Cornell University Library The original of tiiis book is in tine Cornell University Library. There are no known copyright restrictions in the United States on the use of the text. http://www.archive.org/details/cu31924088956754 In compliance with current copyright law, Cornell University Library produced this replacement volume on paper that meets the ANSI Standard Z39.48-1992 to replace the irreparably deteriorated original. 2000 CORNELL UNIVERSITY LIBRARY REMONSTRANCE AGAINST ROMISH CORRUPTIONS IN THE CHURCH, ADDRESSED TO THE PEOPLE AND PAP.LIAMENT OF ENGLAND IN 1395, 18 RIG. IL NOW FOE Lj^" FIRST 'IIME PUBLISHED. EDITED BY THE EEY. J. FOESHALL, F.E.S. ETC. FORMERLY ^ELLO^V OP EXETER COLLEGE. LONDON: LONGilAN, BEOWN, GREEN, AND LONGMAKS. 1851. ASS PREFACE. 1. In the want of an original title I have ventured to call the following piece a Remonstrance. It will be read with particular interest at the present time, when the fallacy and danger of the system of the Romish Church are brought prominently under general consideration. 2. Independently, however, of any temporary value, it has several claims to be printed. It tends to illustrate a period of English history, which, though it yields to none in importance, has hitherto failed to receive a due measure of critical atten- tion. The last twenty five years of the fourteenth century are remarkable for the vigorous germination of the seeds of civil and religious freedom ; and the singular events by which their growth was alter- nately promoted and checked, must excite the liveliest emotions in every lover of his country and friend to civilisation. Yet the characters of the personages and parties, extraordinary as many of them were, who, in pursuit of their selfish objects or A 2 IV PREFACE. by their dissensions and strifes, agitated society, have never been fully discussed. The reign of Kichard II. remains a field of research, promising an abundant reward to the historian, who to industry and discern- ment shall add the other qualifications necessary to success. 3. The piece presents a striking picture of the condition of the English church at the time when combined efforts were first made with any zealousness of purpose for its amendment and reform. The prin- cipal evils and corruptions which impaired its effi- ciency are enumerated in succession, and they are seve- rally shown to be no less opiposed to the practice and commands of the Saviour and his apostles, than in- consistent with the teaching of the canon law and of the most approved fathers and doctors. Nor does the tract confine its strictures to the clergy. Their vices are indeed treated of with a bold and unsparing severity, congenial, it is evident, with the temper and habitual manner of the author ; but the participation of the laity in some of the prevailing abuses, and their indifference to others, are lamented and exposed without scruple or compromise. 4. The Remonstrance, also, affords a tolerably complete sketch of the views and notions of the Wycliffite party on those points of ecclesiastical doc- trine and polity, in which they were most strongly opposed to the opinions commonly received and established. The supremacy of tlie royal authority, and the spiritual as well as temporal independence of PREFACE. V the realm, are maintained with a feeling ardently- patriotic. The papal pretensions are set at nought. The strictly eleemosynary tenure of the property of the church is repeatedly asserted. The mischiefs arising from the wealth and luxury of the monastic orders are strongly pourtrayed. At the conclusion an oj^inion is intimated that it would be for the wel- fare of the christian community, if the ministers of religion could be induced at once to forego their en- dowments, and to depend upon the contingent alms of the state and the people. Throughout the tract the corruptions and abuses which prevailed are sup- posed to derive their source from the inordinate love of temporal power and possessions in those who, above all men, should be spiritually minded. It is plain, that in the estimation of the writer, ambition and avarice in the clerical orders, were the real spirit of Antichrist, and churchmen, in whose minds these passions were dominant, representatives and fore- runners of the great enemy of the faith. 5. It may seem strange that a piece, which is cer- tainly one of the most remarkable of its age, should have been hitherto so little noticed. It owes its ob- scurity to the fact, that those who have examined it have overlooked the political character it bears, and the particular design which it was intended to serve. Lewis, who has made several quotations from the tract in his Lives of Wycliffe and of Pecock, at first considered it as a compendium by Wycliffe of A 3 VI PKEFACE. his leading opinions'; and though he afterwards attributed it to one of WyolifFe's followers, he was clearly ignorant both of the author and of the precise object of the composition.^ Later writers have proceeded in the same track. And Dr. Ro- bert Vaughan, to whom the world is indebted for the fullest account of Wycllffe and his labours, seems to be prevented from regarding him as the author of the Remonstrance, solely in consequence of the appeals which are made in it to the authority of Parisiensis.' The ground of this opinion is futile, since the Parisiensis intended is not, as Dr. Vaughan supposes, Jean Charlier of Gerson, who was not born until 1363, but William of Auvergne, Bishop of Paris from 1228 to 1240, a stern rebuker of the vices of the clergy, and a favourite author with those who desired a reform in the church. The piece, however, is really later than the time of Wycliffe ; and though it cannot properly be called a compila- tion from his writings, it expresses the opinions of his immediate followers in language and reasoning very similar to those of their master. The con- siderations which will be now adduced determine, with little chance of error, the date and the occasion upon which the tract was penned. 1 See Life of Wyckliffe, pp. ' 173. 349. ed. 1720. Life of Pecock, p. 43. ed. 1744, ^ See Life of Pecock, p. 136. ed. 1744. History of English Translations, p. 39. ed. 1818. 3 See Life of Wyckliffe, vol. ii. p. 396. ed. 1831. PEEFACE. Vll 6. The parliament held in the beginning of 1395 was the scene of unusual excitement upon the subject of religion. At the Michaelmas previous, the king had gone into Ireland, where he had succeeded, pro- bably beyond his expectations, in allaying the dis- orders of that country. To obtain a subsidy for the expenses of the expedition, a parliament was sum- moned by the Duke of York, left guardian of Eng- land in the king's absence. It appears to have met at Westminster on the 5 th Feb. ; at least the convo- cation was ordered to assemble on that day. The opportunity seemed to the papal party favourable for attempting the repeal of the statute of Pramunire, which in 1393 had confirmed and enforced the law against provisions, enacted, though by no means for the first time, two years previously. This highly penal statute had been extremely obnoxious to the court of Rome, and had been felt to be not merely a measure seriously affecting its pecuniary resources, but a very stringent check upon its pretensions, and an absolute defiance of its authority. With a view of getting rid of so odious an enactment, Boni- face IX. resolved to despatch to England Thomas, bishop of Novara, and also appointed Francis e Cappanago nuncio in the country. One or both of them attended the parliament with earnest solicita- tions for the repeal of the law.' A part of the ' In Anglia nondum composita; erant veteres de violato regia licentia jure ecclesiastico controversiiie, ad quas concLliandas Bartholoma^us Novai-iensis episcopus hoc anno missus fuit; A 4 Vm PREFACE. English prelates were, it may easily be supposed, not unfavourable to the wishes of Boniface; others had seen with dislike and apprehension the enactment of the preceding parliament which had put an end to an evasion of the statute of Mortmain practised by some of the more opulent among the religious establishments ; and all were alarmed by the wide extension and bold assertion of reforming principles. 7. The opposite party were still more strenuous in their endeavours. These were not confined to the maintenance of the statute of Praanunire. The Wycliffites thought the present a crisis in which they might reasonably hope to obtain larger conces- sions, if not of reform in the church, at least of liberty for themselves. Their proceedings appear in some instances to have been taken under the in- fluence of feeling rather than of prudence or pro- priety. Bills containing foul accusations of the clergy were, it is said, affixed to the doors of St. Paul's and of Westminster Abbey ; and a paper comprehending the chief articles in which the Re- formers objected to the practices and doctrines of the church was laid before the House of Commons, creatus etiam in eodem regno est nuntius Franciscus e Cappa- nago, prior domus cui S. Jlartini senis nomen est, a quo turn antea regii sigilli prajfectus sacramentum extorsisset, in quo nonnulla juri pontificio adversabantur, servandi Illius religione solutus est. — Baronius, Ann. Eccl. Raynaldl Continuatio, torn. vll. p. 584. ed. Luc. 1753. The quiet manner in whicli the Roniisli annalist records the absolution of tlie nuncio from his oath is curious and characteristic. rUEFACE. IX perhajis with the intention of its being emboclled in a petition to the king. The paper, or what may be safely Pissumed to be its substance, still remains, and has been printed by Wilkins and others. It is written in vile Latinity, in the form of twelve con- clusions, and insists, with little decorum of sentiment or language, upon the evils incident to monastic and religious vows. It was offered to parliament by some of the laity. In prosecuting their appeal they represent themselves as acting on behalf of the Deity, and executing the command of the Saviour.' It is not improbable that the conclusions were in some part prepared by the same fanatical persons, who clamorously supported them in the loiver house. But though placards on the doors of the churches might tend to rouse the populace of London, and the document just mentioned might serve for decla- mation in the Commons, it was felt that more was requisite to convince the better informed among the laity, and particularly to furnish an argument to those members of the upper house, who, from what- ever cause, might be disposed to favour the objects of the reformers. Accordingly, the conclusions in their ' Ideo nos procuratores Dei in ista causa prosequimur erga p;irliamentum, quod omnimodi curati tarn superiores quam in- fcriores sint plene excusati, et occupant se cum cura sua et nulla alia. — Concl. vi. Lewis's Life of Wycliffe, p. 339, ed. 1820. Ha;c est nostra ambassiata, quam Christus praacepit nobis prosequi isto tempore maxime acceplabili pro multis causis. — Ibid. p. 342. X PREFACE. summing up refer expressly to another book, in which the same matters and many others had been set forth in the vernacular language, with the hope of making their truth evident to all christian people.' 8. This book could, I think, be no other than the Remonstrance now printed, which has every appear- ance of being designed with a particular view to those who were about to assemble in parliament. The concluding paragraph is plainly addressed to the king, lords, and commons, and there are appeals in various other parts to the nobility and gentry of the land. 9. There also occurs a strong exhortation to the legislature to hold fast to their statutes against pro- visions ; and an interdict of the kingdom, which might, perhaps, have been threatened by some inju- dicious adherents of the pope, as a possible conse- quence of an obstinate refusal of his solicitations, is dwelt upon in a manner fitted to render it both con- temptible and odious. The same subject is intro- duced a second time at the end of the tract ; and some of the arguments by which the proposal to yield the claim of the pope might be supported, are anticipated and answered. 10. The corollaries to article xxiv. point in indig- ' Et quamvis istae materia; sint h'.j breviter notatse, sunt tnmen largius declarata; in alio libro, et niulfaB alia3 plures totaliter in nostro proprio langagio, quas vellemus ut essent communes toti populo Cliristiano. — Lewis's Life of Wycliffe, p. .342. TREFACE. XI nant terms to the scandal which was occasioned by the Induliiences granted to the Grand IMaster of St. John at Jerusalem ^, for the purpose of raising funds by which he might be the better enabled to carry on war against the infidels. In such search as I have had the opportunity of making, I have not discovered the Bull by which these indulgences were granted, nor j^et any letters of the king, authorising the col- lection in England. But the circumstances of the period, as it will presently appear, render it probable that such indulgences were really obtained, either from the pope at Rome, or from him at Avignon. The attempt to exercise the privileges they conferred might possibly never have received the royal sanction, whether the withholding of this were owing to the Grand Master, and the greater number of the knights having espoused the part of the last-mentioned pontiff, or to some other cause. 