedis be drawen up, and |)0 ordynance
of Crist mot stonde in his clennesse and perfeccioun.
Cap. XXXIV.
Also freris by ypocrisie bynden hom to impossible J^ing fiat
Jjei may not do ; for fiei bynden hom ouver \o comaundementis
of God, as l)ei seyn homself ; bot Jsei may do no more Jian Jjo
comaundement of God. For God biddes in his moste com-
aundement, jiat ])0u schalt luf ^o Lord J)i God of al \i lif, of al
j)i mynde, and of alle j)i strengthis and myghtis. Bot who may
do more })en ]jis ? No mon ; jjen J;ei bynden hom to more Jjen
})ei may do. And sith hit is not counseil of Crist to make
synguler professioun to a synful ydiot, and, in caas, a devel,
and jjei bynden hom to siche oon, }>at \e\ done over J)0 counseil
of Crist. Bot al fiat is over \o counsel of Crist is algatis yvel,
si]j Crist counseils to iche gode J>ing. And ])us many biynde
foohs bynden hom to \o hye counseils of Crist, Jiat connot kepe
\o leest comaundement. Bot se ypocrisie of hom ! sith iche
counseile of Crist is comaundement for sumtyme and summe
circumstaunsis, hou bynden Jiei hom to more J>en to comaunde-
mentis ? Not by \o counseils, for jiei ben comaundementis.
Bot }>ei feynen f)is to drawe jonge childre into hor roten habite,
and ojjcr foolis, fiat knowen not fie perfeccioun of Cristis ordir.
Cap. XXXV.
Freris also ben worse heretikis f)en weren Jewis, fiat wolden
kepe cerymonyes of fio olde lawe wif> fredome of Cristis gospel.
Ffor fio Jewis kepten resonable lawes, made of God, and mede-
ful for tyme fiat God ordeyned hom ; bot freris kepen now lawes
feyned of erroures of men, moo fien God ordeyned in f>o olde
lawe, and more uncerteyne. For to day fiis lawe is holden
amonge hom, and to morowen destried, bot f)us uncerteyne was
not Gods lawe. And fiese lawes of freris ben more ageyns fio
CONTROVERSIAL TRACTS.
393
gospel ; for ))0 lawes of \o Olde Testament were figure of Cristis
comynge and passioun, and ledden men to \o gospel ; bot new
lawes of freris ben not suche figure, and letten men to holde
fredome of \o gospel. O Lord I sith gode lawes, ordeyned of
God, mosten nede ceese for fredome of \o gospel, myche more
moten yvel lawes, ordeyned of errour of synful men and worldly,
ceesse, and lette not men to kepe \o gospel in his fredome.
Cap. XXXVI.
Also freris ben adversaries of Crist and disciplis of Sathanas,
not jeldinge gode for yvel, as Gods lawe techis, ne gode for
gode, as kynde and monnis lawe techen ; bot jelding yvel for
gode, as \o fendis lawe techis. For Jiei casten and ymagynen
\o deth of trew men Jiat desiren and travelen to delyver hom fro
j)0 fendis mouth and everlastinge death, and to bringe hom to
Jiat staate in whiche Crist ordeyned prestis to lyve inne. And
Jiei proferen freris Jiis condicioun, if J>ei wil teche by holy writt
or resoun, Jiat freris ordir and lyvynge is beste for prestis, Jjei
wil gladly be professid to \o freris ordir ; and if prestis may
teche, bothe by holy writt and resoun, })at hor ordir is better
pen freris, sith Crist hymself made hor ordir, and not freris, J)ei
preyen freris for luf of God to take })at ordir, and to leeve hor
singuler ordir, in als myche as hit drawes hom fro \o fredome
of \o gospel. And Jjus Jiei pursuen prestis, for ]jei reproven hor
synnes as God biddes, bothe to brenne hom, and \o gospels of
Crist written in Englische, to moost lernyng of oure nacioun.
And ])us, for \o grete almes jiat men gyven to freris, |>ei letten
men to con Gods lawe, and so letten hom to be saved, ffor Jjei
may not be saved wijjouten connyng and kepynge of Gods lawe.
And so freris neden oure lond to be dampned wi)> fendis in
helle.
Cap. XXXVII.
Freris also ben worse enemyes and sleers of monnis soule
))en is })0 cruel fende of helle by hymself. Ffor }>ei, under }>o
habite of holynesse, leden men and norischen hom in synne,
and ben special helpers of \q fende to strangle mennis soulis.
In persecuting
poor priests,
they return
evil for good.
They give easy
absolution, and
so encourage
394
WYCLIF'S WORKS.
Their blas-
phemous set-
ting up of
Church curses
above the curse
of God.
For \€\ han ' name of holynesse and of grete clerkis in repu-
tacioun of \o puple, J)at \o puple tristis not to few trew men,
prechinge ageyns hor covetise, ypocrisie, and fals desseyt. And
\o freris, for luf of a litel stinkynge mucke, and wilfare of hor
foule bely, sparen to reprove J>o cursid synne of \o puple. Ffor
comynly if jjer be any cursid jurour, extorsioner, or avoutrer, he
wil not be schryven at his owne curat, bot go to a flatryng frere,
|)at wil asoyle hym falsely for a litel money by jeere, ))of he be
not in wille to make restitucioun and leeve his cursid synne.
And jjus, if \o foule fende myght be schewed in his schappe to
\Q puple, as men seyn he was in tyme of Seynt Bartholomew *,
\o puple wolde be ferde to dwelle in his servise, ])at is synne.
Bot J>o cursidnesse of synne is hid, and J)0 puple is made siker
by fals pardouns and lettris of fraternite, \oi ))ei alle breken \q
heestis of God and kepen not charite. And certayne ])en is \o
devel siker of bothe partyes.
Cap. XXXVIII.
Also freris leden and norischen oure prelatis, oure lordis and
comyns, in grete blasphemye ageyns God. For J>ei techen al
}>is puple to recke lesse of ])0 moste rightful curse of God, J)en
by })0 wrong curse of mon synful, Jjof he be a dampned devel.
Ffor j^ei caUen J)0 curse of God \o lasse curse, and J>o curse of
synful mon \q> more curse. Ffor jjof a mon be nevere so cursid
of God, for pride, envye, covetise, or avoutrie, or any ojjer, J)is
is not chargid ne pursued, nou])er of prelat ne lord ne comyns.
Bot if a mon wijjstonde onys \o cytacioun of a synful prelat,
jhe, after jjo comaundement of God, Jjen he schal be cursid and
prisouned after fourty dayes ; and alle men schulen gow upon
' So X ; om. W.
» The wonderful tale may be read
at large in the Legenda Aurea of
Jacobus de Voragine, how Polimius,
an Indian king, had a huge idol which
was tenanted by a devil, and how
St. Bartholomew undertook, if the
king would receive baptism, to pro-
duce his god before him bound with
chains. The demon, like the racoon
in the American stoiy, owned him-
self beaten at once, came out of the
idol in the presence of all the peo-
ple, and after obediently breaking it
in pieces, was allowed by the apostle
to retire into the jungle.
CONTROVERSIAL TRACTS.
395
hym, }>of })0 mon be pursued for treuthe of })0 gospel, and be
blessid of God. And Jius synful mennis dome, and, in caas, of
))0 fendis, is more dred and magnifyed fen is fio rightful dome
of God Almyghty.
Cap. XXXIX.
Freris also destrien })is article of Cristen mennis faith, I byleve
o comyn, or general, holy Chirche. Ffor }>ei techen {lat J)00
men f>at schul be dampned ben membris of holy Chirche. And
|)US Jiei wedden Crist and ]30 devel togedir, flfor Crist is gostly
weddid wi}> iche membre of holy Chirche, and summe of ))ese,
as })ei seyn, schul be dampned ; and Jien, as Crist seis, Jjei ben
fendis ; J>erfore by hom Crist and fio devel ben weddid togedir.
Bot God seis by Poule, Jjat fer is no comynynge ne consent to
Crist and to BeUal. And }>en may j^er no weddinge be bitwixe
hom. Bot ))is general holy Chirche is J)0 congregacioun of
Crist, ))at is hed, and alle gode aungels in heven, and alle men
and wymmen, in erthe or in purgatorie, J^at schulen be saved,
and no moo. For Crist seis, ))at noone of his membris schal
perische, for no mon schal take hom out of his hondis. And
Jon Evaungehst seis of fals techers, J)at Jjci wenten out of us, bot
))ei vfere not of us. And Jierfore Crisostom seis, Jjat J)00 jiat
kepen not Gods lawe, bot dyen out of charite, weren nevere
Cristis body, J)0 whiche schal not regne wi}) hym. And sith
iche part of Cristis gostly body, of whiche Austyn spekes as
holy writt dos, schal regne wijj hym in blis, fien no mon })at
schal be dampned is part of Cristis gostly body, and so part of
membre ' of holy Chirche. Bot freris seyden J>us, for men
schulden gyf hom myche money to preye for alle, bothe gode
and yvel, and also to plese bischops and possessioneres.
Cap. XL.
Also freris seken bisily hor owne worldly worschip, and putten
J)0 worschip of God byhynde, ageyns ))0 techinge of Jesus Crist
and Seynt Poule. yae, J>at is worse, J>ei taken upon homself
^ part ne membre^ X.
Their heresy
in affirming that
the wicked are
members of the
Church of
Christ.
3 Cor. vl. 15,
[ John ii. 19.
General world-
iiness and pride
of the friars.
396
WYCLIF'S WORKS.
They exalt
themselves
even above
Christ Himself,
and will not
be content to
abide by His
rule and com-
mandment.
glorie l>at is approprid to God, and so maken horn even wi))
God. For fiei seken faste, by grete giftis and veyne costis, to
be calde maysters of dyvynite, and speke bifore lordis, and sitte
at \o mete wijj hom, and not to teche treuly \o gospel to alia
maner of men, by make lif and frely, as Crist biddes. Also to
be confessoures of lordis and ladyes, and algatis to be myche
tolde by, and fare wU, and not seke pore men, J)of \€\ have
more nede. And so of oj^er bisynesse of freris, whoso takes
gode sijt to hom. Ffor if a frere do wil litel, jiat schal be
preysid algatis, bot J)Of anojier mon do myche better, Jiat schal
be lacked or despised. Also }>ei schulen swere by hym J>at })ei
callen patroun of hor ordir, and leave God bihynda, and jitt Jiei
done so for worschip of hor owne patroun and hor owne sect.
And nojiolas God techis to swere by hym in nede, and not by
his creaturis. Bot for hor proude sweringe and ydel, \€\ dis-
pisen God and hor patroun also.
Cap. XLI.
Freris jitte hyen, 5itt' falsely, homself above Crist. Ffor
where Crist biddis \^X. men trowe not to hym, bot if he do J>o
werkis of )>o Fadir of heven, freris chalengen J>at men triste and
obeeche to hom, as nedeful to soulis heele, when Jiei done not
\o werkis of God. Ffor ellis Jjei may not aske f>at men do after
hom, when Jjei witten not whejier \o J)inge ))at Jjai comaunden
is ageyns Gods dome or }iarwij>. And Jjus no mon schulde do
after hom, bot whan ))ei techen certeynli \o heestis of God, or
his counseils, leste men, doynge after hor techynge, in Jjis do
agayns \o wille of God. Bot farewil ])an ]>is new feyned
obediense, wi|) J>is new professioun.
Cap. XLII.
Also freris falsely enhansen homself abofe Crist and his
apostils, for \€\ wil not be payed wi|) Cristis reule in \o gospel,
to teche trewly \o gp.spal, and have mete and drinke frely of a
gode mon and devout to God, ne be apayed wi]> fode and
hyllynge, as Crist and his apostils weren. Bot jiei robben
' om. X.
CONTROVERSIAL TRACTS.
397
curatis of hor oiEs and gostly worschip, and letten hom to
knowe Gods lawe, by holdynge holds fro hom, and wijjdrawinge
of hor vauntages, by whoche {lei schulden have bokes and lerne.
And also fiei robben lordis of hor rentis ; and somme by more
ypocrisie taken fre annuel rentis of lordis cooferis; and \t\
robben })0 comyns of hor lyvelode by ypocrisie, and fals beg-
gyng, dampned by Gods lawe. And ))us at \o bygynnynge J)ei
feynen hom moste pore of alle clerkis, bot at Jjo last fiei passen
alle o}>er in grete housis, and costily libraries, in grete feestis,
and mony ofier prides and covetisis. And evere ))ei passen
foule Crist and his apostils; ffor where Crist had not to reste
inne his heved, freris, feyned beggers, have lordly plasis ', jjat
almoste ])orw Englond }>ei may iche nyght lye on hor owne.
Cap. XLIII.
Freris also of grete cautel bynden''' novycis to unknowen
Jping, for ))ei wil not suffre hom knowe hor privetees of hor
reule and hor lif, til fiat ))ei ben professid ; and jjen Jjei schulen
not be suffred to leeve hor reule, Jjof \ti witten wel ))at J:ei may
not kepe hit. And J)is is openly ageyns Cristis techinge in
Jones gospel. Ffor Crist seis Jiat he spake opunly to \o world,
and in hyddenesse nojjing ; and freris done here fuUy \o con-
trarie. For firste jjei schewen grete devocioun and swettenes
of holy lif to jonge childre, til pei ben professid, and Jien
maystren hom by tyrauntrie to do mony Jiinges ageyns hor
conscience, and so neden hom to go to helle or to prisoune,
and sumtyme to cruel deth.
Cap. XLIV.
Also freris ben wasteris of tresour of oure lend by mony
blynde and unskilful maners. Ffor firste J>ei bynden^ hom
blyndely fro fredome of \e gospel, and jjen spenden myche
golde to gete hom dispensacioun, and mony tymes bringen
' pacts, X ; probably by mistake for palacis.
So in X ; blynden, Bodl.
^ So in X ; byitdynge, W.
They deceive
their novices,
and impoverish
tile land, by
referring the
decision of
cverytliing to
Rome.
398
WYC LIE'S WORKS.
In their Satanic
pride they
deem them-
selves holier
than other
men.
Yet they set
greater store
on riches than
on virtues.
veyne pardouns, quienals ^, and ojier veyne privilegies. And in
al ])is \o gold of oure lond gos oute, and symonye, and curse,
and boldenesse in synne comes ageyne. And God wot wher
privitees of oure lond ben ))us schewed to oure enimyes. And
God wot wher matrimonye be J)US departid for money by soche
freris, makynge fals suggestioun, and fals poursuyte after. Also
hit semes J>at in J)is \€\ magnifien a synful caytif, and, in caas, a
dampned fende, more Jien God Almyghty. For Jiei dar not by
fre graunt of God do a gode })ing to pleese hym )>erwij>, bot if
))ei haf leeve of suche a synful caytif. And if ])ei have leeve of
suche an unwitty caytif, \€\ dar do, ageyns Gods pleesinge, an
unresonable fing, and synful, and sclaunderouse to alle Cristen
men.
Cap. XLV.
Freris also by Lucifers pride hyen homself, and holden hom
holier ))en alle ojjer oute of hor sect, for as myche as jjei bynden
hom to new tradiciouns of synful men, J)0 whiche ben ful of
error, over \o moste sufficient reule of Jesus Crist, J)at leffte no
profitable ne nedeful J)ing out of his reule. Ffor \oi a prest or
bischop do nevere so treuly ])0 oflfis J>at God bad prestis do, jitte Jiei
seyn he is more holy if he cum to hor newe feyned religioun
and obediense. Bot si)> boostinge and rejoysching of synne is
one of J>o grattest synnes of alle, and J>ese freris boosten so
myche of hor synful errour, hou \t\ have founden a better
religioun ))en Crist made for his apostils and prestis, hit semes
Jiei ben moste synful and cursidly proude over alle ojjer wicked
men. Ffor hit semes jjat J)ei maken homself wiser })en Crist,
more witty and more ful of charite, si}> Jiei techen better wey to
heven Jjen did Crist, as fei feynen.
Cap. XLVI.
Also freris setten more by stinkyng dritt of worldly godis }jen
\€\ done by virtues and godis of blis. Ffor if a Caymes Castel
" ' Quienal ' seems to be a cor-
ruption of qvinquennale, by which
was meant, an arrangement for say-
ing mass for a departed soul during
the period of five years. Triennale
(English, trinal or trienal)and annn-
ale, are similar arrangements for
three years or one year. See Du-
cange, Triennale.
CONTROVERSIAL TRACTS.
399
of freris haf myche dritt of worldly godis, ))of ])0 freris {lerinne
ben ful of pride, covetise, symonye, and fals robberie, by fals
beggyng and flatering, jitte fiei seyn {lat riche hous is better
J>en a pore hous of freris, |)of Jjei lyven in mekenesse, povert,
and penaunce, and myche holynesse. And Jiei travelen more
for to gete dritt of })is world })en to gete J)0 blis of heven; and
))ei comenden more a frere jjat con sotely and thicke gete )jis
worldly dritt, Jjen anoJ>er J)at con do and teche myche virtuous
lif. And jjus J^ese freris maken sacrifice to fals gods, for hor
covetise, and forsaken God Almyghty; sijj \t\ loven more
worldly mucke ))en virtues and \o love of Jesus Crist.
Cap. XLVII.
Freris also schewen and wittenessen in homself Anticristis
miraclis, right as Lajar, and oJ>er reysid by Crist, shewiden and
wittenessiden Cristis miraclis. Ffor as La^ar and ojjer weren
verely deede, and verely reysid by Crist to lyve of kynde and
grace, so fiese freris feynen horn deede to pride of \o world and
o))er synnes, bot |jei ben reysid by Anticristis doyng to pride of
staatis, covetise, and sotil mayntenynge or colouringe of
synne. Ffor ))of men ben cursid avoutreris, extorsioneris,
and wrongeful mayntyneris of falsenesse and debatis, jitte
freris wil coloure Jiese synnes, and undertake for jjese synful
men, if \€\ wil gif hom myche dritt and mayntene hor veyne
sect, and comende hit more \fs\ Cristis owne religioun. And
J>ei ben quicke to stryve, pleete, and feght bodily for worschipis
and staatis of \\s, world, and so ]>ei ben deede to mekenesse,
charite, and gode religioun, and ben reysid to cursid hf of
synne ; and J)is is Anticristis myracle.
Cap. XLVIII.
Also freris ben foule envenymed wij> gostly synne of Sodome,
and so ben more cursid Jjen \q bodily Sodomytis, Jjat weren
sodeynli deede by harde vengeaunce of God. For Jiei done gostily
lecchorie by Gods worde, when Jiei prechen more hor owne
fyndyngis, for worldly mucke, \tn Cristis gospel for savynge of
mennis soulis. And when J>ei leeven to preche Jjo seed of Gods
word and leesen hit, by whiche men schulden by gostly gendrure
They feign to
die to tile
world, but
rise again both
to cloak and to
practise sin.
They are
guilty, in a
spiritual sense,
of the sin of
Sodoui.
400
WFCLIF'S ]VORKS.
They are
notoriously
the agents
of papal im-
positions and
extortions.
Lastly, friars
are generally
pernicious to
the Church,
and burden-
some to the
State.
be made Gods sones, J>ei done more synne }>en })of fiei losten
monnis seed, by whiche Jio body of mon schulde be gendrid.
Ffor J)0 mysusing of jjo better virtue is more synne, Bot Jio
seed of Gods word is better Jien \o seed of mon ; jjerfore hit is
worse to mysspende Jjat |jen to myswaste monnys seed. And
Robert Grosted declaris }>is resoun wil ageyns yvel curatis.
Cap. XLIX.
Freris also ben moste privy and sotil procuratoures of sy-
monye and foule wynnynge, and biggynge of beneficis, of
indulgensis and trinels '■, pardouns, and veyne privilegies. Ffor
men seyn fei wil gete a grete J)ing of \o pope, or of cardinalis,
in Englond better cheep [;en o}>er procuratoures, and Jiei ben
more wily, and more plesauntly con flater \o pope in his court,
and most prively make lordis to mayntene fio pope and his in
robbinge oure lond of tresoure by his pardouns, privilegies, and
])0 firste fruytis of beneficis in oure lond, and dymes and sub-
sidiis ^, to werre on Cristen men for stinkynge worldly lordschip,
})at God haves forbeden to hym and alle prestis. And in fals
confession \ti stiren lordis myche herto, and neden to distrie [jo
lond, when jjei mayntenen Jjo pope in Jiis fals robbynge.
Cap. L.
3itte freris ben moste perilouse enemyes to holy Chirche and
al oure lond, for \t\ letten curatis of hor offis, and spenden
comynly and nedeles sixty thousande mark by jeere, )>at jjei
robben falsely of \o pore puple. Ffor if ciu'atis diden hor offis
in gode lyve and trewe prechinge, as ])ei ben holden upon peyne
of dampnynge in helle, }>er were clerkis ynowhe, of bischops,
parsouns, and ojier prestis, and, in caas, over mony to \o
puple. And jitte not two hundrid jeere agone jjer was no frere ;
and ])en was oure lond more plentyuous of catel and men, and
]jei were jjen strengere of complexioun to labour Jien now,
and f>en were clerkis ynowje. And now ben mony thousande
of freris in Englond, and \o olde curatis stonden stille un-
' iryenalis, X. See note on quienal, p. 398.
^ subsidies^ X.
WYCLIF.
CONTROVERSIAL TRACTS.
401
amendid. And amonge alle synne is more encreesid, and })0
puple chargid by sixty thousande mark by jeere, and Jierfore
hit mot nedis fayle. And so freris sufFren curatis to lyve in
synne, so ])at Jjei may robbe \o puple and lyve in hor lustis.
Ffor if curatis done wil hor offis, freris weren superflu, and owre
lond schulde be dischargid of mony thousande marke. And
Jjen JiO puple schulde better paye hor rentis to lordis, and dymes
and ofifringis to curatis ; and myche fiatering and norisching of
synne schulde be destried, and gode lif and pees and charite
schulden regne amonge Cristen men. And so, when al \o
grounde is sought, freris seyn jjus in dede, Lete olde curatis
waxe roten in synne, and lete hom not do hor offis by Gods
lawe, and we wil lyve in lustis so longe, and waste veyneliche
and nedeles sixty thousande marke by jeere of \o pore comyns
of ])0 lond ; and so at })0 laste make discencioun bytwene hom
and hor childre, for dymes and oflfringes \&t we wil gete prively
to us by ypocrisie, and make discencioun bitwene lordis and hor
comyns. Ffor we wil mayntene lordis to lyve in hor lustis,
extorciouns, and ojjer synnes, and ]jo comyns in covetise,
lecchorie, and o])er disseytis, wij) fals sweringe in mony giles ;
and also Jjo curatis in hor dampnacioun, for leevynge of hor
gostly offis ; and so be procuratoures of f>o fende for to drawe
alle men to helle. pus Jiei done in dede, houever Jiei feynen
in ypocrisie of pleesing of wordis. Off fiese fiffty heresies and
errours, and mony moo, if men wU seke hom wil out, fei may
knowe Jjat freris ben cause, bygynnyng, welle, and mayntenyng,
of perturbacioun in Cristendom, and of alle yvels of ))is world.
And |)ese errours schulen nevere be amendid, til freris be broujt
to fredome of j)0 gospel, and clene religioun of Jesus Crist.
God for his endeles mercy and charite make verrey pees,
unite, and charite, amonge Cristen men, and bringe alle prestis
to Cristis clene religioun, wijiouten errour of wronge by lawes.
Amen.
Conclusion.
WOBKS. VOL. Ill,
Dd
403
WrCLIF'S WORKS.
The prevalence
of Blasphemy,
especially
among friars,
with whom it
takes three
forms:
Ps. Ixiv. 3.
XXV.
DE BLASPHEMIA, CONTRA
FRATRES.
[The only MS. of the following tract known to exist is contained in
Bodl. 647 (W). In the Catalogue of Bale it bears the title (' De Blas-
phemia, contra Fratres'), here prefixed to it. ^^')•clif's Latin treatise,
' De Blasphemia,' also mentioned by Bale, but without first words, and
frequently quoted by Walden in the BoctrinaU, is an entirely different work.
I can discover in this tract no reliable indication of the date at which it
was composed. Although Bale is our only authority for ascribing the
authorship to ^^'yclif, I am disposed, from the evidence of style, language,
and turn of thought, to consider it authentic]
[PARS i.y
Hit is seide ])at thre J)inges stourblen Jiis reume, and specialy
heresie, ))at hafs thre parties; bot of blasphemye, jiat is }>o
worste, is bot litel spoken. And, for wickidnesse of ])is vice,
j)0 bischopis of jio temple putten blasphemye upon Crist, to do
him to de)j. For, as J)0 Psalme seis, and \o gospel beris witte-
nesse, pei scharpid hor toungis and cried togedir, What kepe
je wittenesse ? je have herde his blasphemye. Blasphemye is
in a maner sclaundring of God. And so in ]>re maners may
mon blaspheme in God. Ffirst, when worfiynesse approprid
to God is unworjiily putt to a pore creature, po secounde,
when unperfeccioun is putt upon God. po ))ridde, when
divynyte is denyed for God, ]jat mot acorde to hym for his grett
' Some unlucky binder has cut away the greater part of the heading in
the MS ; it seems to have been ' Pars Prima Blasphemise.'
CONTROVERSIAL TRACTS.
403
lordship. And if blasphemye be scaterid amonge mony men,
nerejjoles J)is heresie is comynly wi]j freris. And wij> thre blas-
pemyes [lei blynden ])0 puple. po first is hor heresie of ))0
sacrament of ]>o auter. po secounde is blasphemye of beg-
gyng of Crist, po J)ridde is hor blasphemye of graunt of
gostily helpe to hem })at wil bye or pourchasse to be Anticristis
broj^er.
As to Jio first, we seyn, siker of oure feyth, Jiat \o whyte
J)ing and rounde )>at \o prest sacris, like to \o unsacrid oostis,
and is broken and eeten, is verrely Gods body in Jio fourme of
bred. Ffor Crist toke bred in his hondes, blessid hit, brake hit,
and bad alle his disciplis eete |ierof. Ffor as he hymself seide,
pis is my body ; and everiche Cristen mon is fully certeyn Jjat
alle blasphemyes in \o world may not fals Crist. Bot here \o
fals blasphemes gropen after weyes, and seyn Jjat bi J)is Jiei
schewe Gods body and not l>at bred. Bot witte fei wil by
Cristen mennis bileve, })at }ies wordis of Crist ben not so naked
of witte, to telle his apostils Jjat his body is his body, for Jiat
knew ])ei first. Also, ))of al Cristis shewyng were straunge to
\o bred, hou shulde Jjese blasphemes, by virtu of J-ese wordes,
proffe Jjat bred tournes to nojt, and accident leeves wi|)0uten
any sogett, or ))at Gods body is newly }>ere ? Also, as everiche
Cristen mon moste graunt, Crist schewid wyn in Jio chalis, J>at
he cald his blode. Lord, why shulde he not shewe by }>o same
skil bred, Jjat he toke in his honde and comaundid to eete hit ?
For everiche Cristen mon may wel witte, J^at Crist seide not |'at
J)0 metal was his blode ; ne Crist undirstode not fiat accidentis
were his blode, ne he schewid not his blode wij>inne his body,
bothe for his wordis were Jien wi))Outen witte, and also jien his
wordis were fals, for \o tyme J^at he spake hom. Of jjis may
we se ))at Crist was a gabber, or j)is was soj) Jjat he seide, ]>is
bred is my body.
And herfore Seynt Jerome, }>at couthe more of holy writte
J>en alle \o men now on lyve, for he was lenger taujt, wrytes
}ius \ Here we, he seis ; ))at bred fiat Crist brake, and gaf his
disciplis to eete, is his owne body, ffor he hymself seis fiat f)is
" S. Hieron. ad Hedibiam, § i,
D d 2
I, Blasphemous
doctrine re-
specting; the
Eucharist.
Their expla-
nation of the
words of insti-
tution novel
and untenable.
404
WFCLIF'S WORKS.
The substance
of the bread
remains after
consecration,
contrary to
what they
maintaiiL
They dare not
publicly place
their doctrine
is my body. And to dampne wordis or sentence of j)is holy
mon were a foolis tourne, to scorne of Jjo dampner ; as we
shulden scorne jies heretikes, fiat leven Cristis wordis, and
feynen wordis or sentence \^-i})OUten auctorite. As somme seyn,
Jiat is J)0 sentence of }>o gospel, not fiat \is bred is Cristis bod}-,
bot ]>at })is bred schal be Cristis body. Somme ben not payed
of J)is, but fiat of fiis bred shal be Cristis body, po firidde seis,
fiat Cristis body is not new made, ne getis not new mater fiat
was in ])0 bred ; so fiat not of fiis bred is makid Gods body, but
f)at fies accidentis bitoken Gods body. Mony soche sentencis
ben feyned of freris, by whom Anticristis clerkis reversen
Cristis sentence. By Jiis mot -we graunte jjat fiis bred jiat Crist
brak is verrely his body, or elles sey fiat Jiis holy gospel is fals,
or ellis uncraftily cloute to wordes of Crist. And sith everiche
mon ])at \nf)Outen auctorite of Crist puttes witte to Cristis
wordes fiat God askes not, is an heretike, hit is open fiat soche
feyners ben alle blasphemes.
Bot agejTiis fiis grutches Anticrist, fiat fiis sacrament shulde
togedir be bred and Gods body. Bot, as he feynes, when ))at
Gods body bygynnes to be fiere, fien bred turnes to nojt, and
accident leeves. pes foolis shulden undirstonde fiat Baptist, when
he was naked, holly ceesid not to be Jon, ne non ofier fiing. And
so fies blasphemes passen Juwes in fooly, for Juwes knowen fiat
hit is bred when fiei kyndely eten hit ; and so fiese freris and
Pharisees ben madder fien Juwes and falser f)en Paynims, sifi fiei
trowen nowfier fjat hit is Gods body, ne bred, ne creature f^at
ever God made. Bot feythe of fio gospel techis us to trowe
J)at |)is is verey bred after fjo sacringe, for Crist hymself seis, ])is
bred is my body ; bot what foole con not se fiat ne fien hit is
bred ? Also f)0 gospel techis Cristen men to preye aftir f>is iche
day bred, or owne substaunce. And Austyn techis fiat by f)is
bred Crist undirstode f)is sacrament. Also fio apostlis knewen
Crist b}' brekyng of fiis bred ; and fiis bred was fio sacrament,
as Austyn seis, wifi \o popis lawe. And Seynt Poule, fiat
owver ojier knew of Gods priveytes, calles fiis sacrament, bred
fjat we breke.
Owe, whefier we shal se Anticrist so myghty f>at he shal
dampne Cristen men for f>ei graunte fio gospel ! Wil I wot
CONTROVERSIAL TRACTS.
405
j^at we may amonge Sarajens trowe and teche ))is gospel wi);-
outen any punyschyng ; bot alle Cristen men shulden have
freris suspecte, Jiat \€\ dar not putt out her feij^e to J)0 puple,
and putt hit by oure feythe, and stonde Jjerby. And certis one
of ]>ese })ree jjinges semes to meete horn, — }>at ou)<er Jjei con
not, or dar not, or Jiei travel by envye. God helpe us few
Cristen men Jjat stonden in ))is feythe, flFor leesynges and flater-
ynges of freris spreden ful v?yde. And, as Crist schewid bred
bifore \o sacringe, and bad hem all eete jjerof, so he schewid
aftir.
And as Anticrist marres men in hor wittis, so he destries
virtues \2X shulden cum of hom. Ffor amonge alle bodily wittis,
moste certeyne of alle are gropynge and tastynge, as philoso-
phers seyn. Bot gropynge \€\ marren by hor foly sentence;
ffor no bodily Jiing we knowen more certeynly Jien hardenesse
and sofftenesse of J)is holy bred. For when hit is new baken,
hit brekes in a maner, and varies in sounde fro olde baken
bred; bot olde bred, in moyste tyme, brekes not }>us. Bot,
as philosoferes seyn, hardenesse and sofftenesse, freelnesse and
towghnesse, with soche qualytees, may nowjjer qualite ne quan-
tite sogetten. Ow, whej^er God, {lat is treu))e, ordeyned Cristen
men for to be marred in hor wittes in Jio sacrament of trewht,
more J)en Juwes or Paynims erren in hor feythe 1 And so Jjo
sacrament of \o chalis may opinly shewe, flBrst, swettenesse of
wyne, and aftir sournesse, as prestis knowen wil. Lord, whej)er
swettenesse and sournesse ben sogettid in figure ! And here
mennis innwittis mot algatis erre in knowynge and jugynge of
difference of substaunce ; as, if mony oostis, sacrid and un-
sacrid, were mengid togedir, a blaspheme Jjat knewe not J)0
medelynge of hom, kouthe not knowe accident fro bred, ne telle
what is J)is more }>en a beeste. And if tonnes of wyne were
sacrid byjonde \o see, now})er vyntyners of Englonde couthe
taaste \\s> likoure, ne prestis myjt synge wi}> soche accidentis.
And so }ies fals men mot algatis dowte whejier alle soche men
faylen in hor jugementis.
And after soche errours in kyndely wittes \€\ make men to
erre in science and vertues, as Jiei mot curse gramaryens )jat
Englishen \o gospel, ]jat J)o apostlis knewen Crist in brekyng
by the side
of ours,
for it is con-
tradicted by
tile plainest
evidence of
sense.
The friars
quarrel with
the new trans-
lation of the
Bible.
40 6
WVCLIF'S WORKS.
The laity ought
to suppress
their errone-
ous teaching
on tile Eucha-
rist, and spi-
ritually stone
them as blas-
phemers.
of bred, for ]>ei myght make hor scolers to trowe jiat Jio sacra-
ment of ]jo auter were bodily bred ; as ]>o gramarien were to
blame Jjat taught jjus hir childer, ])at \o hounde schynes aboven
fio Sonne °. For if gramariens shulden construe fis Jius, — ])0
apostils knew Crist in brekynge of accydent wijjouten suggett,
jien nowfer J)ei ne ])0 puple wiste what J)ei mente ; as ))is were
erroure in gramer to teche, for, J)is bred is nedeful to mon, ]jat
))ing is nedeful to mon. And here Anticristis clerkes maken
homself perplex ; hit nedes not to suen. Owe ! ]>is blasphemye
pervertis bojie logik and science of kynde. Bot moste harm in
])is mater stondes in ))is ; ))at Jiei perverte \o feythe of ])0 gospel.
For \o gospel seis, Jiat Crist toke bred in his hondes, blessid
hit, and brake hit, and gaf his disciphs, and bad hom ich one,
Eete je of fis ; for, as he seide, j)is is my body. By \o first
}>is, ])ei sey Jiat bred is shewid, and by \o seconde )jis is al
ano|ier ])ing. And so }>ei blaspheme in Crist and mystaken his
worde. For as ^ everiche gode mon by resoun con se, \zi. as
]jo wisdome of Crist shulde first schewe bred, so schulde he
aftir shewe Jjo same bred ; flfor elles J)is were a causel wi{)OUten
any witte, Eetis alle of jiis, for ))is is my body.
And herfore lordis and comyns and alle trew men schulden
juge }io blasphemes in hor wronge partye. Ffor so myche may
prelatis erre, }iat hit is worthy \o puple to juge hom, as ))0
bischopis of J>o temple were nedid to forsake to juge Crist, Jjat
is trewth of \o gospel. And right as a blaspheme in Jio olde
lawe shulde be stoned of al \o puple, so alle Cristen men
shulden gostily stone blasphemes. Bot who is a Cristen mon,
bot he ]jat trowes Jjat bred is Cristis body, as ])0 gospel seies ?
And so bj- erroures }>at growen of Jjes blasphemes is holy Chirche
lettid to profit in virtues. Ffor if mon trowid holly in f>o lawe
of J)0 gospel, and durst not cloute Jierto nor drawe Jierfro, ))en
shulden jsei be mekely Cristis disciplis and fle soche blasphemes,
' dele as.
» The friars impute to gram-
marians, who undertake the trans-
lation of the Bible, the desire, by
the \vay in which they render this
passage, to bring down the sacra-
ment of the altar to the level of
common bread, — which would be
like saying that the dog-star shone
more brightly than the sun. Such
appears to me to be tlie meaning of
this difficult passage.
CONTROVERSIAL TRACTS.
407
as vertues techen ; for bo))e vertues and vyces ben knyttid
togedir, and J>en shulde Cristis lawe be worshippid as hit is
worthy, for hit suffices by hitself to reule Cristis Chirche, wijiouten
))0 popis lawe or any suche ofier. And as men thar not renne
to Rome, ne to any one, to fecche by leeve of Crist or ellis to be
made Cristis membra, so men thar not go ))ider for to cum to
haven. Ffor, as evariche mon had a lyne straght unto haven,
so haves he Crist above hym, ])at wijiouten oj^er pralatis sufificis
to gif grace and al Jjat men neden. Mony fiinges ben hidde
here Jiat Cristen men may fynde, and witte wal })at of vanyte
sues more vanyte.
Bot jitte ageyns \\s sentence meefes Anticrist, and, as an
heretils departid fro treuth, he wandris unwarly unto wronge
wayes. po first is in derkenassa of resouns of scole. pis wil
we passe owver, certeyn of oure feythe Jjat Jiei shal nevera hirte
oure sentence of J>o gospel, bifora \e\ con Porfyry, wifi Aristotils
textis. po secounde way ))at fiei walkan is trist of new witte-
nesse. po first wittenesse and ))0 moste is J>o pope and his
cardynals, whom ]iei have hyad so myche, and evened him with
Crist, fiat as \e\ say he myght not synne in leadyng of his
Chirche, so he myght not erre in articles of Jjo trouth. Bot
blessid be God, }>at schewes us in dede {lat one {lat man callen
pope may erre in jies bothe. And one Jiing I sey, certen of
resoun, Jjat no mon in fiis worlda may lightlyer or grevouslyer
synne, for his fote is festid at pride by hynesse of state, and J>o
fende temptis hym more, for hope of more harmynga bycausa
of his synne. And one J)ing is certan, jjat ha is not confermad,
in ]jat })at he hyes him and varyes fro Crist. And evare })0 moo
of soche men ben gedird togedir, \o stranger Jiei ben to Anti-
crist, and })0 ferrer fro Crist ; as aght hundrid prestis on Baal
syde ware not so stronge in God as Hely hym one. And here
may we se hou falsely \o fand bigiles fio Chiixhe wij> his fals
principle, jiat if \o more part of soche men assanten to a sen-
tence, ])at al holy Chirche shulda trowe hit as gospel. And so,
))of fio pope and alle his cardynals datermen as gospel, jiat J)0
sacrament of ))0 auter is accident wijjouten sugette, neverjjoles,
for f>ei con not grounda hem on Gods lawe ne resoun, holy
Chirche shulde not trowe hom, bot have hom suspect.
The friars rest
their doctrine
on the Pope,
whom they
declare to be
infallible.
4o8
WrCLIF'S WORKS.
This attempt
to change the
ancient faith
must be re-
sisted.
Lord, whejjer feythe of ))0 gospel gyven to Cristen men, ))0
whoche lastid \o thousande jere fat Sathanas was bounden,
wolde not suffice nowe when Sathanas is lowsid ! Ffaythe of
})0 gospel seis J^at heven and erj^e shal passe, and chaunge fro
state to state, bot Jjo wordes of Crist schul not Jjus passe. Ow !
what wodenesse Jien were hit, any Cristen mon to leva J)0 wordis
of Crist, ])0 gospel, and trowe to fals wordis ! Bot worschippid
be ])0 lore of sothfastnesse ])at mevyd f>is courte to confesse ]>is
faythe, as schewes pope Nychol ». And jitte afftir, when J)is
courte was fer fro \o trewthe, hit determyned not J)is feyned
sentence l>at men holden nowe, al \oi wode glosatoures had
wrytten in )jis mater more than |)ei knew of, or elles couthen
grounde. And jitte alle Jies freris Jiat procur for Anticrist, mot
cloute to leesynge to textis and glosis. And so jio fende haves
counseilde wi]) Anticrist his viker, and heght hym Gog and
Magog to bigyle \o puple ; and comettis pis fantasye,^ — ])at if
]>ei maken men to denye hor wittes and Cristis wordis bojie,
pat pis sacrament is not verely bred, but ping pat pei knowen
not, he schuld make hom lightly to denye afftir pat pis were
Gods body, or what he wolde. And so myjt he lightliere make
hom lye by wyfes, and disuse temporal godes, or do what pei
wolde, and sey po puple shulde not trowe soche pinges, bot
trowe po sawes pat Anticrist lyes, for wittes of po puple erren
ful ofte. For we may als opunly knowe pat pis is bred, as we
may knowe po synnes of Anticrist. Bot one ping lettis, pat pen
pei myjt not wynne po money of hor soggettis, pat pei nowe
spoyle; and so, by hydynge of synne pat pei nowe selle, pei
shulde not feble pes rewmes pat pei nowe bygile. Ne alle Anti-
cristis clerkis con not telle po cause, why accydentis schulden
leve wipouten sogett, bot if hit were to sygnifie one of peso
pinges, — ouper pat soche men ben partid fro Crist, or elles pat
blessynge of prelatis are verely cursynge, or elles to make po
puple to trowe pat pei passe God. Ffor houevere pei blaber
here wip hor lippes, hor soule may not understonde what are
" The reference is, I think, to the
recantation of Berengarius, incorpo-
rated in the Acts of 3ie council held
at Rome in the year 1059 under
Nicholas II, in which the former
declares that he accepts the faith
concerning the Eucharist prescribed
to liim by ' Nicliolas and this holy
Synod.' Concilia, ed. reg. vol. xxv.
p. 691-
CONTROVERSIAL TRACTS.
409
Jjese accydentis; ne God may not undirstonde an accydent
•wijjoute a sugett. Bot anentis \Qi first of J>ese, Austyn seis \2X
as mon may not be wijjouten his God, so an accydent may not
be wi])Outen his sugett ". And if we glose Austyn, \2X \\s, may
not be by kynde, by \o same skil shulde we putt on Austyn Jiat
he shulde denye al holy faythe, for none of fies articles may be
wijjouten myracle. And so Jjo first and }>o laste ben falsely
feyned, for al )jof fei be partid fro God, nej^oles God fyndes
hom, and puttes hom to payne.
God wolde })at Anticristis clerkes, ))at perverten oure byleve,
and chargen more wordes of Ambrose Jjen wordes of \o gospel,
■wolden jif us leve to treuly glose Ambrose. When he seis })at
aftir ]jo sacringe ])0 sacrament shulde not be holden bred, J>is
seynt undirstondes, as he ofte telles, })at it schulde not be trowid
afFtir principaly bred ''. Ffor ])is Ambrose seis fiat ])at fiing fiat
was bred is nowe Gods body ; and wil may we witte {lat Am-
brose seis not ])at bred gos to noght, as Anticrist seis. As
anentis J)is cursid blessynge falsely feyned, hit is knowen fat
Crist curside fo fige tre more mekely fen fese men feynen f>at
fei blesse fis bred. Ffor jitte aftir Cristis cursynge was \o tre
dryed, and substaunce lefft, as fo gospel seis. Bot, as fes seyn,
aftir hor blessyng leves nowfier mater, ne forme, ne part of fis
bred. Ffor, as fei seyn in sentense, fei blesse })is bred to noght
in forme of noght. Bot schilde us fro soche blessynges of
blaspheme prestis ! And sif> noght fat was bifore in bred
tournes into Gods body, or any ofer creature, as f>ei mot
nedely sey, how falsely fen feyned fei fat fo bred of fo auter
tournes into better ! For by fo same skil hit tournes into
Cristis soule, and into his Godhead. Sothe hit is })at fis bred
tournes into Cristis body. Ffor, as Seint Ambrose seis, hit
shal be Cristis body. And so \o substaunce of bred, offerd in
\o auter, shal be turned into substaunce of Cristis owne body,
and nowfer schal be broght to noght, for fei ben not contrarye.
Lett we fese blasphemes take hede, how Crist, bifore f o sacrynge,
bad alle eete of fis bred; bot everiche blaspheme schulde
" This dictum is taken from a,
treatise on the Ten Categories,
falsely ascribed to St. Augustine.
See his WorJes, vol. i. App. p. 34
^Benedict, ed. 1679).
'' See vol. i. p. 379, note.
What St. Am-
brose really
held on the
subject ;
both sub-
stances remain
after consecra-
tion.
4IO
WYCLIF'S WORKS.
II. Blasphem-
ous doctrine
concerning
beggine. The
wnter distin-
guishes
between lawful
and unlawful
begging.
Ps. Ubt. S9.
schame J>at Crist shulde bidde hom do Jjing contrarye to his
purpose, J)at were not for to do. And herefore wijjouten dowte
Crist wolde J>at }>is bred were lastynge til it were his body, and
aftir were eeten, fFor elles mot Jjei putt tregettrye and falsenes in
Crist. And sith bodily eetyng was bidden of Crist, and ]jis
bodily eetyng myjt not be, bot if hit were bred, ]5en J)is bred
lastis aftir Jio sacrynge. And ]>us Seynt Poule and ojjer apos-
tils usiden suche eetynge ; flfor gostily eetynge of Cristis owne
body was not taujt by schewyng of bred, bot by brekyng of
bred, as Seynt Poule seis. And ojjer wittenes in ]>is mater is
multitude of doctoures. Bot si]j Seynt Austyn forbedes fiat ony
man trowe hym, bot if he grounde hym in resoun, or elles in
Gods lawe, myche more of aUe J)ese doctors, sijjen J>o fende
was loused, no mon schulde trowe hom, bot Jjei grounde hom
]>us. And myche more of oure popis wij) alle hor cardinals.
And so, Jiof we had an hundred of popis, and alle j)0 freris in
}>is worlde were toumed unto cardinals, jitte schulde we more
trowe \o lawe of ])0 gospel J>en we schulde trowe al ))is mul-
titude.
II PARS BLASPHEMIAE.
po secounde blaspheme grounden jies freris, for Jiei feynen
falsely beggynge in Crist ; and hereby jjei peyren })0 Chirche,
and spoylen \o pore puple. pei supposen sothely j^at Crist
was pore, for Seynt Poule seis )>at Crist was made bojje pore
and nedy, for \o luf of mon. And ])is we graunten hom, and
more jjerto, J>at Crist was a beggar, as \o Salme seis. Bot, for
to knowe fraudes and falsenesse of freris, moste we knowe what
is beggyng, and maner of beggynge. No creature beggis bot
mon-kynde one; ne nevere shulde have begged bot for his
owne synne. And so begges a mon, Jjat askes purely, for
Gods luf, helpe of any ))ing to releve him of his wreechidnes.
And by dyversite of Jjingis J>at we beggen of, and by maner of
beggyng, may we knowe kyndes of beggynge. Everiche mon
is nedid to begge of his God, for we asken of hym oure iche
dayes bred, and in jiat we begge of hym, as Austyn beres
wittenes ^. Bot speke we of beggyng of mon and beggyng of
» S. Aug. Serm. No. LVIII. (ed. Paris, 1685).
CONTROVERSIAL TRACTS.