11. The circumstances to which I refer were these. In the campaign of 1394, Bajazet had greatly ex- tended his conquests in Europe, had ravaged the frontiers of Hungary, and at the termination of his operations for the year, had threatened to return in the spring and carry his arms into Italy, nor to rest until his standard floated on the Capitol, and his charger had been fed from the altar of St. Peter.^ ' See p. 59, seqq. ^ Gibbon supposes this threat not to have been uttered until ■after the battle of jSTicopolis ; but the account of Vertot, which is more probable, implies tliat it was at the end of the campaign of 1394. — See Histoire des Chevaliers de Malte, t. ii. p. 117. XU PREFACE. The progress, probably more than tlie threats, of Bajazet, created alarm in the court of Rome, and Boniface IX. issued his letters to the princes whose dominions bordered on the Turkish conquests, ex- horting them to a vigorous defence of their terri- tories, and a combined effort for the repulse of the infidel invader. Hungary, Austria, Venice, and other countries severally received the missives of the Koman pontiff, which were accompanied in each case by profuse promises of such privileges and merits as the Church could bestow. Whether the knights of Rhodes had obtained any sort of authority for the collection of alms from Clement VII. before his death, which happened on the 1 6th of September of this year ; or whether they had reconciled themselves in some measure to Boniface after his appointment of a lieutenant of their order ; or again, whether, under the peculiar difficulties in which they were placed by the papal schism, they might, by some in- direct method, jirocure for themselves in England the benefit of the indulgences granted by the pontiff, and partially exercise the privilege by the connivance of the ecclesiastical authority, without the express sanction of the king's letters, I am not able to deter- mine ; but it is certain that about this time they made extraordinary efforts for the improvement of their finances; that in July of 1395, the prior of the order at Clerkenwell, was prepared to set out on a journey to Rhodes with no small retinue' ; and that ' Rymer, vol. iii. p. 409. ed. 1740. TREFACE. Xlll Philibert de Nalllac, then or subsequently Grand Master, was enabled to succour the King of Hun- gary in his prepiarations against Bajazet, and jicr- sonally took part in the unfortunate battle of Nico- polis. The facts, which have been recited, make it highly probable that, in the winter of 1394 — 1395, the indulgences mentioned in the tract were really announced in Ena-land in the manner which it de- scribes. 12. The Remonstrance, though in places it affects to represent the opinions of a body of persons, was avowedly drawn by a single pen.' Its author, there can be little or no doubt, was John Purvey. An ac- curate comparison of the language, manner, and sen- timents of the present document with his acknow- ledged writings, will result in establishing conviction in the mind of any competent inquirer. 13. Though, after the death of Wycliffe, Purvey became the most active of the reformers and the most formidable to the ecclesiastical authorities, the facts which can be collected concerning him afford but a slender account of his life. 14. The earliest mention of the name occurs in the register of John Bokingham, bishop of Lincoln, where, under the date of the 13th of March, 1377, John Purvey, of Lathebury, a village near Olncy, in Buckinghamshire, is recorded to have received letters dimissory, in order to being ordained. We loarn, ' See pages 22 and 9G. XIV PREFACE. upon the authority of Knighton, that Purvey lived with Wycliffe in his later years, and assisted him in the duties of his parish, as well, probably, as in copying his writings, and in preparing the earliest English version of the Scriptures. The name is not a common one, and the date and the diocese combine with this circumstance to support the conjecture that the person mentioned in the register of bishop Bokingham is the same with the friend and com- panion of Wycliffe. Knighton further tells us, that subsequently to the death of Wycliffe, which oc- curred on the last day of the year 1384, Purvey removed to Bristol, and there promulgated his per- nicious doctrines.' This account is confirmed by a mandate of the bishop of Worcester, dated in 1387, forbidding him to preach in his diocese, which at that time included Bristol.^ In 1388 and 1389, several writs were issued for the seizure of his writ- ings, together with those of Wycliffe, Hereford, and Aston. In 1390, if we may credit the extracts of Bale and of Panzer, he was in prison, and there wrote a commentary upon the Apocalypse, from lec- tures formerly delivered by Wycliffe.^ In 1396, ' Knighton, col. 2660. ^ Wilkins, torn. iii. p. 202. ' See Bale, p. 541., and FanzsT Anncdes, vol. ix. p. 87. ; also, Ferd. StoscMi, Catalog-US rariorum in Apocalypsin Johannis commentariorum in SynibolcB Literariw, torn. i. p. 562., Brema3, 1744. The book from which these extracts are made is one of great rarity, and no copy is known to exist in this country. It was published by Luther, at Wittemberg, in 1528. The his- PEEFACE. XV or perliaps before that year, Purvey's opinions, (such of them, at least, as seemed heretical or er- roneous), were collected by Richard Lavingham. In 1400 he was brought before the Convocation, im- mediately after William Sautre. On this occasion, both Sautre and Purvey abjured the errors imputed to them, though Sautre soon relapsed, and was burnt as a heretic in the following year. The recantation of Purvey was made at St. Paul's Cross, and the terms of it are printed at length by Wilkins.^ On the 11th of August, 1401, he was admitted, on the presentation of the archdeacon of Canterbury, to the vicarage of West Hithe, in Kent, which he held until the 8th of October, 1403. He probably was dissatisfied with himself for his acceptance of this preferment, and for his previous submission, and in remorse resigned bis livino;. In 1407 we find him noticed by William Thorpe, in his examination before archbishop Arundel, and charged with dissimulation, tory of the commentary may, whenever investigated, prove to be something like this : — AVycliffe, or one of his disciples'for him, wrote down the heads of his interpretations of the apoca- lyptic symbols, just as he delivered the lectures. This forms what we now have in the earliest English manuscripts. Purvey subsequently revised these comments, altering partially the language, and adding, besides some trifling matter, a second preface. A copy thus revised by Purvey was carried into Bo- hemia, and was there translated into Latin by John Huss, or one of the same party. The Ms. used for the WIttemberg edition was supposed by Luther to have been written some seventy or eighty years previously. ' Concilia, t. iii. p. 260. XVI PREFACE. as lie was by the archbishop with being a covetous and troublesome person.' Nothing further respecting Purvey has been met with, except a statement in Foxe that he was imprisoned by archbishop Chichely in 1421.2 He must have been alive so late as 1427, since his writing occurs in a Ms.^ containing a me- morial from the parson of Chedingford, county of Surrey, to the Cardinal bishop of Winchester, a dig- nity to which Henry Beaufort was not raised until that year."* Future researches may probably dis- close farther particulars both of Purvey and of his writings.'^ 15. Three copies of the Remonstrance are known to exist. One in the Cotton Ms. Titus D. I., the second in the Bodl. Ms. 540., and the third in Trin. College, Dublin, under the class marked C. i. 14. The text is printed from the Cotton Ms., marked in the notes A., and has been partially collated with that in the Bodleian Library, marked B. The Cotton Ms. is a small 4to. or 16mo., on vel- ' See Woi-dswortli's Eccl. Biography, vol. i. p. 130. ^ Bale's notes in Fascic. Zizaniorum, MS.'' Bodl. e. Mus. 86. Foxe, vol. i. p. 500. = MS. Trin. Coll. Dublin, A. i. 10. ■* See, for the above-mentioned, and some further information respecting Purvey, the preface to The Holy Bible in the earliest English versions hy John Wycliffe and his followers^ vol. i. p. xxiv., O.xf 1850. ' ^Valden quotes a book by Purvey in three chapters, en- tiled, De compendiis Scriptararum, paternarum, doctrinarum^ et canonuni. rKEFACE. XVU lum, containing eighty-four leaves, including the slip inserted, seemingly by the original scribe, at fol. 8., and four leaves subsequently supplied, following fol. 68. It is written in a neat square character, and was probably executed about 1400. The hand which supplied tlie four leaves has added an index of mat- ters. It has also numbered the leaves, has placed the number of the article as a running title throueh- out the volume, and in the margin has given a few references to other parts of the tract. The same hand has scored several passages in red, and written, with remarkable neatness a Greek word or two in the side margin. It is probably that of William Charke, whose name stands on the top of the first leaf, thus, — "Sum Gul. Charci, 1575." The title, " Arti- culi xxxvij. Johannis Wicklefi, Anglici," has been prefixed in the 17 th century. The Bodleian Ms. is in 4to., of vellum and paper intermixed, and contains 125 pages. It is in a run- ning Gothic hand, and ajDpears to have been written about 1500, or a little later. On the back of the parchment cover at the commencement is this note, " Septemb. 18. 1626, ex dono D. Eichardi Anderss militis, 1626;" and below, "Hie liber est incerti autoris. Ideo vocetur AjjAts sive triangulus, at- que hoc intersigno ab aliis dignoscatur A. Titu- lus sit (pro ratione materiaj) Ecclesia; regimen, in articulos digestum, scripturas ac patrum tcstimoniis fultos." At the side, by another nearly coeval hand, " It was eythcr a piece of Wycleve's workes or som XVIU FEEFACE. of his scolleres." The copyist has made numerous mistakes. The Remonstrance ends on page 100. The tract has been printed literatim ; the only variation from the Ms. being the substitution for the character 3 of the letters gi, gh, or y, as in modern times they severally supply its place. 16. It would be unreasonable to expect in this tract any extraordinary moderation in language, or exact notions of doctrine or discipline. The object was not to compile a system of belief, or to draw a scheme of ecclesiastical polity, but to impress the reader with the corrupt and vicious state of the church as then existing, and to rouse him to assist in active measures for its reform. The tone is strong and stirring, yet not more so than, considering the manner of the age and the circumstances of the writer, one may fairly excuse. It must be recollected that Purvey and his friends had been for years the objects of hai'assing persecution, and at periods had been from day to day in apprehension of imprison- ment, and, perhaps, of death. The great principles maintained in the Remonstrance are of a nature which it would be difficult to controvert. If the author had lived in our own times he miglit pos- sibly have expressed them in some such maxims as these : — i. That the State ouglit to have an idea of truth as well as of right. ii. That a christian State must consider Chris- tianity the highest form of religious and moral truth. PREFACE. xix ill. That it is the duty of a christian State to en- courage the diffusion of pure Christianity by all gentle and charitable means. iv. That for this purpose it is bound to provide a moderate and decent subsistence for the teachers of religion. V. That temporal honour, possession, and power belong not to the members or ministers of Christ's church as such. vi. That all worldly things must be received by christian ministers as alms, which they have no right to exact, though it is the duty of the State and the people to bestow. vii. That endowments for religious, charitable, and public purposes, even when they proceed from the bounty of individuals, are properly subject to the absolute control of the State. viii. That the state ought neither directly to en- dow that which it believes to be erroneous, vicious, or inexpedient, nor to suffer its permanent endow- ment by others. ix. That in interfering with the disposition of their property by individuals for eleemosynary purposes, the State is bound to use the utmost caution, yielding considerable deference to the ignorance, prejudices, and even infatuation of its citizens. And X. That Christians should ever bear in mind, that violent, compulsory, and rash measures and lan- guage for the diffusion of truth, are not only directly contrary to the spirit of their religion, but XX PREFACE. grossly absurd, and utterly destructive of the objects they propose. 17. In the present conjuncture the Church of England and Ireland has nothing to fear, except from its false or injudicious friends. Selected, it would seem, in God's gracious providence, to stand foremost in the battle for the civilisation and progress of the human race, it will assuredly prevail, if its members can but be content to fight with those weapons which alone the Christian should willingly take up, — prayer, and truth, and charitv. British Museum, March 13. 1851. REMOJ^STRANCE, ETC. ETC The jirste Article. t i. Peeestis, dekenis other ^ curatis sliulden not be lordis bi Avorldli^ manere.^ To this vndir- stondinge that pveestis and clerkis shulden not fighte bi material swerd, neithir pleete neithir stryue* agens temporal lordis, takinge aweifro hem seculer lordshipis. Netheles clerkis most^ haue temporal godis bi title of almese, oenli in as moche as thei ben nedeful or profitable to parforme here gostli office. This sentence is preuid openli bi Goddis owne word in the xviij. c°. of Numeri'', in the xviij. c°. of Deut°", 1 or B. ^ lordelyche B text ; world ely marg. 3 It shall not be so among you. Math. 20. B marg. ■* strj'ue by worldely nianer B. ^ may B. '' Num. xviii. 9. etc. ^ Deut. xviii. 1. etc. B 2 REMONSTRANCE, ETC. and in the xliiij. c°. of Ezechiel', and in the xiiij. and xxij. c°. of Liik^, and in the firste pistil to Tymothe, the vj. c°.^, and in the firste pistil of Petir, the v. c°.*, with othere aucto- ritees acordinge of the olde and the newe Testament ; and openli bi seynt Jerom and in Decrees the xij. cause, j. questioun c". Cle- ricus, and c". Duo sunt; and bi seynt Bernard in his sermoun of Apostlis that bigynneth <■- i*"- thus, Ecce nos 7'elinquimus omnia, and in hise bokis to Eugenie the pope ; and by manie othere^ doctouris. Tlie ij. Article. Neither prelatis neither preestis neither dekenis shulden hau seculer officis, that is, chauncerie, tresorie, priuy seal, and othere siche seculer officis in the chekir'' ; neither be stiwardis of londis, ne stiwardis of halle, ne clerkis of kichene, ne clerkis of acountis ; neither be ocupied in ony seculer office in lordis Courtis, most whil? seculer men ben sufficient to do suche seculer officis. This ' Ezech. xliv. 28. etc. ^ Lk. xiv. 26., xxii. 25. 3 1 Tim. vi. 11. * 1 Pet. V. 2. etc. 5 moo other B. ' exchequire B. ' the while B. REMONSTRANCE, ETC. 3 sentence is preuid bi holi writ ; in the xxj. c°. of Luk'- where Crist seith thus, Take yt hede to yousilf^, that youre Jiertis he not greuid with glotonie and drunkenes and with hisinessis of this lif ; and in the ij. pistil to Tyinothe, the ij. c°.^, No man that holdith knyghthood to God, that is, as preest or dekene, ivlappith^ hymsilf in secider officis, that lie j^leese God, to li'hom he hath j^reuid, or oblisshid, hymsilf ; and in the j. pistil to Corinthis, the vj. c°.^, If ye han seculer domis among you, ordeyne ye f- 2. the contemptible men, otliir of litil reputacioun, tliat hen among you for to deme ; that is, ordeyne ye seculer men that han litil of gostli knowinge to deme seculer domis, and that clerkis be ocupied aboute gostly officis in helpe of mennis soulis. The sentence of this article is opinli taught bi the rule of apostlis set in Decrees in the Ixxxviij. distlnccioun, c". Ejnscopus and c". Neque, and in xxj. cause iij. questioun, c". Ciprianus, and manie mo ; and opinli bi the pistil of seynt Petir sent to Clement, in the xj. cause, j. questioun, c". Tc ' Lk. xxi. 34. 2 yoursilf A sec. m. ' 2 Tim. ii. 4. Nemo niilitans Deo implicat se ne- gotiis sajcularibus, ut ei placeat cui se probavit. — J^tilg. ^ wrappith A sec. in. * 1 Cor. y\. 4 B 2 4 REMONSTRANCE, ETC, quidem ; and bi seynt Gregori in his morals and in his pastoralis and registre ; and bi seynt Jerora in hise ^Distlis, as Decrees wit- nessen ; and bi Crisostom on the v. c°. of Mathu. The iij. Article. Prelatis and ^ prestis as ' curatis OAven to sheeAve to tlie puple ensaumple of holi lyuynge, and to preche truli the gosj^il bi werk and Avord. This sentence is open bi holi writ in <• 2"- thej. c". of Dedis, Jliesu bigan to do and to teche} Also the postlis first lyuyden wel, and precheden aftirward. Therfore first thei ben clepid salt of the erthe, and aftirward the lio-ht of the world in the v. c". of Mathu ^, as Crisostom markith there, Avritinge thus, " He that techith Avel and leuith euele, nameli opinli, dampnith himsilf and sclanndrith othere men, and blasfemith God." And in the xvj. c°. of i\Iark*, Crist seide to his apostlis, Go ye into al the world and preche ye the Gospel to eueri creature, that is, to alle maner men. And j^re- latis and curatis ben successouris of apostlis 1 Om. B. 2 Acts, i. 1. 3 Matt V. 13. 19. " Mark, xvi. 15. REMONSTRANCE, ETC. and of othere disciplls of Crist, as it is open in the xxj. distinccioun, c°. In nouo testamento.' 1. Corollary. Prelatis or^ curatis that lyuen euele in the sight of the puple, techen errourindede agens Cristene feith, and if thei don thus obstinatii or mayntenen this errour stidefastli, thei ben eretikis. For the lyuynge of prelatis other of curatis, is the^ book and techinge of the puple ; and the word of dede sterith more f. than the nakid word of mouth. And so it is wors to teche errour in dede opinli, than to teche errour bi nakid word of mouth. The worshipful clerk Grosted, bisshop of Lincolne, preuith opinli al this sentence in his sermoun, Dominus noster Jhesus Christus, and in his sermoun, Natis et educatis, and in his sermoun, Premonitus a venerabili patre. And therfore seynt Gregori seith in the ij. book of pastoralis the v. c°., " Prelatis ben worthi so manie dethis, hou manie ensaumplis of perdiciouu thei senden to sogetis." ' testamento, with otlier concordaunces. B. 2 and other B. » Om. B. B 3 2. Corollary. Prelatis or curatis, that prechen not dull the gospel, but geuen opuili ensaumple of perdicioun to the puple, ben antecrlstis and eretikis, and Satanas transfigurid into aungil of light, and ben worse as withouten compari- soun than bodili For whi bodili lesen euele mannis seed, bi which thei myghten mynistre mateer of a childis bodi, and bryngen forth a child in kynde. But these weiward prelatis or curatis, that 3"- withdrawen the seed of Goddis word and of good ensaumple fro the puple, withdrawen gostli seed and mateer bi which cristen soulis myghten and shulden be gendrid into euere lastinge blisse. Therfore in as moche as Goddis word is bettre than mannis bodi, and the lif of grace and of blisse is bettre than temporal lif in this peyneful world, in so moche euele prelatis and curatis that with- drawen Goddis word and holy ensaumple ben worse than bodili The greet clerk Grosted preuith al this sentence in the forseid sermouns bi holi scripture, auctoritees of holi doctouris, and bi open reesoun and strong. Therfore as alle resonable men han greet EEMONSTRANCE, ETC. abhominacioun of bodili sodomle as ful orrible synne agens kynde, so thei shulden liaue moche more abhominacioun of this withdraw- ynge of Goddis word and holi ensaumple, and of symonie which is gostli sodomie and eresie, as Parisience in his treetis of symonie and the LaAve witnessen in the j. cause, vij. ques- f. 4. tioun, c°. Patet. Th. iiij. Article. Prelatis other curatis that ben ouir gredi and auerous, and wasten the godis of the chirche, that ben the godis of pore men, in pride, glotonie, and lecherie, and nice arai of the world with othere vanitees, ben theuis and sleeris of pore men, and tretouris of Jesu Crist and of symple cristene men. This sentence is preuid bi Cristis word in the x. c" of Jon ', He that entrith not bi the dore, but stieth bi a nother weie is a nyght theef and a dai theef. And seynt Jerom in the xij. cause, the ij. questioun, c°. Gloria episcopi., seith thus, " To take a thing to be goue to pore men, and to withdrawe ony thing therof, passith the > Joh. X. i. B 4 8 REMONSTRANCE, ETC. cruelte of all theuis eithir robberis." And seynt Bernard in his sermoun, Ecce nos relin- quimus onmia, tellith opinli this sentence, Also Jerom seith in his pistil, and in the xvj. cause, j. questioun, c°. Quoniam quicquid, f. iK " Whateuere thing clerkis han, tho ben pore mennis godis;" and in the xxxiiij. c". of Ecclesiastici ', The breed of nedi men, is the lif of pore men. He that defraudith it, is a man of blood, that is, a manquellere. Thanne sith prelatis and curatis shulden ben apaied with liflode and hilinge, and geue the residue to pore men, thei ben theuis if thei wasten pore mennis godis in glotonie and othere vanitees. And sith thei ben the ofiiceris of Crist and procuratouris of pore men, thei ben traitouris of Crist and sleeris of pore men, if thei wasten here liflode and Goddis treesore in pride, glotonie, lecherie, and othere synnis preuy or apert. The V. Article. Prelatis, curatis, and^ preestis, or what euere clerkis, shulen not do symonie by fleshli ' Ecclus. xxxiv. 21. 2 Qm. B. REMOXSTKANCE, ETC. 9 preieris neither bi bodili seruise, neither by gifte of hond or bi mouth, goue bi bond, or bihight by heinsilf or by meene^ persoonis. This sen- tence is preuid by this, that Crist keste out of the temple hem that boughten or soolderi therynne, in the ij. c°. of Jon^, in the xxj. c°. '"■ 5. of Mathu^ and in the xj. c". of Mark.'' Though Crist cam first in melcenesse not to vse dooni but to sufFre deth, netheles he punshide hardere with his owne hondis symonientis, comaund- inge that thei be priuid of benefice and of ordre, in the j. cause, j. questioun, c°. Preshiter si, and c°. Quisquis, and c°. Eeperiuntur, and c". Qui studet, with manie mo of diuerse seyntis bothe Grekis and Latynis. And symonientis ben souereyne eretikis in the j. cause, the vij. questioun, c". Patet, where the Lawe seith thus, " It is open that symonientis as the firste or moste and souereyn eretikis, shulen be forsaken of alle feithful men. And if thei be monestid and rise not out of here errour, thei shulen be bore doun of straunge poweris," that is, of seculer lordis. " For whi alle greete synnis shulen be arettid as for nought, to comparisoun 1 that is, intermediate. ^ Joh. ii. 15. 3 Matt. xxi. 12. ■* Mk. xi. 15. 10 REMONSTRANCE, ETC. of eresie of syinonie." This is the lawe of f. sK Decrees. Therfore the decretal De symoJiia, c°. Tanta, seith thus, " The filthe of this synne is so greet, that seruauntis or bonde men agens lordis, and alle greete synneris ben admittid or resceyuid to accusinge. Ech synnere ou- taken a symonient mai seie masse, whom ech man, ya an hore, mai acuse that he be remouid or priuid fro the ordre euele taken ; " that is, ech synful preest outaken a symonient in ordre, that comith to the ordre bi symonie, mai seie masse, and make the sacrament, though vnworthili and to his dampnacioun. But he that is a symonient in ordre mai not make the sacrament bi this lawe, for he hath not the ordre of preest. A ! ye cristene lordis, lokith wel hou thicke symonie regnith in youre lond, and distrieth it, for Goddis loue, lest he take veniaunce on al the rewme^ togidere. The vj. Article.^ Parish chirchis shulden not be approprid seculerli to coUegijs, and most to riche reli- 1 realme B passim. 2 What evilles come of Impropriacions. B running title, sec m. REMONSTRANCE, ETC. 11 glous, as it is don comounli in these daies f. e. bi leesyngis and errouris. This sentence is open bi this, that cristene men ben moche harmid therbi bothe in bodili godis and gostli, on manie maneris. Forwhi spedeful prechinge of Goddis word, ensaumple of holi conuersa- cioun of a good curat, and bodili almese ben "withdrawen herbi i'ro the pore parishens, and stidefast blamynge and amendinge of vicious men is put awei herbi, and ahmest alle euelis ben nurshid in the puple bi this appropringe. And therfor sith such appropringe is maad comounli bi fals suggestioun and gifte or bi- heest of moche monei, it is theefli, fals, and symonient, and harmful on ech side, and dis- turblith al the chirche. The greet clerk Grosted, in his sermoun Natis et ediicatis, and in his sermoun Donmius noster Jhesus Christus, preuith pleynli al this sentence. Wherfore in his sermoun Dommiis noster Jhesus Christus he rehersith xliij greete euelis that comen in bi euele curatis, and concludith thus: '" Whannc appropringe of parisch chirchis is maad to f. c. religious men, perpetuacioun, or euere lastinge duringe, of euelis bifore seid is maad stidefast." And sith neither^ Petir ne Poul hadden power ' nother B passim. B G 12 EEMONSTRANCE, ETC. agens truthe, but to edifiynge of the chirche, in the ij. pistil to Cormthis,xiij. c°.\ what doth the bisshop of Rome and othere bisshopis ap- propringe so manie greete chirchis to collegies and religiouse, richere than dukis, or erlis in our rewme ? Certis it passith deadli mennis ■\vit to telle opinli what euelis comen to cristenc puple bi such appropringe of chirchis. The vij. Article. Cristene puple enformid in Goddis lawe bi feithful curatis, owith for to mynistre and geue to hem wilfuUi necessaries of this lif. And feithful curatis owen to be apaied mekeli with this porcioun. This sentence is open bi this, that Crist, God and man, and hise apostlis that perforinide best the werk of the gospel and the office of a curat, weren apaied with such porcioun. Therefore a curat that f. 7. wole not be apaied with such sustenaunce, passith oure Lord Jhesu Crist. But wher such a curat is not an open antecrist, en- haunsynge himsilf aboue Crist. Therefore Crist seith in the tenthe c". of Luk ^, and x. c". ' Cor. xiii. 10. ' Lk. x. 7. REMONSTRANCE, ETC. 13 of Mt. ', A iverJc man is worthi his mecle and his meete. And Poul seitli in the j. pistil to Cor. ix. c°.^, The Lord hath ordeynid to hem that tellen the gosjyel, to lyue of the gospel ; and inthe j. pistil to Tymothe, vj. c°^, We hauynge lijiode and hilinge, be we wel apaied icith these. 1. Corollary. Cristene puple in the vertu of God, of holi scripture, and of quik reesoun, mai medeftdli withdrawe tithis and ofFeringis vsid now fro prelatis and curatis trespassynge or '' failynge openli and customabli in her gostli office ; as in hem that ben opinli fornicaries, either lech- ouris, either symonientis, proude men, glo- tons, or hardid in othere ojsen synnis. This sentence is preuid bi this, that Crist seith of hymsilf in the x. c". of Jon ^, If I do not the werkis of my fadir, nyle ye hileue to me. And f- Poul seith in the ij. pistil to Tessal. iij. c".