411
temporal godes ; and so somme beggen of men in worde, and
somme beggen in dede. And of ))00 Jiat beggen [in] worde,
somme seyn treuly and expressely hor owne myscheffe, for to
be releved as \t\ shulde be, and such beggynge is algatis of
synne of fio puple. And somme cryen by worde aftir temporal
godes in yvel maner, aftir more ]>en \€\ schulde have ; and suche
willeful beggynge lackes groundynge of resoun. Ffor of Crist
I rede not Jiat evere he beggid in worde, ne he myjt not begge
more jien hym nedid. Sothely in \o olde lawe was beggynge
forbeden* for hit gos oute of kynde more ))en is nede; sij)
bestis by kynde taken hor fode, ich one by hymself, als myche
as hym nedes. And if him wante strenght, by tendernesse of
jouthede, kynde hafs taught \o first beste to norische his owne
issue. In elde \€\ bisye hom nojt, sij) hor soule lastis not aftir.
And so iche mon schulde, by J>o wey of kynde, take ))at hym
nedes of temporal godes ; and if hym wantid witte in kyndely
power, he schulde be releved by men jjat God sendes more.
And so, sith beggynge is unkyndely to bestis, myche more to
mon fiat God lufs more, ffor God haves gyven a mon bothe
powere and witte, for to begge not, bot if he be nedid by un-
kyndenesse of mon. And herfore men wischen jjat yvel mot
he spede jiat begges on ])is wyse, bot if he have nede; for
slouthe of coveytouse men, J)at shulden gif bifore, and helpe \q
pore men, is cause of J>is beggynge, or elles slouthe in covetyse
of l^ese stronge beggers. And jjus forbedes Gods lawe ])at any
mon be begger. And as God haves gyven men tola, to begge
\vs, in nede, so haves he gyven men power to helpe homself as
bestis ; and he J^at mysuses \\% powere reversis Gods ordy-
naunse. And herfore teqhis Austyn munkes to travel ; and so
algatis hit is synne a mon to begge Jjus ; for if he willefuly begge,
and haves no nede, he is a schrewid begger, reproved of God.
If he be nedid to begge for synne of his neghtbore, defaute is
in his neghtbore, al jjof he be clene ; and so suche beggynge
moste smake synne, ou})er in hym |jat begges, or in hym ]jat
first schulde helpe hym. Here may we se ))at Crist begged not
))us, sijj he had no nede, but evere was occupied in oJ)er better
a The reference is to Deut, xv. 4 ; see p. 371, note a.
41 a
WYCLIF'S WORKS.
In what sense
Christ begged.
The begging of
the friars is of
a totally diifer-
ent kind.
werkes ; and of Crist lerned Seynt Poule to travel wij) his hondis,
and flewjh suche beggynge, in hym and his folowers.
Bot, for Seynt Petre expownes }o prophete, jiat Judas pur-
sued Crist, mon nedy and bagger, hit were for to witte hou
Crist was a begger. Ffor hit semes ))at Crist beggid, not onely
in his membres, bot in his owne persone, as he was pore and
nedy ; and so \o moste honeste beggyng ordeyned of God, and
likeste to \o state of innocense, acordid to Crist ; and fat he
seide in dede defaute that he was inne, and asked not in worde
helpe for his myschef, not by almes of mon ne pleynynge to
hom. And Jiis seyinge in dede, wi])0uten Cristis bisynes,
was \o beggynge J>at \o Psalme puttes to Crist. Bot as in
byinge of a hors, mon byes hym not to bye Jio heer of \\s hors,
ne none ojjer lymme, so Crist bisyed hym not for }>is bodily
almes, bot for to worschip his Fadir, and profile to Jjo puple.
And ne were Gods lawe, ])is speche were ful straunge, flfor men
speken comynly of beggynge by mowthe, not by mevynge of
voyce, bot by expresse wordes ; and ];us menen men \2X seyn
])at Crist begged not.
And si}> freris beggen on J>is wyse by autorite of Crist, hit
semes ])at Jiei conseyven }>at Crist begge ])us. Bot Seynt
Richart of Armawhe proves on feir maner, ];at were an heresye
to putt upon Crist suche maner of beggynge, and mayntene hit
stifly. For feyth nedes us to trowe, ])at al ])at Crist did, he did
hit on \o beste maner wi)>outen defaute ; bot what nede of pro-
file shulde mefe J)is Lord, for to begge ])us wi])Outen any cause ?
Nede drof him not })erlo, si)) Crist hungred nevere bot when he
chees to hungre so, and jif ensaumple of penaunce. Bot Lord !
what profit were hit Crist to begge }>us, sij; he myght mefe men
to gif hym when hym nedid, wifioulen any bisynes of askyng of
hom ? And sith f>is were algatis \o belter to Crist and to J)0
puple, what shulde mefe Jjo blasphemes to lye \v& on Crist ?
Also, si)) Crist did ever more \o beste, what shulde mefe hym to
ocupye his mouthe wi)) suche beggynge ? Cerlis, si)) Crist ches
to be unchargeaunte to \o puple, ne gif non occasioun of ava-
rise to o))er, ))ei shulden fie )>is doynge, and occupye hom bet-
ter,— specially si)> he forfended to begge in his lawe. Also, si)>
freris seyn ))at beggynge groundes hom, and puttes hom in hyer
CONTROVERSIAL TRACTS.
413
degre of al jjis Chirche, why wolde not Crist byfore ]jo comynge
of freris teche })is beggynge, to profite of his spouse ? Hit semes
Jjat he shulde not bid, to lousyng of \o fende. Bot, as Seynt
Hildegar seis in hir prophesye, \\s beggynge abode })is peri-
louse tyme, when fals ypocritis disseyven \o puple ^. Also, sij)
J)0 gospel is ful of dedes of Crist, and sufficyent in treuthe to
governe Cristis Churche, if })is beggynge of freris were taken
of Cristis lif, sumwhere in \o gospel shulde hit be groundid.
Bot ])0 gospel leves hit, \&t holdes al treuthe. And so J)0 blas-
pheme freris, to grounde hor ordir, putten Crist out of state of
innocense, and putten folie in his werkes, si]? he wrot unwarly.
Mony fayre resoun makis ))is holy bishop to convicte in Jiis fals-
nesse of freris.
Bot si)) freris were heretikes and blasphemes in Crist, bot if
))ei groundid J)is beggynge in lawe of j)0 gospel, fei bisien horn
ful faste to sake hom a grounde. po first and ))0 myghtiest
resoun of freris to prove beggyng in Crist, stondes in ])is;
Crist askid \o womman watir to drinke, and jitte he was an
alien, for he was a Samaritan ; myche more wolde he be homely
to his owne kyn. Bot here J)0 blynde blasphemes mosten
lerne hor logik. Ffor lewid men wot wel, \si. hit sues not,
J)of ]jo Lord aske of his owne {"inge jjat hym nedes, Jjen he moste
begge fiat Jiing of his servaunt. And so, if Crist bad \o wom-
mon gif hym a drinke, neverjjoles he beggid not J)is drinke of
J)0 wommon. And wolde God }>at soche freris beggid nojt bot
water, or ellles ojjer elementis, })ate by kynde shulden be
comyne ! And, for freris may not feyne o]jer drinke bot water
of j)0 welle jjat Crist shulde aske, Jiei feyne falsely ))at Crist
asked watir to drinke. Bot hit is not semely ))at he wolde
J>en drinke watir, si|) he sende his disciplis to towne to bye
meete, and a fastynge mon lufs litel suche drinke. Also Jjo
a St. Hildegardis was abbess of
the convent of St. Robert on the
Nahe near Bingen. She lived to
the age of 82, dying in the year
1 180. The passage here alluded to
is probably contained in the Eleventh
Vision of the third book of Scivias,
the name wrhich she gave to the
book of her Visions ; for this par-
ticular vision deals with the state of
things existing in the Church in her
own time, and to exist after her
death. But the work not being in-
dexed, I have been unable to light
on the passage. See the Liber 3
virorum el 3 virginum, Paris, 1513.
The friars say
that Christ
begged water
of tlie Sama-
ritan woman :
it would be
well if they
begged
nothing else.
414
WFCLIF'S WORKS.
They also say
that He begged
of Zaccheus ;
but He rather
commanded
him.
Replies to
other similar
arguments of
the friars.
gospel telles not )>at Crist askid water, ne fat he dranke water
when ))at hit was drawen. And so it semes f>at feynyng of
freris expownes fiis gospel as heretikes done. Bot hit is more
semely, si}) J>o welle was depe, and Crist loved Jjo womman in
shewynge of myraclis, ])at he shulde make ])is water by myracle
springe up, and sithen drinke );erof if he had nede. And herfore
olde sentence is acordyng wi]) ))0 gospel, ))at Crist spake here
of spiritual eetynge and drinkynge ; for when his disciplis bad
him eete, he seyde he had mete to eete Jiat ))ei knewen not.
And so when }>is wommon by devocioun of fejth yd Crist hir
hert, }>en he dranke wi]) hir. Lord, whe])er God begge of mon
when he askes his wille, or Crist beggid of ])is wommon when he
mevid hir hert, and gaf hir water of lif, and filled hir for evere !
Bot jitte ])0 freris fablen of beggynge of Crist, and seyn he
beggid of Jachee bojje meete and house. Bot here ))0 ydiotes
faylen in discrevynge of beggynge. Ffor if a bayle aske rent
to ]jo lord, he begges not J)is rent of }>o lordis tenaunte. Ne
if a mon aske his dette of anojjer, he begges not J)is of hym, for
dyversite of titel. Miche more Crist, fiat was bofie God and
mon, and had by state of innocense lord ^ of al ])is worlde,
))of he asked of his owne, as a lord shulde, ])inges of his ser-
vauntis ])at he had myster of and nede, he beggid not, bot
nedid his servauntis thorw mercy. And lefe loke ))0 wordes
J)at Crist seyde to Zachee, whejier \t\ sowned beggynge or
lordship in Crist. Zachee, hyinge cum doune of \o tre, for I
mot fiis day dwelle in ]5in house. A riche mon wolde l)enke
spyte of a begger, pat bad him hastily cum doune fro a sight
))at hym liked, and seide J)at he moste herberow J)is begger;
ffor suche a mon wolde sey sone to suche a begger, — Begger,
jitte myghtes ])0U aske whejier J>at I wolde. Bot ])0 gospel
techis ))at Crist did mercy unto ))is riche mon, and begged not
of hym.
3itte \o foles blabur to prove ))at Crist beggid, si]) he sende
his disciplis to Jerusalem, to fett him an asse and hir foole for
to ryde on. Bot ])is blyndenesse of \o blasphemes gos }>o
same waye, ffor })ei blabur heresye \2X God asked not. And
' an error probably for lordship.
CONTROVERSIAL TRACTS.
415
si)) {lere is no beggynge of soche comyne bestis, J>o freris
shulden schame to forge suche beggynge ; specialy sij> J)0 Lord
bad his disciplis, Jjat if ony mon seide owght unto horn, \€\ '
schulden say J)at \q Lord had myster of hom. pei schulden
lerne, jiat name of Lord, taken by hymself, sygnifies God, Lord
of all lordes. And, for hit were to streyte to lordship of Crist
to be a special lord of Jude or Jerusalem, Jierfore he bad j^at
\€\ schulde calle him Lorde. Bot jitte \o freris casten out
ojier blynde resouns, }>at Crist beggid a house, to eete inne his
maundye, flfor, as Jio gospel seis, he had none of his owne, and
so he toke almas bothe of men and of wymmen ; why schulde
we not sey ]>at ne Crist was a bagger ? Bot here we seyn to
freris, as \o Psalme seis, }>at Crist was to gadar bothe riche and
pore, and herfore he ordeyned Jio apostils to sey fiat he was
Lord of alia lordes ; and jitte had he myster. And so Crist
was moste pore mon Jiat evere was oute, and Jierto most riche
mon, and also moste curteyse. And so in al his povert he
baggid not by voyce, bot mevad folk to gif him, for more made
of hom. And so, Jjof Crist toke bodily almes, nevere|)oles he
gaf better ageyne gostily almes, and beggid navere on Jjis
maner ))at Jjo freris faynen. And so he bad, as verrey Lord,
to go to \o cyte, and sey to sum myghty mon by |>is token,
))at, po mayster seis, I make Paske wij) je. And at |>is lordely
worde of J)is maister, ))is burgeys of \o cyte schewed hom a
grett house strewid. Lord, whafier \\s, manes beggynge of
Crist I Bot J>es blynde blasphemes con not depart beggynge
fro povart, for bo}>e acordan sumwhat.
Bot sa we whej^er fies newe sactis seyn so]) upon Crist, J)at
\€\ suen hym in lif bifore alle o\qx man ; bot hit semes nay.
Ffirst, when \t\ say ])at \t\ ban pore as Crist, \o fend hafs
clothid hom in a cope to bringa in more dacayte. Certis \€\
have feele rentis, bot Crist had navere one. Crist was her-
berowid in symple houses of oJ)er comyne men ; fese freris
have in propur^ houses of coste. Crist \2X was al wyse had
bot twelve disciplis ; pese founed fraris rekken navere how
' corrected; J)c, W.
* As their own.
They profess
to imitate
Christ in life,
but falsely.
4t6
WFCLIF'S WORKS.
Gen. iv. 17.
Christ g^ave to
the people
more than He
received from
them ; the
friars take all,
and give
nothm^.
mony Jsei have. And, for Crist chees his disciphs, and gedrid
horn of mony, jjo freris steelen lesse childer wijjoute discre-
cioun ; herfore Jjei have Scarioths moo Jjen apostils. Bot loke
how ])ese freris kepen J)0 lawe of fo gospel. Crist wolde ])at
nowjjer he ne his were chargeaunt to }>o puple; J>ese freris
loken how myche ])ei may gete of godes of \o comynes, to
carye to hor castel. Ffor by ])is entent ]jei make hom a cyte,
as Caym, to carye to. Bot ou]5er Seynt Poule seide fals of
propurtees of charite, Jjat hit sekes not his owne gode, but godes
of comynes, or elles J^ese freris reversen jjo rewles of charite.
I rede not Jiat Crist wij) alle his apostlis toke more of ))0
comj'nnes fen he gaf ageyne. Ffor in his two feestis J>at he
maked by myracle, he fed ])0 puple in als myche as he and his
apostils token of Jjo puple; and spiritual giftes J)at Crist jaf jjo
puple was wijjouten mesure better jien hor jiftes. If freris, in
more spense of housyng and mete, in clothyng, in juwels,
chargen more ])0 puple \en Crist wi}) his apostils, how suen ))ei
Crist in Jiis maner of lyvynge ? And so hit were al one to
grounde soche ordiris of beggers, and grounde Anticristis clerkis
and blasphemes of Crist. Ow ! sij) Seynt Richarde, bishop of
Armawh, proves ageyne freris by mony feyre resouns Jiat J)ei
faylen opunly fro Cristis religion ; and harmen \o Chirche and
})0 comynes bothe ; how ben oure bishops and freris now
knyttid togedir, bot as Herowde and Pilate were made fals
frendes ? And J)is knotte lastid not, for hit was yvel groundid
in hate of Crist, and of his lawe ; so hit semes here. And
harmyng of ])0 puple may we sone se ; siji heven lokes lesse
to fruyt of )>o erthe, monnes strength is lesse, here lyve is
shortere, \o tyme is lesse sesounable, and charite withdrawen.
What shulde mefe Anticrist to double ))0 rentis of ^o pore
puple in suche yvel tyme .■' Ffor byfore ])at freris comen by
cautel of ])0 fende, ))0 puple gaf no more rente for so myche to
hor lordes. And al ])inge acountid, [jei gyven nowe to \o ordiris
wel nyhe als myche as \q\ did to hor lordes. And so frutis of
worldes godes faylen in \o grounde. And sij> yvel partynge
of soche godes is cause of discencioun, Jio fende hafs caste \\s
snare for to bryge men, ffor charite is exiled, and envye is
kyndelid. And Jiis semes J)0 caste of \o fende of helle, J>at he
WYCLIF.
CONTROVERSIAL TRACTS.
417
schal destrye lordes and hor tenauntes, and leve none in |)0
world bot Anticrist clerkes. And so, in \is \sX freris ben
chargeaunt to \o puple, ))ei suen hor mayster Anticrist, and not
Jesus Crist.
po secounde waye Jjat Jjei go fro Crist and his lawe is wed-
dyng of hor newe ordiris, and dyversen fro Cristis lawe. Men
may opunly se hou freris tellen more by hor newe ordir and
hor ordynaunse, Jien )>ei do by Cristis lawe, or profit of his
Chirche. Ffor Jjis Jiei suen scharplyer, and punyschen herfore ;
and ))is privey horedame makes myche harme. As Crist biddes,
undertake thryes oure brofier, and at ))0 fourt tyme forsake hom
as hethen men. Bot }>ese private ordiris bidden al Jjo con-
trarye ; for he Jiat sues ))is gospel is holdun sclaunderer of his
brejjeren, destroyer of hor house, and of hor newe religioun.
Ffor oft sithe he shulde telle apertely jjo fautes of his brether,
and oft fle hom as cursed men J)at his reule ageyne-seis. Ffor
oft his gode brethere ben putt into prisoun, and moste schrewis
of ojier have leve to go aboute, and use frely hor malice as
procuratoures of \o fende. And sith hit is al one to luf a lord
and his lawe, ofte tyme Jjei luf more hor ordir jjen Crist. And
in mony caas fredom of [)0 gospel moste be forsaken for hor
newe tradiciouns.
Bot jitte ))0 blasphemes blaburen ageyne ))is sentense, J>at
bothe resoun and holy writte acorden togeder, ))at whoso edifyes
Jio puple shal lif on jjo puple ; bot sij) freris in lif and worde
edifyen moste })0 puple, hit semes ])ei schulde first take almes
of ))0 puple. Bot wayte we whydir ))0 blasphemes drawen.
pis resoun meenes \zt no maner of comynes schulde gif tem-
poral godes to lordis or persouns, bifore }>o freris were served
of J>at at Jiei craven. Bot hit were al one to holde upon ))is
sentense, and destrye })0 ordiris ))at Crist made, and mayntene
his enemyes. And fius bigan Anticrist to reverse Crist, not
mending defautes |;at were in Cristis ordir, bot makyng newe
ordiris and sectis, as he wolde passe Crist. Bot feyth and
kynde techis us, \aX ordir of Crist is better, and J>at he ordeyned
his Chirche as beste wolde be, noujier to myche ne to litel, bot
in gode mesure. Bot ))0 bastarde braunchis of jjo newe ordiris
spronge in wijjoute auctorite of God. Ow ! what wise mon
WORKS. VOL. III. E e
Nor do tliey
imitate Christ
in their inordi-
nate attacli-
ment to their
several Orders.
When they
ground their
right to alms
on the spiritual
services they
render, they
prove too
much.
4i8
WYCLIF'S WORKS.
Had Christians
only been con-
tent witli the
law and teach-
ing of Christ,
no prelates,
monks, canons,
nor friars
would have
been needed ;
wolde make a hye house, and putte tymbre bynethe, and stoories
aboven ? or elles above more hevye jjinge Jjen )>o foundement
wolde bare ? po foundement of \o Chirche ben comyners and
laboreres ; bot if moo ordiris and sectis ben clotirde on hom
fen schulde by resoun hele hom wi]j charite, defaute is in ordy-
naunce of maker of \o Chirche. And so soth hit is, if freris
travel more to profite of \o Chirche ]>en o|jer men done, Jjei
schulden upon resoun be susteyned of J)at Chirche, if \t\ come
to J)is werke by autorite of God. Bot Seynt Poule techis \2X
soche schulde not be hevye to \o puple |)at \€\ techen, bot lyve
on htel, as foules. Bot Jiese raveyners robben fio puple, and
done not hor devere. And so resoun wolde aske f>at noumbre
of prestis schulden stonde in mesure, and travel in hor offis ;
and if \t\ were ydel, or elles to monye, withdrawe of hor sus-
tynaunce, and spende on o\tx maner }io tresor of God, and not
norische his enemyes. Bot howevere ])ese blasphemes bosten
J>at Jjei travel more to profite of \o Chirche ))en done o\tx
prestis, one fiinge men knowen, })at sith \t\ comen in hafs \q
Chirche payred in everiche membre.
How blessidful were \o Chirche to renne aftir Crist, if it were
onely payed of \o ordynaunce of hym, and broght up no newe
lawes, ne no newe sectis, bot amendid mysdoeris by Cristis
owne lawe, and bringe hom ageyne to \o lyve fiat Crist hymself
ordeyned 1 And jjen Jjo dowynge of }>o emperoure had noujjer
comen in, ne his prelatis had not blasphemed ))us ageynes
Gods lawe, ne jjese private religiouse schulde nou|)er on ])is
wyse have stourblid Cristis Chirche, ne pervertid his ordir.
Ffor chaunouns, munkes, and freris schulden no3t }>en have
stonden in sted, bot few pore prestis schulde have suflficid to po
Chirche by pure Cristis lawe. Bot here cryes Anticrist pat by
pis blaspheme holy Chirche schulde perishe, and Crist be un-
worshipped ; je, and seintes in heven, patrouns of po ordiris,
schulden be sclaundrid of hor moste gloriouse werkes. Bot
wolde God pat Anticrist wolde gedir his wittes, and witte pat
hit were better to hye Cristis ordenaunce, pen ordynaunce of
Benett or Domynik or Fraunces. Ffor we owe to trowe pat
Crist myght not fayle, nouper in ordenaunce ne lawe sufficient for
his Chirche ; and whosoevere reverses pis sentense blasphemes
CONTROVERSIAL TRACTS.
419
in Crist. Here may we se jjat }>ei take fals, for Jjus ))0 Chirche
schulde be saved and Crist more worshippid, ])0 fendes host
owvercomen, and Cristendome confortid. Ffor multitude of
cowardes harmes Cristis batel, ffor ]>ei knowen now))er his armes,
ne his feghtyng. As aneyntis })0 patrouns schulde we wil trowe,
))at fiei did not poynt devyse as cure Jesus did ; and herfore
erroure in secte of hom brynges men to more. Ne bere not to
hevye Jjat fio seyntis errid. Ffor Seynt Jon seis ))at if we seyn
we synnen not, we deceyve oureself, and passen oute of treuthe.
And so, sij) fioo seyntis diden not }io beste in foundyng of Jjoo
ordiris, bot synned venyaly, hit were a gret folye to sue hom in
Jiis erroui-e, and leve ]jo ordynaunce of Crist Jiat may not be
amendid. And herfore Poul durste not, ne none ojper apostil,
founde newe sectis bysyde ))0 ordir of Crist. Bot Jire Jjinges of
})is sentence may we suppose, Jiat ];ei keppid J>o ordiris better
Jjen Jiei nowe ben, so ))at Jies newe ordiris ben ofte newe made.
Also \>o seyntis wolde not }>at hor sect were weddid wi}> hor
tradiciouns, and laft Cristis lawe. And J>o Jiridde we supposen,
fiat ]30 seyntis sorowed in tyme of hor deth, ffor alle soche
erroures. And so, for ojier godes jjat Jiei did ofte, suppose we
))at Jjei ben nowe in heven, and so we dampnen not J)0 seyntis,
but putt Crist byfore.
Lord, sijj Poule presumed not to founde ' soche sectis, why
schulde foles and ydiotes take ])is upon hom ? Specialy sij?
folye were to one unwyse to take a flok of Gods folke, J>at
lastid bot for his lif ; myche more an ydiot schulde not gif a
reule to alle his sect, lastynge for evere, whiche reule were not
expressid in Gods lawe. And so jjes sectis sclaunderen hor
owne patrouns, amendynge hor defautes, and passynge fro hor
ordiris. And so al f)of ]>est newe ordiris profiten to Cristis
Chirche, neverjjoles not so myche as fendes in helle. Ffor }>ei
made meryte of Crist, and mony o}>er merytis, byfore ]>at freris
comen. And so, if jiei wil be purgid, turne })ei to Cristis ordire,
and ]>en thar hom not aske confermynge of ]>o pope.
^ corrected ; founded, W.
not that the
founders of
Orders were
not holy men ;
but they erred
in founding
new sects, and
their followers
now. departing
from their
rules, get
deeper into
error.
B e 2
420
WVCLIF'S WORKS,
III. Blasphe-
mous pretence
of sharing the
merits of their
Order with
otiier men by
Jcttefs of
fraternity.
Ill PARS.— OF LETTRIS OF FFRATERNITE.
Nowe of \o thridde blaspheme is for to speke, for freris
founder! hor ordires fully in leesynges. pel feynen first, Jjat
Crist beggid as jjei, and herby jiei lyve by leesynge upon lees-
ynge; and for to spoyle more |)0 puple, \ei feynen hom a
powere to graunt men gostily helpe more [jcn fiei have of Gods
lawe, or elles may })ei helpe homself. pei graunten letters of
bretherhed under hor comyne seele, fiat hor bref>er schal have
part of alle hor gode dedes, bothe in lif and in deth, and
rekkenen mony werkes. Bot first may men se, hou ])is maner
of doynge savers heresye in proude ypocrites. For ))es gostily
suffrages j^ei sellen in a maner, si]) J^ei graunten not comynly,
bot ))ere |)ei hope wynnynge. And more booste of \q fende
herde we nevere, sith quantite of merytes is hydde fro seyntis,
and chaffers wi)) soche |>inges, unknowen to \o partyes, were
presomptuose foly upon bothe sides. Also, sith ))ei supposen
jjat hor naked graunte is als myche worthe as graunte wi]; hor
lettres, Jien hor lettres serven of noght bot for to jape \o pepul.
And in ))is jjei suen not Crist, as ])ei falsely feynen, for he
grauntid nevere soche lettres of ))ing jjat he gaf ; and fius Jjei
passen J>o apostels, bot in ypocrisye. Also fiis charite of freris
schulde strecche to alle gode men ; and si]) hit is als myche
worthe by graunte as by letter, {>en introduccioun of soche
lettres serven of noght bot if it be to bleere mennis eyne wij>
threde, and wif> gaye wrytynge. Also, si}) Cristen men wot wil
fiat no man aftir his deth shal have part of meryt but if he go
to heven, and, as freris seyn, f>ei may graunt iche Cristen mon
part of hor meryt aftir his deth, fien may \ti graunt iche Cristen
mon for to be saved ; and so hom fayles charite, if any of hom-
self or elles any Cristen mon be dampned in helle. Also, men
of f>o gospel schulden do prively hor almes, so fiat hor lift honde
wiste not what hor right honde did. Bot ))ese freris seyn fiat Jiis
is a passynge gostily almes ; fien ])ei schulde do hit prively, and
not conferme hit opunly by hor charteres. And mony fienken
fiat jjes two fiinges mefen hom ; flfirst to feyne hor holynesse,
raakynge trompe bifore hom, as ypocrites done, and spoylen
CONTROVERSIAL TRACTS.
421
pore mennes godes by maner of rentis, and to be confedrid
with hom as wi}> hor owne brefieren. Also hit were inogh to
freris to have brejjerhed of \o puple, \iX ben comynly better
|>en })0 freris, \oi \t\ come not unkyndely to spoyle hor brej^ren;
ffor ))ei haf no skil to selle \o letters )jat ne by \o same skil Jiei
shulde begge soche lettres of o|)er men, whom ))ei schulde
suppose to be better jjen }iei. And if })ei did ))us, Jiei did as )jei
wolden })at men did to hom ; and })is is })0 lawe of gospel and
kynde. Also, ])ese freris wot not whe))er ]?ei shal be saved, or
whejjer ))ei ben now viserde devels, as Schariot was ; and if
))ei ben suche, Jjei graunten not part of hor merytes to men |5at
shal not be saved. And herfore hit is a fendis presumpcioun
to selle J)us hor merytes fiat J)ei knowen nojt, ffor Jjo gospel
biddes, Jiat as \t\ take frely, so schulde }>ei frely gif to ojier.
Ffor hit were no kyndenesse }>us to venyme hor gift, as Jjo
Pharisee venymde his dedes, for a privey boste J^at he made to
God. Also )iei wof not whejier hor brejiren jiat })ei chafTere
with shal evere be saved. Bot no mon schulde deceyve his
brojier in bodily chaffer; myche more Jies freris shulde not
deceyve ))0 puple of J)ing J^at ))ei knowen not.
And, certis, |>er is no witte in \o wordes j^at trewauntis
casten oute in \\s mater, Jiat evere J)0 better part schulde be
supposed ; and ])us men schulde suppose J^es freris to be saved,
and by merytes of hom ])0 puple to be also. Bot certis Jpere is
no werse worde to grounde fes freris. For bi ))is resoun iche
mon shulde suppose Jiat he shulde cum to heven withouten helpe
of freris. Also Hildegar seis, J)at fpes cursed sectis schal be
destryed and dampned in helle, for hor ypocrisie and deceyte of
Jio puple. pen ]>is schulde be supposid, sith hit semes soth, for
Jjat God demes is evere \o better. And so schulde men sup-
pose Jiat soche ypocrites ben deppere in helle Jjen any ojier
men. And if men schulde holde hor pees in })ing Jjat [fiei] '
knowen not, why boosten ))ese freris so boldely of privetees of
God ? Also Jies founed freris taken on hom a J>ing J^at is pro-
pred to God, as partyng of blis, fiat aungels in heven presumed
nevere ; and so fies synful wrecches byheten here in erthe, fiat
' supplied conjectuially.
It is folly, and
not charity, to
presume tliat
such merits
exist.
423
WFCLIF'S WORKS.
Immoral con-
sequence of
the practice.
Pretended
miracles al-
leged by the
friars.
hengis onely in wille and jugement of God, as )>of Jjei wolde
bowe hym, as maysters of his conseile. And if f>ei feynen }>at
\ti graunten al \\% upon condicioun, ))en Jiei siker not hor bre-
jjeren of partynge of hor merytes, more Jien Jjei my^t siker
Sathanas of J)0 blis of heven. Ffor wil we wot, if God wil, ]>us
shal hit be, )>of alle ]jes freris were dampned in helle.
Also no mon shulde jif pccasioun to his brojier for to be
deceyved in salvacioun ' of his soule. Bot mony, for sikernesse
of meryte of ))ese freris, ben to negligent in hor owne werkes,
and dreden not to do injurye to hor bre))er. Ffor si]j }>ei may
be asoyled lightly of freris, and after have ful part with horn in
\o blis of heven, who wolde drede to do his wille for a litel
money ? And J>is is J)0 welle wherwij) \o fende blyndes })0
puple, and gendres wronges in )jis worlde, and moves hem to
feght. And so J)is folye of freris unables homself, and eke Jjo
puple f>at chaffaren wi}> hom. And ])us ))ei make hom pertyners
of hor peyne in helle, ffor more folye in chaffere suffred God
nevere. To bye a catte in \o sakke is bot litel charge : to bye
chirchis by symonye semes sumwhat siker : bot for to bye [jus
heven and bro})erhed of Crist, hit semes chaffere of Lucifer, and
withouten grounde.
Owe ! wolde God jiat jjese freris, ])at ben so bolde to graunte
by letter and comyne seele Jjinges Jjat }>ei knowen not, dursten
graunte hor byleve, what is })0 sacred oost. Bot Jjese apostatas
stirten abak where l>ei shulden go forth. And so wolde God
J>at J)0 crabbis made by myracle, if )>ei myght, aUe hor leesyngis
withouten any sugett, for J^en shulden Jjei not noye us as |)ei
nowe do. Ffor comynly J^ese blasphemes, when hom wantes
answers, and wil blynde ^o puple, }t\ feynen on God miracles
)?at he nevere did. For if men aske hor groundynge, fei stonde
stille as foles, or tellen straunge tales nojt to \o purpose ; as
wycches feyned of dede men |)at Jjei myght not quicken, [|)at
\e.iY were translate to felowschippe and dwellynge wi)> gods.
Bot \o craffte of hor leesynge moste j)ei nede haunte, for elles
bei myght not be mayntened wi()in holy Chirche. But wolde
God }>at jjei lyed not ))us upon Crist, and feyned hym to do
^ corrected ; savacioun, W.
^ supplied.
CONTROVERSIAL TRACTS.
423
myracles of hor accidentis {>at he nevere did, ne profiten to men,
ne no mon may se hom, ne where Jiei ben groundid.
Bot ageyne J)is arguen ])ese Anticrist clerkes, and feynen jiat
])ei have verey lordship of hor medeful dedes, as fer forthe as
ony mon haves lordship of temporale godes. Bot by suche
lordshippe hit is leveful to graunte men temporal godes at \o
wille of ))0 Lord ; J>en by \o same skil hit is leveful to freris to
graunte men hor merytes, or partis of hom. And \v& ))ese apes
arguen by wey of likenes, and done more harme to men fien ])of
jjei cutted hor throtes. Ffor herby \€\ myght bye mennis
synnes, and laye hor soules in wedde, Jjat oJ>er mennis soules
shulde be saved, 3e, Jiof God wil \o reverse. Bot for to falle to
J)0 answere. Byleve techis us {>at no mon may levefuUy chaunge
any godes, bot if he have leve of \o cheif lorde. Nevere Jioles
summe godes ben more nyghe God, as vertues, ]jat may not be
gyven of none bot of God, ne noujjer mon ne fende may dysuse
vertues. Bot jitte go we nerre to J>ese ypocrites, and telle hom
Jjat merytes and delynge of merytis ben dyverse in hor kynde,
as \€\ con knowe hit. Ffor as gyvynge of vertues and gyvynge
of grace ben appropred to God, so delynge of merytes ; for in
\o same mesure )>at God approves merytes, deles he J)0 merytes
to whom ))at hym likes. Bot merytes of men ben dedis or
lyves, Jiat God of his grace acceptis to mede. Bot jitte J>es
blasphemes blabur hereageyne ; and seyntes in heven gyven
foure maner of mede, and so erthely men schulden dele hor
merytes. Bot certis ))es apis travelen in veyne as \€\ did ever,
for seyntis in heven gyven hor blis, as none of us in erthe hafs
powere to gyve. And jitte suche gyvynge and delynge dy-
versen; for seyntes gyfen accydentaly blisse, when }>ei be
objectis to glade o)>er seyntes; bot God hymself deles, as he
acceptis seyntes. Ne God bisyes hym not makynge soche
doole, ffor lette a mon able hymself, and J>o dole is done. Bot
Lucifer wolde be Uke to God. pese blasphemes wol refe God
his owne stede, and dele merytes of men after hor wille.
3itte forjjermore, Jjese ydiotes scharpen hor tounges, and seyn
J)at popis graunten pardouns, and merytes of seyntis ]jat nowe
ben in heven ; and sith freris have fully and frely powere of
popis, why may \€\ not dele hor propir desertis .? Bot loke
Tlieir argu-
ments replied
They are more
reckless in
their grants
than tile Popes
themselves.
424
WFCLI F'S WORKS.
Against exag-
gerated lan-
guage about
the immunity
of Popes and
Caidinals from
error.
now ]>at )>ese ypocritis wolden here passe popis. For popis
graunten no pardoun to men bot if J)ei be byfore verrely con-
tritte ^, bot l)ese freris in hor lettres speken of no contricioun.
And right as \€\ passen Crist in multitude of coventes, so \t\
passen \o popis in grauntyng of suffrages. Bot I counseile ])at
iche mon trayste fully in God and in his owne gode dedis, by
whoche he shal be saved, and tryste not to myche to popis ne
freris, for hor graunte avayles of noght, bot in als myche as hit
is confermed to f>o Chirche aboven.
And hereonne wolde I J>at men foght, Jiat taken as bileve Jjat
j)0 pope wij) his cardynals may not erre, in J^inges J)at towches
j)0 byleve of Cristis comyne Chirche. Comyne byleve seis, fiat
noujjer men in erthe, ne seyntis in heven, may do owght ap-
proved of God, bot if God hymself do hyt bifore. Bot who
wot )>at by ordynaunce of God ))us myche penaunce is done for
his synne ? or jiat ])us myche pardoun is ordeyned of God ? or
jiat ]jus longe tyme shal cum bifore \o day of dome ? And J)us
hit is of a hundred dedis of popis, J>at bo]je hor cardynals and
hor chirche approven. And sij) in mony soche caas \€\ con-
traryen Gods wUle, hit semes of hor dedis, and of right byleve,
))at ))ei reversen oft tyme ))at Cristen men shulden trowe ; ffor
ofte tyme Jiei feynen hom to do by hor powere, and noujjer \t^
wot whefier hit be so, or Cristen men shulden trowe hit. And
wil I wot ))at Cristis worde, seyde unto Petir, Whatevere ))0U
byndes upon erthe schal be bownden in heven, and whatevere
J)OU lesis upon erthe shal be lesid in heven, was seyde to Petir,
and successouris of him jjat verrely suen Crist and Petir in
maners, ne erres no3t in byndynge ne lesynge of men fro \o
right jugynge of \o Chirche aboven. Lord, whejier J)is be by-
leve, jjat fiis pope dos go amonge alle ))0 articles of Jjo trowthe
)rat evere Crist taught .? pis is none of hom, ne ordeyned to be
trowed. For jjen were \o pope conformed, and nedely most
f)ei be blessid, bothe in erthe and in heven, be he nevere so
schrewid. And so hor bulles ben not gospel, bot ofte tyme
fals, |>at fayles nevere of Cristen byleve. And herfore triste we
to )>o rightwysenes of oure owne werkes, and laste we in jio
faythe of \Q) lawe of Crist, for al suche fals feynynge moste
= See vol. i. p. 136, note b.
CONTROVERSIAL TRACTS.
435
nedely perische. Bot as JjO witte of J)is word, — pis is my
body, — is mony weyes chaungid as Anticrist wil, so \o witte
of ]>es wordes seide unto Petir. So Jjat lawe of ))0 emperoure,
and cliesyng of heretikes, neden Crist to gif suche powere to
his traytoure. Bot as hungre of one and dronkenesse of an-
ojier techis^l'at Poule undirstode bodily fode, so worldly lif of
emperoure prelatis techen {lat \&i ben not Jio same jjat Crist
spake to.
Bot if ))ese freris with hor preyers deceyven Jjo Chirche, and
maken Jio puple to trowe jjat one masse of hor is better to God
])en ojjer of comyne prestis, — (and herof serven hor sygnes,
and hor feyned varyaunce'^, to schewe hor ypocrisye to ^o
lewid folke ; and herby men seyn ))at one frere takes mony
grete salaryes of dyverse men togider for one tyme, bot hom
unwittynge, ifor hor speciale preyeris Jjat Jjei slepen inne ben,
as |)ei sey, better jjen ojjer comyne preyers ; bot herfore thorw
defaute of right byleve j)0 fende deceyves fo Chirche by soche
fals procuratours) — We shulde understonde, J)at whoso lifs bet-
ter, he preyes more profitably to iche Cristen mon. And ])us
Seynt Poule biddes men preye \vi|)outen lettynge. And so ]jat
prest J)at lyves better synges better masse; for masse and ))0
ooste ben dyverse [jinges, si}> ellis freris myght not feyne of hor
massis ))at \t\ ben better jjen masse of a fende. Scarioth was
a fende, as Crist hymself seis, and, as freris seyn, soche prestis
syngen right. And herbi may we se what preste singes beste ;
for Crist songe beste of alle by generale preyer ; and certis })0
beste helpe \a,t men myght gete by preyere were to dresse
Cristis Chirche aftir his owne ordenance. And \v& specialte of
preyere blyndes mony men. Ffor generale preyere is better
Jjan speciale, si|) it comes of more large charite, and is abowte
better and more comyne profite.
And herfore Crist taught us moste generaly to praye. Bot
profitable applyinge is appropred to God, as he moste part
merytes aftir \zX men ben worthy. And so hit falles oft tymes,
J)at a fer straunge mon had more mede of foundynge of abbeyes
and chauntryes Jjen he jjat haves founded hom, for he is more
» The variations in the singing of the mass, which the different religious
orders were, and still are, authorized to use.
His mass is the
best who leads
the best life.
General prayer
is better than
special.
43<5
WFCLIF'S WORKS.
On the right
posture of
mind in which
to receive cer-
tain state-
ments.
On the right
way of answer-
ing inquisito-
rial questions.
worthy. And \is fayth shulde move men to sue Crist, and
coveyte noght private suffrages, but more procure treuly aftir
comyne profile. And so specialte in preyere is no]>ing wor]j,
bot in als myche as hit scharpes to preye for generale J>inges;
as, when a man preyes for a certeyne persone, his entent shulde
be more principaly for J)0 comyne Chirche. As, when men
preyen for one persone, for he is profitable heipe to holy
Chirche, men preyen more principaly for Jjat holy Chirche. And
fus ypocrisye of freris unables horn to God, sith Jiei schulde
prively lyve hor holy lif, and bothe by worde and sygnes schewe
hor lownes, and })en were Jjo servyse of masse and ojjer doynge
more profitable to men jien hit nowe is. Bot ))0 sacrament ]>at
is sacrid in fio masse is nou}!er better for one prest ne for ojjer.
For in his kynde hit is bred, noght mendid bi }>o prest, and in
]jat ))at hit is Gods body, hit is ilike gode, whosoevere sacres hit.
And here knowe we mony ))inges, bynefe oure byleve, ))at we
shulde graunte hom, ne denye hom, ne dowte hom ; bot sup-
pose horn, gesse hom, or hope hom. As if a mon asked me
whefier J^is bred were Gods body, I wolde noujier byleve Jiat, ne
dowte hit, ne denye hit, bot suppose )>at hit were so, bot if I
had contrarye evydence, — as, if I had evydence ))at \o prest were
not sacred of God, or })at God wolde not wirke wi]; hym for his
yvel lyvynge. And so evere worshippe Gods body in heven,
and \o sacrament of \o auter upon a stille condicioun. And
so what J)ing jiat a mon myght more medefuly do, and have
more medefully mynde on \o body of Crist, schulde he do, and
in caas leve heryng of masse. Bot for }>o more part, heryng of
masses scharpes men, and moves men to haf medeful mynde of
Crist. And so if \o pope asked me whefier I were ordeyned to
be saved, or predestynate, I wolde sey Jiat I hoped so, but I
wolde not swere hit, ne ferme hit wij)0uten condicioun, Jiof he
grettly punyscht me ; ne denye hit, ne doute hit, wolde I no wey.
And so, if prelates opposed me, what were \o sacrament of
[)0 auter in his kynde, — I wolde sey })at hit were bred, \o same
)>at was byfore ; ffor Jjus teches fio gospel f>at we shulden bileve.
And if J)OU aske forfier, whejier hit be substaunse of material
bred, nou]>er wolde I graunte hit, ne doute hit, ne denye hit,
byfore audytorie |)at I trowed schulde be harmed |)erby, bot
CONTROVERSIAL TRACTS.
437
sith ' j)at I supposid or reputid fiat hit is so. And ))es prelatis
fiat wolde wrynge oute anofier absolute answere, faylen bothe in
logik and divinyte, and schewen hom unable to examyne of
heresye. Ffor it falles to soche men to teche \o bileve by suf-
ficyent foundynge, and eschewe erroures. As, for no mon con
grounde accydent wifiouten sugette, no mon schulde aferme
fjat f)is were f)0 sacrament. And, for fewe prelates knowen
accydentis and sugettis, men schulden bywar to bringe fiis in
Cristen mennis byleve. Bot accydente wifiouten sugette now-
f)er knowes mon ne God, as Austin teches and resoun proves.
Bot fio fende haves blyndid fjus Anticrist in f)is matir, fiat he
contraryes to hymself, and knowes not hys erroure ; as he seis
fjat J)is sacrament is an accydente withouten sugette, or elles f^at
in f)is sacrament is suche an accydente. And jitte he con-
traryes hymself, fiat quantite and qualite sugetten ofjer accy-
dentis, and everiche part fjereof. Also iche part of Jiis accy-
dente hafs Crist and Cristis body, and so none of fiese accydentis
is wifjouten sugette.
And so, if fiese thre poyntes of blaspheme and thre kyndes
of heresye were fully declared, noufier prelates ne freris fiat
nowe bisye hom f>us schulde clerely excuse hom, \zt ne fiei ben
suche. Ffor f>ei undirstonde omys fiis pointe of \o gospel, —
When fiou art cald to heven reste in f>o laste place, and kepe
fie in mekenesse wifjouten ypocrisye. And so hit is likely fjat
alle fio bishopes of Rome f)is thre hundred jere and more were
fully heretikes, flfor f>ei undirstonden not fiis fiat Poule teches,
When we have fode and hyllynge, be we payed of fiis. pere
ben mony heresyes of foils in f)is mater, and fole wordis shulden
be lafte, and not to longe tretid. Make we an ende of ))is
mater, and speke we of ofier fjinges. Ffor somme foils fjer be
fiat will be payrid in yvel, and nofiing amendid, by devoute
wordes. Bot geder we f;es fire partyes of f)is synne of blas-
pheme, and make we fiese fautours of fiis grett synne, and make
hom as blasphemes in Crist and his seyntes. And as anentis
fio first, fjat is, fio sacred ooste, no mon schulde here hom, ne
grete hom, ne suffer hom fiat denye fio gospel, in fiis or in ofier
Recapitula-
tion. How tlie
first species of
blasphemy
should be met
^ perhaps we should read sey.
438
WFCLIF'S WORKS.
The second
blasphemy.
The third blas-
phemy : letters
of fraternity
should be done
away with, and
the laity cease
to support
the friars.
matir. And, for freris and ojier religious ben suspect in \\s
heresye, men schulden not comyne wi]) horn bifore ))ei schewid
}io fayth by sufficyent wittenes, and with a wyse asker. Ow !
sith everiche parishe chirche hafs mony sacred oostis as medi-
cyne to \o soule for seke parischens, he were a schrewid leche
jjat wolde not telle his sugettis of what kinde were \o medycyne
|)at he gyves horn. And so, if we loved oure feyth and Cristis
lawe, as we shulden luf if we wil be saved, we schulde not slepe
}>us in ))is cause, bot warly wake. Bot negligence of Gods
cause shewes fiat we hate God. And cautels of blasphemes |)at
perverten oure fayth schulden be schaken awey by scharp dy-
vynes. For Jies folis leeven }>o letter of \o gospel, and seyn jiat
we schulde not aske what Jjing jiat is, bot trowe jjat jjere is verey
Gods body. Bot }io gospel telles not what }>ing is Jiere, but seis
Jjat ]>is brede is Cristis owne body. For wil we witten }>at in
iche knotte of a stree is better fiing Jien Gods body, for Jjo holy
Trinyte. And sijj we worschippen not soche sensible strees,
and worschippen Jjis sacrament, resoun schulde dryve us l>at hit
is better ]>ing Jien ojier comyne bodyes. Bot wil I wot |)at freris
seyn ]jat hit is werse jjen venyme. Alle men schulden thriste
oute J)is roten of oure faythe.
As to \o secounde blaspheme, of beggyng of Jjes freris,
everiche Cristen mon jjat lufs Jesus Crist schulde crye out on
hom ])at seyn Crist begged fius, si)) fiat hit is blasphemye ageyns
oure God. Alle we sey fiat we luf Crist moste of alle [linge,
bot negligense in oure dedes wittenes J)0 contrarye. And I am
certayne, at ^o day of dome schal fio sothe be proved. Who
wolde not sey [lat he were fals to his erthly lord, {lat herde him
be sclaundred and opunly despised, and jitte wolde nowfier
reverse hit, ne have sorowe in his hert 1 Ow ! how shal men
be saved, })at loven better erthely |)ing Jien fei luf oure God
and oure Lord Jesus Crist ?
And to jjo jiridde blaspheme, of lettres of freris, he loves
now|)er God ne his even Cristen J>at ageynestondes not |)is
heresye. For Jiei blaspheme in God, and desseyven \o puple,
and harmen homself where Jjei myght ellis be gode. Bot sith
we schulde sue Crist in maner of oure lyvynge, and Crist spake
scharply ageyns ))es Pharisees, we mot nedely scharp oure
CONTROVERSIAL TRACTS.
439
tounges ageyns Jiese freris; fFor ])0 erroures ])at Jiei have ben so
longe rootid inne wil not elles be avoydid, ne o))er men excusid.
But sij) Crist keppid charite to Jiese Pharisees, he were not a
trewe mon, ne suer of Crist, Jiat wolde not speke ])us ageyns
erroures of freris. Ow ! if knyghtes and comynes, and alle
Cristen men, wakid to \\s resoun and did hit in dede, si)) no
mon schulde susteyne blasphemes of Crist, and si]> \\s secte of
beggers blasphemes in God, alle men schulden lette horn of
hor cursed werkes. And more esy lettynge con I not se bot
))at iche Cristen mon gif horn no bodily gode, bifore \ti schewid
wrytten fiat Crist begged so ; for ellis ))ei are suspect of opun
blasphemye. And si)) no mon schulde gif ))0 freris gode, bifore
))is cause were descided bytwene wyse men, God schulde or-
deyne his servauntis to stonde for ])0 treuthe. And, for ech
Cristen mon schulde destrie blasphemes, \ti schulde seke ))is
cute \sX regnes in freris. pel sey \zX God haves byheght hom
))at \t\ schal do myracles wi))oute any nowmbre in sacring of \o
ooste. Bot certis ))ese myracles may ))ei not teche, as \t\ may
not profit to )>o Chirche of Crist. As anentis hor chaffere by
lettres of fraternyte, schulden myghty men aske hom groundynge
of hor sentense ; and so of hor ordiris, fat ))ei jjus preyse, and
seyn Jiat \e.i passe \o ordir ])at Crist gaf. And so \ti preyse
hor patrounes, and putten Crist byhynde. Lord, who herde
evere a more blaspheme, ))en ))at ydiotes seyn hor patrounes
schulden passe Crist ! Wil I wot }aX Seynt Poule, for reverense
of Crist, durst not grounde soche ordiris as ))0 foils did. Ne
grucche we not jjat \ts patrounes ben cald ))us ydiotes. For
holy wrytte calles disciplis of Crist ydiotes » ; and byleve teches
us ))at fei ben nowe seyntes. Bot of holynesse of ))ese patrounes
may trowe who so wil, for byleve nedes not to trowe ))at ))ei ben
seyntis ; bot I suppose ))at \ei did mony foly werkes by blynde-
nesse of yprocrisye, and after were purgid, and so \d ben now
in heven, as God vouchessafe. And so iche Cristen mon, if he
wil be saved, most hold stiffly wi]) ))0 lawe of Criste.
a In Acts iv. 13, the Vulgate has idiolae, and the Wycliffite versions
ydiotis.
43°
WYCLIF'S WORKS.
On the apo-
stasy of the
clergy, both
regular and
seculcir.
XXVI.
DE APOSTASIA CLERI.
[This tract is printed from a transcript made for the Delegates by
Mr. French from the only known MS. in the libraiy of Trinity College,
Dublin, (C. V. 6 ; CC in this edition). It has been already printed, in black
letter, by Dr. Todd, in his Wydiffe's Three Treatises (Dublin, 1^51). It
seems to me impossible to decide whether it is really by Wyclif or not.
Bale certainly mentions a ' De Apostasia ' in his Catalogue, but gives no first
words ; and it is more likely that he was referring to the Latin treatise of
that name, which forms part of the Summa Theologiae (Shirley's Catalogue,
p. 8) than to the present tract. The style has a general resemblance to
that of Wyclif, and a remarkable expression at p. 440, about a ' lump of
talow strangling the houndis,' recalls a similar expression in the Sermons
(vol. i. p. 247). On the other hand, the phrase 'in mong ', for • among ', is
never used elsewhere by Wyclif to my knowledge ; and the frequent use of
the first person plural looks like some inferior member of a party rather
than its leader. No indication whatever helps us to settle the date ; all
that can be said is, that as the subject of the Eucharist is not referred to,
there is, so far, some ground for supposing that it was written before 1381,
the year in which Wyclif began publicly to impugn the received doctrine.]
Cap. I.
Si]) ilche Cristen man is holdon to serve Crist, and who ever
faylij) in J)is is apostata, it is likliche to many men ))at Jje mor
part of men, bi her viciose lijf, ben combred in ]>is heresye.
But al jif knyjts and alle men shulden be religiose, neverfielees
spek we of apostasye of prests.
pre maner of prestis fallen in J)is synne. pe firste is peple of
privat religioun, ]>e secunde is ]>e multitude of emperours pre-
latis, }ie pridde is prestis wi}>oute l^ise two firste. We shal sup-
CONTROVERSIAL TRACTS.
431
pose of our bileve, J>at ilche man \z.i is ordeyned of God to be
dampned is apostata to jugement of God, as \^ rijt resoun
shewi}) of J)e apostasie. And 5if apostasie is stondyng bihynde,
hou myche stondij) bihynde ilche siche Jiat shal be dampned ?
mor ])an Goddis derlyng f)at shal afterward be saved wisliche,
al jif he semej; grevousliche unkynde for Jie tyme. Fferfiermor
we shal suppose )>at bodyliche abyte, or wantyng jierof, makif>
not men religiose neyfier apostataes, al jif Jjey semen siche bi
jugement of men^ for oonliche charite fiat sewi]> it makif) men
religiose, or of Cristis ordre. But it is knowen bi lawe of our
God, Jiat alle jjes bodiliche signes ben straunge fro charite ; for
charite stondijj in soule, and not in siche signes. But Lord !
whejjer weddyng wif) siche signes helpi}) to holde religloun of
Crist, and love hym of hertf sif> it is certeyn })at Cristis reli-
gioun stondij) in love of God of al our herte. And it seme); fat
siche signes drawen fro love of Crist \o ])at setten so meche
trist in hem, and bynden hem to kepe perpetuelly. For fiey
needen a man to take heede to sensible )>ing, but heede to
sensible Jjing wij>drawijj fro God. Also oblishyng of men un-
freej) hem to God ; but it is greet oblishyng to be bonde to per-
petual kepyng of siche maner signes, sij) it fallifi ofte \2X Goddis
lawe aski{> to do dedis \2X Crist biddijj, and leve siche signes ;
and so byndyng to siche signes lettij? fredom of Crist. Also,
si|) Crist is al witty, as our fei|> techi|) us, and he 3af us not siche
signes, but ra])er reprove]? hem, it seme)) |)at J)is ordre askif> not
siche signes. And herfor it seme]) ])at Crist sei]), J)at kynrede of
hoordom sekij) siche signes ; and ])is is a cause whi signes of
])e old lawe shulden ceese, bi fredom of ])e comyng of Crist.
Of J>is it seme]) fiat signes to wiche men ben oblishid ben not
groundid in \t lawe of grace, but ra})er techen us to leve signes.
And cerimonyes of J)e olde lawe, betere ))an fies, ben tauht to be
left bi lore of Poul.
And herfore it seme)) J)at privat religiose ben hyndred bi her
ordris to kepe Cristis lawe ; al3if it fallej) ))at somme men ben
beterid bi bynding to ])ise chargis, ))at ellis wolden be wylde.
But al jif it falle)) profyte to summe men to be bounde to a
stake, or chargid wi]) stones, never])elees religion Jjat wisdom
haj) jyven us byndi]) us not to kepe siche rewlis, for, as to Jjc
Monasticism
condemned in
g:eneral, though
in particular
cases It may be
of service.
432 WVCLIF'S WORKS.
mor part, it falli); jjat resoun of Goddis law shulde occupie men
betere. And so, jif observaunce in lyves of fadris profytede to
many men Jiat broujte liem to hevene, never))elees it wer a pur
open folye to make herof a rewle for al and for ever. For God
ha]> ordeyned somjjing to profyt for oon man, and |)at same })ing
to noye for ano))er ; and ofte to fe same man som))ing wer good
for a tyme, and somtyme to hymsilf wold Jiat }>ing noye. And
Jjerfor he ha)) jiven witt and resoun wif) his lawe to man, to
chese what wer good for hym ; ne it may not be jjat jif man
fayle not to God, fat ))e spirit of God fayle hym, to shewe hym
what he shulde do, betere [lan fiese ^ ordris can. And so men
fat oblishen hem to kepe siche ordris, or ellis to founde hem
evere to laste, semen to reverse God in his ordinaunce, and
turne upsodoun wisdom of kynde. And herby Aristotle ^ soyli))
an argument, bi whiche it myjte seme to foils fat kynde failif to
man, sif it ordeynef) armur and defence to bestis, and to man it
ordeyne]) noon siche fing. pis philosophie assoylif fis folye bi
fis, fat kynde haf ordeyned to man bofe wit and hondis, bi fe
whiche he may take when he wole, and leve when he wole,
armur and ofer help fat is nieche betere. O, whefer Crist
knewe not clerliche f e profyt fat comef of privat religions, sif
he left hem ! It semef fat al siche religion smacchif blasfeme
in shadewe of pride, for it reversif in a maner f e ordynaunce of
Crist. And 5if f ei seyen fat many seynts han ben in fis ordre,
certis many moo han ben in Cristis ordre. And it is hyd to us
whyche of hem ben seynts ; and sif it is hyd to f e pope, and to
al his covent, confirmacioun of hym makif litel feyf ; but it
myjte make feyf to hem fat knewen his revelacion ; for f e popis
autorite makif not seynts in hevene. And so martirdom, wif
hooH lyf after Cristis lawe, makif mor evydence fat fis is a
seynt. But sif we shal suppose fat many holi confessors han
ben in fise ordris, fat nowe ben in hevene, two fingis ben to
seye of lijf of siche men. Ffirst, fat f ei lyveden diverseliche fro
fise newe sects, and loveden God and his lawe, and leften siche
signes. And so fise new sects shulden kepe mor Cristis reli-
' corrected; ],is, CC.
"■ Aristot. De pariibus Animal., lib. iv. cap. lo. (Dr. Todd's note).
WYOLIF.
CONTROVERSIAL TRACTS.
433
gion jif Jjei leften her rytis, as her fadris diden. But ferjjermor
we shall suppose of |)ise hooli confessors Jiat ))ei weren contrit
and purgid of her synnes ; and bi fiis, and not bi rytis, \t\ ben
now seynts. As blasfemye of Poul, Jiat he pursewede Crist,
makijj hym not seynt, but good Jjat he dide after. But to trowe
siche canonyjaciouns is lesse Jjan bileeve.
DE DOTACIONE ECCLESIE.
Cap. II.
As to Jje possessiouns and dowyng of clerkis, bileeve shulde
teche us J>at it doif) hem harm to kepe Cristis religioun, and
harm to lewid men ; for Crist seijj jiat noo man may be his
discipul but jif he renunce alle siche J)ingis. And hou he
shulde renunce, Cristis lijf techif), and lif of hise apostlis Jjat
com in after hym ; and ensaumple of siche deds expone]> best
Cristis lawe. And J)us bi process of tyme is \t Chirche peyred,
bi turnyng fro Cristis lawe, and bi love of \e worlde. And her-
for seij) Poul, \z.t coveytise is roote of all yvelis ))at comen to
Goddis Chirche. And comynge inne of freris fiat shulden
quenche Jiis syime maki}) it mor fervent, as watir fier of smy}>is.
And sij) \t\ ben apostataes jjat gon abac in Cristis ordre, few or
none of siche prestis ben clene of })is heresye. For \e\ forsaken
Crist in kepyng of his lawe, and Crist seij) ]jat man mot kepe it
jif he love hym. But sij) love of worldliche Jiingis drawi)) fro
love of Crist, hou myche is love of prests drawe now fro God !
Wantyng of workis of j^e gospel, and werkis of Jje world,
dampnejj our prestis in defaute of )>is love. And jit jiei poudren
blasphemye in among ]>is apostasye, for }>ei seyen ))at J>ei haven
mor power of Crist Jian ever he wolde jive to Petre or Poul.
For in spiritual power jiei ben even wijj him, and in worldliche
power Jjey passen hem ; sij> Petre seiji he havede nejjer silver ne
gold, and Poul laborede wij) hise hondis ; and so her power,
gederid togeder, in so myche passij) power of Petre.
And jif ony man seyji jjat our prestis haven not so myche
spiritual power as Petre, \ty wolen curse hym and dampne
WORKS. VOL. III. F f
On the evil of
Church endow-
ments.
Prelacy did
not exist in
primitive times.
434
WFCLIF'S WORKS.
and might
well be spared
now.
Against those
who talk about
the necessity
of order and
gradations, we
plead simply
the authority
of Christ.
hym, and use siche power J>at neyjier Crist ne Petre seme)) to
have had ; siche fals power feyne)) Antecrist ; and \sX may be
clepid Luciferis power. But sif) ilche power is of God, as Foul
sey)), and fise men reversen God. as her Hjf shewi]?, summe men
may trowe jjat hem faili)) power, and J)at J)ei feynen falsliche \sX
J>ei ben vikeris of Crist ; for likliche hem wantijj to be Jje leeste
membre {)at Crist ha]) ordeyned to be of his Chirche. And not-
wi])Stondynge ))is, Crisis Chirche shulde Hve, jif alle siche prelats
wanteden j)erinne ; for whoever trowij) in Crist, and lasti]) to his
lyves ende in J)is feij), he shal be saved wijjouten siche prelatis ;
si]) in tyme of apostlis, and when \t Chirche ])ryvede, siche pre-
latis wanteden, as Goddis lawe techij). For ])e apostlis weren
felowis, and ilche oon suffisede to converte {>e peple in \t name
of Crist, wil)0ut autorite borewid of o))er. But God forbede J)at
lordschip jyven of \e emperor shulde chaunge or destrie ))is
lawe of Crist ; for Cristis lawe, al jif it be contrarie to \\s dow-
yng, is mor myjty and groundid in resoun. And so in ])is
poynt ben heretiks many in ))e world. For Petre was cheveteyn
of ojier apostlis for his mekenesse and service ))at he dide to
o])er, and not for his lordship ne his sterne power.
Cap. III.
But her grucchif) })e world, and grenne]) on trewe men, and
self) J>at ])ei ben heretiks, and casten destrie al holy Chirche and
fey)) ))erinne. Also )>ei seyen Jiat seculer lordshipis asken
degrees ; for jif alle weren oon, J)er weren noon ordre, but ilche
man myjte ylyche comaunde to o])er, and so seculer lordship
wer fully destryed. Also ))ei seyen, jif \tr wer noon ordre of
popis and bishopis, ))er shulde be noon ordris of abbots and
priors ; and so al religioun shulde be distryed ; and so shulde
perish makyng of prests and doyng of sacraments, as holy
Chirche usi)>. To assoyle }>ise dowtis, men moten arme hem
and pacientliche dispose hem to deye for Crist, and fals not ))e
gospel for favor of men, but seye fuUiche ))e so))e, for Crist is
ever present. And so it seme]) to trewe men, ))at ordris of
religioun J)at Crist groundid not shulden be fordone, for Crist is
al witty and al sufficient in hise werkis.
CONTROVERSIAL TRACTS.
435
As to \t first grucchyng, shal Antecrist grenne at \e. day of
dom, and bete togedre \m\ hise tee]>, for his sharp reprovyng of
sentence of J>e gospel. For jienne wo shal be to alle siche, fiat
clepen good yvel and yvel good. And Zebedeus sones travel-
eden in ])is foly, as we alle done ; and askeden bi her modir
heyjnes of \t world, Jiat \t con myjte sitte on |)e oon side of
Crist, and ])e o))er on \t ojier syde, in his kyngdom. But Crist,
willyng al good, ordeynede hem to suffre anoyes in \\% world,
and bi ))is to come to heyjnesse in hevene. And Jjus jjise foils
seyn, fiat men fiat ben aboute to brynge Cristis Chirche to Jje
state }>at Crist ordeynede, ben aboute to distrye holy Chirche.
And it seme]) }>at jif Crist com in his owne persone, and tau5te
and comaundede fiis stat to be holden, he shulde be holden a
fool and fals heretik ; and jif he travelede herto he shulde be
persewid; for so doy)) Antecrist ajen hise membris, fiat over
softliche seyen his sentence. And sifi al bileeve is in f)e gospel,
and we travelen and worchen fiat f)is gospel wer knolve and
kept, it is openne fiat we wolden destrie but heresies, for we
wolden destrie errours contrarie to fje gospel.
As to fie secound, we seyn ))at seculer lordis shulden holde
wif) ))is sentence of fie gospel, and mayntene it wifi myjt. For
in mong alle jje men f)at evere weren her in erfje, noon heyede
mor fien Crist seculer lordis ; for he chees to be bore when fiis
lordship florishede moost in fie empyr of Rome. Crist jaf
tribute to \t emperor ; Crist wolde not so myche lessen seculer
lordship, fjat he wolde have a litel hous to hyde his heved inne ;
Crist comoundede to ^yve fie emperor fiat was hise; and to
destrie lordship of prestis of fe temple, for seculer lordship
shulde be holde bi hymself. And Crist norishede jje tenaunts
of seculer lordis; he helede hem and fedde hem, and pilede
hem not ; so fjat he jaf hem mor bi myracle of his godhede,
f)en he took of fie world wij) alle hise apostlis. And for fiise
sixe kyndenessis, bysyde goostliche suffragies, Jjise seculer lordis
han be to unkynde to Crist. And soone in his absence, when
he was set in hevene, ])e emperor reverside ^ him, and fordide his
' corrected; reverse, CC.
Ff 2
Christ magni-
fied the authO'
rity of the
secular arm.
43'5
WFCLIF'S WORKS.
In the true
Churcli the
order consists
in all serving'
and loving
one anotlier.
ordynaunce, and makede hise bishopis haywardis " of )>e world,
and took fro hem l>e kepyng of Grists sheep. And so )je last
ofifiss jjat Crist jaf to Peter, and bad hym })ries up his love per-
forme \\s ofBss, took Jie emperor fro hym ]jat seyjj he is Petris
viker, and makede hym perpetuel hayward of his drit. But, for
it is to hard to kyke ajen ))e spore, wite jee, seculer lordis, ))at
]>is harme[) jou. For it takij) away help of soul fro 30U and fro
jour peple, and to-teri)) jour lordship fat jee tellen myche by,
and evere shal mor and more, til })ise unkyndenessis ben somdel
amendid. And wite jee wel Jiat jour folye, bi whiche jee wenen
to plese God, shal not excuse jou to God at Jie day of dom,
for Crist and hise lawe shal witnesse ajen 30U. And si]j Poul
was not excusid bi jie olde lawe of persewyng of Crist in hise
jonge membris, meche mor fie emperor, fat bi mannes lawe
persewede f e soule of Crist in his tendre n embris, shal not be
excusid, sif he drawif hem to helle.
But ferfer we shulde knowe, fat seculer lordship fat clerkis
hanne nou smacchif imperfeccioun on many maner, and comef
not to f e perfectioun of f e ordre of Crist ; as seculer lorshipis
asken worldliche degrees, and so hey-,nesse in worldliche goodis,
but Cristis lordship askif goostliche degrees, and heyjnesse in
vertues, fat God oonliche jivef . And herfor, when stryf of f is
was in mong fe apostlis, Crist determynede fe cause bi word
and bi dede. Crist puttede a jong man in myddil of hem, fat
was meke in many vertues, and seyde, — Whoevere mekif hym
as fis jong man, he shal be holden mor to fe jugement of God.
But fis world haf put awey fe sentence of Crist ; for alle prestis
and seculers seken her owen goods, and fat is ajeyn f e charite
of Poul. And, for fe world knowif not heyjnesse in vertues,
God hymsilf shulde clepe hise servaunts as he wolde, and leve
fe worldis maner of sensible fingis. And so fe rewele of
religioun of Crist biddif, fat ilche man obeshe to ofer, not for
fe world, ne for worldliche maundements, but in as myche as
biddif Goddis wille. And jif a best bad a man do siche, he
" ' Hayward ' is explained by
Phiillips {New World of English
Words, 1662) to mean, 'a keeper of
tlie common Iierd of tlie lown, who
is to looli that they neither brealj,
nor crop hedges ; from the French
words Hay \haie\ a hedge, and
Garde, custody,'
CONTROVERSIAL TRACTS.
437
shulde obeshe to beest in \t name of God. And herfor Goddis
lawe techij) hise men, jiat God obeshede to mannas voys, and
Crist obeshede and servede to Scarioth ^.
And herby we may see an onswer to \t Jjridde resoun.
Sequestre we al mannes lawe, supposynge Grists ordynaunce ; al
J)e drede of florishyng of men of J>e world ; and jjanne it sewi]?
Jjat we shal graunte, ])at alle degrees of emperor clerkis, alle Jjise
religions of monkis, chanouns, and freris, shal slepe as \t\
diden in tyme of \t apostlis. For alle })ise semen to smacche
worldliche heyjnesse, and men ben clepid to degre ))at God
clepede not, and ))is is errour and synne on ilche syde. But
neverjjelees j^e ordre of Crist shulde be jienne mor perfijt fian it
is noon, by meddlyng of mannes ordynaunce; and prests
shulden have betere ordre in ministryng of sacraments, for
Crist wolde leve in goode prests power f>at holy Chirche needi)).
And, as Jie pope feynej>, he byndij) to-day and lousijj to-
morewe; and so in byndyng and lowsyng ben many fals
gabbyngis. And Jienne wyndis of treu))is shulden blowe awey
J)e heresyes, and cler ])e eyr of holi Chirche, ))at is now ful
troble. penne shulde lyf of grace come doun fro God, and
lyjte ilche man aftir J)at he wer worjji. And Jienne shulde Jiis
blasfemye be blowen awey, \2X grace and power of God mot
nede first come to J)e prelat, and }>enne be departid of hym,
how evere he wolde sille it in mong hise suggets, Jjat noujt may
be wijjoute hym. And certis it wer lesse error to seye, }>at \s.
hemes of Jie sonne crooken, j)at shynej) freliche in bodyes after
jjat fiei ben disposid, fien to putte ))is error on jie Sonne of ri3t'
wisnes. For Crist is in ilche mannes soule ])at love]j hym
owterliche, and needi}) not j)e help of J)is cursid prelat ; for Crist
may not of his ry3twisnes J>us accepte persones. And jjenne
shulde grace come to men, as hevene scaterij) reyn ; but now
casti)) Antecrist to hepe hise disciplis, so fat ilche may strengjje
oJ>er in her malice ; as jif hevene of oon cloude sende gushyng
of watir, and overflowede som erjie, and som wer left drye. pus
If this order
were followed,
prelates,
monks, and
friars would be
suppressed ;
and the grace
and power of
the ffospel
would have
free course.
« It must have been such expres- condemned at the Council of Lon-
sions as these which originated the don, that he maintained ' Quod
charge against "Wyclif, contained in Deus debeat obedire Diabolo.'
the sixth of the twenty-four articles
438
WrCLIF'S WORKS.
Owine to the
wealth which
encumbers her,
heresy and
apostasy are
almost univer-
sal in the
Church.
Crist sente hise apostlis, when fiei weren rype, to diverse londis,
to sowe wateris of wisdom, and closede hem not in cloysteris as
Antecrist doi]). So jif we taken heede to apostasye Jjat goi|)
evene ajen Jje ordre of Crist, ))er ben fewe bisshopis, posses-
sioners, or frers, ))at ))ei ne ben apostataes, al jif J>ei holden her
sygnes. For take we heede to \t lyf ]>at men first ledden, and
to j)e lyf }>at men leden now ; and we shal fynde )jat alle ))ise
ben gon abac. And si)) );ei ben as myche now holdon to serve
God, and sommwhat mor for takyng of temporal goodis, it
seme|> Jiat ]>ei ben bounde to mor Jien ^ti may. And siche
apostataes marren muche ' of Cristis ordre. And J>us, 3if alle
bisshopis possessioners and freris weren wislyche examyned
whejjer J>ey weren heretiks, — jif Jjey seyden nay, wi);oute revela-
cioun fewe men or none weren holde to trowe hem ; for it
seme]) open bi her wikkid deds, ))at j)ei ben apostataes fro
Cristis religion. But siche heretikis wolen ble)>eliche dampne
oj)ere men of heresyes, for here witt is blyndid.
Cap. IV.
Bi Jiis may we see how })ikke groweyn eretikis in ])e rewme of
Englond, and in o))er londis, ])at men clepen Cristen men. For
jif alle sjononyents weren markid out of Cristendom, and alle
apostataes, wif) aUe blasfemes, ])e multitude of heretikis wer mor
])an ])ise o\tr. For ])er ben fewe prelats now in Jje Chirche, ne
fewe o))er men, fiat ))ei ne ben heretiks ; sij> assent to heresie
makij) an heretik. And {>erfor we supposen J)at God movede
men to speke now of heretikis, to make hem mor knowen ; for
noon man doij) mor harm in batel of Crist. For J)ei stonden
bihynde, and fy3ten not wij) ))e fend, ne wif) ))e world, ne wij>
her flesh, as Poul seyf) ; and ])is is cause whi ))e world peyrej),
and charite of many cooldij). pe ground of J)is mahce stondiJ>
in prestis, ])at ben ))us cooldid wi)) temporal goods. For ))ey
shulden be capteynes in batele of Crist, but now jjei ben cheve-
teyns on Antecrists syde, and letten bi ypocrisye ol)er to fyjte.
And jif fewe trewe men wolden worche or speke ajen Jiis traterie
j)at is in Goddis enmyes, Jiey quenchen hem as heretiks, bi
' corrected; meche,CC
CONTROVERSIAL TRACTS.
439
cautel of \t fend ; as bishopis diden wi]> Crist in tyme of his
passioun. And in mong alle Jje malices of }ie fendis werkis, })er
seme)j noon mor to harme Cristis peple. As, jif a greet lord
shulde be susteyned wij) herbis ))at groweden in a orchard, and
weren nyj rype, ))at man Jiat come into jjis orchard, and kyttede
Jjise herbis, and destriede Jje rotis, dide to myche harm to peyr-
yng of }>is lord ; and specialliche jif ]jer hele sustynaunce stood
in ]>ise herbes. Goode Cristen men Jiat holden Cristis lawe ben
siche herbis to folc fat \€\ dwellen wil> ; herfor Antecrist letti]'
siche seed be sowen or growe in mong Cristen men. And to
performe |>is malice, Antecrist ha]; cast to be knyttid wiJ) kyngis
and use her power ; and J>us venemej) hymsilf \t lordis and \t.
peple. But he groundi}> not in Cristis lawe jje deds fiat he doif,
but ofer in mennes lawe, or glosyng of freris. And jit blynd-
nesse of fe peple norishif her enmyes; for love of God is
quenched bi blyndyng of fe world, and }>ise fewe Cristen men
fat haveden som ly3t of God, ben drawen abac bi fise apo-
stataes. And certen fei ben cowards and of to lytel feyf, for
jif fei loveden Crist mor fen her owen lijf, as fe gospel techif
hem, f ei shulden putte her lijf for f e lawe of Crist ; and f anne
wolde Crist helpe his Chirche, and putte siche knyjts to worship
in hevene, and gloriiie her body deed for Cristis love. But
defaute of bileve lettif fis profyt, and specialliche of freris, for
fei procuren bisiliche part for Antecrist, and sowen fikke
lesyngs wif her ypocrisie, and maken Cristis lawe fade bi her
fals signes. On fis wyse fe fend haf ben many day abowte to
vencushe Cristen men bi Antecristis clerkis ; and f us he haf
drawe many to his lordship, and specialliche bi heretikis, fat
parten men fro Crist ; and fis shal never ceess bifor Cristis lawe
be worshipid, and Antecristis lawe despisid as heresie.
Lord ! sif Crisis lawe sufficif of itself, hou lytil shulden men
recche of Antecristis lawe, but despise persones and broUis fat
holden f erwif ! '^\i few wolt wite which is Antecristis lawe,
loke you what lettif Cristis lawe to be holde in worship, and to
be performed bisiUche in dede. And so alle fe lawis of fis
newe religiose fat ben not well groundid in fe lawe of Crist,
semen Antecrists lawis, and lettynng of Cristis lawe. And fis
newe ordynauncis, ungroundid in fe gospel, helpen fe fend.
The rules of
monkb and
frjars are part
of the law of
Antichrist, and
will not serve
them at the
last day.
44°
WFCLIF'S WORKS.
and letten ])e lawe of Crist. And so siche prelats shulden be
Cristis houndis, and berke bi hise lawe, and not bi lawe of
wolves. Lord! what letti)) ))ise houndis to berke, and lede
Cristis sheep aftir his lawe ? Certis it seme)) \aX dowyng of ))e
Chirche, and too myche worshypyng of Antecristis lawe ; for a
lumpe of talowe strangli}> )je houndis », and lettijj hem boJ)e to
berke and to byte ; and occupying of men in Antecristis lawes,
])at speken oonliche of worldliche goods, drawijj fro Goddis
lawe, and maki)) to love Jie world. But sij) bileeve techij> us,
J)at at )>e day of dom \s book shal be opened, and ilche of us
shal wite whejjer we han loved Crist mor ]jen ony ojjer Jjing, and
jjerfore be jugid to hevene or to helle, hou shal we jjenne
onswer to askynge of our juge 1 Wei Y woot ]>at Crist hajj
ordeynyd men to live in his lawe, and {)en be knowen bifor
many juges, whefier Jjei haven faverede mor Cristis lawe or ))e
worldis. Worldliche excusacioun shal not jjenne assoyve, ne
onswer by procuratorye, ne suttilte of werkis ; but jif we ben
coupable we shal Jienne be domb, ne alle Jies newe habitis shal
not fienne profyte ; but jif we have J>enne bryde clo)>is, we shal
for evere be dampned. pise clojiis ben of charite Jiat evere
more shal last : and her is an ende.
• This strange expression occurs also in the Sermons. See vol. i. p. 247.
— =^<§>.=
CONTROVERSIAL TRACTS.
441
XXVII.
[SEVEN HERESIES.]
[The text of the following tract is based on a MS. in the Bodleian
Library, — Douce 2 74. There is another copy of it at the British Museum
(Harl. 2385), and a third at DubUn, (Trin. Coll. Dub. C. V. 6). Though
not mentioned by Bale, its authenticity can hardly be doubted, both on
account of the direct evidence supplied by the Harleian MS. (see no tes at
the beginning and end of the tract), and because the style, and the refer-
ence to previous labours in the same field (p. 443) both point to Wyclif as
the author. There is no direct evidence of date ; but as, in the passage
just quoted, frequent previous statements of his doctrine on the Eucharist
are spoken of by the author, it is probable that the tract was composed
quite at the close of Wyclif 's life, in 1383 or 1384, because, as has been
said so often, he did not begin to teach that doctrine publicly till 1381.]
SEPTEM HERESES CONTRA SEPTEM PETICIONES ».
Foe fals men multiplien mony bokes of fie Chirche, nowe
reendynge byleve, and nowe clowtyng heresies, Jierfore men
schulden be ware of })ese two perilles, ))at fals men pynchyn in
])e Pater noster. pai say furst, )>at speciale prayere aplied by
hor prelatis is better Jien generate. As, one Famulorum saide
of a frere is better J>en a Pater noster, wij) ojier })inges even ;
flfor J)o Pater noster is moste generale, and fe Famulorum moste
special, of alle ))e prayers ))at God heris. But we schul beleve
Jjat no prayer is worjie, but in als muche as God hym selfe heris
hit, and applies j)is prayere to profile of \e man. Lord ! whefier
God hym selfe wolde gladlier here }>e preyere fiat a false man
hade contreved to hym, fien }>e generale preyere jjat he hym
* The Harleian MS. commences aftir contmued of false prestis ajen
thus ; — ' Here ben sevene heresies Jie Pater Noster. H Wyclif.'
Seven heresies
against the
Lord's Prayer.
I. False men
say that special
prayers are
more potent
than general.
442
WrCLIF'S WORKS.
3. The second
heresy, against
the second
petition, makes
bad prelates
memoers of
the Church or
Kingdom of
GotT
3. The third
heresy pre-
tends to know
the will of God,
that He will
certainly save
those whom
they pray for.
selfe made ? Wele I wote Jiat jjis preyere is ful of witte and
charite, and conceves alle ))e gode Jiat a man schuld aske of
God. Hit is one to say jjus, and to heghen Anticriste over
oure Lorde Jesus Criste, jiat is oure alle fader, pe generalte
of )>is preyere lettes not oure Lord God to here syngulere
personys, aftur ])ei ben wor])i.
SECUNDA HERESIS.
pe secunde heresie of }>e secunde askyng sais, ]>at Jsese
prelatis are hedes of Gods rewme, for ^t\ ben hedus of holy
Chirche by vertue of prelacie. Ande Jiese freres bene men of
holy Chirche, Jjat wole here be gladliere hedes of holy ChLrche
))en ojjer comyne men. Lord ! sijjen God and iche membre
of his Chirche bene weddid togedre, as oure bileve sais, whejier
ony of Jjese prestus schul be dampned in helle ? Wele 1 wote
))at none schal be dampned but develUs ; ande if ony of ])ese
devellis were capteyne of his Chirche, ))en God and J>e devell
were weddid togedre. But as oure bileve sais \3.t J>er is no
comynynge wij) Crist and Behal, ^en ))ai ben not weddid.
Herfore schal we trowe, as holy men tau^t of two thowsande
jere byfore Jjat Sathanas was bounden, jiat holy Chirche is of
Jioo ))at God has ordeyned to dwelle w}) hym in blisse, of what
state so \a.\ be, prestes or seculeres, lordis or comyners, ladies
or pore wymmen, Jiat endles loven God. And so some partie
of ])e Chirche regnes above in heven, and summe slepis in pur-
gatorie, and summe feyjttes here in erthe. But at {le day of
dome schulle alle be gedrid togedir, and regne in heven wi))
hor spouse, oure Lord Jesus Crist. So if J)at prelatis or freris
or seculers sewe not Criste in manere of hor lyvynge, ])ai were
never Cristis spouse, ne membris of his ChLrche.
TERTIA HERESIS.
pe thrid heresie of }>e thridde askyng sais, Jjat ])ai knowe fie
wille of oure Lord God to bringe a soule to heven by manere
of hor preyyng. But certis we schul trowe, ]>at God may not
be moved but as he has ordeyned bifore 'pe worlde was made ;
CONTROVERSIAL TRACTS.
443
and aftur a man deserves while he lyves here schal he be
rewardid aftur his lyife, oul^er in blisse o]jer in peyne, notwith-
stondynge oure preyere. But wel I wote J)at God may helpe
soulis in purgatorie, and make hom schortliere to dwelle jjer-
inne, after \ai J)ei have made hom worthi for Jje tyme \sX jjei
have lyved here. But we schal understonde ])at God acceptis
\t lyfe J>at men lyven here wele, ande approves hit for soulis,
and ])eraftur hit is medefuUe for soules }>at bene in purgatorye.
Ande if we knowe not \e privete of God, jit neverjjoles we wote
Jjat hit is fully rijtwysenes, jjat prayer of a man |)at God hath
ordeyned to blisse is more worthye jjen a thowsande of hom
})at schal be dampned. Ffor ))e furst is Gods childe, and
ordeyned to have his blis, ])e secund is the fendus childe. And
pray he never so muche, he getes not )>e blisse of heven, for
he makes hym not worthi. Ande ))is faithe shulde move men
not to selle hor prayers, but iche man life bisili, iche aftur \t
lawe of God ; ffor aftur Jjat a man deserves in his owne per-
soyne schal he be rewardid, in heven or in helle. But gode
lyve of a man may helpe hym }>at lyves wi}> hym, to amende
his owne lyfe, and so come to blisse. And so private almes
done syngulerlyche, jjat Crist hymself taujt not, dos littel gode
or none to donor of siche almes for to come to heven.
QUARTA HERESIS.
pe ferthe heresie of {le ferthe askynge says, Jiat })e sacrid
ooste is no maner of brede, but oujjer noujt, or accident wij;-
outen ony sogett, and so worse ))en stones or ony ojier body.
And when ony suche men asken fie sacrid ooste, Jjai jyven hom
worse J>en stones, as J>ai falsly feynen. Ffor ])is were ajeynes
holy writte, as Crist hymself sais. Lordus and prelatus con not
distroye J)is heresie, oujjer for hor negligence, or for \o wiles
of Anticrist. Lord I if ]>ese grete lordus wold jif Jiese prestis
no gode, ne freris, bifore ))ai schewid her bileve in jjis poynt,
and groundid hit in Gods law I and so Jjai myjt come to bileve,
and knowe jjese fals heretikis. We have oflft tymes saide ^ J)at
Jiis sacrid ooste is verrey Goddis body and verrey breede, for
so sais holy writte, and seyntus of Crist thowsandis.
" See prefatory notice.
4. The fourth
heresy main-
tains that the
sacred host is
not bread in
any sense.
444
WFCLIF'S WORKS.
QUINT.\ HERESIS.
heresy claims
for the Pope
and his cierey
powers of ab-
solution which
belong to God
alone.
Pe fyflft heresie, contened of ))e fyfft askynge, says, ["at prestis
have powere to assoyle men of synne, whom ever Jie pope
lymytes, at hys owne wille. Ande absolucions and indulgencis
bothe fallen in mannes chaflFare by byynge and sellynge ; and
\ so men may lightly for money be assoyled bothe of peyne
j and of synne, be )<ai never so synneful. But oure bileve techis
I us, ]>at no synne is forjyven but if God hymself forgif furste
' of alle. Ande if his trewe vicare acorde to Gods wille, he may
j assoyle of synne as vicary of his God. But if he discorde from
] juggement of his God, he assoyles not, boste he never so muche.
] Ande herfore hit is nedeful ))at a preste have two keyes, of
i powere and of cunnyng, to acorde to Gods wille. Ffor if he
want j)is connyng he nou})er byndes ne assoyles ; ne hit is not
byleve jjat ne he may erre in ])is.- Ande amonge alle heresies
or blasphemyes in oure Chirche, J)is is one ))e moste jiat men
bene deceyved inne. And if a man speke herof by \o law of
God, he schal be prisoned, or done to deth as an heretike.
SEXTA HERESIS.
. The sixth
heresy claims
for fnars an
extraordinary
exemption
from tempta-
tion.
pe sexte heresie, contened of J)e sexte askyng, sais, ))at men
of private religioun bene more thikk saved Jjen men ))at kepe
trewly comyne Cristus religione ; fifor, as ]>ai say, jjai have helpe
of hor owne bre})er, specially in houre of hor deth, of body and
of soule, and so bene not lad in to fendus temptacioun. But
oure bileve techis us J>at comyn Cristus religioun passes al
religioun of ))ese newe ordris. Lorde ! whedur we schuld trowe
jjat Benet and Dominik, or Ffraunces, schuld passe Jie wise-
dome of Criste ? Or whedur hit be wisedome to obeysche to
siche prelatis, and leefe })e wiUe of Crist, \zX is God and )>ine
abbot. Wele I wote ))at \t Chirche was rewind by Cristis
ordynaunce, bifore J)ese ordris coomen inne, better ))en hit was
sithen. Ande so, sithen jiese religiouse dyen in })is false triste,
and have lyved in ypocrisie for })e more parte of hore lyve, hit
CONTRO VERSIA L TRA CTS.
445
semes J)at suche gone prively til helle, and so be led in to
fendus temptacioun, for jiai ben hardid in errour of hor private
ordris. And herfore clepid Crist Nichodeme fro })e ordre of
Phariseus, savyng hym ajid destroyyng of hit. Wifiouten doute
))0 ordynaunce ])at Crist hym selfe ordeyned, if hit were holden
clene, hit were \t beste of ofier ; ffor J)erby in ilke degre myjt
iche man be saved. Ffor Jien wolde charite growe more, and
envie be more distroyed. Thre membris of \t chirche, as
prestis, knyjttus, and laboreris, wolden be sufficient wijiouten
more diversite. God kepe his Chirche. Amen.
SEPTIMA HERESIS.
pe sevent heresie and })0 last, Jiat is contened of J)e sevent
askyng, sais, ))at if we wirke by counsel of Jiese newe ordris }>at
leven Jie ordynaunce of Criste, we schal nedely be saved. And
herby bene men lad in to fendus temptacioun, and wrappid wij)
synne ageyne ))e Holy Goste ; and ))is is Jie werste synne J)at
ever may falle to ony man. Wele I wote }>at freris wold not
here ))is publischt in ])e pepul, for fallyng of hor ordre. But
sithen it is not groundid in bileve, he is not on Gods halve ))at
lettis hit for freris. Ande we schulde trow ))at foundyng of
abbays and frerus and ^ lettys mon jiat ne Jjai mowe falle in Jie
last synne. And herfore alle maner of men schuld know
Cristis ordynaunce, and travaile Jierfore fiat hit were clenly
kept ; for hit is moste light, most profitable, and moste medeful.
O Lord ! if al ])e peple in Yngelonde traveyled in alle cuntreyes,
and falsed fie kyngis wille, movyng to discordis ajeynes f>e pes
of fie rewme, who wolde not say fiat suche a peple were peril-
ouse in Yngelonde 1 mykel more if newe religious be skaterud
in Cristendame, and gabben on jie wille of Criste fiat is oure
kynge, and moven not to pes and acorde as Crist and his
apostilles did. What wonder is hit, ))0w bateUis and o]jer
perellus come, f)at Crist has bifore saide ? God kep his
Chirche fro fals ypocrites and ungroundid newe statis, not
7. The seventh
heresy main-
tains that friars
and their
friends are pro-
tected from
evil.
something appears to be omitted.
446
WYCLIF'S WORKS.
foundid in Crystes lawe. Wele I wote Jjat many ' say ))at monye
of hom are seyntus ; but nowjier is Jjis bileve, ne groundid in
resone * Omnis plantacio quam non plantavit pater meus,
eradicabitur, dicit Dominus in evangelio Johannis.
Explicit tractatus qui vocatur speculum vita Christiane b.
' corrected ; the MS. has may.
» The words ' groundid in resone '
are immediately followed in the
Harleian MS. by ' ut patet per
Wyclif,' written in the same hand.
'' The purport of this explicit has
been fully discussed in the Intro-
duction to this volume.
CONTROVERSIAL TRACTS.
447
XXVIII.
OCTO IN QUIBUS SEDUCUNTUR
SIMPLICES CHRISTIANI.
[The text of this short piece is founded on a transcript from the Corpus
MS. 296. There are two other copies known, both of which are at Trinity
College, Dublin ; of these one is imperfect at the end. Bale includes this
tract in his list of Wyclif's works, though giving it the erroneous title,
whence derived it is impossible to say, of ' De Episcoporum Erroribus.'
There is no means of fixing its date with accuracy. It is vigorously
written, and I am disposed to regard Wyclif as the author.]
pEEE ben eijte })ingis bi whiche simple Cristene men ben
disceyved, jjat ben ]>es eijte ; holy Chirche, lawe, religion,
obedience, cursynge, ))e goodis or rijt of holy Chirche, maunde-
ment and conseil, dedly synne and venyal.
Ffirst, whanne men speken of holy Chirche, ]>ei undirstonden
anoon prelatis and prestis, monkis and chanouns and freris,
and alle men })at han crownes *, fiouj Jiei lyven nevere so cur-
sedly ajenst Goddis lawe,^and clepen not ne holden seculeris
men of holy Chirche, jiouj J>ei lyven nevere so trewely after
Goddis lawe, and enden in perfect charite. But nejieles alle
])at schuUen be savyd in blisse of hevene ben membris of holy
Chirche, and ne moo. And Crist seij;, and Austyn, and Cry-
sostom, and many moo seyntis, for non of alle ]>es schal
perische wi]jouten ende, as Crist himself sei]j. And so comynly
" That is, all men that have the tonsure.
Eight sources
of deception
for simpie
Cliristians.
I. By the
Church, people
understand the
cler^ only.
448
WYCLIF'S WORKS.
2. By law,
people under-
stand human
laws, not the
law of God.
3- By religion,
they under-
stand the rules
of monastic
orders, not the
pure religion of
Christ.
\o ))at ben clepid men of holy Chirche ben enemyes jjerof, and
synagoge of Sathanas, and Jio )>at ben membris of holy Chirche,
as ben good Cristene men ]>at kepen Goddis hestis, ben not
holde men of holy Chirche, but aliens \exixo. And ])us we
demen foliliche more bi signes ))at ' men han maade, who ben
men of holy Chirche, J>an bi goode lif and endeles lastynge in
charite, bi whiche God biddij) us deme wisly and ri3tfully.
Also, whanne men speken of lawe, anoon men taken it of
mannis lawe, and not of Goddis lawe, as jif mannis lawe were
more wor])i and more principal ])an Goddis lawe. And ))is
fordo}> muche \t reverence and studiynge of Goddis lawe. For
herefore, and for worldly wynnynge and worschipe, men lerne
mannis lawis, as Jje popis and emperouris and kyngis, and
studyen not Goddis lawis, J)at techen virtues, and to suffren
myschiefis and dispitis, and to ii\Tnne \t blisse of hevene. And
herfore God and his lawe and virtuous lif ben unknowen and
dispisid, and synne and cursednesse norisched and meyntened,
and many men rennen to helle, and fewe gon to hevene.
Also, whanne men speke of religion, anoon J)ei undirstonden
religion maad of synful men wij> many errouris, and not of J)at
holy religion })at Criste, God and man, made hymself for his
apostils and prestis; alle and jif* religion founde of synful
men, wij) pride and ypocrisie, were betre ]>an ]je clene religion
in his clene fredom jjat Crist made. And )>us jjei \dX holden
Cristis clene religion, as prestis, wi))Outen cloutynge to of er-
rouris of foolis and synful men, ben holden seculer men, or
seculer prestis, \o\a, \t\ kepen nevere so wel \t gospel, and
techej) it frely and trewly, as Crist and his apostils diden. But
jif J)ei han a newe habite, founden of mannis folye, and have
maad singuler profession to synful men, and, in cas, to fendis,
]>ei ben holden men of religion, ))0uj J>ei ben nevere so proude,
coveitous, envyous, lecherous, or o})ere synnes. And ))us, for
pride and ypocrisie, jies newe religions fordon \t reverence and
jjc name of Cristis clene religion, and maken ))at it is holden
for noon, as jif foolis or synful men wolden fordon Goddis
' corrected from fan in the MS.
Meaning ' as if.'
WYOLIF.
CONTROVERSIAL TRACTS.
449
makynge. And so fiei seyn prively, J>at synful men ben more
myjtty, more witty, and fuUere of charite, J)an ne was Jesus
Crist, to teche a perfitere weie to hevene f)an evere Crist dide
himself. For sij) Crist was endeles myjtty, endeles witty, and
endeles ful of charite to save mennis soulis, what schulde lete
him to teche ))e best religion of prestis, si|) in hem hangij> moche
})e good lif and techynge of \t peple ? Whejier Crist bi a J>ou-
sand jer and more taujte nevere to his apostils and ofiere prestis
))e beste religion, to serve him inne and to plese him, but to kepe
J)is til now, wi})inne }>ese two hundrid jere ", whanne Sathanas
was unbounden, as Seynt Jon sei]> in \t Apocalips, and jit
telde nevere in fie law of grace who schulde bigynne |)es newe
perfit religion, ne whanne it schulde come. Of J>is may men
see, Jiat o})er Crist was unmyjtty, unwytty, or not ful of charite to
3eve ])e best religion to apostlis and ojjere prestis ; or ellis J^es
newe religious ben foolis, takynge \t worse religion maade bi
errors of synful men, and levynge ))e beste religion and most
perfit and most lijt and most siker, made of Jesus Crist.