*'. He that trauailith not, eete not. And in the ij. pistil of Jon ^, If ony man cometh to you and 1 Matt. X. 10. 2 1 Cor. ix. 14. 3 1 Tim. vi. 8. ■* other B passim. 5 Joh. X. 37. « 2 Thess. iii. 10. 7 2 Joli. 10, 11. 14 EEMONSTRANCE, ETC. hringith not this iechinge, that is, the verri techinge of Jhesu Crist, nyle receyue him into youre housis, neither seie ye heil to him. For he that seith heil to him, comuneth with hise wichid icerkis. Therfore sith suche prelatis and curatis bryngen not the techinge of the gospel neither in word ne in dede, feithful men shulen not resceyue hem as prelatis or curatis. Herfore the Lawe comaundith in xxxij. dist., c". Nullics audiat and othere suynge, and Ixxxj. dist. c. Siqui sunt, and c°. next suynge, and De cohabitacione dericorum, and c°. Vestra and c". Quesitum, that no man here the masse of a preest, whom he knomth withoute doute to haue a concubyn either a "vvomman priuili brought in, and that such a preest seie no masse, ne rede the gospel neither the pistil, neither haue ony part of the godis of the f. 9. chirche. Therfore sith auarice, which is seruage of idolis, as Poul seith, and symonie and withdrawinge of Goddis word, and of holi ensaumple of the prelat or curat, ben greuousere synnis in him, thanne is bodili for- nicacioun in the same curat, it sueth moche strongliere, that siche dymis and ofFringis shulen be withdrawe for these gi-euousere REMONSTRANCE, ETC. 15 synnis fro such a curat trespassinge openli and ' customabli. Innocent, the sutil doctour of canoun, De f. s. restitucione spoliaiorum, c°. In Uteris, in j. colum, in the ende, acordith herwith, Avhere he seith that a man shal rathere sufFre curs, than paie to him that hath no right, either hath posses- sioun with euil conscience. And Hostience in Summa de decimis, in the paraf. Quid si cle- ricus, seith, that a man shall not geue tithisto such a clerk, but to his souereyn aboue. ^ 2. Corollary. If prelatis, and most religiouse men, that f- s- owen to be wilfuUi pore and lyue in labour of here handis, wasten opinli temporal godis and the almese dedis of lordis and here foundouris in pride, glotonie, and lecherie, and othere synnis, temporal lordis moun medefuUi, and ben holden to, withdrawe fro hem seculer lordshipis and possessions whiche thei mysusen so comounli, and to turne tho into due and 1 and as B. ^ This paragraph is in Titus D 1. written on a separate slip of parchment, though apparently by the original hand. The place where it was intended to be inserted has not been marked. The paragraph is omitted in B. 16 iust vsis. This sentence is open bi this, that in thexviij. c°. of Numerl' and Deut°.^ preestis and dekenis ben forboden of God to take pos- f. 9" sessioun nameli into eritage in the lond of Israel outake dymis and sacrifisis and offringis assignid in the lawe of God, and in the xliiij. c". of Ezechiel ^, in the ende, seculer lordis ben forboden of God to geue possessioun to preestis or to dekenis in Israel. Therfore what almese is it of lordis to geue seculer lordshipis to prelatis and religiouse men agens Goddis for- bedinge, whiche lordshipis maken hem to ceesse or to be doumb in gostli office and to wexe rooten in here drit, as Joel * speketh, that is, in fleshli synnis and orrible blasfemies. Whe- ther it were not greet almese to withdrawe fro vncunnynge prelatis and fonnid religiouse suche seculer lordshipis in bringinge hem agen to wilful pouert, and perfeccioun of the gospel, and in releuynge lordis out of dette, and en- haunsynge knyghtis and squieris to defende the rewme and to kepe oure folk in rightful- nesse. 1 Num. xviii. 20. ^ Deut. xviii. 2. 3 Ezech. xliv. 28. ■• Joel. i. 17. Cum putuerunt jumeuta in stercore suo. Vulg. IlEMONSTRANCK, ETC. 17 3. Corollary. A ! bi liou greet priys ' and errour lordis and comunis bien bi manie seculer lordshipis f. lo. and dymis and offringis the cursid and the blasfeme preieris of symonient prelatis and curatis and religiouse men that ben ipocritis. For in xxviij . c°. of Prouerbis ^ God seith thus, The freiere of him that tiirnith awei his eere that he here not the laioe, that is, fulfillith not ' Goddis lawe in werlc, shal he execrable, other cursid. In the j. c°. of Ysaie' God seith to wickid men, Whanne ye shulen holde forth youre hondis, I shal turne awei myne eeris fro you, and whanne ye slmlen midtiplie preieris, I shal not here. For whi, youre hondis hen ful of blood, that is, youre werkis ben ful of synnis. And in the ij. c°. of Malachie* God seith to euele preestis, / shal curse youre bles- singis. Therfor Gregori seith in the iij. cause, iij. questioun, c". In gravihus, " Whanne he that displeisith is sent for to preie, withoute doute the wil of him that is wroth, is sterid to worse thing." And Austyn on this psalm ^, 1 presse B. ^ Prov. xxviii. 9. 3 Is. i. 15. ■* Mai. ii. 2. ^ Ps. cxlvii. 18 KEMONSTRANCE, ETC. Laudate Dominum, quoniam bonus est psalmus^ f. lo''. writith thus, " If thou fiUe thee ouir mesure with drunkenesse of wyn, and passist due mesure of kynde, hou manie euere preisyngis thi tunge sowneth, the lif blasfemith." Alas ! lordis, Avhat wisdom is this to hiren hem so dere to yellen in chirchis and abbeies, whanne thei blasfemen God and terren him to wraththe. It semith more merci and pite to hiren hem to be stille of such j^ellinge in this cursid lif, and to withdrawe wj^sli the abundaunce of worldli godis, that maken hem wode, and susteynen hem in here open synnis. The viij. Article. It is nedeful that a synnere shryue him to God with due contricioun in absteynynge fro synne and in contynuynge in vertu, as moche as he suffisith bi grace gouen to him. This sentence is open bi this, that Crist seith in the iiij. c". of Mathu^ Do ye penaunce, for the rewme of heuenis shal neiglie. And God seith in the xviij . c". and xxxiij . c°. of Ezechiel, bi oon translacioun, In what euere hour a sinnere is imcardli sorri^ he shal he saaf. And the same 1 Matt. iv. 17. REMOXSTKANCE, ETC. 19 sentence is in oure translacioun in the xxxiij. f. n. c". that hath thus^, The wichednesse of a wicked man shal not anoie him, in lohat euere dai he shal he conuerted fro his wickednesse. And in the xviij. c". thus^, If a wicked man doth 2jenaunce for alle his synnis whiche he wroughte, and kepith alle myne heestis, and doth doom and rightfulnesse, he shal lyue hi lif and shal not die. I shal ?iot haue mynde of alle the wickid- nessis of him whiche he wroughte. This seith God hymsilf. Blessid be this merciful Lord, that is so riclie in merci, and euere redi to heipe synneris repentaunt. And as Ambrose seith bi witnessinge of the Maistir of sentencis, in the iiij. book, in the xiiij. di. ij. c"., "Penaunce is to biweile synnis passed, and to do not eft synnis worthi to be weilid." And Gregori there holdith the same sentence. Truli by this confessioun maad to God was Dauid sauid. Therfore lie seith in the 1. salm^, A sjnrit alto trohlid, that is, ful repentaunt or sori for synne, fs a sacrifise to God; God, thou f-n^. shalt not despise a contrite herte and maad meke. And Dauid eft seith *, / seide, I shal hnouleche agens me myn vnrightfulnesse to the I Ez. xxxiii. 12. 2 Ez. xviii. 21. 3 Ps. li. 17. ^ Ps. xxxii. 5. 20 REMONSTRANCE, ETC. Lord, and thou hast forgone the wickidnesse of my synne. And Austyn and Cassiodre wit- nessen pleynll on that lettre, that withouten knoulechinge of mouth God forgeuith synnis for the contricioun of herte. Petir, and Poul, Marie Maudelyn, and othere synneris con- uertid in the gospel, weren sauid bi this con- fessioun maad to God, as the processe of the gospel shewith, and seynt Jerom on this salm\ Bonmn est conjiteri Domino, and Ambrose on Luk, and Crisostom in the pistil to Ebreis, and Decrees, De. pe. di. prima in the ende, wit- nessen opinli with greet ground of holi writ and opin resoun, that verri confessioun maad to God suffisith to saluacioun. And sith this confessioun suffiside in the tyme of Crist and hise apostlis, seie worldli preestis, if thei^ kunne, Avhi this suffisith not now as wel as f. 12. thanne. Whethir a synnere or antecrist mai distrie that God hath ordeined, and lette the werkis of the Trinite, or worldli preestis wolen dampne now alle these greete seyntis as eretikis, for Innocent the thridde hath maad vnreesonable statute of confessioun for pride and wynnynge of prestis. God kepe his chirche fro such woodnesse. ' Ps. xeii. ^ youe B. REMONSTRANCE, ETC. 21 The ix. Article. As it is spedeful to a cristene man verili contryt to knowleche his synnis to a feithful preest of good lyuynge and kunnynge to bynde and assoile, so it is perilous to an vnkunnynge man, either symple lettrid man, to knouleche his synnis and priuy worchingis of God in his soule to a preest vnfeithful of lyuynge, vnkunnynge of Goddis lawe, and a couetous preest, and proud and contrarie to Jesu Crist. This sentence is opin bi the seiynge of Decrees put on Austyn, De. pe. di. vj. c°. Qui vult, where it is write thus; " He that will knouleche his synnis to fynde grace, seke he a preest that can bynde and assoile, lest whanne he is necligent aboute himsilf, he f. be dispisid of God that monestith him merci- fuUi, and axith that bothe falle not into the diche, which the fool nolde eschewe." This is the decre put on Austyn. Also a feithful preest and discreet shal helpe moche a man contrite in herte in enducynge him to the hope of Goddis merci, and to kepinge fro synne, and in openynge to him the weie of truthe bi the hidousnes of synne and bi the swetnesse of heuenli blisse. Also a good 22 REMONSTRANCE, ETC. preest shal helpe moche such a man bi spedeful helpe of his preieris. And the secunde part of this article is opin bi this, that a preest vnfeithful and vnkunnynge shal withdrawe comounli a man fro verri contricioun and eschewynge of S3''nne, and demynge good euil and euil good. Also such a preest wole enioyne to a man satisfaccioun of raonei turn- ynge into his owne Avynnynge, and exclude the werkis of merci anentis pore men, and applie tho to riche prestis or ipoci'itis reli- f. 13. gious^, that han more than nedith to hem. Also thei wolen putte to a man confessid to hem greuouse chargis and vnsufFrable bi fynd- inge^ of synful men in dispisinge of Goddis heestis and the counseilis of Crist, that ben softe and profitable bothe to bodi and soule. Of the greete depthe of euelis ^ that ben falle ^ bi such rounynge in eere maad to vnfeithful and vnkunnynge prestis bi cumbringe of symple mennis consciencis, and nameli of wommen brought to manie euelis herbi, is not of this tyme or of oo * deadli man to declare fulli. 1 riligiouses B. 2 fyndynges B. 3 befallen B. " a B. REMONSTRANCE, ETC. 23 The X. Article. Thougli ymagis maad truli that representen vexnli tlie pouert and the passioun of Jhesu Crist and othere seyntis ben leful, and the bokis of leAvid men, bi Gregori and othere doctouris, netheles false ymagis that represen- ten Avorldi glorie and pride of the world as if Crist and othere seyntis hadden lyuid thus and deseruid blisse bi glorie and pomp of the Avorld, ben fals bokis and worthi to be amendid or to be brent, as bokis of opin f. is''. errour or of opin eresie agens cristene feith. 1. Corollary. Though it myghte be suffrid that sike men go a pilgrimage in the rewme in visitynge the placis of seyntis to eschewe synnis and to geue godis to nedi men, so that thei sette not hope of helthe in the forseid ymagis, neither leeuen the Averkis of merci anentis pore men, Avhich Crist comaundide vndir the peyne of euere lastinge dampnacioun in the xxv. c°. of Mathu, netheles to gon a pilgrimage and visite suche placis and sette hope of helthe in doumbe idolis or in ymagis maad with mannis handis, 24 REMONSTRANCE, ETC. in ofFringe to tho yrnagis or to riche men of the world the almes dedis that ben due to pore men bi comaun dement of Crist, is vttirli vnleful, and an opin signe of idolatrie, and spoilinge and sleeynge of pore men, and apos- tasie either goinge abak fro cristene ^ feith. 2. Corollary. Though yrnagis moun be worshipid in a manere, as for signis of seyntis, or as bokis of f. H. leewid men, or as a wyf kepith cherli the ryng of her weddinge^for loue of her husbonde^ ; netheles to worshipe tho as Crist or his seyntis is open idolatrie, and it semeth pleynli that alle tho that onouren costli such idolis in spoilinge pore men Avith vniust axingis or tallagis, oppressingis, extortions, or othere fraudis, or in suffringe pore men to pershe for hunger, cold, or othere wretchidnessis, for whiche thei grucchen agens God, onouren more idolis that ben doumbe than oure Lord Jesu Crist. Forsothe if Ezechie, the blessid king, 1 Cliristes B. 2 These words in Titus D 1, are added in the margin, but seemingly by the original hand. They are omitted in B. 25 brak the brasene serpent comaundid of God to be maad, for the puple gaf to it encens and onour due to God aloone, as it is open in the iiij. book of Kingis' the xviij. c°., how moche more a cristene king with assent^ of his lordis and trewe clergie shulde breke or brenne doumbe idolis, which neither Crist ne his apostlis comaundiden neithir counseliden to be maad, if the symple puple doth idolatvie bi tho in settinge hope in tho, or geuynge honour f. to tho, due to God aloone, as in sweringe bi siche idohs, or in offringe to tho, eithir to riche nien of the world, the lyflode of pore men, whiche the Lord Crist comaundide to be goue to pore men aloone. Certis by such ymagis and nice pilgrimagis the werkis of merci ben crueli withdrawe fro nedi men, and the comoun puple is nedeles and vnprofitabli ocupied, and encreessid in synnis, and piroude clerkis and religiouse ben set so highe, that thai neithir knowe God ne hemsilf, neithir seculer lordis duli, ne here pore neighboris mercifulli. ' 2 Kings, xviii. 