Also whanne men speken of obedience, anoon it is take for
obedience maad to man ful of synne and unkunnynge, and not
for obedience to do Goddis hestis ; as jif obedience don to )je
conseil or biddynge of a synful creature, were more wor})i Jjan
obedience don to comaundement or conseil of God. And }>us
new ypocritis seyn J>at it is more medful, aftir unkunnynge pro-
fession, to do after J>e biddynge of synful man, or errors of a
fool, and, in cas, of a devel of helle, }>an to do after \t hestis or
conseilis of God. And J)us |)es new ypocritis wi{> here newe
obedience distroien obedience of Goddis lawe, and comyn lawe
of men, and chargen only here owen obedience founden of
hemself. For bi Goddis lawe eche man owij) obeische to o}>er,
in as moche as he teche}) him Goddis wille and good lif; and
specialy to bischopis, fat han cure of alle men in here diocese
bi charite and comyn lawe. But jje new religious dispisen ];is,
and seyn, pou art not myn ordynarie ; and geten hem exempcion
fro bischopis and ojiere men, Jjat schulden distroie here synnes
" The Franciscan Older was first
founded by St Francis of Assist in
1 2og ; the date of the institution of
WORKS. VOL. HI. G g
the Dominicans or Friars Preachers
is a little later, 1217,
4. By obedi-
ence, they un-
derstand mere
monastic
obedience.
450
WYCLIF'S WORKS.
5- By cursing,
men under-
stand mere
church ban-
nings and
anathemas, not
the curse of
God.
6. Bythe riches
and rights of
the Cliurch,
men under-
stand temporal
riches and
rights only.
and norische virtues. And ))us Jiei ben exempt bi gold fro
God, trewjje, and charite, and only bounden to here synful
potestatis, and, in cas, to fendis ; and herefore \€i. holden hem
most perfit, for \€\ forsaken alle good perfeccion.
Also, whanne men speken of curs, anoon it is taken for
mannis curs, and not for Goddis curs, as jif' mannis curs were
more principal and more wor]>i )jan Goddis curs. And here-
fore foolis clepen Goddis curs fe lesse curs, and mannis curs
)>e more curs*, as jif synful man were more Jian God Al-
myjtty. And herbi folis dreden more mannis curs, jjat is un-
ri3tful, and, in cas, of devyl in helle, J)an J)e moste rijtful curs of
God Almyjtty, for trespassynge ajenst his comaundementis.
And herefore folis ben so blente, ])at for drede of mannis curs
]jei leven Goddis hestis, and done ])e contrarie of hem, and so
rennen into Goddis curs. And \t\ dreden more a synful man,
and, in cas, quyk devel, )>anne Almyjtty God in Trinyte. For
\t\ levej) ])e hestis of God undon, for drede of mannis curs,
and don a wrong heste of man, and, in cas, of a devel, to plese
him ; and jjus j^ei fallen fro bileve and hope and charite. For
Crist techej) in |)e gospel, whanne men ben cursid wrongfully
for the treu})e of God, J>an God himself blessi]?, and ))an mannis
curs, )at is onri3tful, doj> moche good to him ]jat suflfre)) it
mekely and paciently. And \t\ loven not God of alle here
herte, Jiat wolen not suflfre for his treujje and his love a veyn
blast of a fool, and, in cas, of a devyl, fe whiche harmej) hem
not, but doJ> hem moche good, jif \€\ lasten stably in trewjje of
mekenesse pacience and charite.
Also, whanne men speken of goodis of holy Chirche, or rijt
fierof, anoon it is taken for worldly goodis, and not for goodis
of virtue, or for worldly ri3t to plede and curse, and stryve for
tijjes and chirchis, and o))ere prophetis of worldly muk, and not
for rijt to lyve vertuous lif in good pacience and pees and
charite, and to suffre gladly wrongis peynis and disceitis, for to
kepe virtuous lif, fat is betre fan al fis world ; as 3if stynkynge
' corrected ; the MS. has and yf as.
■■> See the introductory notice to 'The Crete Sentence of Curs,' page 267
of this vohime.
CONTROVERSIAL TRACTS.
451
muk, or drit, or worldly goodis, were betre }>an pacience charite
and o}>ere virtues. And so ypocritis clepen jje worldly lord-
ischipis J)at prelatis han, a5enst Goddis lawe, bojie old and newe,
and ajenst Cristis lif and his apostilis, \e patrymonye of Jesus
Crist don on fie cros, for to fere seculer lordis to taken ajen
here owen goodis, and governe hem rijtfully, and to brynge
clerkis to Cristis owene ordynaunce. And jit J>at bryngynge
ajen is nedeful bojje to lordis and clerkis, for ellis jjei ben bo))e
out of charite, jif \t\ may redresse ])is wrong don to Crist and
his ordynaunce, and don up here kunnynge and myjt. And
))us rijt of worldly goodis is magnyfyed overmoche and falsly,
and rijt of virtues and grace and virtuous lif is not set bi, as jif
J)e Chirche were wrecchidly groundid in worldly muk, and not
in vertues and goode lif. But certis holy Chirche is seet in
virtues and good lif; but certis Anticristis chirche is set in
pride coveitise and ojjere synnes, and most settij> bi worldly muk
and pride, ajenst Crist and his apostilis.
Also whanne men speken, ajenst prelatis and religiouns, of
Cristis povert, mekenesse, and ojiere virtues, {lei seyn J)at Jjo ben
conseiHs of Crist, and not comaundementis. And }>erfore ^ft
bischop of Rome, Jiat is most contrarie to Cristis techynge and
lif, may dispense as he wole; Jiat Jiouj men bynden hemself
nevere so stronge to ))is povert and perfeccion, and jit may vel »
don it in dede, Jiei ben not holden to fulfille it, whanne Crist
jeve]) hem Jjerto myjt, witt, wille, and grace, — for Anticrist ha);
feyned to dispense, ajenest Goddis wille, and ajenst here owen
avowe and profession. And in fiis ])ei seyn Jiat it is betre to
lyve in siche worldly astaat, ))an in clene povert of Crist and
his apostilis ; for )>is dispensynge mot be fro J)e lasse perfeccion
to ))e more perfit lif, for ellis ]jei weren peired ajenst God, and
jjerto hade nevere creature undere God power ne leve. And
over J)is newe religions seyn, Jjat J^ei ben more perfit Jian ojjer
prestis, Jiat kepen presthod wij) fredom of \e gospel, as Crist
ordeynede it, for Jiei kepen bo))e Goddis hestis and conseilis.
But certis, howevere ])ei bynden hem to ])e conseilis, fiei kepen
a vel must be for wel. ' And in addition carry out their vow well in
pr.ictice.'
Gg 2
7. Mischievous
distinctions
between the
precepts and
the counsels of
the Gospel.
453
WrCLIF'S WORKS.
In truth, what
is of counsel to
some, is of
precept to
others.
8. Dangerous
and unautlio-
rized i)ractice
of distinguish-
injT between
mortal and
venial sins.
evele j^e comaundementis, and, in cas, kunnen hem not. And
it is grete folye to bynden hem to \t more, whanne }iei kunnen
not and kepen not jje lasse.
But it seme)) })at it is ypocrisie ))at Jiei seyn, for every con-
seil of Crist is to sum man and sum tyme a precept. As,
whanne God jevej) a man knowinge \2X J)is conseil is Goddis
wille, and myjt and wille and wisdom to goveme him j^erinne,
))an ))is, fiat is conseil to summe ojjere, is a precept to ])is man ;
for ellis he love)) not God of al his herte, al his lif, or wille, of
alle his mynde and alia his myjttis. But many han ])e name
of religious, for worldly pride and sikernesse of welfare to ))e
body, and not for devocion of holy lif and peyneful. And
summe ben disceyved in 3ong))e bi jeftis and false bihestis, and
grucchen evere aftirward; and )>es kepen nei))er preceptis ne
conseilis; but jif ))at symonye be wel sou^t, \t\ ben heretikis
in \t bigynnynge, in \t myddil, and fie ende of here lif Ffor
whoevere entre)) into religion more for worldly pride or covei-
tise, or lustful lif of his body, fian for holynesse of lif, to sue
Crist and his apostilis in penaunce and wilful povert, he do))
symonye, and ))an he is an heretik.
Also whanne men speken a3enst synne, anoon ))ei seyn, pou}
))is be synne, jit it is venyal, and not dedly, and venyals ben
waschen awey wi)> preieris of a Pater-noster, wifi hali watir, wi))
pardon, wi)) bischopis blissynge, and many ofiere lijtte weies, as
men feynen. But trewe men seyn, fiat ))ei knowen not in ))is
lif wi)) revelacion whiche is venyal and whiche is dedly, and ))es
termes, venyal and dedly, ben founden up of newe men, wi)iouten
auctorite of holy writt, and ))erfore ))ei ben suspect. For
certis it stondi)) not algatis after mannis dom in f)is matere.
For many tymes a man demefi f)at ))is synne is venyal, and God
deme)) ))at for fiis synne ))is man schal be dampnyd, and also
ajenward. And so manye opynyons ben founden of newe
men, whiche synne is dedly and whiche venyal, ))at unnef)e ony
man undirstondi)) ano)ier of hymself. But it cordi)) most to
holy writt resoun and proprete of word, f)at ))is synne is dedly
for whiche a man schal be dampned in helle, and alle o))ere ben
venyals ; and ))anne it is reservyd to God, to wete wiche is
dedlv and which is venyal. But allagatis a man most first be
CONTROVERSIAL TRACTS.
453
purged of dedly bifore fiat ony venyal ben forjoven ; and sij?
no man wot where hymself be out of dedly synne, it is a pre-
sumpcion to seie Jjat his synne is but venyal. And as to par-
dons, and haly watir, and blyssyngs of bischopis, it is a feyned
}>ing, for pride of statis and covetise of worldly muk, and to
blynde \e, peple, and to make hem over litel to drede synne.
perfore do eche man his bisynesse, to flee alle manere of synne,
and to have grete sorowe and lastynge for his synnys, and
mynde on Cristis rijtwisnesse and wisdom, to ponysche and
knowe fe foulnesse of synne, and on Cristis passioun, dej), and
mercy, to forjeve synnes for verrey repentaunce. And putte
ech man his fuUe trust in Goddis mercy, and in his owen goode
lif ; and not in false pardons, ne vanytees, })at men graunten
aftir mennys deJ), for love of money. For sich japis availen
not, but disceyven men fiat trusten in hem for evere. As a
man is in charite, kepynge fie hestis of God, so Crist jevefi
hym part of alle goode dedis as he is worfii, and neifier more ne
lesse schal he have, for no creature undere God.
'=<i><r^
454
WYCLIF'S WORKS.
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
Kjiyghton 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 Febraary of 1388, the an-est
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 Kst 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
CONTROVERSIAL TRACTS.
455
or an individual tlie 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.]
pESE BENE ))0 POYNTtJS ))AT WOELDELY PEEIATIS AT ]>0 SVQ-
GESTIONE or FEERUS PUTTEN" ON" POEB CeISTEN MEN, AND
WHAT J)AI GEAUNTEN ANDE WHAT J)AI DENYEN.
r. po firste, fiat J)is pope Urban J>e sixte bere); not ]>e strenght
of Seint Petur in er{>e, but ))ai afFermen hym to be son of Anti-
criste, and J)at no verrey pope was fro Jjo tyme of Silvester
pope.
2. Also byschopus ande freris putten on pore men fiat Jiei
seyne, Jjat Jjo pope may not graunte ony indulgencis, ne ony
o])er bischopis, ande fiat alle men tristynge in sooche indulgencis
ben cursid.
3. Also prelatis ande freris putten on pore men J^at J^ei seyne,
]>aX ))0 pope may not make canons, Jiat 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 Jjat ]>ei
seyne, J^at of onely contricione of hert al synne is done awey,
wijiouten schrilft of mou|)e ; ne Jiat schriift of mouJ>e is nedeful,
je, where plenty or leyser of a preste may be hadde.
5. Also bischopis ande freris putten to pore men Jjat ]>ei
seyne, J>at ymages of Cristis crosse, of })0 crucifixe, of ]>o
blessid Vergyne Mary, ande of ojjer seintis, in no manere bene
wor})i to [be ^] worschipid, but fat alle men worschypynge in
ony manere ))00 ymages, or ony peyntyngus, synnen and done
ydolatrie ; and })at God dose not ony myracul by hem ; and
Jjat alle men goynge pilgrimage to hem, or manere worschip-
pynge, or putting hghttis or ony devociones bifore }>oo ymagis,
ben cursid.
' supplied conjecturally.
Twenty-five
articles, con-
taininE tlie
chief Lollard
opinions, as
imputed to the
sect by the
bishops.
456
WFCLIF'S WORKS.
6. po sexte tyme, prelatis ande freris beren upon pore men
]jat ]5ei seyne, )>at alle prestus ande dekenes ben holden for to
preche ])0 gospel openly by reson of ordur taken, )>of J)ei have
not pepul ne cure of soulis.
7. po sevent tyme, prelatis and frerus beren upon symple
men ))at ))ei seyne, \sX noujjer cursynge of pope ne of byschop
byndus.
8. Also prelatis and frerus beren upon symple men fiat |jei
seyne, Jjat hit is not to beseche to seyntis for to pray for lyvynge
men, ne \o Letany is not to be seid. Solely ])ei affermen J)at
God may do alle ]>ingis wijjoute hem, ne hit is not bileve Jjat
J>ai bene seyntus whom we clepen seintus ; but fiai prechen
mony of hem for to be in helle, whos halidayes ))0 Chirche
halowes here in erjie" ne men owen not for to
bj'leve ne stonde to }io canonysynge of po seyntes made by J)e
courte of Rome in Jiis part.
21. Also byschopis and freris putten to pore men fat J>ei
seyne, Jiat \o holy Trinity in no manere schulde be worschip-
pid, fygurid, fourmed, ne peyntid, in )>at fourme by whiche
comynly hit is peyntid, by al l^o Chirche of God.
22. Also prelatis and freris putten to pore men }>at J)ei seyne,
Jjat 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
jjat ))ei seyne, jiat no persone, ne vicare, ne prelate, is
excusid fro personele residence, to be made in \&r benefices,
in dwellynge in servyces of bischopis, or of archebyschopis,
or of ])0 pope.
24. Also prelatis ande prowde curatis and freris putten to
pore men ]>at Jjai seyne, })at persones and vicars, not sej'ynge
masse, ne mynystrynge sacramentis of holy Chirche, bene
wor})i for to be removed and o}>er for to be ordeyned in hor
stede ; for fiai bene unworjii, and wasters of })0 Chirchis godis.
" A leaf is wanting in the MS.
here, containing tlie points or heads
from the ninth to the twentieth.
The reader, however, can easily
supply them for himself from the
commencements of tlie several
chapters in which the points are
discussed. The words ne men . . .
in \iis part form the conclusion of
the twentieth point.
CONTROVERSIAL TRACTS.
457
zg. Also byschopis and freris putten to pore men J)at }>ei
seyne, Jiat men of \o Chirche schulden not ride on so stronge
horses, ne use so mony jewellis, ne precious cloj^es, ne delicate
metus, but renounce alle J>inges and 3yve hem to pore men,
goynge on feete, and takynge stafes in hondes, receyvynge \o
state of pore men, in jyvynge ensaumple of holynes by fieire
conversacione.
To J)ese poyntes pore men onsweren by autorite of holy
writte and of seyntus, and by open dedis of men Jiat may not
be denyed ; makynge Jiis protestacione, Jiat if jjei erren in ony
poynt of jjeire onswerynge, Jiei submytten hem to be correctid
openly to \o kynge and his chivalrye and ))0 clergye and
comyns, je, by de})e, if hit be justly demed lawefuUe.
POINT I.
Furste, [jat ]jis pope Urban Jjo sixte beres not strenght of
Seint Petur in erjje, but fiai affermen hym to be Jjo son of Anti-
criste, ande Jiat no verrey pope was si)) \o tyme of Silvester
pope.
Here Cristen men seyne pleynly, \2d. whatever pope or o\ex
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
36 Cristen pepul, ])0 meke life of Jesus Crist, pore and symple
to Jio 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 je \o
open lyif of popes, how proude ))ai bene, ))at Cristen kyngus
schal kysse J)er fete, and wij; ]jer fote f>ai schal kroune \o
emperoure, Jjer lorde and founder, ande ))at emperours, barfot,
leden openly, as men sayne, Jier bridelis », and Jjat all men jjat
schal wij) hem speke schul kisse J>er fete, and calle hem moste
holy faderis, and moste blessid and moste mercyful and gracius.
And loke whej>er ))is be contrarie to Cristis mekenes, fiat
" Such a scene took place at tween the Emperor Frederic Bar-
Venice, on the reconciliation be- barossa and Pope Alexander III.
I. That Pope
Urban is the
son of Anti-
christ, and no
true Pope.
458
WFCLIF'S WORKS.
weysche his disciplis feete, and coome not for to be served
but to serve o))er men, and to gif hys lyife for redempcioun
of mony. And he coome not to seche his owne glorie by
manhed, but in alle Jjingus to do \o wille of his Fadir of heven.
po secunde tyme, See, je Cristen peple, fio willeful poverte
of Jesus Crist, how he hade nou3t by worldly lordschipe one
howse where he myjt reste his heved, but lyved by temporale
almes of Mary Mawdeleyne ande o\tx holy wymmen, as ))0
gospel sais. Ande see je wisely, whejjer oure popis, makyng
stronge palayces wij? pore mennus ly\'elodis, wij) al ]>er glorie
of richesses and jewelis, acorden wi}> fiis porenes of Criste.
po thrid tyme. See, jee Cristen pepul, J)0 charitabul lyif of
Crist, ande loke whejier oure popis contrarian hym. Where he
was moste bisye in spirituale occupacione, jjese popis bene
most bisy in delynge of beneficis to hem jjat moste muck
brynggen or worldly favour. Where Criste willefuUy gafe
tribute to ]jo emperoure, Jiese popis robben Cristis rewmes by
\o furste frutes of mony jjowsande poundis, by manyschynge
of suspendyng and enterdytynge of londis. Where Criste
mekely travelid wi]j grete penaunce upon his fete for to preche
J)0 gospel, jjese popes, more \tn emperoures, resten in palaycis
chargid wij> pretious, in jier feete and in al Jier stynkynge
carione, ande prechen not \o gospel to Cristen men, but crien
ever aftur worldly glorye and riches, and make newe lawes for
to magnyfie jjer worldly state, fiat Crist and his apostlis durste
never do. Where Crist gafe his precious blode and lyif for
to make pes and charite, Jjese popis maken ande mayntenys
werre Jjoroweout Cristendame, for to hold fer worldly state,
moste contrarie ageyne Crist and his apostlis, ande herto
spenden ])0 almes of kyngis, and oppressen Cristen rewmes by
newe subsidies. And, J^at is werst, })ai senden indulgencis,
foundid as Jiai faynen on Cristis charite and his dethe, to sle
alle men contrarie to )>eire lustis". Cel-tis J)is semes contra-
" 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 1 386, 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.
CONTROVERSIAL TRACTS.
459
rious to Crist and his lovers. Seynt Robert Grosthede sais I
J)at ))is court is cause, welle, and begynnynge of destruccione
of Cristendame, and loser of al fo worlde. Ande trewly, if jjai
be J>us contrary to Crist in lyvynge and techyng, as J>er open
dedis and \o world crien, Jiai ben cursid heretikis, manquellars
bodily and gostly, Anticristis, and Sathanas transfigxurid into
aungelis [of ^] lijt. Ande, as J)is worj^i clerk Grosthede proves,
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 })at })ai sayne,
fat }>o pope may not graunt ony indulgencis, ne ony ojier bis-
chopis, ande ))at alle men tristyng in suche indulgencis ben
cursid.
Cristen men seyne J>at Jjese indulgencis, by maner as ))ai
bene tied in writyng, done mykel harme to Cristen soulis
and sownen erroure ageynes \o gospel. Ffor Crist ne his
apostlis never usid suche, ande jit Jiai taujten al jiat was nedeful
for salvacioun of mennes soulis. Also pese indulgencis maken
men for to bileve not to jieir crede, ffor if jiai bileveden J>o
comunyng of seintus, J>at is, J^at iche man in charite has part of
Cristis passione and of alle \o meritis of ilk seint, as \o crede
techis, Jjai wolden not coste so muche aboute dede lede, and
suffer \sx pore neyghbouris in so open mescheif, and renne to
Rome wij) pore mennus lyvelode. Also \o pepul bilevej) more to
suche dede bullis }>en to Cristis gospel, for J>ai bileven to have
more Jjonke of God for spendyng of }>er money at \o ordy-
naunce of \o pope, Jien to spende hit on pore men as Crist
biddis in Jio gospel.
5it ])ese indulgencis bene fals, for so mony Jiowsand of jeris
as f>ai speken of schul never be bifore \q day of dome, and
after J)ai serven of noujt. Also a synneful man in Jjese indul-
gencis presumes more {)en Crist and his apostlis wroujten in
erthe, and maken hem heyjer ))en God. Ffor God gyves none
1 supplied conjecturally. ^ dele ande.
2. That the
Pope may not
grant inciul-
gences. and
that those who
trust in them
are cursed.
460
WFCLIF'S WORKS.
3. That the
Pope may not
make canons
nor decretals ;
and if he does,
no one is
bound to
keep them.
indulgencis from everlastyng peyne, no but til hym Jjat fynaly
endis in cliarite ; and )>is synful man, graunter of ))is pardoun,
grauntis to mony ofer by his owen techynge. By jjes buUis
riche men drede nout to synne, ande miche wynnynge and
worldly glory is goten to worldly prelatis by hem. Ande Jiese
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. perfore iche man do verey
penaunce for his synnes, kepe Goddis hestis, ande do werkis of
charite ; ande je schul have parte of alle Gods dedis in al holy
Chirche, als myche as Gods mercye and rijtwisenes wille, ])of
alle popis ande her bullis were fynally laide to slepe. Ande more
))en a man disserves by gode lyif ending in charite schal he
never have, for alle \o buUis in erthe.
POINT III.
Also prelatis and freris putten on pore men J>at ))ai sayne,
Jiat ]>o pope may not make canouns, }>at is, rewUs, or decretalis,
or constituciouns ; ande if he make ony, no man is holden for to
kepe hem.
Here Cristen men seyne, ))at no pope may make lawfully ony
lawe contrary to Jio 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 J>en by \o gospel of Jhesu
Criste. If he do ageynes Jiese, he is cursid of God ande of alle
his seintis. Ande no man schulde receyve suche lawes, noujjer
for lyve ne dethe. Ande sithen \e 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 destro}7nge of
obediens of prestis to lordis, \zX God commaundid ful myche,
Cristen lordis schulden J)erfore avyse of ))ese lawes, ]>at venyme
coome not in under coloure of holynes, lest jjo ordynaunce of
Crist in holy lyvynge, trewe techynge, and gostly occupacioun,
be destroyed or hyndrid, ande Anticristis ordynaunce, and
CONTROVERSIAL TRACTS.
461
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 sijjen mennes
wittis bene febler ))en elder seintis wittis, and cure lyve myche
schorter, and holy writte so depe of understondyng, and ever
nedeful and profitable, whi \txi schul Cristen men be chargid
■wij> so mony statutis of worldly prestis, ))at )>ai may nout knowe
holy writte for studying of hem ? Ande if fiai fayle in one
poynt of |>ese newe statutis made of covetouse men, ))ai schal
be more punischid J)erfore ]jen for brekynge of alle Goddis hestis.
Sijjen mony of }>ese newe lawis of worldly prestis bene contrary
to Gods wille, and lewid men witten not whiche fiai bene, ande
also Jjai done away ^o fredame of Cristis gospel, ande oppressen
Cristen men wrongefuUy, hit nedis Jiat Cristen men entermete
hem not of hem, for dred of gostly veneme, til ];ai bene fully
declarid, but holde hem to \c> gospel and Goddus commaund-
mentis, to werkis of mercy, and iche man do treuth and charite
iche one til ojier.
POINT IV.
Also bischopis ande freris putten upon pore Cristen men ]>at
))ai seyne, jjat of onely contricione of hert al synne is done
away, wi])0uten schrift of mouth, ne Jiat schrift of mouth is
nedeful, jhe, where plenty or leyser of a preste may be hade.
Here Cristen men seyne boldily, ))at verrey contricion of hert,
))at is never wi})Outen speciale grace of God and charite, does
away alia synnes bifore done of ])at man \zX is verrey contrite,
]>of alle prestus nowe in erthe were unborne. Ande wijjouten
verrey contricione is no remissione of synne, what ever men
blabiren. Moreover confessione made by mouthe to a wise
preste of lyvynge, J>at bojje can, and for grete charite techis \o
treuthe of Gods dome, dos muche gode, and to suche hit spedis
Jiat men schewe hor lyif. Ande certis confessione made to a
vicious preste, unknowynge holy writte, hauntyng his office fro
worldly wynnyng more ])en for charite to save mennys soules,
J)0 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.
4. That true
contrition does
away sin, and
oral confession
is unnecessary.
4^2
5. That the
worship of
images is un-
lawful and
accursed.
WFCLIF'S WORKS.
ande cursid man-quellers for defaute of trewe prechyng, sechyng
jjeir worldly glory more J>en salvacion of Cristen soulis, >at is
ful perilouse to constrayne lewde men to sewe Jjer counseile,
and leefe cunnyng prestis and clene of lyif, doyng \er office
aftur \o haste of Crist als fer as mannes dome stretchis ; sithen
he Jjat slees hymselfe has no charite of ojier.
Ande ))is poynt comys ofte by \qx newe decretalis, ajeyne \o
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 haven, and bane 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 ])ese new lawus of confessioun done
away ])0 liberte of Cristis gospel and resoun, and bene horde of
synne, and mayntenyng of alle pride and cursidnes bo|)e of
clerkis ande lewid men, hit is nede |)at men do verrey penaunce
for her synnes, and triste to Cristis presthode {lat never may
faile, and seke trewe prestis ande witty of Gods wille, and do
aftur hem in als muche as J)ai teche Goddis dome, and no
fer);er for no creature.
POINT V.
Also bischopis ande freris putten to pore Cristen men fat ))ai
seyne, fat ymagis of Cristis crosse, of }>o crucifixe, of J>o blessid
Vergyne Mary, and of ojier seintus, in no maner bene worfi to
be worschipid, but fat alle men worschipynge in ony manere
foo ymagis or any payntyngus, synnen ande done ydolatry, and
fat God dose not ony myracle by hem, and fat alle men doynge
pilgrimage to hem, or ony manere hem worschipynge, or put-
tyng lighttis or ony devocions bifore foo ymagis, bene cursid.
Here Cristen men seyne, fof ymagis myjtten be sufiferid for
lewid men, in defaute of prechyng fat prestis schulden do,
nofoles ymagis fat representen pompe and glorie of fo worlde,
— as if Criste hade bene crucified wif golden clofis ande golden
schone, and as hys pore apostilis hade lyved in worldely glory,
and ofer seintes also, and herinne haden plesid God, — bene
false ymagys and bokis of heresye worfi to be destroyed.
CONTROVERSIAL TRACTS.
463
nomely when \o lewid pepul honouris hem for God and seyntis,
and done more honour to hem j^en to God and Cristis body.
And as Jio nobul kyng Ezechye distroyed J)0 neddur of bras when
\o peple did ydolatrie )>erby, noutwiJ)Stondynge }>at \2X same ser-
pent was made by Moyses at Gods biddyng, myche more Jjese
false ymagis made of synnefuU men, sij>en noufier God, ne
Crist by his monhede, gafe never commaundement to make
jiese, ne counseile, ne his apostilis in al holy writte. perfore
Cristen men schulden worschip Jio holy Trinite and seintis, ande
not ))ese ymagis, as Seint Gregorie techis in his registre *>.
A ! grete blyndenes is in \o pepul, Jjat jjai costen so myche
aboute a roten stock, ande oflferen faste }>erat, and suffren a pore
man, verrey ymage of \o holy Trinite mad of God hymselfe,
for to lye in muche mescheif, and seken not hym to helpe hym
by fier powere ; sij>en God commaundus [)is upon peyne of
dampnacione, and of jiat ofier offrynge he never bad ne coun-
seylid in holy writte. Hit semes ))at ))is 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, fiat ))ai
noujier know God ne hemselfe, but maken sacrifise to Sathanas
by glotony, lecherye, pride, slouthe, envie, and many o))er
synnes. For fiai ben verreyly wode, if ony trewe man teche \o
hestis of God and werkis of mercy to ony nedy man, for defaut
of whiche werkis men schul be dampned wijiouten ende. Certis,
jjese ymagis of hemselfe may do nouj^er gode ne yvel to mennis
soulis, but Jjai myjtten warme a mannes body in colde, if J)ai
were sette upon a fire, ande \o silver ande jewelis upon hem
wolden profile to pore men, and \q> waxe for to lijt pore men
and creaturis at fer werke. If men wille have ymagis of tre or
stone or o))er wyse payntid, be J^ai suche \2A techen Jjo povert
ande peynus of seintis, and forsakynge of worldly vanite after
Cristis lyve and his seintis, and Jien let J>o waste coste of ymagis
be delud ferth fully to pore men, ande not to stockis ne to
stonys, ))at never have honger colde ne J>rist, ne to riche
* Gregory the Great (Epistles, prehending such adoration. He
IX. 105, and XI. 13) forbids that speaks of them as the books of the
images should be adored, but re- unlearned,
proves those who broke them, ap-
4<54
. That aU
priests and
deacons are
bound to
preach the
gospel,
whether they
have cure of
souls or not.
Mai. ii. 7.
WYCLIF'S WORKS.
bischopis munkis and riche prestis, ])at have myche waste
tresoure, and wasten pore mennes lyvelode to \tx dampnacione,
if ]jai ben nout founden doyng verrey penaunce jjerfore. And
]jen many ymagis made of hem schal sone cees, and ymages of
))0 holy Trinite be worschipid and holpen.
POINT VI.
Also prelatis and freris beren upon pore men J)at )jai seyne,
))at alle prestis ande dekenys bene holden for to preche \o gospel
openly, by resoun of order taken, \oi J>ai have not pepul ne
cure of soulus.
Here Crlsten men seyne stedefastly, ])at iche preste ande
deken is holden by \o ordynaunce of Jesus Criste for to preche
J)0 gospel to Cristen peple, bojje by ensaumple of holy lyfe, and
faithful ande sadde techynge, ande willefully suffer tribulacion
))erfore, if hit come not for worldely savour and wynnyng of
muck, but princepally for })onke of God and love of savyng of
Cristen soulis, Jjof al he do no symony for a benefice upon
synneful mennes departyng. Ande if a symonyent bischop
jyve hym not lettre of newe Hcence, for \o autorite of God ande
charge taken of hym, by his grace dispendyng in charite, his
cunnyng is ynoghje for to do his office, jjof a worldely preste
cry oute ajeynes holy writte ande charite, blasphemyng Jiat a
trewe preste schal not do mercy ne charite to his brojier wijj-
outen his lettre and leeve, as if he were Goddis mayster, and
fiat men schulden more obeysche to hym and his cursid blas-
phemy, Jien to God Almyjtty and his rijtful commaundement of
charite. In J;o olde law dekenys crieden ]jo commaunde-
mentus of God, ande in jjo newe lawe f>ai prechid J>o gospel, as
Seint Steven and o))er. Also in \o olde lawe bo}>e Cristen
kyngus and hethen, as Josias, Nabugodonosor, ande ojier, prech-
iden God ande his myraclis ; myche more prestis, aungeUs of
God by J)er office, as God seis by f>o prophete Malachie, schulde
preche \qi gospel. Ande Crist bad his disciplis preche l^o gos-
pel to iche creature ; ande by ))0 same gospel Jjat prestis have
autorite for to make ))0 sacrament of jjo auter, jiat is verrey
Cristis body, by J>o same gospelle han prestis autorite for to
preche. And als generaly as J)ai have ))at one, als generally \i\
WYCLIF.
CONTROVERSIAL TRACTS.
465
have ])at ojier. Also ))0 two ande seventy disciplis hadden
powere for to preche, and ))erto Criste sende hem, in whom
alle prestis bene understonden, as holy doctouris ande comyne
lawe witnessen. Also Seint Gregore techis in his PastoraUis »,
and in \o comune lawe, ))at who ever comes to prestehode takis
J)0 voyce of a crier for to crye bifore ])0 dome, and ellis he
stiris ))0 wrathe of God ajeynus hymselfe. Seynt Jerome sais
on \o Sauter, J>at every preste verrey owes to have schewing of
Gods worde, Jiat he teche alle men. Also Seinte Austyne upon
Jjo gospel of Jon seis, ))at everiche Cristen man schal drawe fro
synne whom ever he may, by worde, by monestynge, by chas-
tysynge, if |)0 charite of God be in hym. Ande to J)is acorden
Crisostome ande mony o))er. Lo ! worldly prestis for }>eire pride
ande covetise willen nout suffer Gods aungelis to do his mes-
sage, leste Jjeire heresie, symony, and cursidnes were knowen,
but rajjer willen make alle men dampned in ))at J)at in hem is,
for mayntenyng of )>er heresie.
POINT VII.
Also prelatis ande freris beren upon symple men })at Jjai
sayne, J>at noufier cursynge of pope ne of bischop byndes.
Here Cristen men witnessen hardily Jjat no wrongeful curse
of ony prelate in erthe byndis aneyntys God. But when J)ai
cursen wrongefuUy, stondynge pacience and charite in hym J)at
is cursid of hem, he is blessed of Almyjtty God in TrinLte and
alle his seintis. And no creature of God may harme ))is mannes
soule ))us stondynge, ne pyne his body no but to his sovereyn
glory, ande blis wifouten ende. Over ))is we seyne, ])at no man
schuld bere fals wittenessynge ageynus his broJ>er, seyynge hym
cursid whom God and alle his aungellis blessen, by evydence of
man, for kepyng of his lawe, Jjof a synneful a ' prelate openly
reverse Gods dome by his lettre cursynge hym. Ffor no faith-
' dele a.
» S. Greg. Reg. Pastoralis, Pars I, accedit : ut ante adventum judicis
cap. 4. ' Praeconis quippe officium qui terribiliter sequitur, ipse scilicet
suscipit, qnisquis ad sacerdotium clamando gradiatur.'
WOEKS. VOL. III. H h
7. That neither
papal nor epi-
scopal anathe-
mas are bind-
ing.
465
WrCLIF'S WORKS.
8. That to pray
to the Saints is
superfluous,
and that many
so-cal)ed saints
ful Cristen man may wifidrawe charitable commynyng and helpe
in Gods cause for blaspheme lettres of covetouse prelatis, when
he knowis no notable defaute in his brojier, but perceyves pleyne
treuth and gode resoun, |)at his brojier spekis and mayntenys.
perfore no trewe Cristen man schortly wil renne into Goddis
curse for a blaste of Sathanas, ne for worldly ))anke and flat-
er}ng of Anticristis clerkis.
POINT VIII.
Also prelatis and freris beren upon pore symple men ])at J)ei
seyne, J^at hit is not to beseche to seintis for to pray for lyvynge
men, ne \o Letany is to be seide. Sothely ])ai affermen jiat
God may do alle Jiingis wi])0uten hem, ne \3i. hit is bileve ))at
Jjai bene seintis whom we clepen seintis, but ))ai prechen mony
of hem for to be in helle whos halidais ])0 Chirche hallowis *.
Here Cristen men seyne \s.t J>o maner of prayynge jiat Crist
taujt, for to pray to God for hys worschipe to be encresid and
for commyne profite of holy Chirche, is bettur )>en ony ojjer
manere founden of synneful men for syngulere affeccione. No-
])oles men may wele pray to ojier seintis, \zX })ai be meenys
bytwixe Crist ande hem, in als muche as hit stiris hem to love
more God, and no for|)er, so |>at }>ai know wele ))at no seint in
heven may graunte ony )iinge, ne spedis, ne but as God grauntis
hit furst. Ande nouJ)er God ne alle his seintus wUlen heren
men for no rabul of wordis, ne curiouse florischynge in ryme,
ne but aftur }ier holy desire and charite ande gode lyve, for jjer
aftur God lokys. Ande sithen God is moste myjtty for to helpe
us, moste witty in knowyng what is spedeful to us, and lovyng
for to 3yve us Jiat us moste nedis and helpis, and no seint may
do ony )>inge wijjouten his leeve, and he a jjousande folde more
redy to here and helpe \tn ony creature, hit were no grete
» 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.
■CONTROVERSIAL TRACTS.
467
perile if we directen oure prayers to God onely, as Crist and
his modur diden, and his apostilis, and taujten us to do so ; ffor
onely God may do alle ))inge withouten hem, and Jjai mot nedis
pray for us, so J)at we serve God trewly, for alle hyngus in hym.
And no doute Cristen men myjtten be saved by J^at feith fiat
Criste taujt in kepyng of his hestis, ))of }iai be not chargid iche
5ere wij) newe articlis of bileve and newe servyce, for J>o olde
fiat God ordeyned is ynogh3e. Ande a thowsand fiowsandis bene
moo seintis in heven fien we kanonysen in fio kalendar ; and
sijien popis and prelatis, as fier dedis openly schewen, ben un-
connyng in holy writte and holy lyife, proudely lyvynge, fulle of
fieschly affeccions and covetise, by fals wittenessis fiai moone
sone be deceyved in canonysynge of sum riche man. Ffor
comynly, if ony trewe man wille impugne or contrary fieire
worldly life, ande telle out fieire cursidnes to fio pepul as God
biddis, fiai wil not canonyse hym fiow he dye in fiis poynt, ande
be never so fervent in charite, as hit felle of Robert Grosthede ».
How gloriouse a cause he had, ande pleyne treuthe, and comyne
profile of holy Chirche, and what gloriouse bokis he wrote,
more fien any ofier grete seintis of fiis londe, to comyne profite
of al Cristendame !
Certis, f)is court wil enforce hit to dampne by cursynge or
prively murthur trewe men fiat tellen fio treuthe of prestehode,
groundynge hem upon Criste ande his lawis, schewynge fio
state of kyngis ande lordis, how falsely hit is borne doune by
ypocrisy and blaspheme power of Anticristis clerkis. perfore
Cristen men wilen bileve to Criste ande to his lawe and holde
hem seintis fiat ben expressid in holy writte, ande alle ofier sup-
pose bynethe [bileve] ^, as fiai han evydence. Ffor fiese worldly
' supplied conjecturally.
^ Foxe, in his AcU and Monu-
ments, quotes largely from Ranulf
Higden, Matthew Paris, and the
author of the Flores Historiarnm,
on the subject of the denial of cano-
nization 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
H h 2
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.
No trust can
be reposed in
the power that
now canonizes.
468
WFCLIF'S WORKS.
9. That tithes
should not be
paid to bad
priests, nor
money given
for churching,
or masses for
the dead.
clerkis may crie )jat a grete seint is dampned, for he contraries
))er lustis, ande Jiat a cursid fende J>at died in open heresie is a
grete seint in haven, 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 l3rveden in
mekenes, sympulnes, charite, and gostily travaile aftur Cristus
techynge, hit was grete evj'dence )>at God schewid to hem who
was saved. Eut nowe, hem turned alle to \o worlde and pride
and covetise, men dreden lest God suffer fio fende to disseyve
hem in mony dedis Jjat jjai done ; as cronyclis schewen ))at f>at
one pope canonyses, anojier dampnes, and ajeynward; ande
holy writte wittenessis \a.t Anticrist schal deceife by false
myraclis hem J^at hadde no charite ande trewthe. perfore hit
is no poynt of brieve ))at, if jjai done or seyne ony ))inge, ))at God
approves hit.
POINT IX.
Also prelatis ande freris putten to Cristen men J>at }>ai seyne,
hit ys not to gife d}Tnes to a persoun beyng in dedely synne, ne
oflFryngus, ne devociouns of money owen to be made in puryfy-
ingis of wymmen, ne in halowynge, ne in syngynge of massis
for dede men.
pis poynt, as mony o\tr ande almoste alle J>er poyntus,
bene medelid wij) lesyngus. Wherfore - Cristen men seyne
pleynly, ]>at if hit be knowen fiat persouns comen to ))er
benefices by symony, or lyven in notary fornicacione, or done
not Jier offices by ensaumpul of holy lyife in trewe prechynge,
but couchen in lordis courtis wrappid wi)> seculere offices, ande
contynuen openly in jjese cursidnessis, men schulden not
receyve hem for persouns, ne gif to hem tythis, leste ]jai bene
acursid for consent ande mayntenynge of oj^er open synne.
For if })ai bene symonyens })ai bene heretikis, cursid of God
and alle his seintus, as Gods lawe ande mannes lawe wittenessen
in many placis. For if ]>ai be open lechouris, \o lawe forbedis
hem to say a masse, and \o pepul is forbiden in J)0 same lawe
])at t'ai here not Jjer masse, ande ])at suche prestis take no part
of ))0 chirche godis, as J>er owne lawe wittenessis », wij) gode
» See ante, p. 224.
CONTROVERSIAL TRACTS.
469
resoun and grounde of holy writte. And if [lai lyven proudely,
wi))drawyng techyng of Gods worde, wrappyng hem in secu-
lere offices, Jiai 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 \dX wifiholdis ony dewte of holy Chirche
Jiat God commaundis, muche more })ai bene cursid fiat wij)-
drawen ensaumple of holy lyife ande trewe techyng, sij^en
J>is is moste dewte, ande moste medeful and nedeful, and beste
meene to heipe holy Chirche. Mony bokis bojie of Gregore
and Austen seyne playnely, ))at Jie schepard slees Cristen soulis,
when he is stille and cries not ageyne her synnes. Ande Ysaie
sais, Jiat suche bene doumbe houndus Jiat may not berken.
And Seint Austeyne in J)0 comyne lawe sais, ))at suche a bischop
is rajjer an unschamefast dogge ))en a bischop. Cristen men
schulden have fredome in al fier doynge nowe to offer or leve,
whejjer J^eire conscience reulid by Goddis lawe ande resoun
thynkis beste ; and Jiai schulden not be constrayned for a blynde
devocioun or worldly schame, for to bringe money to hem fiat
))ai knowen for to have no nede, ande for to waste pore mennys
lyvelode in tavernys and rybawdery, and suffer {ler neyghburis
in myche meschefe, and fiai hemself endette hem for siche
offrynge.
POINT X.
And prelatis and freris putten to symple men Jjat fiai seyne,
fiat }io pope, cardynalis, archebischops, bischopis, archedekenys,
denys, and alle grete personys of fio Chirche, bene cursid.
Here Cristen men committen ))is to Goddis dome and to {ler
owne conscience, and to wise demyng of Jio pepul, whejjer j^ai
bene cursid for fier symonye, pride, covetise, ravayne of pore
mennys godis, levyng of prechynge, and for lecherye, glotony,
and cursid lesyngus, and manquellyng, boj^e of mannus bodies
and soulis. Po grete clerk Grosthede proves by holy writte and
grete resone, in a sermone fiat he prechid in Rome, and gafe
hit written to \o pope and mony cardynalis, and in mony moo
sermones, fiat \o pope wif) his courte was cause ande grounde
of alle yvelis in Jjo Chirche, not onely for he distroyed nout
10. That the
whole hier-
archy of the
Church is
accursed.
470
WrCLIF'S WORKS.
open errouris, when he is moste bounden Jjerto, and best may,
but also for he makis unable curatis, ))at bene lesars of ]io
■worlde. Also \o pope pursues more cruely Jesus Crist in his
membris }ien kyng Herode and Jewis, Jjat diden nayle hym on
\o crosse. Also Jio pope settis more pris by temporale dritte
))an by mannys soulis, ande by seculere frendeschipe and
favoure of fleschely love Jjen by ))0 blode and deth of Goddis
Son, fiat was rannisome for mannas soules. And he techis alle
seculere lordis, and alle }>o world, for to do ))0 same cursidnes.
And curatis Jiat prechen not J)0 gospel, wij> 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 lyjt, and Jjat fiai bene more abomynable to
God and to Jjo court of heven jjen })0 cursudde synne of So-
dome, ))at for hidouse synne sanke into helle. pis clerk proved
playnly alle Jiese scharpe poyntis, ande mony moo ; ande al \io
popis court couth not say nay by holy writte and reson ; and if
hit be nowe werse ))en hit was j^en in his tyme, so myche Jiai
bene more cursud. Avyse hem wale how hidousely God by his
prophet cursis wajward curatis, and how playnely Saint Jerome,
Gregore, and Austyna, and nomaly Seint Bernarde and Grost-
hade, crian out on jjer open heresies, and deme |;ai \txi ham^
selfe whajier jjai bene cursid or nay. Hit semes playnly ]>at
Judas was not so cursid as Jiai, for ravayna of pore mennys
lifelode done under coloura of holynes passis J)0 crueltie of alle
robbers, as Seint Jerome wittenessis in his epistilis, and Bernard
also ; and for )>ai betrayen mony ]>owsandis of soulis to fandys
of helle, for to be devourid of hem in everlastynge detha, for
temporale avaunsyng of sum one man, where Criste Gods Son
died mosta payneful deth for ich one of hem, as Grosthed
wittenessis in \o same sermone. And Judas knowlachid his
trespas, and restorid jjo money falsly taken ; but jjase pralatis
contynuen in Jjer heresies and blasphamyes, and restoren not to
pore men J^er godis taken by axtorsioun. And if ony trawe
man for Gods sake cria ajaynas jiase heresies, )>ai pursuen hym
to dethe by lesyngis, and murtheren hym wi))Outen open
onswere, lest Jjo papul conceyve J)0 trouthe of Gods lawa and
amende hem. pis cursidnes did not Judas, ne Nero, ne
CONTR 0 VERSIA L TRA CTS.
471
Julianus apostata, ne Mathamet, ne Sergius \o munck, his
techer.
Wherfore if ))ai amenden hem not in ))is worlde by verrey
penaunce ande satisfaccioun, ]>ai schul be depper dampned Jjen
Judas Scarioth, as hit semes by mony resouns. Wherfore now
Judas may wele fourme a pleynt of disherytyng of his rijt and
possessione ajeyjies worldly prelatis. Ffor a Jiowsand 3ere
ande more Judas was in possessione of Jjis name, Judas werst
marchaunt » ; but as ))ai done more traytory, and undur coloure
of more frendschip, after moo beneficis receyved of God, so ]jai
bene werse marchaundis. perfore, lest Jiai feyjten in helle wi]j
Judas and alle develis, ande \s.\ wij; hem ajeynewarde, hit semes
by sum skille [lat j^ese symonyens bene warse Jjen Lucifer if ]jai
amenden hem not, for ))ai bene warnyd by his peyne, }>at he
was not bifore. Also Jjai synnen of malice wittyngly, as he did,
ande bene in state of medeful penaunce if J>ai wil accept hit, Jjat
he was not, ne never schal be. Also jiai bene lower of kynde
jjen he, and in myssese Jjat he was, and fiai wil be aboven God,
where he desirid to be even to God. Also Criste is mannes
brojjer, and suffrid bitter deth for man, ])at he dide never for
Lucifer. Also for littel penaunce ande schort tyme, if men
willen, he wole forgyve alle per synnes ande bringe hem to |)0
blis of heven, and ]>erto grauntis us longe tyme, Jiat he dide
never to hym. Also he made us to his owne ymage and
lickenys, ))at we never rede of aungel. Also Jjese symonyens
drawen moo soulis to synne and to helle by ))er cursud lyfe,
ande felle censuris, and sotile tirauntry, J^en alle Jjo develis of
helle schuld do wijjouten hem. Mony of ))ese resouns makis
Seint Austyne, for to prove \o gretnes of mannes synnes. Pre-
latis, here deme jee and wrastulis jee who schal be mayster, for
trewly jee have mony resouns to agregge joure synne, whiche
has not Lucifer joure page, in tourementynge of Cristus
children.
» For instance, in the first of
St. Bernard's Sermons In Coena
Domini he says, ' O Juda infelix, o
discipule pessime, mercalor nequam !
Tibi coena parabatur, et a te dalor
coenae tradebatur.'
inasmuch as
they make
worse and
more wicked
bargains tlian
Judos himself.
472
WrCLIF'S WORKS.
II. That no
man can be
saved who does
not renounce
all property.
A false charge ;
what the sect
really does say.
POINT XL
Also prelatis and freris putten to symple men Jjat Jiai sayne,
))at no man schal entur into Jjo kyngdame of heven but if he
forsake all ]>inges, in gyvynge hem to pore men onely, sewynge
Jesus Crist in J>o manere of hem.
Here is open lesyng made for hate, for to make alle men
feyjt ageynes \o treuthe of Jesus Crist. But not forJ)i Cristen
men seyne boldly, \sX no man schal entre into \o blis of heven
but if he love God and his lawe more ))en 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 J)is charite, ])at he wolde rajjer be hongud quarterid and
brent, ande a Jjowsande tyme lesen his lyif, if he myjt, ra))er jien
one breke ony commaundement of God, or ellis he loves not
God over alle ))inge. Seculere men may have worldly godis
ynowfr wijjouten noumber to us *, so, Jiat Jjai gete hem trewly,
and spende hem to Gods honoure and furtherynge of treuthe
and helpe of fier Cristen bre})ur, and \zX J>ai suffre not Anti-
cristus clerkis to distroyen seculere lordschipis, and rob J>er
tenauntis by feyned jurisdiccion of Anticrist. But prestis moten
lyf in symplenes, and forsake ]>o 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 Jier owne synnes and ))0 peple bojie, if ]>ai schal
come to heven. But \d.\ wolde algatis be lordis of }>is worlde,
ajeyne Crista and his lawe, and drawe alle men for to holde
a3eynes Gods treuthe, lest j^ai be brou3t to ))0 meke and pore
and charitable lyvyng of Crist and his apostilis. But no drede
Anticrist and his proude clerkis schal downe wij) Jier pride, and
J)0 treuthe of \o gospel be knowen ande kept and worschippyd,
mawgre alle ))0 develis of helle, and alle Jjer false mynystris;
ffor Anticrist in his moste pride schal sodeynly be broujt to
grounde.
=> according to us, in our opinion.
CONTROVERSIAL TRACTS.
AT?,
POINT XII.
Also prelatis at Jjo suggestion of freris beren upon pore men
|)at f>ai seyne, ]jat a man or wouman ofFrynge to a preste a peny,
axynge Jjo masse for to be songen for hym, bojje Jjai and J)0
preste so receyvyng J)0 peny bene acursid.
Here is playne lesynge by malice put on pore men. But Cristen
men seyne, jiat a man offrynge at Jjo masse schal not purpose for to
bye hit, ne desire more part J>erofF to hymselfe ])en to anojjer pore
man, more worl^i aneyntis God, for he were out of charite and a
symonyen and an heretik. If J)o preste be a devoute man
and clene of lyfe, 5yve hym frely what hym nedis upon ))i
state, and if Jjou se J^at hym nedis not, or be a cursid
schrewe, dele \\ peny to a pore man Jjat has nede, and oc-
cupie J;e in forJ)inkynge of \\ wickyd lyif, havynge mynde of \o
stronge peynus of helle, wij; \o gretenes of Goddis mercy and
Jjo hyje blis of heven. And turne ))e clenly to Goddis heestis,
werkus of mercy wij) poyntis of charite; and all gode prestis
in erthe, and alle gode men and wymmen, and aungelis and
seintus of heven, prayen for j^e evermore.
POINT XIII.
Also prelatis and freris beren upon pore men j^at ))ai sayne,
))at alle ))inges amonge clerkis schulden be comyne.
Here Cristen men sayne, Jjat alle Jjingis Jjat clerkis have bene
pore mennes godis, and ))0 clerkis ben not lordis of hem but
procuraturis, as Gods lawe and mannus law wittenessen. Ande
clerkis Schulden holde hem apayde wi]) fode ande helyng, as
Seint Poul sals. Seint Bernarde sais ^ What ever J)OU haldes
to fie of \o auter, over a streyte lyvelode ande symple clojjing,
hit is not ))ine but is ofier mennes, hit is thefte, hit is sacrilege.
Ande efte Bernarde sais, Seye, jee bischoppis, what dos golde
in 30ure bridel ? hit dryves not away cold ; joure bestis gone
honourid wij) gemmys, precius stonys, and jewelis, ande oure
sidis bene nakid, seyne pore men. pai bene oure godis jaat jee
a S. Bern. EfUt. II. (Opera, Paris
1586). 'Denique quicquid praeter
necessarium victum ac simplicem
vestitum de altario retines, tuum non
est, rapina est, sacrilegium est.'
12. That for
a man to offer
money for a
mass brings
a curse both
on the giver
and on the
receiver.
13. That the
property of the
clergy ought
to be in com-
mon. As to
property, the
sect really
holds with
St. Bernard.
474
WrCLIF'S WORKS.
14. That the
clergy ought
not to have
temporal pos-
sessions.
Num. xviii. 20.
Deut. xvui. I.
wasten, and we )jo heritage of Crist, bou^t wi); his blode, and we
hongryn ande jirusten ande ben nakyd. Hit is cruely drawen
away from us ])at 5e wasten in joure pride. Two yvelis comen
Jicroff. We sufferen myche meschefe, ande in joure wast je
sleen us, and je, doyng vanite, peryschen )jerfore, as Seynt
Jerome sais; ffor to receyve |)inge for to jyve to pore men,
and ony })inge wifidrawe JjerofT, passis \o cruelte of alle robbers..
See jee Jierfore, prelatis and abbotis, jjat han mony godis of
50ure founders for to spend in hospitalite of pore men, and
wastynge hem in pompe and glotonye and feestus of riche men,
how strongely je bene acursud of God and of alle his seintus,
and traytouris to joure founderus^ and robbers and monquellers
of Cristen men. How hidousely schal pore men crye ajeynnys
50W at domesday for joure cursid synnes! perfore make je
nowe alle joure godis comyne to pore men in nede, and lyve in
penaunce, prayer, ande holy teching in dede and worde, leste
Crist dampne jowe for traytouris and monquellers and scheders
of his blode for joure unpityuousnes.
POINT XIV.
Also byschopis and freris beren symple men on hande |)at jiai
sayne, J>at hit is ajeynes holy writte Jjat clerkis have temporale
possessiones.
Here Cristen men tellen only holy writte, and autorites of
grete seintus, wi]> sum maner of reson. In j)0 iiij boke of holy
writte God seis ])us to Aaron and ojjer prestis ; In \o londe of
hem, ]>at is, in ))0 childer of Israel, je schal welde no l^ing, ne
je schul have part amonge hem ; I \\ part ande Jiine heritage
in ])0 myddel of J)0 sonnys of Israel. SoJ>ely to \o sonnys of
Levy I gafe alle J>o tithys of fio sonnys of Israel into possessione,
for J)0 servyce by which ))ai serven to me into \o tabernacle of
J)0 bond of pes. Ande aftur hit sewys, pai schal welden, or have
in possessione, none ojier j)inge, but be apaide wi)) offrynge of
tithes, which I have departid into \o uses of hem, and neces-
saries. In \o fifte boke of holy writt God seis jjus ; Prestis
and dekenys, and alle J^at bene of J)0 same lynage, not haf parte
and heritage wij; })00 o]>er men of Israel, Jiat is, wij) princis and
comyns, for \3x schal eete sacrifices of \o Lord ande offryngus
CONTR 0 VERSIA L TRA CTS.
475
of hym, and Jjai schal take none ojjer ))inge of possessione of
))er brefieryn ; for sothe J>o Lord hymselfe is \o heritage of hem,
as he spake to hem. By })0 prophet Ezechiel God seis Jjus, —
Sojjely heritage schal none be to hem, I J>o heritage of hem ;
and je schal not jyve to hem possessione in Israel, I forsothe
\o possessione of hem. By Israel is undurstonden alle Goddis
peple ; for, as Seint Poule sais, Jiese jjingus bene writen for us.
Ande as clerkis taken tithes amonge Cristen men by virtue of ))is
lawe, myche more Jiai schulden abstene hem fro ojjer posses-
siouns of \ier brejjerin, for J)o generate forbedyng of God Al-
myjtty ; sithen Crist, God ande man, and alle his apostilys kept
hem fro seculere lordschip, as {lO gospel sais. Crist, God and
man, seys in \o gospel, Jiat \o servaunt is not more Jien \o lord,
ne \o disciple aboven ])0 maystur. But Jesus Crist hade not
by worldly lordschipe whereupon he schuld bowe his heved;
})en Cristen prestis, disciples of Crist and servauntus of hym,
schulden not be so grete worldly lordis aboven Jier mayster.
Ande God, Lord of alle creaturis, Jesus Crist, seis to his dis-
ciplis, perfore so eche of 30W fiat schal not renounce alle Jiingus
))at he has in possessioun may not be my disciple. And how
fiis renounsynge schal be done, \o pore lyfe of Crist and of his
apostilis schewis pleynly. Lord ! sithen Petur and his felawis
myjtten not be apostilis of Criste til })ai haden forsaken nettis
and botys, jbe, and J)er kyndely fader, how may oure hyje
prestis take \o state of apostilis, and be grettur worldly lordis
Jien erlis ande dukis, kyngus unklis ande kyngus sonys, in ))0
riches ^ londe of Yngelonde.
Seint Poule, ravyschid to ])0 thrid heven, jyves a generale
rewle to prestus, saying ))us ajeynus covetise of J)0 worlde, We,
havynge fode and wifi what Jiingus we be hiled, be we apayde.
Lorde ! sithen Crist and alle his apostilis, so wele doyng jjcr
offices, haden nevermore ne never ordeynden no but a pore
lyfelode to hem f>at preche \o gospel, who maken oure prestus
worldly lordis and chefe governouris of alle worldly officis ande
nedis in \o rewme ? and ))ai ))erJ)orowe doumbe fro prechyng
and spirituale occupaciouns. No wonder Jierfore if ))0 rewme
be yvul governyd, si])en \o chefe governouris ben symonyens,
■ So BB ; read richesle.
Rom. XV. 4.
The lowliness
of Christ and
the apostles
contrasted
with modern
practice.
476
WFCLIF'S WORKS.
Luke xxiL 24.
Matt, XX. 25.
The clergy
have nothing
to do with
secular eui-
ployment.
heretikis, cursid of God and of alle holy Chirch wiJ>outen cesj-ng.
Seint Petur seis to alle prestis, Fede je ))0 folke of God Jiat is
amonge jowe, not by constreynynge but willefully, for cause of
love of soule-wynnyng, not as beyng lordis in clergy, but be ^e
made fourme or ensaumple of inwitte or wille j^at is meke ande
symple, as Crist was, si))en Seint Petur, more ]jen alle Jjo popis
aftur hym in Rome. And God in Seint Petur forbed prestis
for to be lordys in |jo clergye. Whi bene Jiese hye apostotaas
clepid generally, My lorde of Caunturbury, of Yorke, and ojjer ?
Lorde ! sithen men bene acursid doynge ajeynys Jio popis lawe,
as his symonyens blaberen, how cursid ben jiese I.uciferys chil-
dren, so openly doynge ajeyn just lawe of Crist chef pope, and
of Seint Petur, and of Cristen bileve ! 5 it) when stryfe was
made amonge Cristis disciplys who of hem schuld be sane for
to be more, Jesus saide to hem, Kyngis of folkes lordschipen,
or bene lordis of hem, and f>ai Jjat have powere on hem bene
clepid wel-doyng, or jyvyng benefitis. For sothe je not so, but
he jjat is more in jowe be he made as jonger, and he jat is
biforegoar be he as a servaunt. And by Mathewe Crist seis
})us, 3e witten for princis of folkis lordschippen, or ben lordis
of hem, ande {)ai jiat bene more haunten powere into hem. Hit
schal not be so amonge jowe ; but who ever schal willen for to
be made );o more amonge jowe, be he 30ure mynyster, and who
ever schal willen to bene furste amonge jowe be he ^oure ser-
vaunte ; as \o Son of man come nout to be served but for to
serve, and jyve his lyfe redempcioun for mony ^
Alias ! how durne worldly prestis take so grete lordschipe
upon hem, sij>en Crist so playnly forbedus hit, ande tellis by his
owne ensaumpul \o servyse and mekenys of hem ? How
stronge heretikis bene Jjai, ]jat maken lordis for to swere to
mayntene hem in her open erroure, ajeyne ])0 gospel and lyvyng
of Crist. 3't Seint Jerome writis expressely, ande hit is sette in
decreseb, j)at clerkis schulden be taken fro worldely officis.
And in tokyn of doynge away alle temporaltees, clerkis bene
schaven J)0 hede, and schul have no j)inge but dymus and of-
a These translations do not very
closely resemble either Wycliffite
version, but are nearer to the older
than to the later one.
i" The 88th Distinction of the first
Part of the Decretum of Gratian is
very full and explicit on this subject.
CONTROVERSIAL TRACTS.
477
fryngus, as dekenys in J)0 olde lawe. Seint Bernarde in a
sermone of apostilis seis, J^at a preste havynge temporale pos-
sessione schal nout have Goddis part. And \o grete clerk
Origene and Seint Jon Chrysostom holden \o same way. Seint
Bade says in a pistil to Enberthe archebyschop of 3orke, Jjat
J)0 jyfTtus of kyngus, jyfing temporaltees to prestis, were moste
foltische 3. An aungel cried in [jo ayer when \o chirche of Rome
was dowyd with halfe \o empiry, fiat \\s day venym is sched
into J)0 Chirche of God, treuly seynge Jjo pride symony ande
tirauntry in \o Chirche sprungen fro jiat tyme, and leevynge of
spirituale occupacione. Cursid venym has strangelid almoste
all Cristen pepul. Certis as seculere schullen not, whilis f)ai
bene lordis, take presthode ande rijttis annexid fierto, 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 \o state by Gods ordynaunce ; sijsen Crist
commaundus in ])0 gospel, 5elde je to \o emperoure ))00 fiingus
))at bene of ^o emperoure, and to God jjoo Jjingus ))at ben of
God. Ande no man depart }>at )>inge Jiat joyned no worldly
preste excuse ' his heresie of possessions havynge
by }iis, i)at Jesus Crist was a kynge, as fio prophet and ))0 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 \o gospel sais,
Of his kyngedame schal be none ende ; ande in \o gospel of
Jon he seis. My kyngedame is not of Jjis worlde. Ne no
worldly preste excuse his heresie of possessions-havynge by his
ypocrisie, })at j^ai bene not lordis of jier godis, but onely procu-
ratouris; Jjat jiey spenden treuly upon pore men, as resoun
' So the passage stands in BB. It
depart ]>at \>inge pat [God haj?] joyned.
^ What Bede seems to deprecate,
in the Epistle to Egbert Archbishop
of York (Gallandii Bihliotheca, 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
may be restored thus : A nde no man
[Ande] no worldly preste, &c.
privileges 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.
478
WYC LIE'S WORKS.
The laity oujfht
to strip the
clergy of their
wealth and
temporal
power.
ande nede axen. Let al Jio worlde deme wisely by }>er open
dedis, ande tirauntry on retenauntis, ande sittynge in parlement
above grete lordis, seyynge {>at no parlyment may be holden
Tvijjouten hem, whejjer ]>is be feyned )'pocrisie or treuth. Lorde !
sifien Jesus Criste al witty, }>at couthe best depart temporale
godis to pore men, wolde not take \o kyngedame, as \o gospel
sais, Jiow \o pepule wolde for love have ravyschid hym J^erto,
(and 3it he was verre}ly son of kyng David, and myjt not erre
in ony doyng), how }>en durne jjese erthly moldy-warpis take so
grete burthen of worldly dritte upon hem ? sijjen \tx wittes ben
]>inne, ))er strynthe littel, Jjer tj-me schort, to study ande teche
holy writte, to lyve in prayer and devocione, and visite seke men
in soule. Lorde ! whejier ])ai cun better J)en Criste, and bene more
myjtty for to do temporale and spirituale ofBce togedir, Jjat one
of jjes is an open fole and a cursid ! Loke je lordis who hit
is, sijjen je schullen recken of \o governaile of J>o Chirche.
3it, sijjen Cristis apostilis, freschly fulfiUid wi]j wisedame,
strenght, and charite of \o Holy Gost, wolden nout be occupide
aboute money redy at \tx fete, for to dele hit to pore men Jjere
redy, but ^ave hem to prechynge of Gods worde and prayere,
as holy writte wittenessis, what biyndenes of covetise stiris jiese
ydiotis, unmyjtty and fer lowere in charite, to marre hem wij>
so myche drit, more ))en alle Cristis apostilis dursten ? Whejjer
of ]>ese two bene folis and wode, byhold wisely, je lordis, for 3e
beren fio swerde princepaly for to distroye errouris in j)0
Chirche. Certus, Crist, God Almyjtty, durste never take
worldly office ande suche dome upon hym, as \o gospel sais, for
Jien he had robbid ))0 emperoure of his lordeschipe, ajeyne his
owne techynge. What spirite dryves ]5es Anticristis to seculere
office, ande to wlappe hem in seculere nedis, ande leve jier spirit-
uale office undone ? Certis hit semes, Sathanas, for pride and
covetise, and mayntenynge of {ler cursid heresies, bl)ndis hem
in payne of j^er synne, til God take vengeaunce at onys upon
hem and alle )>er fautouris. Ware, jee lordus, lest God take
vengeaunce on 50W and joure pepul, for sufifrynge and maynten-
ynge of ]jese heresies ; sijjen God has 3}'ven jowe ))0 swerde for
to mayntene his lawe, and bitaken his Chirche to joure powere,
and grete kyndenes schewid to jowe in groundyng, worschip-
CONTROVERSIAL TRACTS.
479
pyng, and conferming joure state, and made alle men, prestis
ande ojjer, sogett Jierto. He schal aske strayte reckenyng of
30we, how 36 have governyd his Chirche. perfore, as je wil be
saved bifore God, distroyes Anticristis tirauntry in his ypocritis,
and mayntene joure state in jiat fourme |)at God made hit, ande
bringis prestus to J>o meke ordynaunce of Jesus Criste, and
helpe 50ure selfe and joure pore tenauntis wi); ))0 waste godis
to whichee heretikis, havyng jjo nome of prelatis and prestis,
makyn sacrifise to Belial, by pride, covetise, glotony, leccherie,
symonye, and alle cursidnessis. Ande if 3ee wil nout do }>is
rijtwisenes purely for fio love of Crist, j^at has done to jow so
mony benefetys, joure londe and joure pepul schal be conquerid
of enmyes, ande jee joure self dampned wijjouten ende. And
3if je wille for pure love do ))is ri3twysenes, 36 schal gete pleyne
remyssion of alle 30ure synnus, so \zX 36 kepe 30W clene aftur.
And for j)is mercy doynge schall come to 30W propperte of lorde-
schip, and pes and riches in erthe, and at \o furrest in heven,
wifiouten ende. Ande if je dyen in \\s poynte, stondyng clene
entente to Goddus honoure and comyne amendyng of Cristen-
dame, wij> paciens and charite bitaking all to governaunce, and
je doyng 30ure bisynes upon 30ure connynge ande powere, trewe
God wil accept jowe for his trew martiris and brejjerin of Cristis
passione, and crowne 50W in heven wijjouten ende.
POINT XV.
Also prelatis prestis and freris putten upon pore men ]jat ]5ai
sayne, fiat Goddis office or servyse ben not to be songun wij)
note, and Jjat God delytes not in suche manere songe.
Here Cristen men sayne pleynly, J^at Criste and his apostilis
prayden devoutly wi[)Outen siche songe, and ))ai never tau5tten
in worde ne dede, ne openly counselled in holy writte to Jiis
songe, ande myche more \3X never chargid man herwij> in al
holy writte. perfore prestis schulden bisye hem to cunne ande
teche holy writte in worde and dede, and be in devoute prayere
m spirit and treuthe, as Crist and his apostilis diden, and not
fulfille \o eeris of hem and of Jio pepul wif) cryynge of fiinge }>at
nou}>er jjai ne \o pepul understoden, as 3yf jayes and pyes
chatiriden ; and jit jjai understonden iche one ojjer in J^eire
church music,
as now prac-
tised, is not
acceptable
to God,
480
WrCLIF'S WORKS.
■ Ancient autho-
] nties quoted
I against it.
kynde. Lorde ! whej^er \\s songe dispose men for to under-
stonde |)0 sentence of holy writte, and for to mourne for fier
synnus, or ellis to pride, vanite, daunsyng and lecchery, wifi
vayne spendynge of tyme. Seint Austyne sais in a boke of hys
Confessione ^, Als ofte as ];o songe delitus me more J>en ]jo
Jjinge Jjat is songun, I knowlache me for to have synned hor-
ribly. Loke je lordus, ))at schulden lif justely ande devoutely,
sechynge grace of God to reule jowe and 30ure pepul aftur j)is
lawe, whej^er ))es proude, ful of covetise and envie, ben in j)is
case or nay. Loke whefier J>ai lyven in glotonye, drunkennes,
and leccherie, for jolite of \er chauntynge ; ande \tn what ever
heriyng of God J>o tunge sounys, \o life blasphemys God b, as
Seint Austyne sais on })0 Sauter. Seint Poule biddus us synge
and say psalmus in cure hert to J>o Lord. Seint Jerome in a
Pistile to Ephesyanys, as |)0 lawe wittenessis ", seys ))is, Here
J>is );inge, jonge waxen men, here Jjai to hor ofEce of seying
psalmus to God, if bytaken in J>o Chirche, J>at hit is to be
songen, not in voyce, but in hert ; nejjer jirotis ne chekys bene
to be anoyntid wij> medicyne, in manere of foule songis, jjat
swete notis of spectaclis or taverne songis be herde in \o
Chirche. perfore, as Seint Gregore techis in Jio lawe, dekenys
and mynystris of ))0 auter schuUen not chaunt ne syng but rede
J;o gospel ; and if ony man do Jjerajeyns, Gregori cursus hym.
Hit semes J>o dekenys and prestus han als much nede in o}>er
chirchis for to do kepe clene lyife, and do \o office ordeyned of
God and of ])0 apostilis, as in Rome ; pen jjo same state and
peyne schuld be in ofier chirchis as Jjere, sifien ))is statute has
grounde in holy writte and resoun ; and als myche or more ])is
songe lettis dekenys ande mynystris of })0 auter, in ojjer placis as
in Rome, fro clennes of lyife and prechyng, and almes dedis
))at God biddis.
Jit Seint Jon Crisostome on Mathew d, where Criste biddus
» See above, p. 228, note.
^ See above, p. 22.:;, note b.
" Decrelum, Pars I, Dist. 9 2 , Can. I .
' Audiant haec adolescentuli ; audi-
ant ii, quibus psallendi in ecclesia
officium est; Deo, non voce, sed
coide cantandum ; nee in tragoe-
doiTjm modum guttur et fauces dulci
medicamine liniendae sunt, ut in
ecclesia theatrales moduli audianlur
et cantica.'
^ See S. Chrys. Horn. XX. in
Matthaeum.
WYCLIP.
CONTROVERSIAL TRACTS.
481
Jiat we shul not speke much in prayer as hef>en men done, —
sojjely ))ai wenen \2X })ai bene herde in J>er muche speche, — Jiere
sais Seint Jon, }>at thre grate harmys comyn of prayer wi)) crye,
fTurste ))at men J>us cryinge byleven not Jjat God is present in
iche place, and siche crie lettis oJ>er men fro prayer, and \o
crier schewis to ojjer men sumtyme j^at nedis not ne spedis.
Lord I whejier Jiis sotile and swete knackyng to \o eeris makis
us to praye wi]? sorowes j^at mowne not be tolde oute ? On J)is
maner Jjo Holy Goste askis for us, as holy writte techis, ))at is,
as Seint Austyne and o))er seintus declaren, \o Holy Goste
makis us to pray wij) suche mournyng, ande \o prayer J^at he
makis in us ys arettid to hym, sijjen he is princepale doar
Jieroff, and we duUe instrumentis of hym. Lorde ! whejier ])is
chauntyng of Kyries, Sanctus, and Agnus, wijj Gloria in excelsis
and Patrem * maken jiat men heren nout \o wordis but onely a
sowne I makus men to have savoure in Jiese dytees, jiat schuld
stire hom to moste compunccione for synnes, and to most de-
vocione for hyjenes of \o Trinite, Jiat is touchid in Sanctus, and
bitter passione ande stronge benefices of Criste, touchid in Pa-
trem, wi)> huge unkyndenes and horribul traytory of synnes,
touchyd thryes in Agnus Dei. As he})en men skorned \o sab-
batis of Jerusalem in j^er conquestis, for synnes of prestis and
lordis and comyns, as Jeromy weylej), myche more oure
enmyes, fendus of helle, seynge oure halidayes wi|) ))is nyse
knackyng, ))at fiUus \o eeris ande spoylus jjo soulus fro virtues,
wij) over muche costlewe pride, glotony, ande leccherye, wij)
false oJ)is, scorne us.
Ande al \o court of heven has abhomynacion of oure lewed
halowynge; ffor we halowen to oure wombe ydelnes and
Sathanas, and done werste werkis of sjoine in dispysynge of
Almyjtty God and alle his lovers. Lorde ! sijien we be so
feble of witte, febul of bodily myjte, 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
Matt. vi. 7.
» The Kyrie Eleison and Gloria
early in the mass, the Sanctus just
before the canon, and the Agnus
Dei before communion. But what o
WORKS. VOL. III. I i
Is the Patrem ? Probably the prayer
beginning ' Qui pridie quam patere-
tur,' for in it the word ' Patrem '
Rom. viii. 26.
Against the
multiplication
of haliowings
and cere-
monies.
483
WFCLIF'S WORKS.
Against the
rule compelling
priests to use
the Sarum
ritual, and to
say their office.
newe songe and newe serymonyes of dyverse uses al day, Jjat
we never mowe do bojie togedur? Ande sifien synne is so
playne, and more encresid herby, and we bounden upon
payne of dampnacioun for to preche ande crye holy writte
ajeynes f)0 fendis ooste, when a drunken preste, in luste ande
welthe of ))is lyife, has syngulere affeccion to a man or a cause
for temporale dritte, all prestis in ]>at diocise schul be gnarid
wi)) a newe 30ck or cerymony ever more ; and none ende is
made of suche serymonyes, pat tarien mennys conscience, and
letten hem fro better occupacione.
3it, ))0W SaUsburye use may sumtyme occupie wele summe
slowe wrecchis, hit is no reson to bynde alle prestis J)erto, or to
suche ano]jer, when God sturis hym to studye and] teche holy
writte, fiat is muche better, or for to mourne for Jier synne, ande
hertly occupie hem wij) Jio Pater Noster. For God seis not Jiat
he is blessid J>at syngus or knackus swete notis, ne Jiat kepis }io
ordynale of Jiis cerymonye or \\s,, but he is blessid jjat nyjt and
day Jiinkis in ()0 lawe of God, fat is, for to understonde hit and lif
Jjeraftur, and teche hit trewly, and willefuUy suffer tribulacione
for \o gospel in savynge of mennus soulis, as Criste and his
apostiUs diden. Lorde ! whe)>ir a congregacione of drunken
prestis, in lustis of }>o worlde and of Jjer balyes, con jyve a better
reule of occupacione to prestis J)en Criste and his apostilis diden?
or ellis wille J>ai charge hem wij) so myche chauntynge ande so
mony cerymonyes, Jjat prestis mowe not fulfille J)0 charge and
office of Crist, ))at is beste, moste esye, ande moste siker for
prestis and alle lewed peple? perfore synge we in hert by
holy desire, seyyng psalmus by clene werkis and heryyngus and
ympnus to God for his large ^iftus of mercy, wi]) brennynge
charite in studyynge understondynge and techynge holy writte,
ande receyve we resonable customs made of men in als miche
as Jiai helpen us to Jsis grete gode, and encresen ^ oure love to
God and oure bref/erin. And jif J>ai letten us fro better
doynge, and encresynge of Gods worschipe, and helpe of
Cristen soulys, for ]>at tyme suspende alle suche cerymonyes,
leste J>ai take Jjo grace of God in vayne, leefynge J>o better ande
chesynge \o worse.
^ corrected ; ericrenynge, BB.
CONTROVERSIAL TRACTS.
483
POINT XVI.
Also bischoppis and freris putten to pore men ))at ])ai sayne,
hit ys not leefful for to swere in ony manere.
Trewly here is \o sothe sparid, as in mony wrytyngus and
prechyngus hit is openly knowen. But here Cristen men sayne,
Jiat hit is not leeful to swere by creaturis, ne by Goddus bonys,
sydus, naylus, ne armus, or by ony ' membre of Cristis body, as
])0 moste dele of men usen, ffor Jjis is ajeynus holy writte, holy
doctouris, and comyn lawe, and grete peyne sette })enippon.
Hit is nout leeful for to swere nedeles for a veyne thing, as
mony men usen, ne for yvelle wille to harme ojier men, for ])is
is ajeyne \o 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 ))is false swerynge schulden
kyngus punysch by }>er office, ande suffer not suche false men
in Jier londis, as Seint Austyne sais. ^A, no man schulde swere,
noujjer for life ne dethe, no but wij) })ese Jjre condiciones, }>at is,
in treuthe, in dome, and in rightwisenes, as God sais by \o pro-
phet Jeremye. If hit be nedeful for to swere for a spedful
treuthe, men mowe wele swere as God did in ]jo olde lawe,
Crist in his gospel, Seint Poule in his pistile, J>o aungel in ))0
Apochalipse, wif> declarynge of Seint Austen, Crisostom, Jerom,
and mony moo.
POINT XVII.
Also prelatis ande frerus putten to pore men })at ^ai schulde
say, Jjat ])at ilke jjinge ))at was brede bifore \o consecracione in
])0 sacrament of \o auter, after \o consecracione or halowing is
not Cristus body, but a signe of fiat )>inge, and not J)0 ilke
})inge.
Certus here is openly schewed J)0 malice of freris, wrongfully
accusynge pore men. No)>oles jjese wordis of freris ben nout
craftily sette ; ande jit fiis sentence is \o olde heresie of freris
ande munkys, and men of Jjo newe lawe, ajeyne \o gospel ande
olde seintis and \o olde lawe. For freris and munkis, and )>er
' corrected ; be ony by, BB.
I i 2
16. That it is
unlawful to
swear at all.
Charge untrue;
we only blame
profane and
unnecessary
swearinff.
Jer. iv. 2.
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.
484
WFCLIF'S WORKS.
folowars of scole, seyne Jjat {lat ilke J^inge ))at was brede bifore
\o consecracione, is turned into noujt, ])at Jiai clepen adnichilata,
or broujt to noujt ; ande \o sacrament J>at men sene wi)) bodUy
een, is not Cristis body, but accident wijiouten sogett, or noujt,
as fiai han playnly said in Oxenforde scole, and in many placis
of ))0 londe bojie seide ande writen. But Cristen men seyne
pleynly, as Crist techis, Seint Poule, Seint Austyne, Seint Jerom,
and alle Cristen pepul bileven, J)at })0 sacrament of Jjo auter is
verrey Cristis body in forme of brede, ande Jiai wole no ferjier
Jjen 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 jave hit to hys
disciplis, seyynge, pis is my body ; Jjus Cristen men bileven fully.
Ande Seynte Poule seis in holy writte, ))at \\s sacrament is bred
Jjat we breken, ande efte. Prove a man hymselfe ande so ete he
of }>at brede. Ffoure tymes Seint Poule clepis hit brede in holy
writte. And \o holy Trinite, autorisynge Seint Poule to write
Cristen mennys bileve, clepis \o sacrament })0 same word, brede.
Lorde ! whej)er Cristen men schulden be tourmentid by Anti-
cristis clerkis, Jjat fai schuUen not graunte po wordis of God
and Cristen bileve ! sif^en Seynt Austyne seis, as J)0 comyne
lawe wittenessis ^, ]>a,t Jjat Jjinge |)at is sene is bred, ])at, sothely,
f>at ])0 feithe askis ; )5enne brede is Goddus body. Seint Jerome
sais in his pistiles, J>at ]>o ilke brede }iat Criste blessid, brake,
and jafe to his disciplis for to ete, is \io body of oure Savyoure.
po comyne lawe of decrees wittenessis, when prelatis weren
sumwhat gostly, f>at }io bred and wyne ]>d.t bene put in ]>o
auter, aftur Jjo consecracione [ben] ^ not onely J)0 sacrament, but
]>o verrey body and blode of oure Lord Jesus Criste. Ande
sijien holy writte spekis not of accident wij)0uten sogett, ne
resone schewis, ne philosophurs tellen hit, ne revelacion of
' supplied conjectuially.
" annibilatum.
" Decrelum, 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 Aposloli.
CONTROVERSIAL TRACTS.
485
God proves hit, ne olde seyntis ))at beste couthen holy writte
ande were saddest in feythe afFermed hit not, but fully \o con-
trary ; ande sijien Seint Austyne, namely wysest of alle doctouris
holden sifien \o apostilis weren, J^at^ seis in mony bokis Jjat
none accident may be wijjouten sogett », whefier schullen [men] ^
be constrayned by Anticristis powere to forsake holy writte and
resone and beste seyntis, for an unknowen finge fiat 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, f>at
Cristen men may frely telle holy writte, and comyne lawe and
bileve of Cristen peple ; ffor, Jiorow Goddis grace, noujier for lyfe
ne dethe Jjai wille no ferfier, but crien oute on \o open synnus
ande heresies of Anticriste and his fautouris.
POINT XVIII.
Also bischopis prestis and frerus putten to pore men Jjat l>ai
seyn, Jjat a preste beyng in dedely synne noujier makis Jjo sacra-
ment of \o auter, ne cristynes, ne 5yves ony sacrament.
Sikerly here is feyned jjinge putte on pore men, wi}>outen
evydence of per seyynge. But Cristen men sayne, fiat a preste
beynge in dedely synne may make and jyve sacramentis to
salvation of hem fiat worj^ily receyven hem, and consenten not
to })0 prestus synne ; as, if his synne be privey, and als sone
as }>ai knowen hit, fai done \tx 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 fio gospel techis.
But f)0 preste in f>is case mynystris to his owne dampnacion,
as Seint Poule sais, f>at is, if he amende hym not in ))is lyve.
And he displesis God ful muche and deceyvus \o pepul of
gostly helpe and teris God to vengeaunce }>en to mercy, as
holy writt, Seint Gregore, and o])er doctouris tellen. If \o
preste unworJ)ily sey masse, and receyve J)0 sacrament un-
worthily, he receyvus dampnacion to hym, and is gilty of fio
body and \o blode of f)0 Lorde, as holy writte sais ; Jjat is, as
' dele \at.
'' supplied conjecturally.
18. That a
priest in deadly
sin can nialte
no sacrament ;
how far the
charge is true.
See p. 409, note a.
486
WFCLIF'S WORKS.
19. That prajrer
in a church is
no better than
prayer any-
where else.
John iv. 23.
holy doctours sayne, he is gilty as he Jiat betrayed Crist, and
as he \sX naylud hyra on \o crosse. Ande if his synne be
open, Jio 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, ])at is mawmetry, as Seint Poule tellis, and
of symonye, J)at is cursid heresie, {>at makis [jo doar and alle
}>o maynteners Jjeroff cursud of God and of al holy Chirche.
Ffor Seint Jon Evangelist sais in his Epistile, If ony man come
to 50W and bringe not ))is doctrine of J)0 gospell, nyl jee receyve
hym in to 50ure howsis, ne say jee to hym, Hayle. Sothly
he fiat schal say to hym, Hayle, comyns wij) his yvel werkis.
Lorde I how unkynde is Jiat childe Jiat wittyngely is present
where open despite and deth of his fadur is done, and con-
sentus ])erto 1 pus done yvel Cristen men, \zt receyven sacra-
mentis of prestus knowen in open grete synnes biforesaide ;
for jjerinne, als muche as in hem is, J)ai crucifien Jesus Criste
and approven his deth. perfore 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 jjer companye as cursid men. Ffor
Seint Poule sais, wif) leccherous covetous men, or drunkenlewe
by custome, Cristen men schulden not take mete.
POINT XIX.
Also byschopis ande frerus putten to pore men ))at ))ai sayne,
fiat men owen not ra))er for to pray in chirche Jjen in ojier placis.
Here Cristen men sayne, Jiat in iche place where a man is
he owes for to pray God in spirite and treuthe, \a.t is, wifi wille
and devocioun and clennes of lyvynge. Crist says; Tyme
comys when nouJ>er in ])is hille ne in Jerusalem men schuUen
worschipen, but hit byhoves for to worschipe God in spirite
and treuthe ; J>at is, fat ))0 hert by clen desire, and al j)0 man,
be kepynge of Gods heste, worschipe God trewly ; ellis wil
Criste say to hem, What say jee to me, Lord, Lord, and do not
bo binge J>at I say ; ande efte, pis pepul honouris me wij> j^er
lippis, sojiely }tx hert is fer fro me. Forsojje Jjai worschipe
CONTROVERSIAL TRACTS.
487
me wi})Outen cause, techynge \o doctrynys ande \o maunde-
mentis of men. Seint Poule sais, I wole Jjat men prayen in
iche place, liftynge clene hondis, {lat is, gode werkys, wifiouten
wrath ande strife. Also David seis, My soule, blesse fjou to
\o lorde in iche place of his lordschip. Men of God dreden
to pray in mony grete chirchis, leste ))ai ben cursid and ab-
hominabul. po comyne lawe sais, A chirche J>at is halowid
by covenaunt-making is rajier cursid }>en halowed. Crist sayde
of \o temple of Jerusalem, Myn hows schal be clepud a hows
of prayere, sojjely je have made it a den of thefis. If als open
symony, extorsioun, fals ojjis, and false causis, bene mayntenyd
in grete chirchys nowe as was Jien in Jerusalem, J)en as unclene
and unholy bene Jjai as Jerusalem, jjat was destroyed by hej>en
men. Moreover Jjo place halowis not a man, but a man
halowis \o place, as j)0 storye of Machabeis and comyne lawe
seyne. Ande cursid pepul defoules \o londe in whiche hit
dwellis, as God wittenessis ofte by his prophetis, how \o londe
of byheste was polutid for ydolatrie and ojjer synnes of Jewis.
And ))0 erthe was cursid in Adams werke, as God seis in \o
furste boke of holy writte. pen hit semys Jjat grete churchis
where symonye is done, false o))is, fals covetise, takynge
wrongly o])er godis by extorsioun of feyned correctione, sell-
ynge of sacramentus, and nomely of Cristus body, when men
seyne more \o masse for money and worldly favoure |)en for
devocione, — alle suche chirchis bene gretely polutid and cursud
of God, nomely for sellynge of leccherie, and fals swering upon
bokus. Sifen \o churchis ben dennus of thefis and habita-
tionis of fendis, hit is gode fiat Cristen men here no' false witte-
nessynge, saying in dede J)at suche chirchys ben holier })en ofier
placis where is lesse synne, ande Jiat [J>ai] ' mowne in pes serve
God in hem j^erfore, sithen Criste sais in Jjo gospel, po rewme
of God is wijjinne jowe, ande Seint Poule seis, J>at Cristen men
ben })0 temple of \o Holy Goste, consent jee not }>erfore to \o
symony of byschopis, ne covetise of oj^er prestis, for |70 feyned
blessynge of heretikis to whos blessyng God cursus, as Jjo pro-
phete wittenessis ; as Seint Jerome sais, wi]) \o comyn lawe,
whatever })ai blessen God cursis.
' supplied.
Ps. ciii, 22.
488
WFCLIF'S WORKS.
Few churches
are now con-
secrated with-
out simony.
Efte men mowe say {ler Pater noster medefully under Jjo
cope of heven, as Crist dide in \o hille in nyjttus, ande \o
apostilus in prisone and o])er placis, jjof ))ai do symonye for
halowynge chirchis and J>er jerdis and auteris. Ffor now
comynly none is halowyd wiljouten symonye of fals suifrygans,
forsworn mony wayes. Be je not made thrallys to heretikis
and fendus, by ypocrisie of jies nedeles halowyngus, jjat comynly
is verrey cursynge, but pray 36 whereever ande when God jyves
jow moste devocioun ande fervour of charite. Crist seis, When
jjou schalt pray, entre into ))i couche, and J)i dore schytte, pray
J)i Fadur in hydde place. Saint Austyne sais, What ))0U to
bysechynge God sechest an holy place and convenable?
dense Jjou j)ine inwarde jiingis, Jiat is, ))i soule and conscience,
and alle yvel covetise put away fro }>ennes ; mak redy to Jje
a privey place in pes of ]jine hert, willynge to pray ; pray J)0U
in })i selfe, and do so, brojjer, J)at })0u be J>o temple of God.
So|)ely here God heris graciusly where he dwellis. pus
Cristen men willen devoutely comyn to ))0 chirche, where prestis
bene gode and clene, and Gods word wele taujt, ande sacra-
mentis frely mynistrid, not solde for money ; and where symony
regnus openly, wij) fals o))us, ravayn, pride, and mayntenynge
of leccherye and ojier synnus for money, jjai will flee Jjermus,
leste Jjai consent to open mawmetry and o)>er cursidnes. Ffor
])0 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 rijtwysenes, J>en at Jjo hoore-hows
Jjat aUe men knowen is noujt ; jjow popis and bischopis halowen
horedame by receyvyng of money, and bene partyners Jieroff,
wers J)en ]>ai ])at done it in dede. For ))0 sufFrynge of lecchery
is expressely ajeynus Goddis commaundement, ande receyvyng
of J)is money is mayntenynge }>eroff, for whiche ))0 bischope,
by Goddis lawe and comyne lawe of \o Chirche, schulden be
degradid, for hit is open mayntenynge of open erroure ajeyne
Cristen menus bileve. And so no doute oure byschopis, mayn-
tenynge hit openly and stedfastly, ben cursid heretikis and
treryn^ God to vengeaunce.
' This is all that I can make out of the strangely abbreviated worii in
the MS,
CONTROVERSIAL TRACTS.
489
POINT XX.
Also byschopis prestus and freris putten to pore men ))at jjai
sayne, Jiat ))0 festys of Steven, Laurence, Nicholas, Kateryne,
Margarete, and of ojier seintis, ben not to be worschipid ne
bene to be halowid, for ))at men wote not, as J)ai sayne, whejier
)>ai bene dampned or saved; ne men owen not to byleve ne
stonde to \o canonysyng of Jjoo seyntus made by fo courte
of Rome in ))is part.
Here is open malice and untreuthe putte on Cristen men.
Ffor of Seint Steven men bene certeyne by holy writte J^at he
is a gloriouse martire, ande trewly prechid, bo))e of ))0 Olde
Testament ande \o Newe, when he was onely deken, which men
sayne nowe is ajeyne J)0 lawe and dewe obedience, and in f>is
))ai distroyen his martirdame, or ellys Jiai sayne nowe open
falshede, J)at dekenys owen not to preche. Of Seint Laurence,
Seint Nicholas, Seint Kateryne, and Seynt Margarete, virgynes,
Cristen men dowten nojjinge Jjat Jiai bene glorious seyntis, but
supposen hit sothe, and not as article of jjo bileve jjat iche man
mot bileve upon payne of dampnacioun. But of ojjer ))at
lyveden late, and bene clepid seyntis, and seen grete heresies
of open tirauntry of worldely prelatis, ande tolden nout \o
treuthe and sufEriden Jjerfore persecucion, as did Grosthede
Jjat was pursued of J>o pope, and mony trewe Menourys, as men
sayne, but raj)er faveriden hem [in] * J>ese open errouris, men
witten never whe})er |jai died fynaly wi])Outen satisfaccioun for
Jjer synnus, ande endid in charite. Ande if jjai haden bene
open trewe men, as Grosthede was, in withstondynge \o pope,
|)ai schulden have bene hatid als myche as he and oJ>er trewe
men weren. Certis, J)of lewid men ande symple resten in
\o crede, ande knowen noujjer one ne ojier whejjer j^ese late
men ben seintus, hit is none heresie, so ))at fai kepe Goddis
hestis.
Of ]jes grete halidayes men wondryn, ffurst what J)0 holy
Trinite has trespassid a3eyne jjes worldly prelatis, j)at his
" supplied conjecturally.
20. That the
festivals of
saints oufrht
not to be kept
holy. We
mate a distinc-
tion, in favour
of the earlier,
and ajrainst the
later saints.
Trinity Sunday
and other great
days dis-
parajred in
the ritual.
490
WFCLIF'S WORKS.
Hallowing is
good, if it be o
the right per-
sons and
things.
Sonenday may noujt be dowble feste^ als wele as Jjo Testes
of mony o}>er ])at littel profiten to holy Chirche, and han dowble
festis one or two ; ande whi Seint Poule, ))0 solempne clerk and
apostle of alle \o apostilis, ]>at travelid more fen alle o}>er, has
no dowble feste ne haliday by hymselfe in Jjo provynce of
Caunterbury, noujier Conversion ne Passione. And jit he dide
more honoure and profite of holy Chirche ))an mony J^owsandis,
whos dayes men halowen more ))en jjo Sonenday. What have
alle J)0 apostilis of Criste agiltid in J)0 syjte of symonyen clerkis,
fiat one symple seint, ))at longe lyved in luste of jje worlde,
littul or noujt taujte and wrote to edificacioun of Cristen soulis,
has more worschipe and solempnite ])en alle Cristis apostilis
and disciplisb? What have alle j)0 foure doctouris of holy
Chirche trespassid, })at J^ei alle haven not one haliday amonge
lewid men, as wele as mony confessourus of synglere bis-
choperiches? Hit semys Jiat syngulere affeccione, and ac-
ceptynge of persons ajeynes Goddus lawe, ande lesse worschip
of great seyntis, wyrcchys myche J>at is done in Jjis halowynge.
What has Seint Jon Baptiste trespast, ]jat his day of martir-
dame is not halowid dowble feste, as wele as martirdame and
translacioun of Seint Thomas ? Whefier Baptiste hade werse,
and was lesse holy Jien Thomas ?