4. - tlie assent B. 26 REMONSTRANCE, ETC. The xj. Article. The office of the king and of the seculer lordis which is founden' sufficientli in holi scripture of the olde and the newe Testa- ment, owith^ to be magnified excellentli in re- preuynge the errouris and wrongis, whiche the king and lordis don in suche officis agens the lawe of God. This sentence is opin in the f. ir. xvij. c°. of Deutr°.^, in the ende, where the office of a king is discried, and in othere wordis of profetis, of Crist, and his apostlis and of manie holi doctouris. The xij. Article. It is to preche and to defende stidefastli of cristene preestis and trewe seculer men, that the king and seculer lordis han power and auctorite to punshe what euere persoone tres- passinge opinli in here londis, though he be bishop or erchebisshop, yea and the bisshop of Rome. This sentence is opin bi the seiyngis^ of God in the olde and the newe Testament, 1 founded B. ^ ought B passim. 3 Deut. xvii. 14. etc. * saying B. EEMONSTRANCE, ETC. 27 and speciali in the ij. Salm', " And now, Mngis, vndirstonde ye, he ye leniid that demen the erthe ; seme ye to the Lord in drede, and make ye ful out ioie to him with tremhlinge." And in the xxij. c°. of Luk^ the postlis seiden, Lo ! two swerdis here ; and Jesu answeride, It sujisith. Bi these two swerdis men vnder- standen gostli swerd and bodili, or power of prest and of king, that suffisen to reule holi chirche in erthe. And in the xiiij. c°. ofLuk^, r. 15^, Crist seith, Comjyelle thou to entre ; and Austyn vndirstondith that Crist seith this to the king and to seculer lordis to compelle rebel men bi temporal power to entre mekeli into the kep- iuge of Goddis lawe. And in the xiij. c". to Romaynis*. IUch man be soget to higher e poweris. And it sueth of the king^, For not withouten cause lie herith the swerd ; for he is vengere into wraththe to him that worckith euil. And in the j. pistil of Petir, the ij. c°. *", Be ye suget to ech creature which is man, for God; other to the king as most excellent in honour, other to dukis as sent of him to veniaunce ofeuele doeris, hut to the preisynge of g ode men. And that the king 1 Ps. ii. 10, 11. 2 LI5. jjxii. 38. 3 Lk. xiv. 23. ■< Rom. xiii. 1. 5 Rom. xiii. 4. ^ 1 Pet. ii, U, 14. c 2 28 REMONSTRANCE, ETC. hath power and oAvith to amende alle men that trespasen opinli, it is opin bi Gregori in his registre and in the xxiij. cause, iiij. questioun, c°. Siquos, and bi Austyn there in the v. ques- tioun, c". Bex debet, and bi manie doctouris there in othere chapitris. 1. Corollary. If the bisshop of Rome, or ony othir ante- f. ifi. crist make a decretal othir constitucioun con- trarie to this part in enduUynge the regalie and power of seculer lordis foundid in holi scripture, holi doctouris, and quik reesoun, alle cristene men and souereynli^ alle feithful lige men to oure king, owen to despise it as venym disturblinge holi chirche. And whether in Decrees or in Decretals with Sext and Clemen- tynis ben ony suche blasfeme constituciouns, kingis and seculer lordis shulden make it to be enquerid diligentli bi here feithful clerkis, and if ony suche constituciouns be founde, kingis and seculer lordis shulden make tho to be don awei, and prisone other exile the auc- touris and fautouris of tiio. Surame con- stituciouns in the decretals ben opinli false and ' seuerallie B. REMONSTRANCE, ETC. 20 contrarie to the kingis regalie. Forwhi, De foro covipetenti, c°. ij,°, the general counseTl of worldli clerkis determynith thus, That no iuge presume bi himsilf to distrie or con- dempne without sufFringeof thebisshop,neithir prest neithir dekene, neithir ony clerk neithir the lasse men of the chirche, that is the f. seruaunt of clerkis. And if he doth, he shal be sequestrid, or departid, fro the chirche, til he knouleche his gilt and amende him. Bi this decretal the king mai neithir streyne neithir condempne ony clerk, though he gilte neuere so moche agens the king, if the bisshop assente not therto. What mai lette thanne bisshopis and clerkis to putte doun ^ king and ' alle lordis, and conquere alle here loixlis and godis at here likinge ? Therfore alle cristene men crieth out on this fals lawe and on the makeris and meyntenouris therof. Also De indiciis, c°. At ^ si clerici, the popis lawe seith thus, " Though clerkis ben conuict of crime bifore a seculer iuge, or knouleche crime bifore him, thei shulen not be condempnid in ony maner herfore of here bisshop. For as a sen- ' These two words are inserted in the margin of A by the original scribe. They are in B. 2 Et B. c 3 16" 30 REMONSTRANCE, ETC. tence gouen agens a man of a iuge that is not his iuge holdith not, so and knoulechinge maad bifore that iuge holdith not. Lo ! herbi *"■ ^"- it sueth that neithir the king, neithir his iustisis han iurisdiccioun on clerkis, trespace thei neuere so moche, and though a preest or a clerk be conuict bifore the king bi neuere so solempne enquestis of robberie, nianquellinge, and auoutrie, yit his bisshop shal no thing condempne hiin therfore. Lo ! hou greet worshipe the bisshopis don to the king and seculer lordis, whanne thei set so litil bi here doom agens clerkis. ^ Also in the vj. book De hereticis, c". In fidei and c". Accusatus ' ^ and in the laste c°.^, the pope and his worldli clerkis ordeynen thus, that in cause of heresie vicious persoonis shulen ben admittid to here witnes- synge agens him that is accusid of heresie, and yit in sum caas he shal not knowe here namis hou falsli euere thei accuse him. Thus bi this lawe the worldli bisshops, munkis and freris of oure lond moun conuicte bi tweyne hooris what euere seculer lord, yea oure king, of eresie, and forfeete alle here goodis. But 1 Also de element' de hereticis B, omitting the rest. ^ These words in A. are added in the margin by the original scribe. They are omitted in B. REMONSTRANCE, ETC. 31 who herde euere so light a conquest of alle f. it". cure lordis londis and godis that holden truli Goddis lawe, for tweine hooris lien falsli on hem ? Thus Avorldli bisshopis with here false confessouris moun condempne the king and ech seculer lord in poyntis of highe' eresie bi here lawe, whanne no man neithir creature accusith neithir witnessith agens hem. But hou mai antecrist for shame make so opinii false lawis, and vnwise lordis sufFre hemscif and here tenauntis lesen here godis, and be maad thrallis to ' antecrist and his clerkis ! ^ 2. Corollary. Cristene kingis and temporal lordis shulden teche ^ here meyne and sugetis the comaunde- raentis of God in constreynynge hem to kepe Goddis heestis and to be not hardi to breke tho in the presance of hem. Forwhi bi this title thei holden here londis and lordshipis principali of Crist bi the seiynge of Dauith, He gaf to hem the cuntreeis of folkis, and thei 1 This word is inserted in A by the original hand. ^ Antecristis clerckis and his. B. ' Nota quomodo reges docerent Papam. B rubric i?i marg. c 4 32 iceeldiden the trauailis of puplis, that thei kepe the instifyingis of God and seken out his f. 18. comaundementis. ' And eft, He sette Dauith his seruaunt to fede his fiok'^, that is, to teche his puple ; and it sueth, and he fedde hem in the ynnocence of his herte, and ledde hem forth in the vndir standing e of his hondis. And that seculer lordis and husbonde men shulen preche the gospel and Goddis heestis to here meyne and tenauntis, it is opin bi seynt Austyn on the 1.' Salm in the ende, and most pleynli on Jon in the Ij. omelie in the ende, and in his book to the Erl in* the middis. Herfore in the iiij. c". of DanieP Nabugodonosor, the hethen king, prechide the miraclis and maieste of highe God ®, and that who so euere seide ony blas- femie agens God, he shulde pershe and his godis be forfeitid. And the text acordith in the vj. c".'' and the xiij. of Daniel. * Thus manie feithful kingis, as Dauith, Josaphat, Ezechie, and Josie preechiden excellentli Goddis lawe generali bi here owne mouth to here puple and bi pistlis sent bi here messangeris to al 1 Ps. cv. 44, 45. 2 pg. ixxviii. 70. etc. 3 first B. " about B. 5 Dan. iv. 2. « Dan. iii. 29. '^ Dan. vi. 26. * Bel and Drason. 42. EEJIOXSTRAXCE, ETC. 33 the rewme, as it is opin bi the proces of bolcis of Kingis and of Paralipomenon. ' Therfore f. is''. Poul seith in the j. pistil to Tymothe, v. c". ', If 0711 man hath not cure of his men and most of meyneals, he hath denied the feith^ and is wors than an vnfeithful m.an, or hethene. If ony man ful of stryf other of chidinge in wordis seith, that no prechinge is not but in the pulpit, and settith greet strengthe and difference bitwix teche and preche, symple cristene men njden stryuen in wordis bi the techinge of Poul in the j. pistil to Cor., the xj. c°. ^, and in the ij. pistil to Tymothe, the ij. c".^ Sith such fonnid difference implieth that Crist prechide not in desertis, feeldis, and hillis ; but the gospel affermith opinli that Crist prechide in these placis where he sat and stood on the ground. And holi scripture chargith not that difference of word, but takith it al oon to teche opinli and to preche. A ! ye cristene lordis, hou dore ye sufFre you re seruauntis to blasfeme God in youre presence bi dispitous sweringe, herte, boonis and nailis, f. 19. and othere membris of Crist, sith ye doren not suffre hem to dispise youre ertheli king in 1 1 Tim. V. 8. 2 1 Cor. xi. 16. 3 2 Tim. ii. 14. c 5 EEMONSTRANCE, ETC. youre heerlnge! Alas ! whi han ye ioie and likinge in vilent ^ speche and hermful bacbi- tinge of youre seruauntis, that bacbiten and deprauen othere men absent that ben ful bisi to make Goddis lawe knowen and kept ? Sith ye moun lightli distrie so greete euelis in youre meyne and sogetis, and don not, ye ben giltif of alle, and cause of here dampnacioun. God helpe you in this nede. The xiij. Article. Though it be leful in caas to werre, and sleen euele cristene men obstinate in synnis, whanne rightfulnesse and pees of the rewme shulde perisshen ellis, and synne shoulde not be quenchid ellis bi mannis were, netheles this owith not to be don no but bi charite and auctorite of God with good circumstaunce, while pride and rancour and veniaunce of propre wrong ben put awei, so that it be do f. 19". pureli other clenli for God and comoun good with due compassioun of britheren. The firste part is opin bi this, that the king hath the swerd to yelde veniaunce to euil men in ' violent B. REMONSTRANCE, ETC. 35 the xiij. c" to Romaynis' and in the j. pistil of Petir ii. c°.^ Therfore sith these two soue- reyn apostlis restreynen not this veniaunce, we Owen not restreyne it, where reesoun or nede of the rewme axith it. The foure greete doc- touris with othere lattere holden this part withouten ony doute, as it is opin in here bokis, and in the xxiij. cause in the j. andiij. and iv. and V. questioun bi greet processe. And the laste part of this article is opin bi this, that he that sleth in othere manere his neighbore, louith not God aboue al thing, neithir his neighbore as hymself, and so he is not in the weie of saluacioun, but shal be dampnid uttirli, if he amende him not finali. The xiv. Ar'ticle. Though it be leful to swere bi God al- myghti in a nedeful cause with thre circum- stauncis, in truthe, doom and rightfulnesse, in the iiij. c°. of Jeremie^, netheles it is not leful to swere fals, neithir trewe superfluli other in ,. veyn, neithir for an euil ende, neithir bi a creature. The firste is opin bi this, that God 1 Rom. xiii. 4. ^ j pet. ii. 13, 14. ' Jer. iv. 2. c 6 3G REMONSTRANCE, ETC ordeynide to swere thus truli bi the Creatour in the olde Testament in the vj. and x. c°. of Deutr". ', and iiij. c°. of Jeremie.^ And in the V. c". of Mt.^ Crist forbed not to swere bi the Creatour but bi a creature, as seynt Jerom witnessith there ; and Seynt Austyn preuith there opinli bi holi scripture and reesoun, that to swere soth with due circumstaunce, is not synne. For bi Austyn on Jon, and bi Crisostom on the pistil to Ebreis the vj. c°., Crist swoor whanne he seide, Truli, truli I seie to you. And as Austyn witnessith in the V- c°. of Mt., Poul swoor ofte in seiynge thus, God is witnesse to me^ or thus, I clepe God to witnesse to my soide. And the aungil in the X. c°. of Apoc* swoor bi God lyuynge into worldis of worldis. But bi Crisostom and Jerom on that word of Crist in the v. c°. of Mt., / seie to you that ye swere not on alle f. 20". maneris^^ neithir bi heuene ne hi ertlie, and so forth, Christ forbedith to swere bi a creature. And the decretal De jure jurando, ', to what euere othir bisshop, as to seynt Petir or to seynt Poul in leful thingis and spedeful to saluacioun and no ferthere. This sentence is opin bi this, that Poul seith in the j. pistil to Cor., the iiij. c"., and xi. c°.^. Be ye my sueris as and I am the suere of Crist ; where it is opin ' 1 Cor. iv. 16. ; xi. 1. 48 REMONSTRANCE, ETC. bi feith of holi scripture, that Poul othir Petir owith to be sued oonli in this, in as moche as he sueth oure Lord Jhesu Crist. And therforein the x. c°. of Jon^ Crist seith of himsilf, If I do not the werkis qfmy fadir, nils ye hileue to me. Therfore if the bisshop of Rome seith that men shulen sue him and bileue to him, wher he sueth not Jhesu Crist or doth not the werkis of the fadir of heuene, withoute doute he is antecrist enhaunsynge hymsilf aboue Jhesu Crist. Wher it be so now, ye cristene men, bileue ye to the werkis of him, And deme ye a verri doom of him, as Crist biddith in the x. c°.