Mony Cristen men wonderyn whi prelatis chargen more
bodily werk done on a lyjt haliday, j^en cursid pride, open
blaspheme of God by fals swerynge, done on a Sonenday, wi})
glotony, leccherie, drunkennes, open marchaundyse, fals cove-
tise, chydynge and feyjttynge, ande wronge schedynge of man-
nys blode, wijj usure and false extorsiouns. Men proposen not
fio lewed pepul schulde be chargid wijj moo halidayes, ne wij)
alle Jiese, but for to schewe jjat muche of ))is halowynge gose
aftur luste and accepting of persones, and noujier aftur resoun
charite. For if j)0 pepul, laboreris, halowiden wele Jio
ne
Sonendayes, and kepte hem upon Jier myjt fro open synnes,
" According to their dignity, and
the degree in which they are per-
mitted to displace variable feasts,
the festivals of saints, in the modem
Roman ritual, are rated as, greater-
double, double of first class, double
of second class, and semi-double.
>> 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.
CONTROVERSIAL TRACTS.
491
doynge treuth and charite, hit were ynowje Jjof )jai hadden no
moo gnaris.
POINT XXI.
Also bischopis and freris putten to pore men J^at \3.\ sayne,
J)at \o holy Trinite in no manere schulde be worschipid, fygurid,
fourmed, ne payntid, in }>at fourme by whiche comynly it is
peyntid by alle })0 Chirche of God.
Here Cristen men supposen {>at jjese prelatis menyn of j)is
fiinge, where a finge is payntud as if J)0 Fadir of heven were an
olde here man, )>o secunde persoun a man crucified, Jjo )>rid
persone a white culvyr. Of ))is paynting men supposen, ]jat hit
bringus symple men of cunnynge into grete erroure, flfor by ))is
\o Fadir moote be eldur Jien \o Son if })is payntynge be trewe,
and }iai paynten ])0 Trinite, fiat is spirite and no creature, pai
make \o godhede of \o Trinite a man, and ])at \o secunde
persone by his godhede is man, and whenever J>o Trinite was,
J)0 secunde persone was man. God kepe men fro \\s, foule
heresie ! By |)is payntynge \o Holy Goste is not like to God
\o Fadur, ne to God ])0 Son, whiche erroure be far fro Cristen
mennys soulys. Ne men supposen ))at alle Cristen chirchis
have ))is payntynge, as ))ese prelatis and freris seyne. Ffor in
heven, fiat is chefe Chirche, is not })is payntynge ; and, in case,
mony Cristen chirchis wolen nout receyve hit ; ))erfore hit is
none heresie, fow J)is ymages be lefte, sijjen God expressely
commaundis in holy writte, pou schalt nout make to fe a graven
ymage, ])at is of ))0 godhede, ne eche lickenes in heven aboven
and jjat is in erthe bynethe, ne of Jjoo Jjingis J^at bene in watur
under erthe, ne })0U schalt worschip hem in erthe. pis com-
maundement is ever in stryngthe, ande if prestis sufferyn and
counforten fo peple for to worschip fals ymagis for wynnynge
of offerynge, Jjai bene cursud heretikis. And if fiai enfourmen
not }>o peple, fiat f>ai offer not to fier pore neygheburis made to
f)0 ymage and liknes of \o holy Trinite, but by blynde devocion
drawen fier lyvelode away for fier wynnynge, fiai ben cursud
monquellers, and worschipen false goddis. If Jjai techen in
worde or dede, Jiat hit is better and more plesus to God for to
offer to dede stockys or stonys \tn to pore men, jiat God cora-
21. That it is
wrong to paint
or carve repre-
sentations of
tile Trinity.
493
Acts xix. 28,
22, That a
priest may
set his omi
hire.
WFCLIF'S WORKS.
maundis up payne of dampnacione, jjai techen open heresie.
If ]jai sayne in worde, j>at hit is beste a man to do after his owne
devocioun, ]>ai sayne ajeyne Crist and faylen foule in charite ;
for ))ai schulden preche openly Jiat it is beste })at iche man con-
fourme his wille to Gods heste and counsaile, rajier Jjen after
blynde devocioun, Jjat God never bad ne counseylid jierto.
perfore Cristen men schulden honoure \o Trinite in verrey
bileve wijiouten erroure, ande holy lyvynge wijiouten ypocrisie,
and brennyng charite to frende ande enmye wijjouten cessyng,
ever encresynge Jierinne, ande worschippynge ande helpynge pore
men made to Goddis ymage ande lickenys, wijjouten meynten-
ynge of nedeles beggars, })at stelen Jjo lyvelode of verrey nedy
men and bedraden. And ])is is ynovi^e to come to heven,
wijjouten novelrie of covetous prestis and crafty payntouris, )jat
crien more on grete Dyan fen on Gods hestis.
POINT XXII.
Also prelatis and freris putten to pore men j>at Jiai sayne, fiat
hit is not leefful to a preste for to sette to hire his bysynes of
werkis.
Here is \o sothe sparid, for sojiely a preste may lawefully
hire his wrytynge, his travaile, of techynge, byndynge of bokis,
and mony o}>er honeste traveylis, as Seint Poule, wor])i many
Jjowsandus prestis, gat his lyvelode wi)) a ful symple crafte, as
holy writte wittenessis. But to \o poynt. Men seyne playnly,
fiat a preste may leeffully take a resonable lyvelode of gode man,
or mony wij) one wille, so fjat he do trewly his office ordeyned
of God. And if worldly covenant-makyng make fiat he wille not
do his oflBce wifiouten worldely sikemes and worldly plee, cha-
rite and resoun of almes acorden not fierto. Ffor ])is is fulle
symonye, more chargyng muk ])en spirituale office of presthod.
Lete prestis lif wele, fiat fiai be lyjt of worldly men by holy en-
saumple, and sithen f)ai bene Goddus aungelis, do fjei fieire
message, techynge f)0 gospel, and be )>ai devoute in prayeris,
desirynge and sekynge grace Jjat fiei mowne be \o folowers of
Crist, and God will not faile hem in nede. If fiai done not
wele her offices \2X God ordeyned, but lyven viciousely, ))ai ben
CONTROVERSIAL TRACTS.
493
Jewis and manquellers, and not prestus of God, Jjow )>ai bene
demed of ]jo worlde bo}>e 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 ))at jjai
sayne, pat no persone ne vicare ne prelate is excusud fro per-
sonele residense to be made in Jier beneficys, in dwellynge in
servycis of byschopis, or of archebyschopis, or of ))0 pope.
Here Cristen men sayne, jiat none suche curate schulde be
absent fro his gostly childryn for worldly pompe, wombe joy,
and worldely bysynes in J>o bischopis courtis. Ffor hit is more
synne to a byschope to robbe pore paryschens of Jjer gostly
leche, and ojier spirituale helpe \a.t \o curate is bounden to, Jian
to a worldly lord. And })ere comynly is more ravayne ande
glotonye hauntid })en in lordis courtis ; more symonye on one
day jien in some lordis courts al his lyve. Ande cursidnes wif>-
outen noumber in oure knowynge is done }>ere under colour of
holynes, })at is nout so colourid in many lordys courtis. Hit
were lesse harme ])at mony of suche curatis weren heerdis or
laboreris, for Jjer symonye and oJ>er cursudnessis, J^en Jiat jjai
barkyden in bischopus howsis for to encres more synne, so jiat
gode prestis diden wele curatis offices to }>er paryschys.
Certis in J)0 popis courte regnys \o same cause and more,
ledynge of gold out of oure rewme, wi)j mayntenynge of false
plees and debatis among Cristen men. Ande if ony of j^ese
curatus were trewe aungelis of God, techynge and witteness-
ynge openly to povert of Crist, a3eyne worldlynes and extor-
siones ande werrys of proude prestis, ]>ai myjtten sone be
tongide out of court. But fro Jio moste to J)0 leste alle studyen
aboute covetyse, ande iche preste mayntenys ojier Jierinne, til
scharpe vengeaunce come upon hem alle. What pope or bischop
prayes ony trewe preste for to dwell in his court, for prechyng
of })0 gospelle and werkis of penaunce or gostly occupacioun,
but rajier for hunndaunce * and prosperite of worldly wynnyng.
' So I read the word in the MS. ; there seems to be an error of the scribe,
for which I cannot suggest a correction.
23. That the
non-residence
of bishops and
priests is
inexcusable.
Yet the Court
of Rome sanc-
tions and per-
petuates the
practice.
494
WFCLIF'S WORKS.
24. That parish
priests who do
not perform
their duty
ought to be
removed
25, That
churchmen
should re-
nounce wealth
andluxun', and
preach Christ
m poverty.
And ever more \q pepul is robbid of gostly fode, and helpe of
almes, and ensaumple of holy lyife, ande gostly counfort of Jjer
curate, perfore it is fer gretter synne for })0 pope to mayn-
tene \\s robrye jjen in a lowere man, al be hit })at it is dedely
synne who ever do hit.
POINT XXIV.
Also prelatis and proude curatis and freris putten to pore
men Jiat jjai seyne, Jjat parsouns ande vicaris, not seying masse,
ne mynystrynge sacramentus of holy Chirche, bene wor})i for to
be removed, and ojier for to be ordeynde in her stede, ffor
}>ai bene unwor{>i and wasters of fio Chirche godis.
Here Cristen men sayne, when \o curatis bene not excusud
by sekenys, but lyven in jolite of J)0 worlde, ande nou]>er prechen
J)0 gospel, ne devoutely prayen wij) clere conscience, ne bisyen
hem not to lerne fio gospel to Hf jjeraftur, worldely occupacione
schal not excuse hem fro thefte ande raveyne ande sleynge of
mennys soulis bifore Criste, juste domes man, if Jiai amenden
hem not by tyme, sij)en holy writte [seys] ^ Jjat he Jiat travailys
not schal nout ete. pes J)at done not curatis ofiice schulde not
have frutis Jiat longen to jjo ofiSce, nomely when J>ai bene
stronge of body, and lyvyn in ydulnes of worldely vanite. Ande
fiowe suche unable curatis, contynuyng in ))er defautis openly,
were putte oute, and holy prestis ordeynde in jjer stede, jyvynge
ensaumple of holy lyfe, trewly prechynge Jjo gospel, and mekely
visitynge Jjo pore paryschens, and helpynge Jiam at ])er my3t,
hit were no grete heresie ajeyne holy writte ; but it is cursid
heresie for to mayntene hem in cursid lyfe, for to robbe f>o
peple of gostly fode and office of curate, and jit to waste \er
godis in lecherye, glotonye, and fals pride, ande vanite of Jjo
worlde.
POINT XXV.
Also bischopis and freris putten to pore men ]jat Jjai sayne,
\ai men of j)0 Chirche schulden not ride on so stronge horsys,
ne use so mony jewelis, ne precius clojiis, or delicate metys,
' supplied conjecturally.
CONTROVERSIAL TRACTS.
495
but renounce alle Jiingus and jyve hem to pore men, goynge on
fete, and takynge stavys in hondis, receyvyng Jjo state of pore
men, in jyvyng ensaumple of holynes by Jier conversacion.
Here Cristen men thynken no grete heresie, J)Owe worldly
prelatis, in amendement of symonye, ydolatrie, and sleynge of
mennys bodies and soulis, renounce alle vanitees and waste
godis, and selle Jier fatte horsis and alle l^er waste jewelis and
waste clothis, delynge hem to pore men, and stoppe a taxe of
sex or seven fro ])0 pore comyns, and go mekely on {ler fete,
and preche trewly Jjo gospel, as Criste ande his apostilis diden.
Ande \\% myjt wele be done, ]jof J)ai laften grete pikid stavys,
wi)) daggers in Jio ende, for we redyn not }>at Criste and his
apostilis usiden suche stavys, ne weppyns of debate. Ande
})0W jiey crieden oute on pride and glotony, ydelnes and lech-
erye, and extorsions Jiat fiai have done and mayntenyd in o}ier
men, and do grete penaunce and travaile al \tx lyfe, and jyven
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 jjer
open heresies, of symonye, of hyndryng of })0 kyngns regal ande
seculere lordschip, ande all grete synnus by whiche ))ai blyndiden
\o pepul, as holy writte dos of errour of Seint Petur and of alle
J)0 apostylys, and of \o open heresie of Seint Poule, wi}) David,
Maudeleyne, and mony moo, hit were no grete heresie, for to
brenne pore prestis j^erfore. If pore men erriden in ony of
Jies sentences, or ony ojjer, jjai wolden ful fayne be amendid of
trew clerkis, wele lyvyng and wele lernyng in holy writte. For
ofier worldely clerkus, blyndid wi); covetise pride and envie, and
wlappid in seculere office, as Jiai leden hem selfe to helle, so Jiai
wolen make lesyngus to o\tx men, flaterynge hem to regne in
Jjer lustus, and seyne ])at gode is yvel and yvel is god. Ffor J)0
wyse man sais. Into an yvel-willed soule wysedame schale not
enter, ne dwelle in a body soget to synne.
perfore Cristen men willen knowlache holy writte and \o
lyvynge of Criste for \tx rewle, and wolen do aftur ony man in
als myche as Jjai knowen sickerly ))at he acordus Jjerwithe, and
no ferjjer, for lyfe ne dethe, wi|> grace and helpe of \o holy
Trinite.
Wisd, 1. 4.
Chi-jstlan men
will take
Scripture for
their sole rule.
49<5 WYCLIF'S WORKS.
God for his grate mercy distroye errouris and heresies of
Anticristis chyrche, and make knowen \o treu))is of holy Chirche,
and encrese rijtwysenys, pes, and charite, and lyjte \o hertes of
lordus, to know and distroye \o heresies of \o Chirche, Jjat
pride of prestis lese not Jiis worlde.
Amen. Explicit.
— ^*/.-a.-
WYCLIP.
PART III.
LETTERS AND DOCUMENTS.
WORKS. VOL. III. K k
LETTERS AND DOCUMENTS.
499
XXX.
[CONCERNING THE EUCHARIST.]
No. I.
[The following short piece exists nowhere but in Knyghton's " Chronicle,
bk. v., col. 2650. His account of it is, that after having been cited by the
Pope — Gregory XI — to appear before the Archbishop of Canterbury and
sundry learned doctors in the church of the Black Friars, London, Wyclif
appeared there on the day appointed, renounced all his errors in order to
escape death, and made the confession ' I knowleche,' &c. Now, Knyghton's
narrative of these transactions, as will more clearly appear when we come
to consider the longer declaration concerning the Eucharist (No. 2),
is confused and inaccurate ; and as Walden, who is in every way a more
trustwoithy guide, in his detailed narrative of these very transactions, says
nothing about this confession, but does give a much longer confession in
Latin, beginning ' Saepe confessus sum et adhuc confiteor ' {Fasciculi, p. 115),
the first part of which agrees in its general drift with the short piece we
have before us, I am forced to adopt the conclusion that the short piece
before us is merely an abstract in English of the longer Latin Confessio.
It is difficult to imagine for what purpose such an abstract would have
been made. It would not have proceeded from the Lollards, for their
practice was to give to any documents or manifestos which they might be
handling, not a more, but a less, ' uncertain sound ; ' instead of circulating
as Wyclif's an English abstract of his Confessio, which was absolutely
inoffensive to the hierarchy, they would have been more likely, in trans-
lating it, to exaggerate the divergence from received tenets which that
paper presents. I can only conceive that some zealous and orthodox priest
or friar, perhaps, like Knyghton himself, an inhabitant of Leicester, might
have made this abstract of the contents of the celebrated Confessio, (for that
it was celebrated, the number of answers which it called forth, and which
are found in the Fasciculi, demonstrates,) in order that, being shown about
to the illiterate laity, it might convince them that Wyclif had been obliged
or induced to abandon his novel views on the Eucharist. It would take
too much space to quote passages from the Confessio confirmatoiy of
the opinon given above ; nor is it necessary, as the Fasciculi is a book
" On the question of the genuineness of Knyghton's Fifth Book, see
Appendix.
K k 2
500
WrCLIF'S WORKS.
generally accessible ; but I think that a careful consideration of the two
documents in connection with each other would induce most critics to take
the same view.
The Confesiio was written in the early summer of 1381 (Fasciculi, p. 115,
note i), William Barton being then Chancellor (Wood's Hislory and Anli-
quides of Oxford University).
The text given here is not taken from the printed edition of Knyghton
in the Decern Scriptores, but from the MSS. in the British Museum (Tiberius
C. VII. and Claudius E. III.) from which Tvi^sden originally printed the
Chronicle.']
I KNOWLECHE fiat ))e sacrament of \e auter is verrey Goddus
body in fourme of brede ; but it is in anojjer maner Godus body
Jian it is in hevene. For in hevene it is sene fote ^ in fourme
and figure of flesshe and blode. But in ))e sacrament Goddus
body is be myracle of God in fourme of brede, and is he
noujjer of seven fote, ne in mannes figure. But as a man
leeves for to J>enli: \t kynde of an ymage, whejier it be of oke
or of asshe, and settys his jjoujt in him of whom is \t ymage,
so myche more schuld a man leve to fienk on jje kynde of
brede, but Jienk upon Crist ; for his body is Jie same brede ))at
is \e Sacrament of \t Autere ; and \vij> alle clennes, alle devo-
cion, and alle charite Jjat God wolde gif him, worschippe he
Crist, and ))an he receyves God gostly more medefully pan \e
prist |)at syngus the masse in lesse charite. Ffor \e bodely
etyng ne profites nouth to soule, but in als mykul as J)e soule
is fedde with charite. pis sentence is provyde be Crist )>at
may noujt lye. For, as jie gospel says, Crist, Jjat nyght ]jat he
was betrayede of Judas Scarioth, he tok brede in hise hondes,
and blesside it, brak it, and gaf it to hise disciplis to ete. Ffor
he says and may not lye, pis is my body.
» The use of this singular phrase,
which, so far as I know, occurs
nowhere else, appears to me to
show clearly the connection be-
tween this piece and the Latin Con-
fesHO, which I have tried to establish
in the prefatory notice. In the
latter, the terms ' septipedalis ' and
' septipedalitas ' occur several times,
apparently in the same sense a^ that
which we now give to the words
' extended ' and ' extension,' used as
philosophical terms. This usage
appears to have grown out of the
belief mentioned by Dr. Shirley
{Fasciculi, p. 558) that the place in
th£ Holy Sepulchre where Christ's
body was laid was seven feet long.
The substitution of ' extended ' for
' sene foot ' or ' seven foot ' would,
I think, convey the precise meaning
of the writer.
LETTERS AND DOCUMENTS.
50 X
XXXI.
[CONCERNING THE EUCHARIST.]
No. 11.
[Besides being given by Knyghton, the profession of faith which follows
is found in one independent MS., Bodl. 647, with 'Johannes Wycliff' as
a heading to it. It is also included in Bale's Catalogue.
The account which Knyghton gives of the circumstances under which
this profession was made, seems at first sight to be straightfoi-ward enough,
but when pressed, turns out to be a mass of inconsistencies. After entering
in his Chronicle the short confession ' I knowleche,' &c. (see prefatory notice
to No. i), Knyghton gives, without a break, a copy of the twenty-four
conclusions condemned as heretical or erroneous in the Council of May
1382. Archbishop Courtney, he proceeds to say, after examining these
conclusions, appointed a day on which Wyclif was to appear before himself
and six other bishops at Oxford, so that the business might be settled.
He adds that on the day named Wyclif appeared, and gave in tlie state-
ment 'We beleve as Crist,' &c., namely, this tract which follows; after
which the archbishop considered the conclusions in Council, and con-
demned them. Now this last statement plainly refers to the proceedings
of the Council of London, which took place therefore, according to
Knyghton, after Wyclif had given in the statement in question. And yet
the statement itself, speaking of ' Jiis counseil of freres at Londoun wij)
ert>e-dyn,' affords decisive evidence that it was written after the Council
had sat.
Knyghton's narrative, therefore, cannot be relied upon to establish the
sequence of events ; and all that we can say as to the date of the piece is,
that it must have been written between June 1382 and Wyclif's death in
1384. The difference in tone between it and the short confession ' I know-
leche,' is veiy marked ; in that scarcely a trace of heterodoxy can be
detected ; in this, consubstantiation is broadly asserted.
The text is based on Bodl. 647, collated with the MSS. of Knyghton's
Chronicle before referred to, namely, Tiberius C. VII. and Claudius E. III.]
503
WrCLIF'S WORKS.
The Eucha-
ristic bread is
at the same
time the true
body of Christ
and true bread.
It is the worst
heresy to be-
lieve that the
sacrament is
accident with-
out subject.
JOHANNES WYCLIFF.
I bileve\ as Crist and his apostels have taujt us, \a.t \o
sacrament of \o auter, whyte and rounde, and like to ofier bred,
or oost sacred '', is verrey Gods body in fourme of bred ; and
])0f hit be broken in thre partyes, as \o Kirke uses, or elles in
a thousande, evere ilk one of ))ese parties is ])0 same Gods
body. And right as ))0 persoun of Crist is verrey God and
mon — verrey godhed and verrey monhed — right so holy
Kirke, mony hundred winters, haves trowed ^o same sacrament
is verrey Gods body and verrey bred, as hit is fourme of Gods
body and fourme of bred, as teches Crist, and his apostels.
And Jjerfore Seint Poul nemmes hit nevere, bot when he calles
hit bred ; and he by oure bileve toke in ])is his witte of God.
And \o argumentis ^ of heretikes ageyns J>is sentense are light
for to assoyle to a Cristen mon *. And right as hit is heresye
* to trowe J>at Crist is a spiryt and no body, so hit is heresye * ^
to trowe ]jat |)is sacrament is Gods body and no bred; for hit
is bothe togedir.
Bot \o moste heresye ])at God suffred cum " to his Chirche,
is to trowe J)at |)is sacrament is accydent wijiouten subgett ^ ;
and may on no wyse be Gods body *. And if Jjou sey, by his '
skil holy Kirke hafs ben in erroure mony hundred wynters, for
Crist seis, by wittenesse of Jerome, })at J>is bred is my body,
soth hit is, specialy sithen fio fende was loused, ))at was, by
wittenesse of \o aungel to Jon ])0 Evangeliste, aftir a jiousande
wynters ))at Crist was styed " to heven. Bot hit is to suppose
))at mony seyntis, })at dyed in ))0 meene tyme, bifore hor deth
were purged of ])is errour. Ow ! how gret diversyte is bytwene
us fat trowen )jat }>is sacrament is verrey bred in his kynde,
and bytwene heretikes ))at tellen )^at hit is an accydent wijjouten
• We beleve, HH. ^ and lyke tyl oure brede or ost unsacrede, HH.
= arirument, HH. * lyth to a Crislene man for to assolve, HH. ' HH
and II omit the words between asterisks. " come, HH. ' accident
wi]i a subitans, HH. ' Here HH and II insert the following sentence ;
For Crist sayde, be witnesse of Johan, ]>at \>is brede is my body. The words
For Crist occur also in W, but are scored through. ' t>!s, HH ; this, II.
"> slevenyde, HH.
LETTERS AND DOCUMENTS.
503
sugett ! For bifore )>at \q fende, fadir of leesynges, was loused,
was nevere J)is gabbynge contreved ■'. And how gret diversite
is bitwene us fat trowen fat fis sacrament in his kynde is
verrey bred, and sacramentaly Gods body, and bytwene here-
tikes fat trowen and tellen fat fis sacrament may on no wyse
be Gods body ! For I dar surely sey, fat if fis were sothe,
Crist and his seyntis dyed heretikes, and fo more partye of
holy Kirke byleved "- nowe heresye. And herfore devoute men
supposen fat fis counseil of freris at ' Londoun was wif erthe
dyn*. For fei putt an heresye upon Crist and seyntis in
heven ; wherfore f o erthe trembled, faylande monnis voice
answerande ^ for God, as hit did in tyme of his passioun, when
he was dampned to bodily deth ».
Crist and his modir, fat in grounde have destryed alia
heresies, kepe his Kirke in right byleve of fis sacrament. And
move we° kyng and his reume to aske scharply of clerkes'
fis office ; fat alle possessioners, on peyne of leesynge of alle
hor temporaltees, telle fo kyng and his rewme, wif sufficiaunt
groundynge, what is fis sacrament ; and alle f o ordiris of freris,
in peyne of lesynge of alle hor legeaunce, telle fo kynge and
his reume wif gode groundynge what is fis* sacrament. Ffor
I am certen, for° fo thridde part of clergye fat deflfendes fis
sentence " fat is here seyde, fat f ai wil deffende hit on peyne
of losyng of hor lyve ". Amen '^.
• conlryvede, HH. ^ belevyth, HH. ' and, HH. * hery
dene, HH. ' ansueride, HH. * ]>e, HH. ' his clerkus, HH.
« J)«, HH. » of, HH. " \>ise doutes, HH ; thyse dowtes, \l.
" onpayne of her lyf HH. ^"^ om. HH, II.
" As printed by Lewis and Dr.
Vaughan, this passage makes mere
nonsense ; but if they had consulted
the MSS. all difficulty would have
vanished. Men think, says Wyclif,
that it was for this reason that the
late council in London was sig-
nalized by an earthquake, namely,
because its members put a heresy
upon Crist ; the earth itself, in the
absence of a protesting human voice,
answering for God. Dr. Vaughan,
in the attempt to amend Lewis'
version, makes matters worse; he
boldly writes, ' In truth, landman's
voice answered for God.' {Tracts
and Treatises of Wyclyjffe, p. 302,)
Matt, xxvit, 51.
Let the king
demand of all
the clergy
what is their
belief herein.
504
WFCLIF'S WORKS.
XXXII.
[LETTER TO POPE URBAN.]
[There can be little doubt that the original of this letter was written in
Latin, in the form preserved by Walden in the Faiciculi Zizaniorum, p. 341,
and to be seen in a number of MSS. now at Vienna. The English version,
as preserved in two MSS. (one at the Bodleian, the other at New College),
is o. heightened and amplified composition ; probably it was prepared
by Wyclif's followers chiefly with a view to home consumption. The
differences between the two versions are indicated in the notes.
Of the authenticity of the letter there can be no doubt. Walden, in the
Fasciculi, introduces it with the heading, ' Copia cujusdam literae magistri
Johannis Wyclyff missae Papae Urbano VI. ad excusationem de non
veniendo sibi ad citationem suam, a.d. mccclxxxiv.' It was written there-
fore in 1384, the last year of Wyclifs life, when he was affected by
paralysis, and incapable of making the long journey to which the Pope
invited him.
The text is founded on the Bodleian (647), collated with the New College
MS. (W and Q in this edition). The latter I believe to i>e a copy of the
former, so far at least as this letter is concerned.]
I HATE joy fully to telle to alia treue men \>o bileve J>at I
holde, and algatis to ])0 pope ; for I suppose )>at if my fayth
be rijtful and gyven of God, ]>o pope wil gladly ^ conferme hit ;
and if my fayth be errour, ]>o pope wil wisely amende hit.
I suppose over Jiis, ))at Jjo gospel of Crist be hert of \io
corps of Gods lawe ^ ; ffor I byleve jiat Jesus Crist, Jiat gaf
in his owne persoun fiis gospel, is verrey God and verrey mon,
and be ))is hert * passes alle o]>er lawes.
I suppose over Jiis ]>at ]>o pope be moste oblischid to ))0
keping of J)0 gospel among alle men jjat lyven here; for ]>o
^ om. Q. ^ be hirte of Goddis lawe, Q. ' om. Q.
LETTERS AND DOCUMENTS.
505
pope is hyeste vicar ))at Crist has here in erthe. Ffor more-
nesse of Cristis vicar is not mesurid by worldly morenesse, hot
bi ))is, [lat )>is vicar sues more Crist by virtuous lyvyng ' ; for
))us techis \o gospel, \&i \\s is \o sentence of Crist.
And of fiis gospel I take as byleve, ))at Crist, for tyme }>at he
vi'alkid here, was moste pore mon of alle, bo])e in spirit and in
havyng ; for Crist seis ))at he had nojt for to reste his hed on.
And Poule seis pat he was made nedy for our love ». And
more pore my3t no mon be, nou);er bodily ne in spirit. And
})US Crist putte fro hym al maner of worldly lordschip. Ffor \o
gospel of Jon telli]> ))at when Jjei wold have made Crist kyng,
he fled and hid hym fro hem, for he wold non such worldly
hynesse.
And over pis I take as byleve, pat no mon schuld sue po
pope, ne no ^ seynt pat now is in heven, bot in als myche as he
sues Crist. For Jon and James errid when pei coveytid worldly
hynesse ; and Petir and Poule synned also when pei denyed
and blasphemed in Crist ; bot men schuld not sue hom in pis,
for pen pei wente fro Jesus Crist !>. Oflf^ pis I take as hool-
some counseil, pat po pope leeve his worldly lordschip to worldly
lordis, as Crist gaf hom, — and move spedely alle his clerkis
to do so. For pus did Crist, and taujt pus his disciplis, til po
fende had blyndid pis world. And hit semes to sum men, pat
clerkis pat dwellen lastandly in pis error ageyns Gods lawe, and
flees to sue Crist in pis, ben open heretikes, and hor fautours
ben partyneris '^.
And if I erre in pis sentense, I wil mekely be amendid, 3he,
by po deth, if hit be skilful, for pat I hope were gude to me.
And if I myjt travel in myn owne persoun, I wold wip gode
^ in veriuous lif, Q.
" In Walden's Latin version only
the references to these texts are given.
The two sentences which follow are
not in Walden ; probably they were
inserted by the disciple who trans-
lated the letter. They are also
omitted both by Lewis and Dr.
Vaughan, although they are found
in both the extant copies of the
any, Q.
' And, Q.
English version.
" Lewis, who is followed by Dr.
Vaughan, cuts down this long sen-
tence to — ' for James and John errid,
and Peter and Fowl sinned.'
' This sentence is not in the
Latin ; it is also omitted by Lewis
and Dr. Vaughan.
Matt, viil, 20.
z Cor. viii. 9.
5o6
WFCLIF'S WORKS.
wille go to ))0 pope. Bot God^ has nedid me to j)0 contrarye,
and taujt me more obeche to God Jjen to mon ». And I sup-
pose of oure pope J>at he wil not be Anticrist, and reversen
Crist in }>is wirkynge, to J)0 contrarie of Cristis wille; for if
he summone ageyns resoun, by him or by any of his, and
pursue Jiis unskilful summonyng, he is an open Anticrist. And
merciful entent excusid not Peter, Jjat ne Crist cleped hym
Sathanas; so blynde entent and wicked counseil excuses not
\o pope here ; bot if he aske of trew prestis Jjat Jjei travel more
jjan jjei may, he is not excusid by resoun of God ))at ne h i is
Anticrist. For oure byleve techis us, jiat oure blessid God
suffris us not to be temptid more }>an we may; how schulde
a mon aske such servyce ? And jjerfore preye we to God for
oure pope Urban J)0 sex^, ]>at his olde holy entent be not
quenchid by his enemyes. And Crist \sX may not lye seis, ))at
})0 enemyes of a mon ben specialy his homely meynej ; and \\&
is soth of men and fendis.
' supplied from Q ; om. W.
^ sixte, Q.
" From this point to the end the English version bears only a distant
resemblance to the Latin.
LETTERS AND DOCUMENTS.
5°1
XXXIII.
[A PETITION TO THE KING AND
PARLIAMENT.]
[Although Lewis in his Life of Wyclif and Dr. Milman, following Lewis,
have unhesitatingly assigned the following petition to Wyclif, and assumed
as a fact that it was addressed to the Parliament which met at Westminster
on the 6th of May, 1382, and although I am far from disputing either con-
clusion, yet it is necessary to show that the evidence on which they relied
is extremely slight. For the authorship we have no other authority than
that of Bale, who includes the piece in his Catalogue. Dr. Milman writes
as if the articles of this petition were mentioned by Walsingham among the
opinions which he states Wyclif to have laid before this Parliament, in
which case we should have had the authority of Walsingham for ascribing
them to Wyclif; but this is not the case, — although, by mixing up these
articles with the opinions which Walsingham does ascribe to Wyclif, Dr.
Milman {Latin Christ, viii. 192) makes it appear so. Only one of the
opinions, the sixth, named in Walsingham's schedule (Rolls edition, II. 51)
bears any resemblance to any of the four articles of the petition. However,
among the ' Conclusiones Johannis Wycliffe,' which William Swinderby,
one of Wyclif 's followers, preached, according to Walsingham, at Leicester
on the Palm Sunday and Good Friday of 1382, all the four articles, ex-
pressed in somewhat different language, may be found. It seems highly
probable therefore that Wyclif did address such a petition to this Parlia-
ment; for, (i) he did not broach his sacramental doctrine, which is the
subject of the fourth article, before 1381 ; (2) it is not likely that he would
have presented his petition at the short session of the Parliament which met
in November, 1381, and which was completely engrossed with the recently
quelled rebellion; (3) after the Council of London (begun May 19, 1382)
had sat, he would hardly have thought it worth while or prudent to urge
upon Parliament the adoption of tenets which that Council had formally
condemned.
Owing to an extraordinary blunder of the scribe who wrote the Corpus
MS. (X), this petition, though twice before printed, has never yet appeared
5o8
WYCLIF'S WORKS.
A petition to
the King and
Parliament to
accept and
maintain cer-
tain articies :
in its genuine shape. How it occurred, it is now impossible to say ; but
the fact is certain, and may be verified by any one who carefully examines
the MS., that the scribe has tacked on the conclusion of the tract Offeyned
contemplaiif lyf, &c. (Shirley, No. 26) to this petition, and transferred the
genuine ending of the petition to the end of the tract. The MS. itself
affords not the faintest trace of any consciousness on the part of the scribe
that by this odd transposition he was making utter nonsense. The two
passages where the breaks occur run as follows ; I have indicated the place
of each error by an obelus : —
' Lord I where hes worldly prestis wisere ])an •'^ distried. jTe false fei]? tau^te
of Anticrist and of his false cursede disciplis is Jjis, ])at ]?e sacrament pat men
seen wip bodely 6136,' &c. Offeyned contemplatif lif, p. 170 of MS.
* pe fourj^e article is pis; |)at Cristis techinge and bileve of ]?e sacrament of
his owne body may be tau^t openly in chirchis to Cristeii puple, and
];e contrarit: techinge and fals bileve, brou3t up by cursed ypocritis and heretikis
and worldly prestis, unkunnynge in Goddis lawe f ben alle ]>e apostlis of Crist ;
it semep pat pel ben, or ellis fooles. Also Crist wolde not take pe kyngdom,' &c.
Complainie to King and Parliament, p. 297 of MS.
Dr. James, however, in his edition of the Complainie published in i6j8,
' skimmed o'er the ulcerous place ' by taking liberties with the text ; he
makes it run thus : ' the contrarie teaching and false beleve is brought up by
cursed hypocrits unkunning in Gods law, which sepme that they are
apostles of Crist, hut are fools' In Dr. James, writing in 1608, this might be
pardonable ; but it is difficult to understand how Dr. \'aughan, though he
must have felt the utter incongruity of the last part of the fourth article with
the commencement, couldreprint Dr. James' text without thinking it necessary
to consult the original MS. The error is so plain, that I have here restored
the text to what there can be no doubt was its original state, by transferring
the concluding portion of the tract Of Feyned contemplatif lyf to its pro-
per place in the fourth article of the petition.
The text is founded on the copy contained in the Corpus volume so often
referred to. There is another MS. at Dublin (C. III. 12), but it breaks off
imperfect just at the place where the erroneous transposition occurs.]
Plesb it to oure most noble and most worjji King Richard,
kyng bo])e of Englond and of Fraunce, and to ))e noble Duk
of Lancastre, and to ojjere grete men of ))e rewme, bojie to
seculers and men of holi Chirche, );at ben gaderid in \t Parle-
ment, to here, assent, and meyntene \t fewe articlis or poyntis
))at ben seet \vi})inne fis writing, and proved bojie by auctorite
and resoun; Jjat Cristen feij) and Cristene religioun ben en-
creessed, meyntened, and made stable, sij; oure Lord Jesus
LETTERS AND DOCUMENTS.
509
Crist, verrey God and verray man, is heed and prelat of j^is
religioun, and shedde his precious herte blood and water out of
his side on \t cros, to make J)is religioun perfit and stable and
clene, wijjoute errour.
pe ffirste article is }iis ; Jiat alle persones of what kynne privat
sectis, or singular religioun, maad of sinful men, may freely,
wijjouten any lettinge or bodili peyne, leve }>at privat raule or
neua religioun founden of sinful men, and stably holda Jia reule
of Jesus Crist, taken and joven by Crist to his apostelis, as far
mora perfit ])an any sich newe religioun founden of sinful men.
Pa resoun of J)is axinge is shewyd ])us ^- pe reula of Jesus
Crist jovan to apostlis, and kept of hem aftir Cristis ascencioun,
is most perfit to ba kept for staat of lyvinga in }>is world ; and
eche reule of what kynne privat secte, or singuler rehgioun
maad of sinneful men, is lesse perfit fian \e. reule joven of Crist
of his andelas wisdom, and his endeles charitee to mankinde.
parfore it is laveful to eche man or persona of ))is singular
religioun and professioun to leve it, cleve faste to ))e reule of
Jesus Crist as more perfit. pis resoun is pleyn to eche man of
wit and discracioun, and nameli to clerkes ; sif) men of Jje popes
lawe witnessej) pleynly, fiat a man may lawfully, jee, a3enst his
soverains wille, go fro \t lasse perfit religioun to \t more perfit.
Whi Jianne may not a man of privat religioun forsake J>at, and
take Cristis clene religioun, wijiouten error of any sinful fool, as
most perfit ? And fat Cristis reule, in his owne clannasse and
fredom, is most perfit, is shawid by ]>is skila. Ffor in as muche
as a patron or a foundour is more perfit, more myjty, and more
witty, and more holy, and in more charite, jian is annoj^er
patroun or foundour, in so mucha is Jie firste patrouns reule
batera and more perfit, j^an is [le secounda patrones reule. But
Jesus Crist, patroun of Cristene religioun joven to apostelis,
passe}) wifioutan masure, in myjtt, witt, and good willa, or
charitee, \% parfeccioun of everi patroun of eny privat secta or
singuler ; Jjerfore his reule is most perfit.
Also, jjat Cristis clene religioun, wijjoute cloutynge of sinfulle
mennis errours, is mot perfit of alle, is schewyd by ))is skille.
I. That all
members of
religious orders
may be allowed
freely to leave
them
and adhere to
the rule and
order of
Christ,
which are
perfect, and
exclude all
others ;
510
WrCLIF'S WORKS.
and having
been followed
by the apostles
ought to have
been followed
in the Church
ever since ;
Ffor ojiere Crist myjte jeve sich a reule most perfit for )jis lif to
be kept, and wolde not, and jjanne he was envyous (as St. Aus-
tyn prove}) in ojjere materes); or ellis Crist wolde ordeyne sich
a reule and mijte not, and ))anne Crist was unmy3ty, — but it is
heresie to afferme J>at on Crist ; — or ellis Crist mijte and couj^e,
and wolde not ^, and Jeanne he was unwitty, — but Jjat is heresie
no man shulde sufFre to here, perfore ' Crist bo))e mijte, and
coude, and wolde ordeyne sich a reule most perfit, f>at owt to be
kept for staat of \\s lif And so Crist of his endeles wysdome
and charite ordeynede siche a reule. And so on eche side men
ben needid, up peyne of heresie and blasphemye, and of dampn-
ynge in helle, to beleve and knowlech, ])at here religioun of
Jesus Crist [joven] ^ to apostilis, and kept of hem, in his owne
fredom, wi)ioute cloutinge of sinneful mennis errour, is most per-
fit of alle ; and so to lette no man to forsake privat religioun,
and kepe Cristis clene religioun, wijioute newe wronge tradi-
ciouns of synneful men, Jiat ofte erreden in her owne lif and
techinge.
Also Crist, in makynge J>e reule and ordre of apostils, was in
jjis tyme, and hevere bifore and evere aftir, al my^ty, al witty,
and al ful of good wille and charite, to make perfit reule ; }>er-
fore he made not oonly a perfyt reule, but most perfit of alle.
But eche patroun of privat reule was unmyjtie and lettid, bojje
in jiftis of kynde and grace, and not al wytty, but in comparisoun
of Crist an " ydiot or fool, and not so well willinge to make so
good and perfit as Crist, perfore he made a reule lesse good
and lesse perfit ; and herof it sue]) pleynly ))at Cristis clene
religioun is most perfit o. alle.
Also apostiles and here folewers, kepinge \e reule joven to
hem of Crist, wonne most merit and })ank of God in Jiis kepinge
bifore alle oJ)ere tymes. perfore 5if alle Cristene men, boJ>e in
old tyme and newe, hadden kept ]ie same reule of Crist in his
owne clennesse and fredom, [\e\\ * shulde have discerved most
jjank of God in degre possible to hem. perfore no newe secte
' ]iat \erfore, X. ^ supplied conjecturally. ^ corrected ; and
in MS. ' supplied conjecturally.
" evidently it should be, ' mijte and wolde, and coujje not.'
LETTERS AND DOCUMENTS.
5"
of religioun, straunge fro Cristis secte, shulde have begunne,
but J>at l)at was first shulde have be kept in his clennesse, of
siche newe finders up of novelries and patrouns. Also hit were
now as good, and of as muche merit, to kepe ))e reule of Jesus
Crist, as it was at fe begynnynge ; si|) Cristis reule is ynowj, and
able for alle men on lyve, of whatevere complexioun or ag. jjei
ben c f. But Jiis reule was kept of Jesus Crist and his apostilis,
and here beste seweres, by fyve hundred jeer aftir his ascen-
cioun, wijjouten eny finding of any siche newe plauntynge or
reUgioun ; in whiche time holi Chirch encressede and profitede
most, ffor Jeanne almost alle men disposeden hem to martirdom
at ensaumple of Crist, perfore it were now nott oonli meritorie
or medful, butt moost medeful to fe Chirche, to lyve so, in alle
))inggis and by alle J)inggis.
Also, bo]je monks and chanouns forsaken J^e reules of Benet
and Austyn, and taken wijiouten eny dispensacioun \t. reule of
freres, as most perfit. But \% reule of apostelis is utterly and
algatis most perfit. perfore men may forsake privat reules in
religioun, maad of sinful men, and take Jie clene reHgioun of
a,postelis, \zX ys preched wij) fredom of jje gospel, wijjoute dis-
pensacioun of worldly clerkes, Jiat in caas [are] ' queke develes,
as Crist Judas Scariot ^. Also, Jje pope may dispence wifi }>e
reule of ech privat secte or religioun, and ha]) dispensed and jitt
do J), but he may not dispense wiJ? Cristis reule joven to apostlis;
)>erfore }>e reule of Crist ordeyned to apostlis is more perfit
Jjan any reule of privat religioun, and most perfit of alle. And
herof it sue}> openly Jiat men may lawefuUy forsake privat
religioun, and kepe Cristis religioun in his clennesse, sij> it is
most perfit, moost esy, and lijt for to kepe, and most siker to
bringe men to hevene, and to heiest degre of bUsse.
And jif oure adversaries of ))is privat religioun stryve algatis,
))at here reules ben more perfit jjan ]je reule of aposteles, whi
))anne so manie persones, as who so sai]?, wi]>oute noumbre?
Of ech sich privat secte, by Hcence of jje pope, ben maad, some
chapeleyns of houshold, summe chapeleyns of honour, summe
bisshopis dowid wi); seculer lordshipes, summe bisshopis among
bupplied conjecturally.
^ text conupl ; omit Crht.
nor is the Pope
at liberty to
dispense witli
til em.
If the friars'
life be more
perfect, ivhy
do they take
ofRces which
oblige them to
mix with the
world ?
5ia
WYCLIF'S WORKS.
I Cor, iii, 3.
hejjene men, and dore not come to her children. But [what] '
professioun a frere be of, anon, jif he be chosen Jjerto, he
accepti)) \e. office of )>e pope or cardinal, of patriark, of erche-
bisshop, of bisshop, and forsaki)) his owne staat. SiJ> Crist saijj
in J)e gospel, J)at no man puttinge his hond to \t plouj, and
lokynge bacward, is worjjy to have Jie kyngdom of God, — jiat is,
no man takyng perfit staat of poverte and mekenesse and pen-
aunce, is able to be saved jif he turne a^en to wordly lif, pompe
and pride and covetise, and ese of body, and slouj^e, and riot,
and gay clojjinge and costy, — jierfore fiei chaungen not J)e more
perfit for \t lesse perfit, for Jian \t\ were apostatas, but \€\ pur-
chasen ))e more perfit for Jje lasse perfit. perfore J)e clene re-
ligioun and reule of presthod, by forme of ])e gospel, is more
perfyt ])an any reule or religioun maad of sinful men. Also,
no)'ing ])at is abhominable and reproved of seyntis shulde not^
be broujt in of ojiere, by ony colour or cauteel. But jjes newe
sectes ben siche, J^at ben of flessh, as Saint Poul sai)5 in his
pistel. perfore siche sectis shulde not be broujt in, to charginge
of fie Chirche, but alle Cristen men shulde caste awey, and holde
faste J)e unite, fredom, and clennesse of }ie reule of Jesus Crist,
Paraventure ))es ypocrites sayen, to exclude alle ))es resouns
and manie mo, f>at jje reule to which \€\ make professioun is
not straunge, ne diverse fro Jje reule of apostilis ))at Crist or-
deynede, but it is utterly Jje same, and non o|jer. But J>e con-
trarie of Jjis excusing is opinly shewyd bi foure Jje laste resouns
bifore said. Ffor jif Jjes newe reules weren alle on wij) Cristis
reule joven to apostilis, [he] ^ shulde have taught hem [boj^e] '
and ensaumpled, bojje in his lif and spekinge and writing, wijj
sermons and ritis and customes f>erof ; but dide not jiis, neijjer
in his lif, in his de]>, ne aftir his resurreccioun, ne to his ascen-
cioun. And jif )>is excusinge were so}>, |)e sectis of flfreres
shulde not have begonnen aboute a Jiousand and tweyn hundrid
5eer of Crist, sij> \€\ were bifore jje tyme, je, as sone as \t reule
of apostles. But [je contrarie is opin in croniclis. Hit sue]>
also of \& same Jjat Cristis apostlis hadden bo))e monkes,
chanouns, and freris, jif men taken monkes chanouns and freris
' supplied to complete the sense,
conjecturally. • dele ho\ie.
' dele not.
' supplied
WYCLIF.
LETTERS AND DOCUMENTS.
S^Z
for men J^at professen sich privat sectes ; but ))is is opinli fals.
Also, Cristis reule joven to apostilis is lich and of o forme, to
alle men Jiat maken professioun Jjerto, to speke of substaunce of
))e reule. But reules of J>es privat sectes be); ful dyverse and
contrarie, as to substaunce of jies reules; sij) summe of hem
receyven dymes and dotaciouns, as don J)es possessioners, but
some forsaken alle siche tyfies and possessiouns, as freres
mendinauntis.
But, to discende doun in specialte, fFul mane articlis of reulis
of siche sectes ben openly contrarie to j>e apostlis reule ; sij) it
is leveful to eche trewe man of Cristene religioun to converte a
man of wrong feij) to Cristene, but |jis is forboden in jie reule of
frere menours ; si}) oonly it\\ ^ to ministres, and non ojjere, is
licence grauntid to resceyve freris to here privat sectis, notwij)-
stondinge j)at everemore freris don fe contrarie. And Crist
receyvede penyes, but \€\ shulden not by here owene reule
resceyve penyes, neijjer by hemself ne by mene persone. Also
Crist, prechinge jie gospel, entrid into places bojje of wommen
and men, as \t gospel of Luk tellej>. But [it] ^ is forboden to
freris to entren into abbeyes of wommen ; but freris glosen Jies
reules to \z contrarie ; but Fraunceis here foundour comaundid
hem in article of his &&\ ]>at fei shulde not resceyve gloses upon
his reule. Also, jif Cristis reule, joven to apostelis, and ]>e reule
of privat sectis weren al on, wijiouten resoun men leven }ie
fiBrste and professeden J)e tojier, but jif it were to shewe here
ypocrisie. Also, jif })is feynynge be so}), it seme)) ])at it is as
perfit and medeful to kepen Cristis reule [as ]>e reule] ^ of
Ffraunceis or Dominik, or eny sich o})ere man. Also, jif fies
reules ben alle on, and in nofiing diverse, })anne siche a reule
shulde not be clepid reule of Fraunceis ne Dominik, ne ony sich
o))ere, but reule of Crist ; for so it shulde be of more auctorite
and more comendid ^. And so ))e gospel owej) to be kept,
' dele/«Ji. " supplied. ^ The scribe must have omitted these
words, which are necessary to complete the sense.
» The reasoning here reminds one
of the famous dilemma of the Caliph
Omar, when consulted as to the pre-
servation of the Alexandrian library.
' If these writings of the Greeks
agree with the book of God, they
are useless and need not be pre-
served; if they disagree, they are
pernicious and ought to be des-
troyed.'— Gibbon, ch. li.
If the rules of
Orders are con-
sistent with
Christ's rule,
they are super-
fluous; if in-
consistent,
pernicious.
WORKS. VOL. III.
l1
5^4
wrCLIF'S WORKS.
. That those
are in error
who dispute
the king's right
to deal with
Church tem-
poralities.
wijiouten ony foulinge, of alle Cristene men, wijjouten sich
novelries, and putte no Jiing fierto and drawe no }>ing ))erfro ;
and if J)is }>ing were don, sich privat sectes shulde be superflue
and waste, as flies lyvinge in ]>e eyr. And it was non nede J)at
Ffraunceis, Dominik, or eny sich o}>er newe man bysiede him
aboute makyng of J>is reule of apostelis, fiat freris feynen to be
hern ; ffor J>at reule was maad of Crist, God and man, and kept
of apostiis, and confermed by \q Holy Gost, and atte \e fuUe
declared by a {lousand jeer and two hundrid bifore Ffraunceis,
Dominik, or anye frere of such privat sect, were in to J)is world.
pe secounde poynt or article ys ])is ; jjat Jio men ))at un'
resonably and wrongfully han dampned jjje kyng] ^ and al his
counsail, be amendid of so gret errour, and ))at here errour may
be publisshid to men dwellinge in Jje reume.
pe resoun of fiis axinge ys shewyd {)US. NoJ^ing owe)) to be
dampned as errour and fals, but jif it savour errour or unrijt-
wisnesse ajens Goddis lawe. But neijjer J)e kyng ne his counsayl
deede unrijtfully, for as muche as he took awey \& posses-
siouns of summe prelatis ))at trespaceden, whoos contrarie freres
han determined opinly. perfore resonably men shulden assente
to ))is axing. Ffor summe freris writen l>us in Coventre »,
among articlis ))at jiei dampneden as heresye and error, Jjat it is
errour to saye ))at seculer lordis may levefuUy and medefuUy
taken awey temporal goodis, joven to men of |ie Chirche *•.
But sij) oure kyng ha]) don so, and o))ere kynges his prede-
cessoures han don so manie tymes, by laweful cause, as per-
teynynge to here regalie, and of comun lawe, by counsail of
pieres of \t rewme, it sue)) )>at not oonly oure kyng now pre-
sent ha)) errid, but also his predecessours, and generally al his
counseillores, as lords and prelatis, and alle men of ))e Parle-
ment counceilinge )>erto.
' supplied conjecturally.
a As Coventry was the native
place of John Ball, one of the ring-
leaders in the insurrection of 138 1,
the friars there would be likely to
take the lead in repudiating his
tenets, and those of his friends,
particularly after the insurrection
was quelled.
1) This is the seventeenth of the
twenty-four conclusions condemned
by the Council of London. See
Fasciculi Ziz., p. 280.
LETTERS AND DOCUMENTS.
S^S
Also, 3if ))is be errour touching \t helfie of mannis soule,
fianne it is ajens holy writ ; and Jianne, 5if a man susteyne or
meynteyne \\% error, he is an heretik. But ful manie kingis,
lordis, prelatis, and oj^ere wise men han susteyned Jiis and
meynteyned, and jut don, as perteynynge to Jie kynggis regalie,
and of comune lawe ; J>anne ben ])es freris, alle kyngis, lordis,
and prelatis, and alle wise men of oure reaume, ben ^ heretikes.
Also, sij) Jiis is an old custome, \e. whiche oure kyng, lordis, and
prelatis ben sworen to susteyne and meynteyne, jif J)is be error,
as freris seyen opinly, it sue}) by freris Jjat alle Jies ben forsworen
and heretikes. Also, jif J)is be errour as freris feynen, J>at {jouj
an abbot and al his covent ben open traitours, conspiringe into
dej) of J)e king and quene and of o})ere lordis, and enforce
hem to distroie al \t reaume, J>e kyng may not take fro hem
an halfpeny ne ferj>ing wor}), si]? alle ))es ben temporal goodis.
Also, jjouj o]>ere clerkes senden unto oure enemys alle \& rentis
Jiat \€\ han in oure lond, and what evere \€\ may robbe or stele
of J)e kinggis legemen, jit may not oure kyng ponishe by oo
ferjjing ne ferjiing wor);.
Also by ]jis ground of freris, JjOuj monkes or freris or ojiere
clerkis, whatevere pei ben, slen lordis tenauntis, {le kynggis
liegemen, and defoulen lordis wyves, je, pe quene, j^at God for-
bid, or ])e empiresse, jit Jie kyng may not ponische hem by oo
fer{)inga. Also hit sue}) pleynly \zX. men clepid men of holi
Chirche may dwelle in \\s> lond at here likynge, and do what
kynne sinne, what kynne tresoun, like}) hem ; and na})eles })e
kyng may not ponische, neijier in temporal goodis ne in here
body ; €\\, jif he may not ponisshe hem in jjis lesse, he may not
in })e more ; and also, ])Ouj \t\ maken on of hemself kyng. And
so no seculer lord may lette hem to conquere alle seculer lord-
ship in }>is eorpe ; and so \t\ may sle alle lordis and ladies, and
here blod and affinite, wijjoute ^ any peyne in ])is lif, or in body,
or in catel. 3ee, lordis, see}? and undirstondi]j, wijj what ponissh-
inge fiei deserve to be chastised, })at })us unwarly and wrongfully
han dampnyd jou for heretikes, ffor as muche as je don exe-
' dele hen, or else the preceding words heH ]>es freris,
wi]> X.
» See ante, p. 314.
l1 2
corrected ;
from this
doctrine.
5i6
WrCLIF'S WORKS.
The king is
the chief lord
over all tem-
poralities,
wliether they
belong to th«
laity or to the
clergy.
cucioun of ri3twisnesses, by Goddis lawe and mannys, and namely
of ])e kyngis regalie. For ])e chief lordshipe in })is lond of alle
temporalties, bojje of seculer men and religious, perteyne)) to
}>e kyng of his general governynge. Ffor ellis he were not
kyng of alle Englond, but of a litel part Jierof. perfore ]>e men
jjat bysyen hem to take awey ])ys lordshipe fro j^e kyng, as don
freris and here fautours, in J)is poynt ben sharper enemys and
traitours ))an Ffrensshe men and alle o]>ere naciouns.
Also it perteynej) to fie kyng, fie while a bishop or an abbotis
see is voyde, to have in his bond al here temporaltees, and at
his owne wille to jeve hem to prelatis. perfore J)e kyng may
take awey jies temporaltees from prelatis, whan laweful cause
exitij). Also fie kyng owi}> graunte no man fredom to do synne
or trespas, but to take away Jie fredom. But men of f>e Chirche
had fre licence to trespace, jif J)e king mi5te not bireve here
temporaltees whanne fiei synneden grevously. And so Seynt
Poul techif) jiat ache man be sugett to here potestatis, for ))er nis
no power but of God, and jjo )>ing jjatben of God ben ordeyned.
And so fiei Jiat wi))Stonde)> power, wi))StondeJ> Goddis ordy-
naunce ; for whi ? Princes ben not a dred of goode werkes,
but of evele. But wiltou3 not drede a power ? do good, and
f>ou shalt have preisinge fierof, — J)at is, of him Jiat is ordeyned
in ))e hi3e astat, — for he is Goddis ministre, or servaunt, to ^e. in
goode. But jif Jiou have don evele, Jianne drede ; for he berej)
jie swerd not wifjoute cause ; ffor he is Goddis servaunt, vengere
in wrafjjie to him ))at do]j evele. And Jjerfore by nede, or of
nede, be je suget, or undurlout, — not oonly for wrajifie, but also
of conscience. Al )>is sei}) Seynte Poul, of whiche auctorite it is
to knowen to alle men, J)at clerkes owen to be suget of nede to
\t kynggus power; ffor Seynte Poul, jjat puttefi alle men in
subjeccioun to kyngis, outtakej) nevere on. And so seculer
power owef) and is bounden to ponisshe by just peyne of his
swerd, fjat is, worldly power, trynauntis rebellinge ajens God
and trespassing ajens man by what kyn trespas ; and, f^at is
more, to chastise his sugetis by peyne or turment of here body.
And no drede muche more he may ponisshe hem by takynge
awey of here temporaltees, fiat is lasse J)an bodily peyne. per-
fore seculer lordis don fiis rijtfuUy, sif) \is is don by comaunde-
LETTERS AND DOCUMENTS.
517
ment of )>e apostoile and by ordinaunce of God. perfore it is
pleyn of ])es resouns and auctoritees ; and seculer lordis may
levefuUy and medefully, in mony causes, taken awey temporal
godis joven to men of ))e Chirche.
pe })ridde article is })is; — ])at bojie tyjies and offringis ben
joven and paied and receyved by })at entente, to whiche entente
or ende bo))e Goddis lawe and }>e popis lawe ordeyned hem to
be paied and resce)rved; and ))at J>ei be take awey by \t same
entente and resoun, Jiat bojie Goddis lawe and \t popis lawe
ordeynen J)at J>ei shulden be wi)>drawen.
pis axinge is resonable for manie skilles ; for |>e entente of jje
makere in everi lawe shulde be kept, and most ))e entente of
God, ))at may not erre. Sojjly Jjus sai); Goddis lawe, in J>e Firste
Book of Kyngis, Jjat \t synne of Levyes children was full gret
bifore God, for jjei wijjdrowen men fro sacrifise of God, taking
by strengjje or violence jiat part of \% sacrifise fiat perteyned to
\^x post. And God seiji aftirward, Y spekynge have spoken,
|)at ])in hous and Jii fadris hous shulde ministre and serve in m}-
sijte evermore ; but now God sai}), by Jjat fiing fer fro me ; but
whoevere shal wOrshipe me I shal glorifie him, but \t\ }>at dis-
pisen me, saij) God, shul ben unnoble, or wijjoute honour. Of
which auctorite it is pleyn and opin, Jiat Jie Jiinggus Jiat ben duwe
to prest shulde not be axed by strengjie or violence or cursinge,
but be joven frely, wijiouten exaccioun or constreynynge. And
jif \t prest be reproved of God for his synnis, he shulde be put
out of his office, and fiere sacrifises shulden not be joven to
him, but taken fro him, as God comaunde}> from \e. heyje prest
Hely; and anojjer trewe man, walkinge in Goddis weyes as
dide Samuel, schulde be ordeyned to resceyve siche sacrifices.
Also in begynnynge of Tobie men finden Jjus ; — Whan prestis
of \t temple wenten to calveren of gold to honour hem for
goddis, of Jeroboam kyng of Israel made, Tobie offride trewely
alle his firste fruytes and tijjis, so \2X in J>e jjridde jeer Tobie
ministred alle his ty])is to proselitis ^ and commelingis, or gestis,
and wijjdrouj hem holilich fro \& wickede preestis. And Jie
book saiej) ))at Jie litul child kepte (les jiingis, and ojiere siche,
' corrected ; persolilis, X.
3. That tithes
and offerinfrs
ought to be
given to or
withheld from
the clergy,
according as
they are or are
not worthy
recipients.
I Sam. ii. ly.
I Sajn. ii. 30.
Tobit i. 5.
WrCLIF'S WORKS.
Testimonies
from Scriptut-e
and the
Fathers.
aftir \e lawe of God. perfore jif oure prelatis or ojjere prestis,
whatevere jjei ben, ben opinly blecked by sacrifise of maumetrie,
as wij) covetise, J)at is opinly sacrifise of fals goddys, and ojjere
grete sinnes, as pride, symonye, and man-quellinge, glotonye,
dronkenesse, and lecherie, by Jie same skil tyfiis or offringis
shulde be wijjdrawyn from hem by Goddis lawe, and be joven
to poeure nedy men, at ensaumple of rijtful Tobie.
Also Seint Poul, spekinge to Tymothe, bisshop, sai]) Jjus ; —
Be we paied wi)) fes J)ingis, jif we ban liflode and to be hiled
wi|>. And Seint Bernard speki]) ))US in J>is matere ; — Whatevere
))0u takist to jje of ))in outrage ^ Jiat is, dymes and offringis,
beside simple liflode and streit cloJ>inge, it is not J)yn, it is {lefte,
raveyne, and sacrilege ». Wherof hit suejj pleynly, jjat not oonly
simple prestis and curatis, but also sovereyne curatis, as bisshopis,
shulde not axe here sugetis by constreynyng more {lan liflode
and hilynge, whan }>ei don awey alle manere waast, bojie of
money and worldly array. Also Crist wi)) his apostlis lyvede
most povere lif, as it is knowen by alle Jie processe of jie gospel,
no])ing chalenginge by exaccioun ne constreynynge, but lyvede
simplely and scarly ynowj of almes, frely and wilfully joven.
perfore )jo ))at pretenden hem to ben principal folewers of
Cristis steppis, shulde lyve and walke as Crist dide, and so lede
ful povere lif, takinge of Jjingis frely joven as miche as neede
is for here gostly office and no more, and ))erwi)> be apaied.
Also J)e popis lawe comaundili, in Jje beste part J>erof, J)at
prestis, opyn lechours, taken no part of porcioun of goodis of
)je Chirche ; ))erfore it is lefful to parisshenys to wiJ)holden here
tij>es for opin fomicacioun of here curat, and turne hem into
bettre use. And muche more jiei may and owen to wi}>drawe here
ty))is for grete synnis and opin, — as for symonie, Jiat is heresie,
' Probably written by mistake for outrage, altaragium, the offerings made
by the people to the altar ; see Ducange sub voce. The word ' autrage ' does
not appear to occur elsewhere ; but that it was in use can hardly be doubted.
Peter Langtoft in his Chronicle speaks of ' alterage,' changing the word but
little, as was natural in a churchman and a man of letters, from the original
Latin. But in the time of Chaucer and Wyclif the popular mode of pro-
nouncing and writing ' altar ' was awter or aider ; alterage would therefore
become aulerage or autrage. The words of St. Bernard are ' Quicquid
ex allario retines.'
" Sec ante, p. 4V3, note.
LETTERS AND DOCUMENTS.
519
as ))e popes lawe sai}>, and for covetise, ])at is wurshipinge of
false goddis, as holy writ sei}>; and for pride, envye, glotonie,
and dronkenesse, sij) bo|)e by Goddis lawe and mannes lawe
God curse}) siche mennis blissinge and preyingis. And Seint
Austyn and Seynt Gregory techen ))is in manie bokes, by holy
writ and resoun.
Also comunly, whanne parische chirchis ben approprid to
men of singuler religioun, such appropriacioun is mad by fals
suggestioun, ])at siche religious men han not ynow3 for liflode
and heling ; but in treujje \€\ han over muche. Also comunly
siche chirchis ben approprid by symonie, as jiei witen betere
hemself, payinge a gret summe of moneye for sich apropria-
cioun, jif Jie benefice be faat. But what man led by resoun
and good conscience shulde paie to siche religious men ti)>es
and oflfringis, goten by falsnesse, lesyngis, and symonye ? But
suppose ))at siche parische chirchis weren leeffuUy goten, jit, %\\
jjei ben superflu to siche men, fie ti|)es and offringis shulden
ben jove to povere needy men, as Seynt Jerom and };e popis
lawe techen. And Jierfore fie trewe grete clerk, Robert Grosted,
Bisshop of Lincolne, write)) to ))e pope, fiat whan appropriacioun
of parische chirchis is maad to men of religioun, of fourtene
grete sinnes, or defautis, ))at comen of evel curatis, is mad a
perpetuacioun, f)at is, endeles confirmacioun.
Also, by God and his lawe curatis ben muchel more bounden
to techen here sugetis charitably fie gospel and Goddis hestis,
bo))e by opin prechinge and ensaumple of good lif, for to save
here soulis, fsanne here sugetis ben holden to paien hem ty))is
and offringis. And of fiis suen tweye fiingis. pe firste, jif
curatis don not here office in word and in ensaumple ])at God
comaundij), ))anne here sugetis ben not bounden to paie hem
tifiis and offringis. Sifi fie principal cause for whiche ti))es and
offringis shulde be paied is awey, ))e payinge of tifjes shulde
cesse. Also, curatis ben more cursed in wifidrawyng fiis techinge
in word and ensaumple, ))an ben parischenys wi))drawinge tifies
and oflfringis, fjouj curatis dudon wel here office.
A, Lord God, where fiis be resoun, to constreyne \t pore
puple to fynde a worldly preest, sumtyme unable bo);e of lif and
konnynge, in pompe and pride, coveitise and envye, glotonye
Evils which
arise from the
appropriation
of livings by
convents.
The duty of
serving a
parish well,
and that of
paying tithes,
are reciprocal.
5ao
WFCLIF'S WORKS.
^ That Christ's
teachings re-
specting; the
Eucharist may
have free
scope, and the
contrary teach-
ing be de-
stroyed.
The teaching
of the friars
contrary to the
ancient doc-,
trine.
The true
belief.
and dronkenesse and lecherie, in symonye and heresie, wi{)
fatte hors, and jolye and gaye sadeles, and bridelis ryngynge be
jje weye » and himself in costy clo])es and pelure, and to suffre
here wyves and children and here pore neyjboures perische for
hunger ])rist and cold, and of>ere mischieves of \e world I A,
Lord Jesus Crist ! si]; wij)inne fewe jeeris men paiede here ti]>is
and oflfringis at here owen wille free, to goode men and able,
to grete worschipe of God, to profit and fairnes of holi Chirche
fijtinge in eorfie, where it were leveful and needful J5at a worldly
prest shulde distroie Jiis holy and approvid custome, constreyn-
ynge men to leve ))is fredom, turnynge tijjes and offringes into
wickede uses, or not so goode as jjei weren don bifore tymes !
pe fourjje article is })is, — ]>at Cristis techinge and bileve of jie
sacrament of his owne body, })at is pleynly taujt by Crist and
his apostelis in gospellis and pistillis, may be taujt opinly in
chirchis to Cristen puple, and })e contrarie techinge and fals
bileve, broujt up by cursed ypocritis and heretikis and worldly '•
prestis, unkunnynge in Goddis lawe >=, distried.
pe false feijj taujte of Anticrist and of his false cursede dis-
ciplis is ))is, l^at Jie sacrament ))at men seen wi]) bodely ei3e
bitwene }>e prestis hondis is nefier bred ne Cristis body, but
accidentis wijioute suget, and ])is is neijjer groundid in holy
writt ne reson ne wit, ne taujte bi \e moste wiseste olde seyntis,
but only by newe ypocritis and cursed heretikis, )>at magnyfyen
here owen fantasies and dremes, and feyned power and myra-
clis, more Jian Cristis techynge and his apostlis, and Seynt
Austyn and Seynt Jerom and Seynt Ambrose, and many moo,
wi]) Jje determinacion of J^e trewe court of Rome, Jiat is sett
in ))e beste part of Jje popis lawe. perfore be ])is heresie exilid
fer fro Cristene men.
pe rijtte fei)) of Cristene men is ))is; ]>at J)is worschipful
sacrament is bred and Cristis body ; as Jesus Crist is verrey
God and verrey man. And ))is fei)) is groundid in Cristis owen
word, in f>e gospel of Seynt Mattheu, Mark, Luk, and bi Seynt
» So Chaucer on the Monk : —
' Ful many a deynte hors hadde he in stable :
And whan he rood, men mieht his bridel heere
Gyngle in a whistlyng wynd so cleere.
And eek as lowde as doth the chapel belle.'
Prologue to the Cafiierbury Tales.
>> The Dublin MS. breaks off in
the middle of this word.
<i From this point the matter in
the Corpus MS- belongs to a differ-
ent tract ; see Prefatory notice.
LETTERS AND DOCUMENTS.
531
Poul, and pleynly in holy writt, and bi Austyn, Jerom, Ambrose,
and most holy seyntis, and most kunnynge in holy writt. And
herto accordej) reson and witt at Jie fuUe. In jjes gospellis is
J)e forme taujt of Crist, ]>at oure Lord Jesus Crist at \e. soper
toke bred in his hondis, and blissid it, and brak it, and jaf it
to his disciplis, and seide, Ete 3e alle of ])is ; )jis is my body.
And so of Jie chalis ; and comaundid hem to don J>is sacrament
in mynde of hym. And Seynt Poul, \zX. hadde his gospel not
bi man but bi revelacion of Jesus Crist, sei)) J)US in his firste
pistel to Jie Coryntheis, Ne is not ])e bred ))at we breken \e.
comunynge of oure Lordis body ? And certis he undirstondi]>
))at it is so, aftir Jje speche of holi writt. perforu in j)e same
pistel to fie Coryntheis, aftir fie forme of consecracion he clepij)
Jjre tymes J)is sacrament bred. And J)e gospel of Seynt Luk
seij), })at Cristis disciplis knewen him in brekynge of Jie breed ;
and fiis breed was Jje sacrament of \e. auter, as Seynt Austyn
writi}). And in Actibus Apostolorum is seid ))us : And Cristene
men weren dwellynge in techynge of apostlis, and in comu-
nynge of brekynge of brede. Si); Seynt Poul sei]?, pe breed
jjat we breke is comunynge of Cristis body, axe jjes heretikis
where J)is were sacrid breed or unsacrid ; and \€\ moten seie
Jiat it was sacrid, for ellis it were not comunynge of Cristis
body, panne moten })es heretikes nedis seie jjat Jjis sacra-
ment is bred fiat we breken. And si)> Crist may not lie,
J)is breed is his body, as he seij> in J>e gospel. Also in
canon of jje masse, after jie consecracion, we clepen \\%
sacrament holy breed of everlastynge lif, and chalis of ever-
lastynge helpe ^.
Also [in] ^ Jie storie of \t feste of ])is sacrament we clepen it
fries breed, and seyn, bred of angelis is maade bred of man, and,
hevenly bred jeve}) ende to figuris of jje olde lawe ; and, in ])e
same, J)is is verrey bred of children '^. And in \\s, ympne of \t
' supplied.
* ' Panem sanctum vitae aetemae, et calicem salutis perpetuae.'
' Ecce panis Angelonim
Factus cibus viatorum,
Vere panis filiorum,
Non mittcndus canibus.
In figuris praesignatur.
Cum Isaac immolatur,' &c.
From the sequence ' Lauda Sion,' sung on the festival of Corpus Chribti.
The sub-
stances of the
bread and
wine are not
changed in
consecration.
522
WFCLIF'S WORKS.
Authorities for
tills view,
which lay lords
ought to sup-
port, and con-
demn the
heretical view
of the friars.
feste we reden fius, Goddis sone man made verrey bred of his
flech by vertue of his word, and wyn his blood *. And in jje
secret of Jje medil masse, on Cristismasse day, we preie ))us, ))at
J)is substaunce of her])e brynge to us Jiat )>ing ]jat is gostliche,
))at is Cristis body b. panne fiis substance schal not be turned
to noujt, but be sacrid, and so dwelle after J>e consecracion.
And Seynt Austyn sei)) in a sermon J>at is writen in j^e popis
lawe, ))at J)ing ))at is seyn is bred, and ))at Jjing ))at eijen schewen
or tellen is }>e chalis, but it is, as moche as jie fei)) axe)) to be
lernyd, Jie bred is Cristis body, and ))e chalis, j)at is, wyn in \e
chahs, is Cristis blood =.
Also Austyn sei]) in a sermon, and is writen in {le popis lawe,
5e schullen not ete jjat body, ne ^ drynke ])at blood, J)e whiche
blood J)e men ))at schullen do me on crois schulle schede out ;
forsoJ)e \e same and not jje same ; Jiat same body and blood
invisibily, and not \e same visibely. And jif it be nede ))at ])is
sacrament be halwid visibely, nevere))eles it is nedeful ))at it be
understonden unvesibily. Also Jerom in a pistil Jiat he made
to Elvidiam, sei]) ])us. Here we ]>at f)at brede ])at Crist brak, and
blissed, and jaf to his disciplis to ete, is Jie body of oure Saveour.
And in ])e popis lawe, wi]) grete congregacion of bischopis and
clerkis, and grete avisement, is writen ])us ; I bileve wij) herte,
and knowlech bi mou]), ])at ))e bred and wyn ])at ben putt in ))e
auter ben after ]>e consecracion, not only J)e sacrament, but f>e
flesch and blood of Jesus Crist in treul)e.
{)anne, sij) ])es auctorites of Crist and his apostlis ben algatis
so])e, and also auctorites of fes seyntis and clerkis, si]) ))ei
accorden wij) holy writt and reson, seie we ])at J)is sacrament
is verrey bred, and also verrey Cristis body, and teche we ])is
treue bileve to Cristen men opynly ; and late lordis meyntenen
» corrected ; \ial, X.
'Verbum caro panem verum
Verbo carnem efficit ;
Fitque sanguis Christi mermn.
' The Word made flesh makes by his
word real bread his flesh.' But
Wyclif seems to have imderstood
it, ' makes his flesh real bread.'
h Ut sicut homo genitus idem
refulsit Deus, sic nobis haec terrena
substantia conferat quod divinum
est.' But as the secret is said before
consecration, it is difficult to see
how Wyclif could derive from these
words any support for his views.
" For this reference, see aiilc.
p. 484, nole.
LETTERS AND DOCUMENTS.
])is treujje, as \€\ arn bounden up peyne of dampnacion, sij) it is
opynly y-taujt in holy writt and bi reson and witt ; and dampne
we J)is cursed heresie of Anticrist and his ypocritis and worldly
prestis, seiynge Jjat }>is sacrament is nei))er bred ne Cristis body,
but accidentis wijiouten suget, and })erunder is Cristis body.
For ^is is not taujt in holy writt, but is fuUy a3enst Seynt
Austyn, and holy seyntis, and reson and witt. For Austyn seij)
in many bokis \zX \tx may non accident be wijiouten suget ^.
° See p. 409, note.
5^3
=.<i>ii>.=.
APPENDIX.
ON THE AUTHENTICITY OF THE FIFTH
BOOK OF KNYGHTON'S CHRONICLE^
Any matter which affects the genuineness or authenticity of
the original sources of our national history is so important,
that I shall be excused' for examining, with such minuteness as
may be necessary, the opinion expressed by Dr. Shirley, in a
note at p. 524 of the Fasciculi Zizaniorum and elsewhere, that
what is commonly called the 'Fifth Book of Knyghton's
Chronicle' proceeds from another and unknown hand.
In order that my reply to it may be intelligible, it is neces-
sary to reproduce the chief portion of Dr. Shirley's note, which
is as follows : —
' It is of some importance to the history of this time to correct the error
by which this fragment has been ascribed to Knighton, who is a dry and
comparatively worthless commentator on Higden's Polychromcon. Tlie
writer of the fifth book is a partizan of the Duke of Lancaster, and,
as such, very valuable, as with the exception of some Lancastrian frag-
ments, which Walsingham unconsciously embodies, he is the only writer
of that day on the less popular side. It is in these words that Knighton
concludes his preface : — " Insuper opus inceptum, videlicet a conquestu
regni Angliae, in V partes protelare curavi, in quarum duabus primis
XVII (read XVI) capitulorum numerum praecedentis libelli, seriem et
ordinem literarum de vocabuli mei expressione sumptarum observando,
perorare curavi. Tertiam vero partem et quartam, propter prolixitatem
sermonis et eventuum inexplicabilem concursum et finis incepti operis inex-
pectabilem visionem, absque tali capitulorum ordine transcurrendo annotare
lacessitus praeoccupavi. Sicque totum laborem praesentis operis in quinque
partes sive libellos distinctos protelando orditus sum." It will be seen,
" See ante, p. 499.
536
WFCLIF'S WORKS.
I think, on a careful reading of this sentence that qtiinque has been sub-
stituted for qualuor by some one who was perplexed by finding five books,
but who has fortunately not seen that it was necessary to recast the whole
sentence in order to make the quinque suit. It was evidently Knighton's
intention to make the fourth book contain the events of his own lifetime,
as I have no doubt it does. And if we examine the Chronicle we shall see
that each of the first two books contains sixteen chapters, the first letters
of which form the acrostic Henricus Cnjtthon, Henricus Cnithonn, while
the third book is only partially divided into chapters, the fourth not
at all.'
It seems to me that Dr. Shirley has entirely misapprehended
Knyghton's meaning, and that, owing to his not having read
the sentence, nor examined the Chronicle itself, with sufficient
care. He did not observe, — nor did John Selden, when he
wrote for Twysden the critical introduction to the Decern
Scriptores, — that not the first two, but the first three books
of the Chronicle give in the initial letters of the chapters the
acrostic of Knyghton's name. Yet this, if we read him care-
fully, Knyghton distinctly asserts. For the clause ' in quarum
.... curavi,' may be translated as follows : — ' In the first two
of which [i.e. of the books treating of events after the Con-
quest] I have taken care to complete the number of seventeen
[should be "sixteen"] chapters of the preceding book, by observ-
ing the succession and order of the letters which form my own
name.' Now this is what he has actually done. The first two
books after the Conquest, Books II. and III. of the entire
Chronicle, do, in the number and initial letters of their chapters,
conform to the ' preceding book,' Book I. of the entire
Chronicle, which treats of events before the Conquest. In
the third and fourth parts after the Conquest, Books IV.
and V. of the Chronicle, he has been unable, for the good
and sufficient reasons which he gives, to follow the same plan
in the numbering and initialling of the chapters. This is
exactly what we find to be the case with Books IV. and V ;
the initial letters are just what they may happen to be, and the
number of chapters much exceeds that in the first three books.
The only oversight which I can detect in the whole passage
is the statement that the work ' videlicet a conquestu Anghae '
was divided ' in V partes.' It should be ' in IV partes ; ' for
APPENDIX.
527
though the entire Chronicle has five parts or books, the portion
' a conquestu Angliae ' has only four. With this slight altera-
tion, the whole passage becomes consistent both with itself and
with the actual condition of the Chronicle ; and so far from
furnishing any evidence against the authenticity of the Fifth
Book, bears conclusive testimony in its favour.
I cannot myself detect any difference of moment between
the tone in which church matters are spoken of in the Fifth
Book, and that which prevails in the rest of the work. Nor
can I trace any difference in respect of style or language.
'^W1$-M'^^
GLOSSARY.
A.S. = Anglo-Saxon. W.V. = Glossary to Wycliffite Fersions of the Bible.
M. = Glossary to Morris' Specimens of Early English. Hall. = Halliwell's
Glossary of Archaic and Provincial Words. Nares = Nares' Glossary.
P.P. = Promptorium Parvulorum (Gamd. Soc.) O.E. = 01d English.
Vulg. = Vulgate version of the Bible.
A.
Advoutre, avoutre, adultery, i. 71.
Affie, to trust, i. 59.
Aftir, afterwards, passim.
Agilte, to incur guilt, iii. 490.
Agregge, to aggravate, iii. 164.
Alardid, larded, ii. 52.
Alargen, to enlarge, i. 93, 316.
Aleis, alleys, passages, i. no.
Alt'er-fadir, i. 126. A.S. ealdor, chief,
or prince ; as in Eng. alder-man.
kyng, i. 289.
maistir.
Ancre, anker, anchorite, i. 167.
Anemptis, anentis, concerning, i. 33.
Apaied, apayde, content, satisfied, i. 237.
Apperynge, impairing, deterioration, iii.
152..
Aquestis, questers, prosecutors, i. 103.
Araile, to fasten to rails, i. 99.
Arette, to reckon, to number, iii. 481 ;
W.V.
Arte, to constrain, iii. 360.
Artow, art thou.
As, for instance, passim.
Aseel?, satisfaction, compensation, i. i'7,
55. Fr. assez.
Asideli, indirectly, i. 324.
Askape, to escape, iii. 200.
Aspie, snare, ambush, ii. 363 ; W.V.
Assoyle, assoyve, to absoliie.
VOL. III. M
Asterten, to get away from, escape.
At, that, iii. 417.
Atake, to overtake, ii. 278.
Atempre, temperate, iii. 14.
Attende, to beware, i. 223.
A twyn, atwynne, apart, separately,
ii. 30, 46.
Aventid, blcwn aiuay, i, 219.
Awje, awe, iii. 167.
A3enward, ajeynward, vice versa, iii.
452, 468.
B.
Bagge, to snuerve, i. 191.
Baily, bayle, bailiff, i. 24; iii. 414.
Bask, bitter, acid, iii. 42. A West-
moreland word ace. to Hall.
'&a.te:\ovise, pugnacious, iii. 165.
Bayle ; see Baily.
Bede, to offer, i. 60. Ger. bieten.
Bedraden, bed-ridden, iii. 372.
Bekenyng, confession, ii. 79. Ger. be-
kennung.
Ber-lepis, carrying-baskets , i. 17 n.
Besant, besaunt, u piece of money, i.
253; W.V.
Besem, besom, broom, i. 119. A.S.
besnia.
Betoke, perf. of beteche, to recommend,
iii. loi.
m
53°
GLOSSARY.
Beuperis, he.wper\s,god-fatherj, i. 299 ;
ii. 381 n.
Biclippe, to embrace, ii. 30.
Biel, hoil, iii. gi.
Bigge, to buy, ii. 44.
Bigginge, hjzmg, purchase, redemption,
i. 69 ; ii. 281.
Bi-hard, hardly, ii. 100.
Biheten, bihoten, to promise, i. 60, 99.
Birle, birlen, to ginte to drink, ii. 103 ;
iii. 43. A.S. byrlian, and byrle, a
cup-bearer.
Bir|)un, burthen, iii. 21.
Bise,^ne linen, \. i. Lat. byssus.
Bitake, to recommend, iii. 479.
Blabere, to talk much or foolishly.
Blec, blelilie, to spot or stain, i. 147.
Bleckid, stained, iii. 200.
Blente, blinded, iii. 450.
Blebeliche, cheerfully, i. 106.
Blepeliest, most blithely, i. 277.
Boll, bull.
Bollun, siDollen, ii. 261.
Bolue, to swell out, ii. 266.
Bonere, kind, debonair, iii. 193.
Bonernesse (derived from the foreg.),
kindness, affability, ii. 351.
Bood, perf. of bide, abode, i. 99.
Boosen, to stuff ox puff out, iii. 124.
Boot, buot, boat, i. 349.
Borowe, boru, pledge, surety, iii. lo ;
W.V.
Boruheed, suretyship, ib.
Bosis, bosses, iii. 124.
Bour-woman, chamber-nvoman, ii. 9.
A. S. bur.
Bregge, to abridge, ii. 407 ; W.V.
Bretais, battlement, i. 191 ; britage in
W.V.
Briteysing, « battlemented parapet, i.
191.
Brocage, brokerage, iii. 280.
BroUis, children, brats, iii. 195, 439.
Brotel, brittle Q), i. 268 ; W.V.
Bryge, to catch (I'), iii. 416.
Brygge or bryke, breach (?), iii. 128.
Burioun, burgeon, bud, iii. 30.
Burioune, buriowne, to burgeon or
sprout, i. 15 ; ii. 175.
Buxum, iii. 94 ; from A.S. bugan, to
bend ; Ger. beugsam, pliant.
Byheste, /iro»!/jf, i. 237.
Byknowe, to confess, ii. 243.
C.
Canel, canal, ii. 335.
Oisi^, practice, proceeding, iii. 95.
Catel, chattels, property, i. 184.
Caucioun, a bill, i. 22. Vulg. cautio.
Causel, a clause, iii. 406.
Cautellous, crafty, i, 223.
Cautil, de-vice, stratagem, i. 96.
Caym, for Cain, iii. 241.
ChafFare, to chaffer, bargain, i. 286.
Chalenge, accusation, iii. 91.
Chapman, a trader, i. 153.
Chariouse, of great charge, expensive,
iii. 170.
Chastyng, chasing, iii. 323.
Chanel, chawle, jaw, jowl, ii. 169 ;
W.V.
Chaumbren, to economize, ii. 124.
Chaunsable, changeable, iii. 22.
Chepyng, market-place, i. 98.
Chesoun, cause, i. 128.
Chevely, chiefly, i. 14.
Cheveteynes, chieftains, i. 128.
Chulle, to sole or patch (?), ii. 280.
Cister, sister, iii. 121.
Clam, pinching, binding, iii. 29. A.S.
clam.
Clammen, to plaster, ii. 93.
Clarifie, to glorify, i. 367.
Cleke, to con-vey by stealth, i. 300.
Clepe, to call.
Clergie, learning, iii. 54.
Clotire, to cloister (?), iii. 418.
Coffyne, basket, i. 121 ; from cophinus.
Commeling, new comer, stranger, iii.
514; W.V.
Corapan,age, something eaten ivith bread,
i. 19.
Conceve, to comprise, iii. 442.
Conjourison, conspiracy, i. 302. Lat.
conjuratio.
Conteke, reviling, i. 49 ; W.V. and
Cant, 'Tales, 1. 2005.
Coolis, coals, ii. 121.
Corde, to agree, i. loi.
Correpcioun, reproof, iii. 383 ; W.V.
Corserie, horse-dealing, so roguery (?),
iii. 283 ; M.
Corve, box, basket, iii. 329; Hall.
Cos, cosse, kiss, iii. 138 ; W.V.
Countre, to encounter, to meet, i. 207.
Cover, to recover, ii. 289.
GLOSSARF.
531
Coystily, costly, iii. 369.
Cratche, a manger, i. 317 ; W.V.
Creese, to increase,
Cristendom, ChrUtianity, baptism, iii.
196, 285 ; W.V.
Croche, crocche, to seize, to usurp,
i. 139. Fr. accrocher.
Croke, to swer-ve, turn aside, ii. 289.
Croude, flyf^^/f, ii. 73; Nares. Welsh
crivth.
Croyserie, a crusade, i. 367.
Culver, culvyr, do-ve, i. 78. A.S. culfre.
Curleris, vagrants (?), iii. 199.
Currours, couriers, messengers, i. 229.
D.
Debletis, little de-vils (.'), ii. 328.
Dedeyn, indignation.
Deal, deul, mourning, iii. 60, 230. Fr.
deuiL
Defien, to digest, i. 89 and n.
Defoule, defile, i. 103.
Defyed, -voided, put forth, i. 88.
Delve, dolven, to dig, bury, ii. 99.
Deme, to judge, iii. 448.
Dere, to hurt, iii. 324 ; M;
Dereworbe, precious, beloved, ii. 274 ;
W.V.
Dever, devere, duty, ii. 399 ; iii. 418.
Devours, divorce, iii. 192.
Deynely, dignely, with dignity, ii. 62.
Deynte, humble amazement, ii. 9.
Dilavy, dislavy, lavish, profuse, iii. 388.
Dilavynesse, looseness, copiousness, ii.
298. Lat. diluvium (.?).
Discrasid, iveakened, shattered, ii. 215.
Connected perhaps v?ith the Fr.
ecraser.
Discrevynge, discerning, iii. 414.
Dispense, expense, i. 191.
Disquatte, to break in pieces (?), i. 246.
Disserve, to be of service, i. 333.
Dijten, p.p. dijt, to equip, clothe, ii. 387 ;
W.V.
Dole, doole, dealing, distribution, iii.
423.
Doppen (for droppen ?), to drop, i. 246.
Doren, to dare, i. 242.
Do to, to add, iii. 70.
Dowynge, endowment, i. 96.
Dowfe, dove, i. 78.
Drecche, to trouble, i. 115; iii. 60.
A.S. drecan.
Drede, in phrase ' no drede,' without
doubt, i. 400.
Dreint, dreynt, drowned, i. 400.
Dritte, dirt, i. 89.
Drow5, drew, perf. of drawe, i. 393.
Drunkenlewe, given to drink, iii. 486 ;
W.V.
Dvpelling, tarrying, delay, i. 293.
'Dvie\\in%,&, perma>ient, i. 304.
Dwyne, to dwindle, ii. 34.
Dytee, ditty, iii. 481.
Eche, each.
Eerne, eagle, iii. 35.
Eft, afterwards, i. 51.
Eggyng, sharpening, persecution, iii. 20.
Eire, heir, i. 352.
Eke, to increase or augment, ii. 202.
Elde, age, i. 28.
Enchesoun, cause, reason, i. 8 ; W.V.
Old Fr. encheoir, enchaison.
Encortif, fatted (?), iii. 36.
Ende, a region or district, as in Audley
End, Dale End, &c., i. 10. Ende-
kyn means country-kinsfolk.
Engleymed, slimy, iii. 150; Hall.
Enke, ink, ii. 2.
Enleven, eleven, i. 361.
Enpeche, to prevent, hinder, iii. 317.
Enplaster, a plaster, iii. 166; W.V.
Enporid, impoverished, ii. 278.
Ensegen, to besiege, ii. 155 ; W.V.
Ententif, attentive, iii. 36; W.V.
Enterlasen, to interfere, iii. 164.
Er, or, ere, before that, i. 284.
ExhzxSs, gardens of herbs, i. 28.
Ernes, pledge, earnest, i. 142 ; ii. 277.
Erjje-dene, earthquake, i. 244.
Eten, etene, a giant, ii. iii. A.S.
eten; Icei.fdtunn.
Even, own, fellow, i. 31.
Even-worJ^i, equivalent, comparable, ii.
323.
Ey, egg, ii. 153.
Eyren, heirs, iii. 157 ; W.V.
F.
Fage, to speak fair, to coax, i. 44 ; ii.
6; W.V.
73.^^0-%^, plausible, i. 56.
Faioure,^(3«erer, i. 72. ¥vova.fage (?).
Fardel, burden, baggage, iii. 208.
m 2
532
GLOSSARY.
Fayn, feyn, to be glad, i. 246.
Faytour, impostor, iii. 128 ; P.P.
Feele, fele, many, i. 64; iii. 415.
Feerdful, terrible, iii. 21.
Felnes, cruelty, i. 55.
Fenne, dirt, dung, iii. 16.
Feringis, terrors , fearful sights, i. 220.
Y&craOMT, farmer, i. 23 ; W.V.
Ferour, ferrour, farrier, a luorker in
iron, i. 407.
Festu, mote, straiv, iii. 289. Lat.
festuca.
Feyre, a beauty, iii. 167.
Fleme, to banish, ii. 376; M. A.S.
flyman.
Flete, to float, i. 290.
Flewjh, shunned, iii. 412.
Flite, to flee, flit, ii. 404. Chaucer.
Flocce, to drift (?), iii. 252.
Floon, bolt, dart, i. 186. K.?,,flan.
Folde, to bend, to turn aside, ii. 126 ;
W.V.
Foltische, ioWlvSa., foolish, i. 309 ; W.V.
Forbarren, to obstruct, i. 279.
For-do, to do away <with, destroy, i. 7 7 ;
W.V.
Forfende, to forbid, to hinder, i. 241 ;
W.V.
Forfierhed, iai\ex\ie&d, priority, iii. 78.
For-|Ji, on that account, iii. 472.
For))iniien, to repent, i. 279.
ForJ>inking, repentance, ii. 201 ; W.V.
Forjeve, to remit, iii. 253.
Founede, founyd, foolish, infatuated,
i. 131. O.'E.fond.
Fraytor, freytor, a refectory, i. 293 n.
Frentikes, madmen, i. 26.
Frushe, fruysche, to crush, i. 201. Fr.
froisser.
Fuylen, to foul, i. 313-
G.
Gabbinge, idle talk, lies, i. 58.
Gar, to make, iii. 42 «.
Gegilotis, wanton wenches, ii. 233.
O.E.giglots. Nares.
Geldren, gildren, gildrid, to ensnare,
ii. 322. From 'gilder,' a North
country word for snare ; Hall.
Gendrnre, generation, i. 391.
Gete, goats, ii. 281.
Gettere, iii. 281. See Jectour.
Gilour, decei-uer, i. 129; iii. 127.
Girde, to cut, smite, i. 388 ; W.V.
Glat, glet, mucus, iii. 32.
Glavere, to talk idly, to tattle, i. 181.
Compare Lowl. Scotch clavers.
Glose, interpretation, explanation, ii.
403.
Gnare, a snare, ii. 363 ; W.V.
Gnaren, to snare, i. 96.
GniSim^s, gnashing; W.V.
Gode, I pray you, iii. 130.
Grane, snare, noose, ii. 153 ; W.V.
Graunten, to guarantee, i. 23.
Greggen, to heap up ; W.V.
Gre-hoMud, greyhound, ii. 359.
Gre:\\\d, prepared, iii. 17; W.V.
Grenne, to grin, iii. 434.
Grete, to lament, i. 141.
Grucche, grutche, to murmur, iii. 434.
Gurle, to growl, gurgle, ii. 249.
Gylore ; see Gilour.
H.
Haccis, hatch, fart of a door, iii. 16.
Hanke, to entangle, iii. 28.
Hatte, to be called, i. 365 ; W.V.
Haunte, to pursue, practise, iii. 422 ;
W.V.
Hayward ; see Heyward.
'RedS.y, principal, capital, iii. 162.
Heendly, courteously, ii. 53 ; M.
Heerde, a shepherd.
Hegge, hedge, i. 29.
YLe^t, promised, iii. 128.
Heie, to exalt, i. 27.
Helde, to pour, i. 32 ; W.V.
Hele, health, sal-vation, iii. 28 ; W.V.
Hele, whole, iii. 439.
Helen, hele, to cover, iii. 418.
Hereberow, herberwe, u harbour,
lodging, i. 172 ; iii. 371.
Hereliche, early, iii. 221.
Heris, hem, heme, theirs, ii. 261 ;
W.V.
Herris, hinges, iii. 16 ; W.V.
Herye, to praise, to glorify, i. 107.
Heste, commandment, i. 38.
Heten, hijte, to promise, i. loi.
Heved, head, iii. 435.
Heynes, highness, elevation.
Heywardis, lit. hedge-wardens, i. 104.
See note at p. 436, vol. iii.
GLOSSARF.
5i3
Hidlis, u secret place, iii. 29 ; W.V.
Hidousen, hydowse, to be terrified at,
i. 269 ; W.V.
Hilden, to flay, iii. 331 ; W.V.
Hilynge, hillynge, clothing, covering,
iii. 35, 126.
Hijt, w or luas called.
Ho, she, iii. 131.
Holes, holys, h.v\h, peascods, ii. 71.
Holet, little hole (?), ii. 281.