^ and in the vii. c°.' of Jon. And to reule wel this obedience, se what Austin seith in Decrees in xj. cause, iij. questioun, c". Non enim, " It is not euere euil to obeie not f- 27. to comaundement, for whanne the lord co- maundith tho thinafis that ben contrarie to God, thanne it is not to obeie to him." Also Jerom in the pistil to Ephesians, and there in the c°. Si ea, writith thus, " If the lord co- maundith tho thingis that ben not contrarie to the feith, or to holi scripturis, the seruaunt be sujet to the lord. But whanne the lord 1 Joh. X. 37. 2 joii. X. 38.; vii. 24. •* V. A. So again at p. 76. REMONSTRANCE, ETC. 49 comaundith thingis contrarie to holi scripture, the seruaunt obeie more to the lord of the soule than to the lord of the bodi. If that that the emperour comaundith is good, fiUe thou the wil of the comaundour. If it is euil, answere thou, It behoueth to obeie more to God than to men. I seie this same thing bothe of seruauntis anentis lordis, and of wyuis anentis husbondis, and of sonis anentis fadris, that thei owen to be sugetis to lordis, or to husbondis, or to fadris and modris, oonli in these thingis that ben not contrarie to Goddis comaundementis." And seynt Am- brose there in c°. Julianus^ and sejmt Austyn f. 27 there in c°. Qui restitit^ and c". Imferatores, and c". Julianus extitit, declarithfuUi this mater, and seynt Isidre there in c°. Siquis prohibet writith thus, " If ony man forbedith to you that that is comaundid of the Lord, othir if onv man comaundith to be don that thinjr that the Lord forbedith to be don, be he abhomin- able to alle men that louen God. If he that is souereyn seith, othir comaundith, ony thing outake the wil of God, othir outake that that is comaundid opinli in holi scripturis, be he had as a fals witnesse of God, or a sacrilegeer, that is, a theef of holi thingis." And eft in 50 REMONSTRANCE, ETC. tlie c". Si is qui pnsest, seynt Isidre writitli thus : " If he that is souereyn doth othir co- maundith ony man to do that that is forboden of God, or passith or comaundith to passe that that is comaundid of God, the sentence of seynt Poul shal be brought in to him, that seith. If we eithir ony aungil of heuene fre- diith to you outake that that we han prechid, ciirsid he he." ' Isidre in Decrees seith al this, f- 25. And here is armure ynough to cristene ntien agens the pope and othere prelatis makinge ne^^'e lawis or vnprofitable, and comaundinge othir thing than holi writ doth opinli. The xix. Article. Cristene men ben not holden for to bileue, that the bisshop of Ivome that lyuith now in deadli lif, othir Avhat euere deadli bisshop, hath so greet power in the goiiernaunce of the^ holi chirche, .how greet power Petir eithir Poul had grauntid of God. This sentence is opin bi this, that holi scripture that conteynith al truthe spedeful toreule the chirche, expressith not this poynt in ony place, neithir the gode Averkis of bisshopis neithir inannis Avit shewith ' Gal. i, 8. 2 Om. B. REMONSTRANCE, ETC. 51 this, but rathere the contrai'ie in dede. For it is opln at ighe that the bisshop of Rome hath not so greet power in worchyng of miraclis, neithir so greet vnderstondinge of holi scrip- ture, neithir so greet grace to prechen it spe- dili, and to die for it in pacience and charite, as Petir and Poul hadden. And if the bisshop of Rome hath so greet power in these poyntis f. 28'' as the apostlis haddt-n, who is worthiere euere lastinge dampnacioun than the bisshop of Rome, sith he is doumb in edifiynge of the chlrche, and sclaundrith it in manie maneris bi werk and word, for he prechith not the gospel generali, as the apostlis diden, neithir Ijaieth in mekenesse, and wilful pouert, and greet trauail, and profrith not him to deth for saluacioun of mennis soulis, as the apostlis diden ; but lyueth in pride, symonie, and auarice, and sterith faste to slee cristene men for to alarge othir mayntene his seculer lord- shipe forboden of Crist and his apostlis. The XX. Article. Cristene men ben not hplden for to bileue, that the bisshop of Rome that now lyueth in this peyneful lyf, is heed of al holi cliirche in D 2 52 EEMONSTRANCE, ETC. erthe. This sentence is opin bi this, that Crist is heed aloone of al holi chirche, as Poul seith in j. c°. toEphesies', in the j. c". to Col.^, and in the j. pistil to Cor.^, the iij. c°. Ther- f. 29. fore, if he chalangith this dignite to him, he is a blasfemere, and Lucifer, and antecrist. The xxj. AiHicle. Cristene men ben not holde to bileue, that the bisshop of Rome, tliat leuyth now in this synful lif, is a membre of holi chirche, yea the leeste membre of holi chirche. This sen- tence is opin bi this, that no man is holde for to bileue, that this bisshop lyueth now in this deadli lif wel to God. Also no man is holde for to bileue that this bisshop shall be sauid ill blisse, and ellis he is no membre of holi chirche. As Austyn seith in the iij. book of cristene doctrine in the secunde reule of Ticonie * the xxx. c". Also no man woot of himsilf Avithout special reuelacioun of God, Avhethir he is worthi of hatrede eithir of lone, 1 Eph. i. 22. 2 Col. i. 18. ' ] Cor. iii. 5. 1 1. '' Tichonius, a Donatist writer in the time of Theodo- si us the Great. REMONSTRANCE, ETC. 5o in the ix. c" of Ecc''', ', and so whethir he be of the noumbre of hem tliat shulen be sauid, of the noumbre of whiche noon mai pershe in the xxiiij. c°. of Mt. ^ Also the pope mai be chose of fleshli cardinalis and auarouse bi symonie procurid of hymsilf othir ratefied, othir consent and appreue it, and f. thanne he is a sjnnonient, and eretik, and a cursid antecrist, and a sone of perdicioun, if he doth not fruytful penaunce. Also sith Crist alwitti and al hooli chees Judas that was apostle, and Satanas, and a sone of per- dicioun, and a deuil incarnat, othir in flesh, in the vj. 0°. of Jon 3 and othere placis, moche more the vnkunnynge and vicious cumpani of cardinalis fuUe of auarice, symonie, and pride, mai chese oo Judas and Satanas and a deuil incarnat. Whethir the viciouse and vnkun- nynge collegie of fleshli cardinalis shal geue more grace and holinesse to a worldli preest chosen bi hem of fleshli and of worldli afi"ec- cioun than Crist, God almyghti, gaf to Judas chosen of hym bi souereyn wisdom, goodnesse, and loue to holi chirche his spousesse. The greete Lucifer mai not seie this, for shame of 1 Eccles. ix. 1. 2 Matt. xxiv. 24. 3 Joli. vi. 70. D 3 54 REMONSTIJANCE, ETC. opin leesyng and ateyntj'nge of falsncsse bi Jcsu Crist and al holi chirche. The xxij. Article. Cristen men ben not holden to bileue, that f. so. what euere thing the deadli bisshop of Rome or ony othlr deadU bisshop pretendith him to bynde or assoile, is herfore bounden or assoihd anentis God and the chirche regninge in blisse. This sentence is opin bi this, that the chirche in erthe disseyueth and is disseyuid, as the Lawe witnessith De sentencia excommunicationis,- c°. A nobis the ij. Also Petir erride in the presence of Crist in counseilinge to him that he shulde not die, in the xvj. c" of Mt. ', and in denyinge and forsweringe Crist in the tyme of his passioun, fro drede of deth. Wherfore he wept bittirli in the xxvj. c°. of Mt. ^ And aftir the sendinge of the Holi Gost, Petir synnede veniali in withdrawinge himsilf fro hethene men, and in constreyninge hem to bicome Jewis, and therfore he was repreuid opinli of Poul, and took it mekeli in the ij. c°. to Gala- thies. ^ Therfore if seynt Petir erride so 1 Matt. xvi. 22. ^ M^tt. xxvi. 75. 3 Gal. ii. 14-. KEiAIOXSTRASCE, ETC. 55 moclie in byiidinge and assoilinge, wlii inai not the deadli pope of Rome or ony othir bisshop erre so moche, othir more. Late bias- feme prestis seyn a verri cause, if thei kunne, f. 30". in alle these poyntis. The xxiij. Article. Thanne oonli the bisshop of Rome, or oony othir, byndith or assoilith verrili, whanne he sueth the doom of God bifore goinge that mai not faile. This sentence is opin bi this, that Crist seith in the v. c°. of Mt.', Ye shulen be blessid tuhanne vien shulen curse you^ and pursue you, and seyn al euil agens you, and lie, for me. And Dauith seith of the euil men, Tliei shiden curse, and thou shalt blesse.^ And in the ij. c". of Malachie ', God seith to euil preestis, 1 shal curse youre blessingis. And in the xiij. c°. of Ezechiel* God seith to false profetis, Thei quikene soulis that lyuen not, and slee soulis that die not. Therfore Gregori on this text of Jon ^ in the xx. c°. Quorum remiseritis peccata, etc., and in the xxvj. omelie, and in the xj. 1 Math. V. 11. 2 pg. cix. 28. ^ Mai. ii. 2. < Ez. xiii. 19. « Joh. xx. 23. B 4 56 REMONSTRANCE, ETC. cause, iij.q.,c°. Tunc vera, seith thus', " Thanne the assoilinge of the prelat ^ is trewe, whanne it doth the doom of the ynnere iuge," that is, God. And in the c. Ipse ligandi, and c". Judi- f. 31. carCj Gregori seith thus ', " He priueth himself fro power of byndinge and assoilinge, that vsith his power for his wil, and not for the maneris of sogetis. Thei inoun not deme worthili of sogetis, that suen here owne na- tredis eithir loue in the cause of sogetis." This seith Gregori there. And for byndinge and assoilinge, se more of Gregori in the xxvj. omelie, and in the glos on the xiij. c". of Eze- chiel, and bi Austyn and Jerom in the xj. cause, iij. q., c°. Secundum, with manie mo suynge there. And Gregori in his registre, and there in c°. Priuilegium writith thus, " He disseruith to lese in al maner the preuilege, that mysusith the power grauntid to him." Thanne if the bisshop of Rome or ony othir mysusith the power of byndinge and assoilinge, he priueth himsilf of this power, and is worthi to lese his preuilege. ' c. Ixii. 2 prelatis B. ■' cc. Ix. Ixi. 57 The xxiv. Article. Cristene men ben not holden for to bileue, that the indulgencis of the pope ben trewe on eche side, or withouten errour or leesyng, open or preuy. This is showid bi this skile, f, ci" that Crist and his trewe apostlis that louiden most here sueris, gaue not to hem siche in- dulgencis. And if Crist and his apostlis had- den power to geue suche indulgencis and gauen hem not, whanne summe cristene men were not fulli purgid in this lif, and weren worthi to be holpen bi the sufFragies of holi chirche, it senieth that Crist and his apostlis failiden in merci, or nameli that thei weren lesse merciful than the bisshop of Rome, or than othere bisshopis to dai. But this is bliisfemie to seie, that ony bisshop is more merciful than Jesu Crist, that diede of so greet charite for mennis soulis. Therfore it semith ful fals, that the pope and othere bisshopis han power to graunte siche indulgencis at here likinge in othir manere than Crist and his apostlis diden. In partie for the puple is dis- seyuid in feith bi these feynid indulgencis, and is withdrawen fro the werkis of merci to do tho to pore men, as Crist comaundide in the f. zi. 58 REMONSTRANCE, ETC. f. 32". XXV. c". of Mt. ', and is drawen bi there feyriid indulgencis to geue moche tresoor to riche prelatis bi title of deuocioun, of merci, or of gostli suffragie, which thing Crist and his apostlis neithir comaundiden ne counseiliden. For the puple is brought in bi these feynid indulgencis for to bileue that thei shulen haue more meryt to geue here godis to riche prelatis for suche suffrag-ies, than to geue tho to the pore men, which thing Crist comaundide vndir peyne of euere lastinge danipnacioun in the XXV. c°. of Mt. But withoute doute it is agens cristene^ feith, for to bileue this. In partie for bi these feynid indulgencis the puple bileuith not stidefastli the comunynge of seyntis, and that who euere is in charite, hath part of alle mentis of holi chirche, as moche as he is worthi to haue part, bi the grace and iust delinge of Jhesu Crist. And this doinge of the puple and defaute of here bileue is opinli agens the feith of the salmistre^, where he seith to God, / am jparteneer of alle that dreden thee, that is, bi drede ioynid with charite. For if cristene puple bileuide stide- fastli, that bi the kepinge of Goddis comaunde- 1 Math. XXV. 34. etc. ^ alle eristen B. 3 Ps. exix. 63. 59 mentis and bi the strengthe of charite, it shulde haue part of alle the meritis of holi chirche bi the most rightful departinge of God, "what shuWe moue the puple to bie with so greet cost suche indulgencis, which thing Crist counseilide neuere, and to geue not almes to pore men, which thing Crist comaundidc souereynli. Truli it semeth that the greete pride and auarice of worldli prelatis and of false freris founden out these feynid indul- gencis in steringe of the deuil to spoile the puple botlie pore and riche, fro verri feith and greete meritis of trewe almes. Which sotil eresie Crist Jesu for his owne merci take awei fro his chirche. Amen. 1. Corollary. A ! hou greet abhominacioun it is to se almost the grettest lord of the world, that is, f. ;i3. the priour of Roodis, with his suppriouris as the grettere lordis of greete rewmis, to axe with greete indulgencis of the pope the almese dedis of cristene puple that ben assign id to pore nedi men bi comaunderaent of Crist, and to pretende and crie opinli in oure rewme, that so greet a lord and riche of the world D c GO EEMOSSTRAKCE, ETC. hath power grauntid of the bisshop of Rome, or of othere bisshopis, or of here mj'nistris, to forbede massis and the prechinge of Goddis word, til here feynid priuilegies be pro- nouncid to the puple in what euere chirche it pleesith him to assigne, and to forbede vndir peyne of suspend inge and of enterditinge of prestis and of chirchis these souereyn officis of preestis or of curatis, wliich Jesu Crist com- mendide ful moche. Parceyue ye, knightis of Crist, wher this is abhominacioun of discum- fort stondinge in theholi place', for it stondith in the chirche halewid of the bisshop, and f. 33". with Goddis seruise, and Avith sacringe of the sacrament of the auteer, and with the presence of ^ the bodi and blood of Jesu Crist. Alas ! what shame is this to alle ci-istene men that suche proude leesingis stonden in the place of the holi gospel and of deuoute preieris. 