Holouris, luhoremongers, iii. 199;
Chaucer.
Hosteler, innkeeper, i. 32.
Hoten, to promise, plight, iii. 30.
Husebonde, a householder, i. 98.
Hy, they, iii. 105 ; M.
Hydowse ; see Hidousen.
\iynAevheeA, posteriority, iii. 78.
Hyne, a hind, labourer, i. 140 ; iii. 34 ;
W.V.
I.
Ilche, each, iii. 431.
Uiche, yliche, alike, similarly, i. 47 ;
ii. 49.
Inwittis, mental faculties, ii. 307; W.V.
Irrous, angry, i. 16.
I^en, eyes.
J.
Jape, jappe, trick, gibe, i. 410 n.
Jectour, a braggart, boaster, iii. 195;
gettour in Hall. Tunt.jacto.
Jeeste, a gest or romantic story, iii. 196.
Jurour, swearer, iii. 394.
Largerly, more largely, i. 176.
Leepe, lepis, basket, i. 64; ii. 262.
Leeve, leve, to be left, to remain over,
ii. 286 ; W.V.
Lef, iteS, glad, ready, ii. 298.
Lefe, I pray you, iii. 257, 414.
Leir, mould, soil, iii. 31. Lair in Hall.
Leije, ley3e, to laugh, i. 150 ; W.V.
Lemman, lemmon, a lo-ver, i. 49.
Lendis, loins, i. 275.
Lerid, learned, iii. 152.
Lesar, destroyer, iii. 470.
Lese, lose, to destroy, mar, hurt, i. 327 ;
W.V.
Leser, destroyer, iii. 31.
Lesewes, meadoiv pastures, ii. 254.
Lesyngis, lesingis, lies, i. 222.
Lettrure, literary knoiuledge, i. 221;
W.V.
Leve ; see Lefe.
Leytis, lightning, iii. 66.
Ligge, to lie, ii. 419 ; W.V.
Lippe, to leap, iii. 384 ; W.V.
'Li\e,fe'w.
Lijt, easy.
Loore, teaching, doctrine, i, 214.
Loovynge, /iraijf, i. 107; M.
Los, ioos, praise, fame, ii. 271,
Loser, destroyer, iii. 459.
Losingerie, deceit, flattery, iii. 196.
Loste, i. 49. See Lese.
Louke, to lock, shut up, iii. 42.
Louten, to bo<w doqvn to, ^worship, i.
377,89; W.V.
Lyme, limb, i. 70.
K.
Kitte, to cut, i. 99, 104 ; W.V.
Knacke, to knock, play, iii. 482.
Knackyng, knocking, strumming, iii.
481.
Knave, male, boy, i. 345 ; W.V.
Knodyn, kneaded, i. 223.
Knoweliche, to acknowledge, i. 196 ;
W.V.
Knytchis, bundles, i. 97 ; W.V.
Koud, kno'wn, ii. 246.
Kynde, nature, i. 104; W.V.
Kyndelis, offspring, brood, ii. 33 ; W.V.
M.
Magry his, maugre his, in his despite,
iii. 263.
M.ak.e, felloiv, associate, i. 277 ; iii. 192.
Manasse, menace, i. 103 ; W.V.
Mangery, a meal, feast, i. 4.
Marre, to perplex, ii. 29, 117.
MarwJ, marrow, iii. 36 ; W.V.
Maugre, mawgrey, in spite of, i. 6 ;
W.V.
Maundye, the supper on Maundy Thurs-
day, iii. 415.
Mawmet, an idol, W.V.
Mawmetry, idolatry, W.V.
534
GLOSS ARr.
Mayn6, i. 53. See Meyne.
WiShMs, furniture, movables, i. 67.
Bledle, to mix, i. 10; W.V.
Meefe, to mo-ve, iii. 407,
Menge, to mix, iii. 405 ; W.V.
Meritory, meritorious, i. 61.
Meselis, lepers, i. 7 1 ; W.V.
Meselrie, leprosy, i. 199.
Meshese, myschef, uneasiness, discom-
fort, i. 67. (Mysese in W.V.)
Mete, perf. mat, to measure, iii. 25.
Meyne, meyne3, a company, retinue,
W.V. passim.
Moldwarp, molworp, u mole, i. 402 ;
W.V.
Mone, the moon, i. 107.
Bloneste, to admonish, ii. 270; W.V.
Morenesse, increase, augmentation, i.
386 ; ii. 64.
Morewnynge, morning, i. 266.
Morynge, the making greater, i. 65.
Morw 3yve, morow-5yfe, original en-
doivment, i. 142.
Mote, mut, must.
MoujJJe, a moth, i. 373 ; W.V.
Mowe, to be able, i. 368 n. ; W.V.
Mustre, a muster or review, ii. 360;
W.V.
Mut-hall, moot or meeting hall, ii. 123.
Mychilnes, muchness, greatness, i. 319.
Myscliif, /i^BKr)', ii. an.
Myster, need, iii. 162, 414; M.
N.
Neddir, neddur, adder, i. 187 ; iii. 463 ;
W.V.
Neer, nearer, iii. 69.
Neer-hondis, /irfify nearly, iii. 288.
Neet, oxen, iii. 36 ; W.V.
Neghtbors, neighbours, iii. 368.
Neghje ; see Nei3e.
Neische, to soften, iii. 68.
Neije, to drain near, i. 281 ; W.V.
Nempnen, to name, i. 79 ; W.V.
Nentis ; see Anentis.
Nevere-J>e-lattir, nevertheless, iii. 27 ;
W.V.
Nexte, the last, i. 14.
Neyje, nigh, i. 157.
Nolle, the back of the head, iii. 92;
W.V.
Not = newot, knoius not, ii. 263 ; W.V.
Not, noujt, nothing.
Noun, nowm-power, nvant of power,
ii. 100 ; W.V.
Novelry, novelty, i. 20 ; Chaucer.
Noye, to hurt or vex, iii. 432 ; W.V.
Noyous, annoying, vexatious, i. 84 ;
W.V.
O.
Occure, ocur, to put to usury, i. 259 ;
W.V. See IM.
Ofte-sijie, often times, iii. 32.
Oker, usury, i. 259.
Okyr ; see Occure.
Oonhed, unhid, unity, i. 144; W.V.
Ourne, to adorn, iii. 193. Lat. orno.
Ouwher, owjwhere, anywhere, every-
luhere, i. 262. A. S. (Egwhar,
Overmeste, uppermost, i. 340.
Owe, Ot iii. 404.
'?2X&, pace, step, \\. 364; W.V.
Vd.gyn, pageant, i. 129.
Palis, a palisade, i. 25.
Panter, drawing-net, iii. 200.
'Paxischtris, parishioners, iii. 374.
Parre, to confine, shut up, i. 25 ; Hall.
Paske, Pascha, Easter, Passover, W.V.
Past, paast, paste, ii. 286 ; W.V.
Paste, to knead up, ii. 195.
Payed ; see Apaied.
Payren, peiren, to degenerate, iii. 418.
Peiren, to impair, i. 85 ; W.V.
Pelure,yar dresses, iii. 520.
Veraunt, penitential, i. 38.
Peys, weight, ii. 321. Fr. poids.
Philargis (?), i. no.
Picche, tofx, i. 137 ; W.V.
Pike, to scratch, scrape, i. 103.
Pilen, to pillage, strip, ii. 419; W.V.
Vite, piety, iii. 193.
Platrowe, /i/a^orjw, i. 194.
'Plee, plea, pleading, ii. 250; W.V.
Plete, to plead, i. 114,
Pleyne, to complain.
Pleynynge, complaining, iii. 412 ; W.V.
Point devjs, perfectly, i. 122.
Pointel, poyntel, a stylus,!. 364; W.V.
Foot, pot, iii. 197.
Post, placed, situated, i. 242,
Pouste, /lowfr, iii. 44.
GLOSS ARV.
535
Powne, to pound, crush, i. 89 ; W.V.
Pows, the pulse, i. 151.
Prou, prowe, ad-vantage, i. 95 ; ii. 206 ;
Chaucer.
Provendereris, prebendaries, iii. 211;
see Promptorium Par-vulorum,
Pulment, a relish eaten nvith bread, i.
299. L,a.t. pulmentum,
Putis, harlots, i. 293. O. Ft. pute.
Queeme, qweem, to please, suit, iii. 37.
Queemely, becomingly, ii. 361. Ger.
bequemlich.
Queemful, pleasing, iii. 9 ; W.V.
Queeme, a mill, ii. 408 ; W.V.
Queynt, expert, skilful, ii. 250.
Quienal, see vol. iii. 398 n.
Quyke, lively, -vigorous, i. 109.
Quyter,/A/&, iii. 231 ; W.V.
R.
Kabul, rabble, iii. 466.
Refe, to take -violently, iii. 423. A S.
rafan ; Engl, berea-ve.
Refete, to refresh, i. 352.
Refute, refuge, iii. 316 ; W.V.
Rehetours, a class of ser-vants, iii.
346 n.
Rekke, perf. roujt, to reck, care for, ii.
114; W.V.
Relif, relefFe, relyfe, remnant, scrap,
i. 17, 121 ; iii. 180.
Renaye, to deny, iii. 371.
Resoune, to reckon tvith, call to account,
i. 55.
Ressett, receptacle, iii. 390; W.V.
Retenauntis, retinue (?), iii. 478.
Reume, rewme, kingdom, W.V.
Reve, to sunder, tear away, iii. 180.
Revelyng, wrinkle, iii. 194 ; W.V.
Rial, royal, i. 169.
Rijtwisnesse, righteousness, proportion,
i. 168; W.V.
Route, rowte, to snore, to belch, i. 209 ;
Hall.
Route, a mob, company, i. 39.
Rownen, to luhisper, i. 224.
Rownynge, whispering, ii. 87.
Rybawdery, debauchery.
Ryven, to tear, i. 103.
Sachil, a satchel or bag, i. 177 ; W.V.
Saut, an assault, ii. 365 ; W.V.
Schende, shende, to disgrace, ruin, Iii.
190; W.V.
Schir, sheer, iii. 36.
Schrapen, to scrape, ii. 27.
Sclaundrid, offended, scandalised, i. 7' !
W.V.
Scredynge, shredding, chopping, iii. 264.
Scripul, a scruple, ii. 201 ; W.V.
Scrowe, a scroll, ii. 61.
Scure, skoure, to scour, ii. 363,
Seketour, an executor, ii. 214.
Sene-fote, se-venfoot, iii. 500 n.
Senevey, mustard, ii. 194 ; W.V.
Serkelis, circles, i. 33.
Sewe, sue, to follow.
Sevirere, follower, iii. 511.
Shaggid, schoggyd, tossed about, i. 374 ;
W.V.
Sharris, plough-shares, i. 321.
Sheete, to shoot, i. 410 ; W.V.
Shente, shameful, ruinous, ii. 109.
Shir Thursday, Maundy Thursday, i.
325 ?;.
Shrewis, depra-ved or worthless per-
sons, i. 241 ; W.V.
Sibbe, of kin, cognate, iii. 86.
Sibberide, sybred, kindred, i. 376.
Sidir, sydre, cider ; from trimpa, i. 363.
Sidnesse, sydenesse, length on the side,
ii. 62.
Sikir, secure, certain, i. 157.
Si]), adv. afterijuards, then.
Sii)is, times, ii. 323.
S\tWnge,Jitting, seemly, i. 80.
Sijen, iii. 350. See Syen.
Skape, to escape, iii. 41.
Skilful, rational, reasonable, ii. 257.
SkiUfulli, rationally, purposely ; W.V.
Skip, a measure of corn, i. 22 ; Hall.
Sle, slee, p.p. slawe, to slay, i. 224;
W.V.
SleuH, slothful, iii. 34.
Slidir, slippery, ii. 4 ; W.V.
Smatche, smacche, to smack of a thing,
i. 27.
Smytte, fo soil, make dirty, iii. 164, 215.
Ger. schmutz.
Snaperen, to stumble, ii. 367 ; W.V.
Snoken, to sneak about, ii. 83.
5i^
GLOSSARY.
Snybbe, to reprove, snub, ii. 76 ; W.V.
Sofiyme, sophism, iii. 226.
Soi|), so))e, sothe, true, truth.
Soler, throne, iii. 16.
Sool'sawe, a pro-verb, iii. 6 ; W.V.
Sooude, soude, pay, tuages, ii. 335 ;
iii. 11; W.V.
Souel, souvil, sawv A, pottage, i. 63; ii.
137; W.V.
Souken, to suck, drain, i. 219 ; W.V.
Sounere, sooner, nearer, i. 235.
Soverain, a superior, iii. 509.
Sowcandely, suddenly (?), iii. 241.
Sowe, perf. sue, sewe, to sow, i. 259.
Sparlyveris, calves of the leg, iii. 92 ;
W.V.
Spede, success, iii. 466.
Spotel, spotil, spotle, spittle, i. 30 ; W.V.
Sprengen, p. p. sprongen, to sprinkle,
ii. 240; W.V.
Spreynd, sprinkled, ii. 287; W.V.
Squyeer, squire, iii. 152.
Stalworf e, stalwart, iii. 1 8 ; W.V.
StefFadris, step-fathers (?), iii. 335.
Stemne, to put to silence, i. 43.
Stempne, meaning -voice, command,
is in Hall. Ger. stimme ; O. E.
Steven.
Stien, stye, sty5en, to ascend, climb,
i. 42, 261 ; W.V.
Stier, stijer, mounter, climber, iii. 18 ;
W.V.
Stondis, times, iii. 27.
Stree, straw, iii. 428; W.V.
Streng, string, iii. 34.
Stronde, stream, ii. 338; W.V.
Sturblen, to disturb, trouble, ii. 99 ;
W.V.
Sudarie, napkin, ii. 99 ; W.V.
Suen, sue, to follow ; W.V.
Suynge, suitable to, following, i. 76,
375-
Suyngli, accordingly, ii. 106.
Swelewe, to swallow, i. 70.
Swiinge, heat (?), iii. 65.
Swolowhe, slough (.'), iii. 390.
Syen, to sift, strain out, ii. 383. Dan.
lie, a sieve.
T.
Tale-wiis, talkative, gossipping, ii. 9.
Tallage, tax, i. 57 ; W.V.
Tarien, to impede, delay, i. 96; iii. 126.
Tellen, to count, make account of,\. 51.
Teme, theme, ii. 16.
Temporaly, mild, ii. 326.
Tendre, tinder,m. 102.
Tenten, to give heed, ii. 294.
Thar ; see par.
Thropis ; see J'rop.
TifFynge, adornment, iii. 193 ; W.V.
Tillen, tollen, to draw, i. 139 ; ii. 322 ;
M.
Tole, toUe ; see Tillen.
To-tere, iii. 436.
Toun, enclosed land, farm, 1. 22 n.;
W.V.
Tour, tower, i. 191.
Traie, traye, to betray, give over, i.
306; W.V.
Tregettrye, conjuring, iii. 410; tre-
getour in W.V.
Trenchours, trenchers, dishes, i. 115.
Treryn, qu. terryn, to excite, stir up (?),
iii. 488.
Triacle, remedy, antidote, i. 166. Gr.
Trinel, tryenale ; see iii. 400 «.
Trowaunt, truaunt, truant, vagabond,
i. 283, 293.
Trowe, to trust, believe, i. 368.
Trynauntis, tyrants (?), i. 97.
Yurne, jurisdiction, court, i. 48.
Twynnen, to separate, iii. 34 ; W.V.
U.
Ugge, to shrink from, iii. 117.
Ugglynesse, horror, iii. 34.
Uggynge, dismal, horrid, iii. 34.
Umbre, shade, i. 355.
Underlout, subject, submissive, iii. 194;
W.V.
Unholden=unbeholden, under no obli-
gation, i. 309.
Unnayt, iifl«i/)', iii. 29; M. A.S. unnet.
Unnef'e, unnejiis, with difficulty; W.V.
Unnobley, ignominy, ii. 271 ; W'.V.
Unordynel, without order, chaotic, i. j.
Unpower, inability, i. 371.
Unl^ank, ill - will, malice, i. 256 ;
Chaucer.
Up, upon, iii. 88.
Uplondishe, inland, i. 197.
Uttir, outer, i. 250.
GLOSSARY.
537
Vencusshe, to vanquish.
Veniable, revengeful, ii. 189.
Vigners, "vmes, iii. 30.
Viroun, in phrase in 'viroun, all round,
ii. 311.
Viserde, disguised as by a visor, iii. 421.
NolsXMis, poultry, i. 49 ra.
W.
Wageringe, nvavering, ii. 154 ; W.V.
Waltrid, rolled, ii. 204 ; W.V.
Wariede, waryed, cursed, iii. 17 ;
W.V.
Wariynge, weriynge, cursing, ii. 326.
Warly, warily, i. 22, 53.
Warnesse, circumspection, i. 200; W.V.
Wawen, to wave, shake, i. 70, 72 ;
W.V.
W&AAi, pledge, iii. 423. A.S. ived.
Wedir, weather, i. 269.
Weelde, welde, to overcome, rule over,
,iii. 21, 23 ; W.V.
Welle, to weld, i. 321 ; W.V.
Wem, a blemish, i. 77 ; iii. 165; W.V.
Wene, to think, i. 83, 274.
Wermode, luormtjuood, i. 89 ; W.V.
Werre, to war, i. 115.
Wexinge, growth, size, i. 84.
Whilnesse, turning, ii. 297 ; W.V.
Wicknesse, nvickedness, ii. 330; W.V.
Willard, a wilful man, iii. 295.
Wilne, to will, iii. 128 ; W.V.
Wite, to know, i. 168 ; W.V.
Wi])outenforl>, externally, i. 8 1 .
Wlappe, to wrap, i. 333; ii. 142 ;
W.V.
Wlatinge, loathing, iii. 37 ; W.V.
Wlatsumnesse, loathsomeness, ii. 195;
W.V.
Wode, wood, mad, furious, iii. 40;
W.V.
Wonyen, to dwell, iii. 29 ; W.V.
Woniying, « dwelling, abode, iii. 21 ;
W.V.
Woodnesse, madness, rage, i. 153 ;
W.V.
Woot, wote, knows, i. 221 ; W.V.
Worschipe, to glorify, ennoble, i. 286.
Worl'e, to become, 1. 326 ; ii. 377.
Wort3erd, a vegetable garden, i. 331 ;
W.V.
WrafjJe, to anger, provoke, i. 371.
Wre{>e, wrath, iii. 253.
Wroten, to root up, i. 406.
Ydel, empty, vain, i. 119 ; W.V.
Yliche ; see Iliche.
Ympne, hymn, iii. 482.
Ynow5, enough, i. 311.
J'ar, dar, need, ii. 272, 323. Ger. darf
j'arve, to be ivithout, lack, iii. 38.
J>erfe, unleavened, ii. 287 ; W.V. A.S.
\eorf.
fewes, qualities, habits, ii. 274 ; W.V.
ost, excrement, iii. 222; W.V. A.S.
\ost.
j'ou^Jt, thought, i. 335.
Iristen, to thirst for, iii. 22 ; W.V.
jrop, )'orp, village, i. 66.
J>urie, to thrill, penetrate, iii. 27.
3-
Jape ; see Jape.
3ate, ^flif, i. 349-
5ee, 'iovi,ye,you.
\ter,year, i. 327.
3eft,^j/?, iii. 452.
3elde, to yield, repay, iii. 43; W.V.
5ete, to pour, melt together, ii. 147 ;
W.V.
jeve, p.p. Joven, to give.
•^e.,yea.
jicche, itch, iii. 91 ; W.V.
jift ; see Jeft.
jit, yet, furthermore.
■y:)\,yoke; W.V.
Joldes, guilds, i. 67.
Jool, Yule, ii. 301.
Joule, to howl, i. 200 ; W.V.
Jow}>e, Jongjie, jiowiA.
Joven, given, iii. 511.
INDEX
TO WYCLIF'S SERMONS AND MISCELLANEOUS WORKS.
A Petition to the King and Parliament,
iii. 507.
A Short Rule of Life, iii. 204.
Absolution, effect of, conditional, i. 18,
35; ii. 100; bought and sold, ib.;
its various kinds, 48 ; priestly, ii.
77, 100; plenary, 148; papal, iii.
355, 444-
Adder, deafness of the, i. 201.
Advent, the, of Christ ; may be taken
in four senses, i. 65.
Advocates, i. 383 «.
Ages, the six, of the world, i. 99 ; in
the eighth the world ends, 10 1.
Anger, the sin of, iii. 134.
Antipope, the, ii. 43, 314, 316; par-
tisans of, 192.
Apocalypse, visions of the, ii. 308.
Apostles, their threefold office, i. 170.
Appeals to Rome ; evils of the system,
iii. 397.
Apprentitii or barristers, i. 383 n.
Aquila, reference to, iii. 96 and n.
Aristotle, ii. 5 ; iii. 432.
Articles, put upon Lollards, iii. 455.
Athanasian Creed, the ; translation and
commentary, iii. 71 and n.
Atonement, definition of the, ii. 236,
275.
Attrition, iii. 254 n.
Augustinians, origin of the, iii. 353 «.
Avignon, the pope at, iii. 295.
B.
Baptism, infant, ii. 328.
Bartholomew, St., i. 385 n. ; legend of,
iii. 394 n.
Bede, the Venerable ; his interpreta-
tion of a miracle, i. 35; his letter
to Egbert, iii. 477.
Begging; forbidden in Scripture, iii.
370; exhausts the kingdom, 384;
blasphemously defended by the
friars, 410-417.
Belief, varieties of, ii. 325.
Benedicite, the; translation and com-
mentary, iii. 62.
Benedict, St., iii. 371 ; his rule, 511.
Benedictus, the ; translation and com-
mentary, iii. 56.
Benets, or exorcists, iii. 285 «.
Bequests, pious, diverted to bad uses,
ii. 213.
Bernard, St.; rebukes Eugenius III,
iii. 250.
Bible, the, in English, i. 209 ; the rule
of Christians, iii. 495.
Bishops, duties of, i. 288 ; meaning of
the mitre, 289; warlike disposition
of, ii. 120; excomunications by, 159;
worldliness of, 281 ; ambition of, iii.
335-
Body, properties of the heavenly, ii.
234.
Bradwardine, Archbishop, i. 324 «.
Bretagne, ii. 243.
Brocardus, i. 347 n.
Bulls, papal, iii. 308.
Cain's castles, iii. 348, 368.
Canon law, ii. 61, 419; on incontinent
priests, iii. 224; on church music,
480.
Canonization, as practised at Rome,
condemned, i. 329.
INDEX.
539
Canons, order of; injurious to the
Church, i. 216; brought in after
monks, iii. 345.
Canons, made ijy the pope ; not bind-
ing, iii. 460.
Capped friars, iii. 376.
Carmelites, origin of the, iii. 353.
CeUbacy of the clergy, i. 59 ; not
authorized by Christ, 364 ; dis-
cussed, iii. 163, 190.
Ceremonies, superabundance of, in the
Church, ii. 279.
Chanting ; see Music.
Charity, obligation of, ii. 227; con-
ditions of true, 266 ; disregarded by
the friars, ib.
Christ ; his baptism, i. 80 ; his rule,
84 ; iii. 510 ; his temptation, i. 109 ;
sinless, 124; his divinity, 126; his
gloriiied body, 142 ; union with,
166; his precept of love, 155, 172;
his Conception, 311; his Nativity,
316-320; his preaching, ii. 16; his
'brothers,' 20; the bread of life, 82,
165; his Passion, 119; seven last
words of, 1 2 8 ; his Resurrection,
132, 142, 145; his Godhead, 157;
his redemption, 281 ; his Incarna-
tion, 284; the light of the world,
149 ; sole head of the Church, iii.
342.
Church, the, must be reformed by
the laity, i. 245 ; meaning of the
word, ii. 209 ; law of the, 61, 240 ;
overgovernment of, 279 ; invisible
on earth, iii. 339, 395 ; early history
of, 340 ; friars' doctrine of, 395 ;
is not the clergy only, 447.
Church, the visible, definition of, iii.
395-
Church lands, increase of, iii. 302, 346.
Church property, confiscation of, jus-
tified, iii. 313.
Church lemporalities, iii. 213.
Clement VII, antipope, i. 11, 97; ii.
192 ; prayer indulgenced by him,
302.
Clementines, the, i. 205 ».
Clergy, the, are sellers of grace, i. 10 ;
ought to preach in the language of
the people, 79 ; their duties, 269 ;
their salaries, 291 «.; errors of, ii.
29, 30, 49, 60, 89, 144, 154, 185, 229,
23I) 370; oppressive ordinances of,
240; uselessness of several orders
of, 421 ; possessions of, may be
lawfully taxed, 200.
Cloistered orders, unprofitable to the
Christian people, i. 273.
Comestor, Petrus, i. 328 n.
Commonalty, duties of the, iii, 147 ;
prone to covetousness, 155 ; to
gluttony, 159 ; to incontinence, 166.
Commune Sanctorum, offices of, i.
164.
Concerning the Eucharist, No. i, iii. 499 ;
No. i, iii. 501.
Confession, as taught by Christ, i. 196,
351; private, ii. 87; iii. 255; of
women, ii. 175; its evils, iii. 358;
unnecessary, 461.
Conquest, title by, examined, iii. 139.
Consecration, superstitiously multi-
plied, iii. 481.
Consubstantiation, i. 125 «., 248; ii.
421 ; affirmed as the true doctrine,
iii. 409, 502.
Contemplative life, the, i. 383.
Contrition, iii. 254.
Council of London ; see London.
Counsels of Christ, iii. 392 ; Chris-
tian, 451.
Court, the, appealed to by the friars,
i. 247.
Courts, ecclesiastical, iii. 167, 299; of
law and equity, iii. 215 h.
Covetousness, the sin of, iii. 150.
Crusade, the, to Flanders, i. 115, 116,
136; those that die in it no true
martyrs, 257 ; ii. 166 ; against the
antipope, iii. 246 »., 329.
Crusading, not taught by Christ to
Peter, i. 367 ; of Christians against
each other, denounced, iii. 140, 308,
362, 458.
Cursing, proneness of the clergy to,
iii. 336, 450; does not bind, 465.
D.
De Apostasia cleri, iii. 430.
De Blasphemia, Sfc, iii. 402.
De Pontificum Rom. Schismate, iii. 242.
De Precationibuj Sacrii, iii. 219,
De Stipendiii Ministrorum, iii. 202.
540
INDEX.
De Veritate Scripturae, reference to,
i. 79 n.
Degeneracy, of the land and the
population, iii. 400.
Despair, reflections against, i. 279.
Devil, loosing of the, i. 133 n. ; iii. 503.
Dirige or dirge, iii. 374.
Disendowment, necessary and pro-
fitable to the Church, i. 26 ; should
begin at Rome, 246.
Dispensation, papal, ii. 422 ; iii. 451 ;
has its limits, 511.
Dominicans, or friars preachers, i. 76.
Double feasts, iii. 490 «.
Dreams, use of, by the friars, ii. 166 ;
iii. 247.
Drunkenness, evils of, iii. 160.
Empire, Holy Roman, enfeebled con-
dition of, i. 316 «.
Encaenia, the, at Jerusalem, ii. 105.
Endowment of the Church, evils of,
i. 308, 313; promoted by ladies,
389; protest against, ii. 411; bad
results of, iii. 171, 433, 474; con-
demned in Scripture, 234 leq. ;
ought to cease, 358.
English language, plea for the use of,
iii. 98, 100, 184.
English version of the Bible, i. 129;
iii. 393 ; vilified by friars, 405.
Envy, the sin of; its forms, iii. 12S-
134.
Epiphany, sermon on the, i. 342.
Eucharist, Wyclif's doctrine con-
cerning the, i. 125 ; the friars' doc-
trine novel, 133, 213; unnecessary
to receive it fasting, 360 ; St. Am-
brose upon, 379 n. ; definition of, ii.
6, 82 ; controversies concerning,
91, 112, 169, 274 ; false view of
friars, 396; discussed, iii. 106, 352,
378; blasphemy of friars respecting,
403-409 ; heresy on, 443 ; belief of
Wyclifiites concerning, 483, 500,
502.
Eugenius III, Pope, iii. 250.
Europe, distracted state of, ii. 401.
Exchange, commercial, benefits of,
iii. 159-
Excommunication by bishops, ii. 159 ;
should not be dreaded, iii. 218 ;
form of the greater, 267.
Exemplar forms, i. 127.
Fable of the envious man and the
covetous man, iii. 129 and n.
Faith, failure in, of two kinds, i. 93.
Famine in England, i. 244 n.
Famulorum; a prayer so called, iii.
441.
Fear, three kinds of, i. 371.
Fees, extorted by the clergy, iii. 285.
Feet, washings of, ii. 118.
Festivals, of doubtful utility, i. 330;
how far to be observed, iii. 489.
Fifty Heresies, ^-c, iii. 366.
Fighting, justified in the clergy by
St. Peter's example, i. 123 ; this
view refuted, ib.
Fi-ve questions on Lo-ve, iii. 183.
Flanders, expedition to, ii. 166; iii.
349, 386.
Forgiveness, duty of, ii. 199, 251, 255.
Founders of orders, estimate of, iii.
419.
Francis, St., iii. 375.
Franciscans, the, i. 76 ; iii. 448 n. ;
their property vested in the pope,
303 ; superstition about the habit,
382.
Freedom, Christian, destroyed, i. 363.
Friare, dangerous to the kingdom, i.
19-21 ; their proneness to hypo-
crisy, 57, 58, 76 ; desert the way of
Christ, 7 3 ; herd together in crowds,
147 ; prevent good priests from
preaching, 176 ; ought to work,
178; greedy of wealth, 202, 283;
appeal to the king against the au-
thor's teaching, 247 n. ; brought in
by the devil, 274; prevent men
from leaving them, 296; enclosure
of, ii. IS, 299 ; persecutions by, 25,
205; arrogance of, 62; preaching
of, 166, 173, 191; boasted poverty
of, 180; errors of, 212, 226, 301,
327, 334, 379, 394, 404; prayers of,
215 ; uncharitable, 254 ; vain boast-
ing of, 264 ; a useless expense to the
country, 269; pride and covetous-
INDEX.
541
ness of, 288; worldliness of, 290;
a scourge to the Church, 298 ; in-
hospitable, 303 ; pretensions of the
new orders examined, 304 ; sin
against the law of love, 314, 318;
begging practices of, 320 ; final
punishment of, 410; unlike John
the Baptist, iii. 59, 60 ; their
view of tithes, 175 ; their preach-
ing disfigures the gospel, 1 80 ;
modes of getting money, 199 ;
persecute poor priests, 231 ; a
pest to the country, 266; corrupt
in the confessional, 299; general
charge against, 348 ; divided be-
tween the two popes, 351; heretical
on the Eucharist, 352 ; ought to be
suppressed, 361, 437; fifty of their
heresies and errors enumerated,
366-401 ; treasonable language of,
3B8; their lordly dwellings, 397;
they impoverish the land, 416;
dangerous to England, 445 ; bur-
densome to the Church, 512.
G.
Games, English, i. 410 n.
Genealogies of Christ, i. 391.
Gentlemen ; their duties, iii. 145 ; sin
through covetousness, 152 ; through
gluttony, 158 ; through lust, 164.
Gluttony, the sin of, iii. 155.
Gregory the Great, i. 254.
Grossetete, Robert, i. 171 ; quotation
from, iii. 60, in; why not canon-
ized, 467 ; sermon of, 470.
Guilds, i. 67 B. ; their evil practices,
iii. 333.
H.
Habakkuk, prayer of; translation and
commentary, iii. 25.
Habit, friars' superstitious regard for
their, iii. 389.
Hallowing of churches, i. 282.
Heathen, the, bishops for, iii. 512.
Heaven, the joys of, ii. 234.
Heresy, almost universal in the Church,
iii. 438.
Heretics, burning of, ii. 126.
Hildegardis, St. ; her prophecies, iii.
413.
Hiitoria Scholastica, i. 328 n.
Holy Ghost, double procession of, i.
135, 146; a doubtful tenet, 152;
descent of, ii. 303.
I.
Images, worship of, iii. 462.
Indulgences ; may be futile, i. 60 ;
given to crusaders, 136, 137; papal,
189; plenary, 210; foolishly granted,
236 ; one of two thousand years,
137, 354 «• ; papal, iii. 113, 243;
futility of, 256, 362 ; theory of,
examined, 259-263.
Infallibility of the pope, a heresy, iii.
345, 407.
Innocent III ; established private con-
fession, iii. 255.
Inquisitorial proceedings, how to be
met, iii. 426.
Interpretation of prophecy, ii. 375.
Ire, three kinds of it condemned by
Christ, i. 16.
Isidore, reference to, i. 265 n.
J-
Jesselyn, a canonist, iii. 248.
Jesus, the name of, i. 336.
John the Baptist, an example to the
new orders, ii. 3 ; his work, 4 ;
likened to Elias, 176.
Judas, why chosen an apostle, i. 403 ;
worst merchant, iii. 471.
Judgment, Day of, ii. 35, 48, 222, 230,
405 ; near at hand, iii. 172.
K.
Kings, their duties to the Church, i.
265 ; have power over the clergy,
ii. 88 ; the three at Bethlehem, ii.
243.
Knights, an appeal to, iii. 231.
L.
Labourers, duties of, iii. 207.
Laity, the, should put down the friars,
i. 212.
Lancaster, the duke of, iii. 508.
543
INDEX.
Languages, number of, i. 175.
Law, consistory and chapter, i. 15 ;
evils of the canon and civil, 96 ;
defects in, both secular and eccle-
siastical, ii. 230, 231, 419; evils of
appealing to, 250; freedom under
the New, 277 ; Christ's fulfilment
of the, 171.
Laws, new, enforced by the friars, ii.
80.
Lawyers, covetousness of, iii. 153;
dishonesty of, 332.
Learning, secular, needless if we know
God's law, i. 310 ; iii. 377.
Legenda Aurea, i. 326 n. ; iii. 344.
Letter to Pope Urban, iii. 504.
Letters of fraternity, i. 67, 380 ; blas-
phemously granted by friars, iii.
420; should be abolished, 428.
Light, its properties, i. 268.
Limitours, iii. 376.
L'mcolniensh, iii. 230.
London, council of, iii. 175, 233, 313,
503.
Lord's Prayer, the, commentary on,
iii. 93 ; another commentary, 98 ;
model of all prayer, 221; heresies
against, 441.
Lords, duties of, ii. 15, 399; iii. 206 ;
should control the clergy, 213, 240 ;
and strip them of their wealth, 478.
Lordships, proper and improper, i. 36 ;
disclaimed by Christ for his fol-
lowers, 386.
Love, of God to man, ii. 313, 325.
Love-days, iii. 322 n.
Luke, St., i. 391 «.
Lust, the sin of, iii. 161.
Luxury, evils of, ii. 245.
Lyra, Nicholas de, his Commentary,
1. 76 »., 86 «., 255, 335, 398 ; iii. 108.
M.
Magna Carta, iii. 306, 326.
Magnificat, the, translation and com-
mentary, iii. 48.
Majorities, decisions by, ii. 414.
Marcial, St., i. 399 n.
Margaret, St., i. 187 n.
Marriage, sacredness of, ii. 216; its
kinds, iii. 188 ; that of priests law-
ful, 190; fees extorted for, 284 «.
Martyrdom, the spirit of, wanting, i.
233; iii. 185.
Mary, the Virgin, ii. 9 ; her five joys,
i- 353 i 's pleased by meekness, 356 ;
her high privileges, 380; exempt
from sin, 257 ; her Assumption,
345 ; her aid invoked, 246 ; her
prerogatives, iii. 111-113.
Mary Magdalene, St., ii. 205.
Blasses, private, iii. 473.
Matthias, St., his election, i. 351, 395.
Mendicancy, forbidden in the gospel,
i. 200.
Merchants, iii. 334.
Miracles, sermons on the : — the loaves
and fishes, i. 17, 63, 120; healing
of the deaf and dumb man, 29 ; of
the lepers, 3 4 ; raising of the widow's
son, 38 ; healing of him that had
the dropsy, 41 ; of the paralytic, 46 ;
ii. 167 ; of the nobleman's son, i. 51 ;
raising of Jairus' daughter, 59 ; con-
version of water into wine, 86 ;
healing of the leper, 89 ; of the
centurion's servant, 90; of the
blind man, 107 ; of the daughter of
the Canaanitish woman, 113 ; cast-
ing out of the dumb devil, 116;
cure of the deaf and dumb man,
251 ; of the blind man, ii. 14, 92 ;
of the withered hand, 21 ; raising
of Lazarus, 97 ; cure of Peter's
mother-in-law, 65 ; stilling the
tempest, 178 ; cure of the demo-
niac, 203.
Monasticism condemned, iii. 431.
Monks, injure the Church, i. 216;
hypocrisy of, 299 ; idle and un-
charitable, ii. 257 ; prone to glut-
tony, iii. 156 ; brought in late, 345 ;
ought to be suppressed, 359, 437 ;
adopt the rules of friars, 511.
Moon, changes of the, ii. 177.
Mortal sin, disqualifying effects of,
iii. 485.
Mortuaries, iii. 285 n.
Moses, song of, translation and com-
mentary, iii. 32.
Music, Church, modern system con-
demned, iii. 203, 228, 479.
Mystical interpretations of Scripture,
i. 13, 18, 34, 39, 46, 69, 90, 100,
107, 114, 121, 254, 374; ii. 139.
INDEX.
543
N.
Non-residence, inexcusable, iii. 493.
Numbers, properties of, i. 290 h., 330 n.
Nunc Dimittu, the, translation and
commentary, iii. 61.
O.
Oaths, profane, iii. 332, 483.
Obedience, monastic, exaggerated, i.
82, 85.
Octo in quibus seducuntur, &c., iii. 447.
Odo, Cardinal, iii. 327.
Of Mynyjtris in the Chirche, ii. 393.
OfWeddid Men and Wifis, iii. 188.
On the Apostles' Creed, iii. 114.
On the Five Inner Wits, iii. 117.
On the Five Outer Wits, iii. 117.
On the Seven Deadly Sins, iii. 119.
On the Sufficiency of Holy Scripture, iii.
186.
On the Tnuenty-fi-ve Articles, iii. 454.
Order, that founded by Christ, i. 82,
84.
Orders, considered as a sacrament,
i. 265.
Ordination, fees extorted at, iii. 283 n.
Oxford, the school of, i. 93.
P.
Papacy, wealth of the, ii. 395.
Parables, sermons on the : — Dives and
Lazarus, i. i ; the bidden guests,
3 ; the lost sheep, 8 ; the unjust
steward, 22 ; the Pharisee and Pub-
lican, 27 ; the good Samaritan, 31 ;
the marriage of the king's son, 48 ;
the indebted servant, 54 ; the tares,
95 ; ii. 196 ; the labourers in the
vineyard, i. 98 ; the sower, 102 ; ii.
34; the good shepherd, i. 138; ii.
62 ; the true vine, i. 165 ; the un-
finished tower, 190 ; the two kings,
192 ; the talents, 252 ; the ten
pounds, 257 ; the hidden treasure,
285 ; the pearl of great price, 286 ;
the net, 287 ; the ten virgins, 289 ;
the two sons, ii. 27; the wicked
husbandmen, £6; the prodigal son,
69; the importunate widow, 186;
the rich man and his barns, 191 ;
the grain of mustard seed, 194 ; the
king's supper, 196 ; the barren fig-
tree, 207.
Paradise Lost, i. 68 ».
Parochial system, injured by the friars,
iii. 380.
Passion of Christ, the painfulness of,
i. 130.
Pastors, their functions, i. 140.
Patronage, abuses of, iii. 277, 356, 357.
PatteshuU, Peter, iii. 366 h.
Paul, St., epistles of, ii. 221 seq. ;
difficulties in interpreting his writ-
ings, 234; his visions and revela-
tions, 263.
Pelagius, error of, i. 91.
Penance, necessity of, i. 306.
Perjury, of bishops and others, iii.
300.
Persecution, of Wyclif s followers, i.
100, III, 153, 338, 398; by pre-
lates and friars, 129 ; strangling and
killing, 201 n ; burning, 205 ; must
not be resisted by force, 212.
Peter, St., Christ's promises to, i. 349 ;
charge to, 367 ; original office of,
u. 412; denies Christ, 121; pro-
mises to, iii. 250; his powers, 354.
Peter's Pence, collected by the friars,
ii. 61.
Pilgrimages, evils attending, i. 83.
Planets, their motions, &c., iii. 63.
Plato, ii. 5.
Play-going condemned, i. 250.
Points of belief ascribed to Lollards,
iii. 457.
Poor priests, i. 63 ; have lawful mis-
sion, 177 ; may preach freely, 185 ;
''• 173 ; persecuted, 182 ; iii. 272,
375, 393; imprisoned, 231, 321;
slandered, 293 ; by friars, 391.
Pope, the, his assumption of power,
i. 40; compared to Antichrist, 138;
harmful to the Church, 152 ; en-
croachments of, 225, 241 ; his
authority when to be despised, 232 ;
his appointments to benefices, 363 ;
his boat, 375; arrogance of, ii.
229 ; his usurped authority, 281,
400; blasphemous claims of, 284;
his gifts and indulgences, 297, 417 ;
confirmations by, 323 ; his infalli-
bility and impeccability denied.
544
INDEX.
387,415; Antichrist, 394; pride and
worldliness of, 395 ; the successor
of Peter, 412 ; mode of electing,
ib.\ immense patronage of, 416;
his oppressive government, 420 ;
his dispensations, 422 ; Christ's
enemy, iii. 278; the great plun-
derer, 318, 319; encourages war,
330; identified with Antichrist,
341 ; how far to be followed, 505.
Pope Joan, i. 241.
Porphyry, iii. 407.
Poverty, suitable for ecclesiastics, i.
313; iii. 495; chosen by Christ,
i. 318; advantages of, ii. 211;
beauty of, iii. 275.
Prayer, efficacy of, ii. 153, 186; iii.
219; general better than special,
425.
Prayers for the dead, ii. 213, 215;
iii. 395.
Preachers, rules for, i. 282.
Preaching, the chief duty of priests,
iii. 144, 464.
Prelates, compared to the Scribes, i.
7; worldliness of, 220; doom of
false, ii. 409 ; worship false gods,
iii. 37 ; might well be dispensed
with, 433.
Pride, the sin of, its forms and reme-
dies, iii. 1 21-12 8.
Priesthood, lawful and unlawful pri-
vileges of the, ii. 247.
Priests, dignity of their calling, iii.
143 ; duties of, 205 ; misdeeds of
worldly, 304.
Property, the right to, invalidated by
sin, i. 260 n. ; community of, iii. 473.
Proprium Sanctorum, offices of, i. 295.
Purgatory, the sleep of, i. loi ; iii. 53,
116, 339; a state of punishment,
1. 321; the souls in, ii. 100; iii. 286.
Quienals, iii. 398 n.
R.
Regale of the English crown, iii. 391.
Religion, private, of the friars, i. 6.
Religious orders, their members
should be allowed to leave them, i.
296.
Restitution, duty of, iii, 174.
Richard II, King, i. 354; iii. 508;
appealed to, 503.
Richard, Archbishop of Armagh, iii.
281, 412, 416.
Riches, engender cowardice, i. 372.
Sabbath, observance of the, ii. 57, i8o.
Sacerdotal pretensions, iii. 297.
Sacraments, of priestly invention, i.
119.
Sacrilege, the curse against, iii. 325.
Saints, many of them now in hell, iii.
466 ».; compared, 419 ; worship of,
463.
Salaries of priests, i. 291 «. ; iii. 286.
Salt, its properties, i. 267.
Sanctuary, abuses of the right of, iii.
294, 316 «., 323.
Schism, in the papacy, i. 228; occa-
sions war, 243 ; wrongly, 246 ; con-
sidered, ii. 192, 403 ; iii. 242.
Scholastic doubts, i. 181, 195, 323,
333, 376.
Scholastic speculations, i. 93 ; iii. 146.
Science mthout religion, the doom
of, ii. 408.
Scripture, four modes of understand-
ing, i. 30 ; its inner sense, 52 ;
scornful language occurring in, 113;
its paramount authority, 186 ; trans-
lated into English, 209 ; always self-
consistent, 302.
Seas, properties of, iii, 67.
Sects, of monks, canons, and friars,
founded in error, i. 28; their in-
ordinate partizanship, 45.
Seed, of God, i. 104.
Sergius, the monk, iii. 245.
Sermon on the Jlount, importance
of, i. 406.
Seven Heresies against the Pater Nosier,
iii. 441.
Sextus, the (of canon law), i. 205 «.
Simonists and Apostates, iii. 211.
Simony, universality of, iii. 226, 488 ;
forms of, 278-287.
Sin, mortal and venial, i. 61 ; iii. 452 ;
the unpardonable, ii. 32 ; reproof
of, a duty, 76 ; forgiveness of, 77 ;
against the Holy Gho.st, iii. 1 20.
INDEX.
545
Sins, the seven deadly, iii. 119.
Slander, the guilt of, ii. 183.
Sloth, the sin of, iii. 142.
Soul, the, when joined to the body,
i. 369 n.
Spheres, the, iii. 64.
State, the, should be supreme, ii. 295 ;
even over popes, 296.
Summoning, ecclesiastical, iii. 166 n,
320.
Super Cantica Sacra, iii. i— 81.
Supererogatory merits, doctrine of,
assailed, iii. loi.
Swearing, to what extent lawful, iii.
483.
Swords, meaning of the two, iii. 263.
Sylvester, Pope, iii. 340.
T.
Te Deum, translation and commen-
tary, iii. 52 ; origin of the, ib. n.
Temptation of Christ, i. 109.
Ihe A-ve Maria, iii. iii.
^he Church and her Members, iii. 338.
The Great Sentence of Curse, iii. 267.
The Pater Noster (i) iii. 93.
„ „ (2) iii. 98.
The Seven corporal nvorks of Mercy, iii.
168.
The Seven spiritual ivorks of Mercy, iii.
177.
The Ten Commandments, iii. 82.
Thomas, St., the apostle, i. 153 n.
Thomas a Becket, St., i. 330.
Thunder, nature of, i. 186.
Tithes, sufficient for the clergy, i.
147, 199, 282 ; may be withheld in
certain cases, iii. 176, 468 ; evils
caused by appropriating them to
convents, 215; cursing for, 309-
313; notdueunderthegospel,3i2.
Trentals, iii. 299, 374.
Trinity, doctrine of the, i. 158-162,
359 ; representations of the, iii. 491.
U.
Urban VI, pope, ii. 192, 319; iii.
506 ; the son of Antichrist, 455 ;
letter to, 504.
Use of Sarum, or Salisbury, iii. 482.
Usury, the sin of, ii. 252 ; iii. 154.
V.
Vae Octuplex, ii. 379.
Vengeance, when lawful, iii. 136.
Virtues, inculcated in the gospel, i.
261.
Vita Sacerdotum, iii. 233.
Voluntary principle, the, advocated,
iii. 360.
Vows, dispensation from, i. 81.
W.
War, opposed to Christianity, i. 148 ;
its lawfulness discussed, iii. 137.
Water, properties of, iii. 67.
Wills, making of, ii. 212.
Works, salvation by, i. 350.
World, the, different meanings of the
term, ii. 160.
Wyclif, John, disabled from travelling
to the pope, iii. 506.
VOL. III.
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