2. Corollary. A ! hou greet abhominacioun of discum- fort stondinge in the holi place, and witnessid 1 Matt. xxiv. 15. '^ and with has been altered into of, seemingly by the original scribe. A. EEMONSTRANCE, ETC. 61 undir the seal of the bisshop of Rome, is this, that the indulgencis of the chirche that ben Pretendid to be foundid on the meritis and passioun and the blood of Crist and of his seyntis, ben grauntid to so greet a seculer lord to sheede out the blood of vnfeithful men that shulen be dampnid vttirli withouten ony ascapinge if thei dien in vnfelthfulnesse, sith Crist and othere seyntis shedden pacientli and charitabli here blood, and preieden deuoutli for here enemies and vnfeithful men to be conuertid. Crist ordeinide the weie of meke- nesse, of pacience, and of deuout preiere, and of excellent loue to die, yea, for enemies if it Avere nede, for vnfeithful men and synneris to f. be conuertid and sauid bothe in bodies and soulis. But the bisshop of Rome, clepid most holi fadir othir most blessid, I wolde that not with blasfemie, grauntith the meritis of Crist and of holi chirche in erthe to slee and sende to helle so manie thousandis of paynemis, which wolden lightli be conuertid to oure feith bi holi conuersacioun, faithful prechinge, and wilful sufFringe of deth of prestis and othere cristene men, as Crist ordeinide. If the pope 'of Rome' or his fautouris seyn, that he graunt- 1 Om. B. G2 KEMONSTRANCE, ETC. ith these indulgencis not to slee hethen men, but to defende cristendom agens hem, Avite thei that bi mannis weie this ^ shulde litil helpe, for the hethene men ben manie mo thousandis than cristene, and ben richere, and betere men of werre, and kunnen lyue hardere than we.^ Therfore thei mj'ghten Hghtli ouirrenne vs 1 this defending. B. ^ It required some boldness to utter this statement, than which few could be more offensive to tlie cliivalrous spirit of the times. That tlie unbelieving Asiatic should be thought more than a match for the Christian soldier of the West provoked, no doubt, a contemptuous smile ; but the startling assertion that the safety of Europe depended upon the forbearance of the Turk, must have been too much for patience. Yet the remarks of the writer received within a very short tiiTie extraordinary confirmation. The call which, as it has been mentioned in the preface, was, in the latter part of the year 1394, made upon many, of the European sovereigns to combine for the defence of Christendom and the expulsion of Bajazet from his usurped possessions, was answered with wonderful ala- crity. Burgundy, on its part, permitted the heir to the throne, the impetuous Jean Sans-peur, Comte of Nevers, to liead the expedition. Charles VI., of France, appears to have entered into the plan with phrenzied energy. The grand constable, Philippe d'Artois ; the grand admiral, Jean de Vienne ; the Marshal de Bouci- caut ; the Sire de Couci ; and the Comte de S. Pol, were among the warriors whom the king despatched on this service. Italy also, Germany and England, contributed some of the flower of their nobility. In Slarch, the cru- REMONSTRANCE, ETC. 63 cristene, as bi inaniiis power, if God made hem not peesible to vs withouten oure de- f- 34''. saders set out from FJanders, and, gathering numbers as thfty advanced, reached Buda in about three months. Thence they proceeded onwards, and having taken two or three towns from the enemy, resolved to invest Nicopolis. They had now been joined by Sigismund, king of Hun gary ; and the collected Franks amounted, it is said, to more than 100,000 horsemen. The Hungarian prince was heard to boast that they were sufficient not merely to drive the Turks from Europe, but, even if heaven should fall, to carry the firmament upon their lances. Bajazet no sooner appeared before the invested city, than in three hours the forces of the Christians were scattered to the winds. Many were slain, many were driven into the Danube, others fled whithersoever they could, and numbers were made prisoners. Of these last all were massacred the next morning, save some single score who seemed likely to produce a valuable ransom. The means which human prudence had opposed to the barbarian conqueror, were thus dissipated in an instant, and the path into the very heart of Europe seemed opened to his armies. But God's will had fixed the limit of Bajazet's progress. A fit of gout, it is reported, prevented him from taking immediate advantage of his victory, and he gave himself up to luxury and debauchery. The hope of gaining Constantinople subsequently retained him in Thrace until the advance of a greater conqueror, the celebrated Timour, compelled the Turkish Solthan to enter Asia for the protection of his Eastern dominions. Timour soon overwhelmed him and his forces, and saved Europe from the terrible infliction which the success at Nicopolis had seriously threatened. So evident was it made tliat the safety of nations is in the hands of the Most Hich, and that armaments are of no 64 REMONSTRANCE, ETC. seruynge. And certis as longe as hethen men wolen lyue peesibli with vs cristene, and not werre on vs to distrie oure cristendom. we han noon auctorite of God to werre agens hem for worldli lordshipe othir veyn name and temporal godis. Therfore a trewe successour of Petir shulde rathere graunte indulgencis, if he hadde such power as it is feynid, to cristene men to lyue wel and sufFre mekeli peynis to conuerte hethen men, as Crist and hise apostlis and here sueris diden. Therfore avail without that blessing, which is promised nowhere to the strong, but plainly and repeatedly to the meek, the peaceful, and the confiding. Modern authorities, following, I presume, Froissard, fix the date of the battle of Nicopolis to tlie 25th Sept. 1396 ; the Turkish annalists place it in 1392, w^hich must be altogether wrong. But there are some circumstances which seem to malce for 1395, the very year in which the present tract was published ; and this last date is favoured by the relation of Ducas and by what Phranzes says of the departure of Manuel from Constantinople. I have not had leisure to investigate the point. Ducas informs us that many Englishmen were in the army : — Kafupdirres ovy ETTi TOVTOiQ TOIQ XoyOlC 01 TU)V EdTTEfiiWV (Xp^rjyOt Kol ajTlTTa- para^ip Tthv eyOpiou rod ffravpov KadoTrXiirayreg eavTOvg^ flXdeaaf fie Ovyypiav tapoe a.pl,ayLivov ore pfii, ^XavZpoQ Koi Ik twv 'lyy\{]Vh>v irXiTaroi, Kal rrjc ^payylag ol fteyiaron'Ci, Kcu Ik Toty 'IraXhii' ovk oXiyni. — Duc. c. xiii. ed. Bekker, p. 51.; see also the note of BullialJus, p. 559. REMONSTRANCE, ETC. 65 ^vliethir' the bisshop of Rome is a verri suere^ of Crist and apostlis, othir Lucifer and ante- crist, cristene men, bileue ye to his werkis, and ye shulen knowe him bi his fruytis, in thf X. c°. of Jon ^ and vij. c°. of Mt.* For though a cristene man geue manie godis, yea, the tenthe part or the half of alle his godis, to the gadereris or procuratouris of suche indul- gencis, and releue not hise pore neighboris which he knowith verri nedi, he shal be dampnid withouten ende bi the witnesse off. 35. Jesu Crist in the xxv. c°. of Mt.^ And thougli a cristene man geue nothing to the procura- touris of suche indulgencis, but helpe bi his power his nedi neighboris, he shal be sauid bi the witnessinge of Jhesu Crist in the same xxv. c° of Mt. 3. Corollary. Alias ! hou greet abhominacioun of dis- cumfort is this, that bi buUis of the bisshop of 1 This word is added in the margin of A by the original scribe. It is in B. 2 shewer B. ^ Joh. x. 37, 38. < Matt. vii. 20. « Matt. xxv. 46. 66 REMONSTRANCE, ETC. Rome not foundid opiiili in the lawe of God, neithir in opin reesoun, cristene puple is brought into so greet errour, that it bileuith to haue more meryt in geuynge ahnese to riche men bi assignj'nge of the pope, Avhich alraes Crist assignide to pore men, yea, vndir dette of euere lastinge deth, than in geuynge it to pore men, whiche thei knowen verrili nedi. Sith the most good pretendid othir feinid in siche indulgencis is releesinge of peyne enioy- nid of the chirche that errith manifold, othir delyueraunce fro peyne of purgatorie to hem that ben verrili contrj-t and shryuen, as it is f. 35". blfore seid opinli in suche buUis, and the propre good tliat Jhesu Crist grauntith to hem that geuen almes to the hungri, thirsti, nakid, and suche pore, is remissioun of alle synnis and grauntinge of euere lastinge blis. Alas ! hou blyndli is the puple disceyuid in feith, that it bileueth to haue more meryt in geuynge almes, where a synful man, and in hap Lucifer and antechrist and a deuil incar- nat, assignide, and this to riche men and myghti of the world, and to slee here neighboris, than where Jhesu Crist ordeinid it to be gone, to pore men, and this vndir peyne of euere lastinge deth, and vndir wynninge of heuenli REMOXSTRANCE, ETC. 67 blis. Alas ! that cristene puple is sterid more bi the bullis of the bisshop of Rome to with- drawe almes assignid of God to pore men for here nedeful liflode, and this vndir peyne of euere lastinge deth, than to geue to hem here due porcioun bi comaunderaent of Crist vndir the -wynnynge of euerelastinge blis. A ! ye knightis of Crist, deme ye a veri doom bi siche f. se. frutis, whethir siche ben bullis of eresie, and the fautouris of hem ben blasfemis in bring- inge the puple into so greet errour and cruelte agens here nedi neighboris. TJie XXV. Article. Cristene men ben not holden for to bileue Avithouten opin groundinge of holi scripture or of reesoun that mai not faile, that seynt Petir hadde more power of byndinge and assoilinge, than othere apostlis gretli louid of Crist. This sentence is opin bi this, that where Petir in the xvj. c. of Mt.' seide to Crist, Thou art the son of quike God, Petir seide in the persoone of alle apostlis, and Jesu answeride to him in the persoone of alle apostlis, whanne he seide ^, To thee I shal geue 1 Matt. xvi. 16. 2 Mjjtt. xvi. 19. 68 KEMONSTRANCE, ETC. the heies of the rewme of heimiis, and what euere thing thou shalt hynde, etc., as seynt Austyn markith pleynll in his book De verbis Domini, sermone 13° in principio. And the same sen- t.36''. tence is opin pleynli in xviij. c°. of Mt.', where Crist seide comounli to the apostlis, Whateuere thingis ye shulen hynde in erthe, shulen he boun- dun in heueuis, etc. And in the xx. c°. of Jon ^, Crist seide generali to the apostlis, Take ye the Holi Gost ; whos synnis ye forgeuen, hen for- gotten to hem, etc. Where it is opin, that the same eithir euene power of byndinge and assoilinge was gouen of Crist generali to the apostlis. And this is seid pleynli in the xxiiij. cause, j. q., c°. Si autem, in the middis. Therfore what auctorite is to the bisshop of Rome, successour of Petir as he feynith, to appropre eithir reserue to hymsilf principal power eithir singuler of byndinge and assoil- inge ouir alle bishopis, successouris of apostlis of Jesu Crist. Forwhi Crist seith in the xviij. c°. of Mt.'"*, Whoeuere mekith hymsilf as this litil child, lie is the grettere in the rewme of heuenis, that is, he is grettere bi grace in holi 1 Matt, xviii. 18. 2 joh. xx. 22, 23. 3 Matt, xviii. 4. REMONSTRANCE, ETC. G9 chirche in erthe, and is grettere bi glorie in the chirche regning in blisse. Where it is opin bi feith of Crist, that the mekesto man and f. sv most redi in the chirche to serue God and his brethren that ben clene in charite, withouten takinge of persoonis, is the grettere in holi chirche bi the doom of Crist and of al the Trinite. Lord, whethir the bisshop of Rome is more contrarie to Crist in wordis, dedis, and lawis, and in seculer lordshipe forbodcn of Crist, speciali to clerkis, more than othere bisshopis ben contrarie to Crist ! Therfore he is grettere in power than othere bisshopis that ben not so depid in errour, and ben more lightnid of God in kunnynge and holynesse. Truli if this reesoun suffisith not to preue that the bisshop of Rome hath more power than othere cristene bisshopis, successouris of apostlis, I fond' not, if^ ony euydence in holi scripture neithir in reesoun that mai not faile, to shewe such singuler power of the bisshop of Rome aboue othere cristene bissliopis. 1 fouiKl B. 2 sic. A. B. 70 REMONSTRANCE, ETC. 1. Corollary. It seraeth reesonabli to feithful men that f. 37". seynt Poul, the glorious apostle and feithful techere of hethene men, hadde more power to edifie holi chirche, than seynt Petir hadde. This sentence is opin bi this, that Poul hadde of God mo gostli giftls and grettere gouen of God to edifie the chirche than Petir hadde. For Poul trauailide more than alle the apostlis,. as holi writ seith in the j. pistil to Cor. the XV. c°.' Poul trauaiUde more in prechinge and Avritinge the gospel, and in rennynge aboute as thorugh al the world in werk of the gospel, and in sufFringe Avilfulli mo paynis and hardere in his bodi for the truthe and fredom of the gospel, than ony other apostle dide, as it is opin by processe of his pistlis and of Dedis of apostlis. Therfore he hadde more power gouen of God to edifie the chirche bi more writynge and techinge and prechinge and suffringe of paynis, than Petir hadde. Ellis if Petir hadde as moche power as Poul to edifie the chirche and trauailide not so moche therwith as Poul dide, Petir took this 1 1 Cor. XV. 10. ■{J paniDS 'Y uspa.ins j •g[ aAva.Tpuy pun uqof i USUI auaq^aq iqj9i[As. '3ipjiip oq; o:^ pijspau jtjS ino^j ^nq 1 pio J 04. Suiq4 ou ugnt'S uaui U94STJO JO SU9|TC[ 9q 0% gU9p9U.I9S %'B\\% SUU-Bf pire lUOf' 'JJISfJ os[Y "op 4011 reui ]^i°unB -qo-n? u'B qoiqAv 'q49p jo 9§UTXjj;ns ^nj^iAV puB '9Suiqo9jd 9AV9J4. pire '9°ui4iJAi. pjq^igj qiiA\. }i gSuuqqSq ui '9q'|J9 ur 9qo.iup ipq |t3 su 9;d9q piOjj ^nq '9mn9J v ao gou^fnojd oo 9d9>[ o; SI ^iSunuqo.iB ub jo 90tg;o gq^ '9uoosj9d oo 9d9J[ 0% SI jiSimB UB JO 901JJO 9q4 aoj[ "sipS -uriBqoaB pire si|9:oiinB gnoqtJ luiq q^isun^qua ^nq '[iSunBqojB puu ]iStini3 ub 04 {noj qigimos -uudiuoo aq quoo 40U puy -aqoaiqo ijoq '9ssasnods siq puB ^si.i^) 04 o^UBqo jo 90U9i[90X9 joj Jfis^i 9'4i.iBqo os];b :jnq '9;TJBqo jo pj P^oj q^idap i];uoo 4011 'poj jo aSu.-Cspad jo ipoq siq UI 'uio^sosiJQ oaojJ9q^\^ 'aqojTqo aqj. 9ijip9 04 a9A\.od 9J01U 9ppBq 9q os 'u9ui gua^suo 9IJ]p9 0% pdsoS 9q'4 JOJ 92uijjjns puB '92ut -qogjd puB 'oSin^uAi. 'aSuXuunq ui 9qT.oq J149 j UBq4 siyiS OJ9449aS 9ppBq poj sb 9J0jJ9qj^ •jojgq^ Suisnsifiu Joj J9Avod siq jo j|israi(i[ ■St: -J q49nijd puB 'ii/foA ui po>c) jo 99bjS puB J9A\.od 11 "oxa 'aoMVHiSMOwaa 72 REIIONSTRAXOE, ETC. conuertid to cristene feith weren confermid in thetruthe of the gospel in the ij.c°. toGalaties.' Therfore it semeth to feithful men that Poul after Crist, passith alle apostlis in glorie, as he passide in werk and techinge abouten edifiynge of holi chirche, Cristis spousesse. 2. Corollary. As seynt Poul hadde more power than Petir to edifie holi chirche, so a nothir cristene bisshop mai haue more power grauntid of the Lord, than hath the bisshop of Rome to edifie holi chirche in feith and vertuis bi excellence of holiere conuersacioun and of more spedeful techinge. This sentence sueth opinli of thingis bifore seid with the v/erkis of a certeyn pope to ben assignid, and of a nothir bisshop witli whom Crist worchith more spedili bi grace to edifie holi chirche. For the pope to be as- signid, mai be Lucifer, and Satanas trans- figurid into an aungil of light, and an eretj'k f. 39. bi symonie and general dissencioun maad in the chirche for him, and ben an open ante- crist ; and a nothir bisshop mai be most meke and most spedeful among deadli men to edifie 1 Gal. ii. 9. etc. REMONSTRANCE, ETC. 73 the chirche in feith and vertuis bothe bi werk and word, as it is opin of the worshipeful clerk, Roberd Grosted, bisshop of Lincolne', and of the cursid bisshop of Rome in his tyme.^ The xxvj. Article. Cristene men ben not holden for to bileue that ech determinacioun of the chirche of Rome is trewe on^ ech side, othir to be taken of holi chirche for an article of bileue. This sentence is opin bi this, that the chirche of Rome mai faile in feith and charite, and most al the cumpany of fleshli cardinalis, whos office or ordre is not founde expresli in holi writ, mai faile in feith and charite. For whi if alle apostlis chosen of Crist, yea, withouten meene persoone, failiden in feith for drede of deth in the tyme of Cristis passioun, and thanne the feith of holi chirche dwellide in the blessid virgine, as doctouris holden comounli, hou f. sg" moche more mai al the chirche of Rome as to 1 Robert Grostlied was elected bishop in 1234, and died 4th Oct. 1253. 2 Innocent IV., who was elected June 1243, and died 7th Dec. 1254. 3 in B. E 74 EEMONSTRANCE, ETC. the fleshli cumpani of cardlnalis and of worldli prestis with proude and auarous religious, ful of enuye and malice, faile in feith and in charite. And yit the feith of holi chirche mai reste in symple leewid men and meke prestis and deuout that louen and trauailen feruentli to magnifie holi scripture and the truthe and the fredom of the gospel of Jhesu Crist. It semeth a wondirful woodnesse and opin blas- femie to sette more stidefastnesse of cristene feith in the worldli preestis and feynid re- ligiouse of the chirche of Rome, than in alle the apostlis chosen of Jesu Crist, and yit alle thei failiden in feith at tyme. But these worldli prestis and religiouse moun not faile in feith, as thei feynen. What woodnesse is this to graunte that the chirche of Rome mai faile opinli in charite, but not in cristene feith ! Sith feith with charite is propirli the feith of cristene men, and feith Avithouten charite is the feith of fendis, as Austin preuith in manie placis ; and feith without werkis is dead, as Jamis seith in the ij. c°.' What woodnesse thanne is this to graunte, that the worldli clerkis of Rome moun lightli faile, and also 1 Jam. ii. 26. REMONSTRANCE, ETC. 75 fallen oplnll In felth formld with charlte which is propirli Crlstene mennls felth, and that thel moun not falle In dead felth and felth of fendis. Sith Crist selth In the xxilij. c°. of Mt.' and in othere placis. False Cristis and false profetis shulen rise, and deceyue manie men, and geue greete signis and wondris, so that if it mai not he don, yea the chosene men shiden be disscyuid ; and in the xx. c° of Apoc. ^, After a thousand yeer Satanas slial be vnboimde of his prisoun, and shal gon out and disseyue manie folkis; and in the ij. pistil to Tess. ij. c°'., God shal sende a worchinge of errour, that alle men hileue to leesyng, arid be dampnid, whiche bileiuden not to truthe, but consentiden to wickidnesse. And antecrlst shal come to hem that perlsshen, /or thei receyuid not the charite of truthe.'^ Therfore ' sith the^ profecles shulen r. 40*'. nedes be fulfillld, and the tyme set in Apo- calips is now passld, and the werkls of the bisshopls of Rome in manie thlngis ben opinli contrarle to the werkls of Jesu Crist, whl parseyue not crlstene men that the comyng of antecrlst neigheth now, and the termlnacioun 1 Matt. xxiv. 24. ^ Rev. xx. 7 3 2 Thess. ii. 11, 12. < 2 Tliess. ii. 10. ' sithen tliisc B. E 2 76 REMONSTRANCE, ETC. of the chirche of Rome boweth aAvei fro holi scripture and reesoun, for her owne piide and temporal ^vynnynge and fleshli lustis. For the chirche of Rome determyneth ofte agens holi scripture, and oo counseil agens a nothir, ' and 00 pope agenseith the sentence of a nothir', as it pleesith him without nedeful reesoun, as it is opin in the 1. distinccioun in manie chapitris, and in manie mo placis of Decrees and of Decretalis and of Sext and of Clementynis. Whi parceyue ye not, cristene men, this contradiccioun and neio;-hino;e of antecrist ? Sith Crist seith in the xxiiij. c°. of Mt. ^, Whanne ye sliulen see abhominacioun of discumfort, which ivas seid of Daniel the profete, stondinge in the holi place, he that f. 41. redith, vnderstonde ; and in the x. c°. of Jon ^ Crist seitli, Bileue ye to the werkis, and in the vij.* c". of Jon^, Nile ye deme bi the face, but deme ye a iust doom, and in the vij. c". of Mt. ^, Bi here frutis ye shulen know e him. Therfore it is to stonde withouten ony drede in holi scripture and to the werkis of Crist for a ' Om. A. And woone pope ayenst saitli the sentence of an other. B. 2 Matt. xxiv. 15. ' Joh. x. 38. * v. A. 5 Joh. vii. 24. « Matt. vii. 20. REMONSTRANCE, ETC. 77 foundement that mai not faile, and to the determinacioun of the chirche of Rome or of ony othir, oonli in as moche as it is groundid expresli in holi scripture or in opin reesoun. 1. Corollary. It semeth preuabli to feithful men, that Avhat euere newe determinacioun be maad to dai of proude and fleshli prelatis, hauinge here hertis exercisid in auarice, it is suspect of eresie eithir of errour. For it is seid in the j. c°. of Sapience^, Wisdom slial not entre into an euil willid soule, neithir shall dwelle in a hodi soget to synnis. And Dauith seith to God^, The declaringe of thi wordis lightneth, and geueth vndirstondinge to meke men. And in the xj. c°- of Mt.^, Fadir., Lord of heuene and of erthe, (■ 41" / knoioleche to thee, for thou hast hid these thingis fro wise 7nen and prudent, and hast shewid tho to meke men. And in iiij.* c". of Jamis ^ and the j. pistil of Petir, v. c".®, God withstondith proude men, and geueth. grace to meke men. And it is seid in Prouerbis ^, No thing no hut fooli, pleesith 1 Wisd. i. 4. ^ Ps. cxix. 130. 3 Matt. xi. 25. * iij. A. ^ James, iv. 6. « 1 Pet. V. 5. 7 Prov. XV. 21. 78 REMONSTRANCE, ETC. a fool. Therfore it semeth that God with- drawith fro hem the knowinge of truthe for the euil disposinge othir malice of here wil ; and in peyne of the formere synne, he suffrith hem to be disseyuid in apperinge of reesoun, and for to reste in the nurshinge of auarice, so that thei parceyue not comounli truthe, but errour in the stede of it, and though thei parceyue seelde truthe, pride and auarice and fleshli lustis letten hem to loue and per- forme it. 2. Corollary. A ! hou suspect semeth the determinacioun of Innocent the thridde with the multitude of fleshli prelatis othir of religioun, the posses- siouneris of beggeris enducynge him herto^, that the sacrament of the auteer is an accident f. 42. withouten suget. For whi lioli Avrit expressith not this in ony place, neithir kyndeli reesoun preueth this, neithir mannis wit felith this bi experience. Also holi doctouris bi a thousand yeer and more taughten not this opinli, but expresli the contra rie, as it is opin of seynt ' Because they possesse that which poore men should have. B. marg. sec. m. REMONSTRANCE, ETC. 79 Austyn, Jerom, and Crisostom. Therfore if this feith that was solempne in holi chirche bi a thousand yeer and more, that is, that this sacrament is breed and the bodi of Jesu Crist, sufBsith to helthe, bi what presumpcioun bryngith in this synful man this nouelrie, not foundid opinli in the lawe of God neithir in reesoun ? If this feith suffiside not to helthe, thanne alle holi doctouris and cristene men bi a thousand yeer and more weren disseyuid in feith nedeful to saluacioun. Whethir the wisdom and charite of God wolde not sette opinli in holi writ the verri name of the sacra- ment, whanne he clepith it breed, and spekith not of accident withouten suget ; sith he myghte as lightli sette in this word accident f. 4^ without suget, if it were trewe and pleeside him, as he settith opinli and ofte this word breed, whanne he spekith of this sacrament. Whethir the charite and merci of oure Sauyour shulde suffre his spousesse, holi chirche, to be disseyuid in feith bi so long tyrae, withouten which feith it is impossible for to please God, and shewen it first to this Innocent, a ful famouse antecrist. For this Innocent the thridde De majoritate et obediencia, c°. Solite, de- termyneth opinli agens holi scripture and olde B 4 80 REMONSTRANCE, ETC. decrees and olde holi doctouris, that the king hath not power on clerkis. And De restitucione spoliatorum, c°. Literas^ he determyneth, that a man or a womrnan shal ben acursid alle the dales of his lif, for he nyle wityngli do agens Goddis lawe and his conscience. And in the decretal, Omnis utriusque sexus, de penitenciis et remissionibiis, he makith a perlous statute agen the old decre put on Austyn, and agens f. 43. kyndeli reesoun and profyt of cristene soulis. For where Austyn techith with kyndeli ree- soun, that a syk man in soule and repentaunt, seke a preest that can assoile and bynde, and Crisostom In imperfecto, xlj.omelie, techith the same sentence, this Innocent ordeynith that ech man go to his propre preest bi the sentence of the forseid decretal, Omnis utriusque sexus. And if, for the blyndenesse of the preest or for othir vnablete, he that is repentaunt Avole go to a nothir preest kunnynge in this gostli office, he shal not do this withouten licence axid and geten of his propre preest, hou moche euere his owne conscience sterith him herto. Also this assoilide the lige men of king Jon fro his obedience, agens here ligeaunce and solempne ooth and fidelite maad to king Jon. The secunde tvme he comaundide to cristene REMONSTRANCE, ETC. 81 kingis of nygh coostis to this Jon, to rise with strong hond and werre agens him and agens his lige men and cristene that hadden not offendid. And the thridde tyme he entir- f. ta''. ditide the rewme of Ingelond, which entir- ditinge shulde dure bi seuene yeer, for king Jon nolde accepte Steuene of Langetone, or- deinid of this Innocent to be erchebisshop of Cantirberi. But Jon ordeynide a nothir clerk, and comaundide the munkis of Cantirberi to chese and resceyue him. And the fourthe tyme this Innocent sente his legat for to treete with king Jon, and king Jon mighte in noou othir maner geten releesiiig of this entirdit- inge, no but he oblisshide his rewme of Inge- lond and his lordshipe of Irlond in a thousand mark, to be paied yeer bi yeer of himsilf and of his eiris to this Innocent and his succes- souris, and this vndir peyne of lesynge of right of the rewme, withouten ony other pro- ces, if this payment were behinde. AUe these malicis and manie mo ben writen in the vij. book of Cestrensis', in the xxxvij. c°. ; and it is not declarid bi ony cronicle, which I haue 1 Estrense A and B ; that is, Ranulph Iligden, monk of Chester, in his Polychronicon. Harl. MS. 65.5. i'ol. 289. seq. ; and in Harl. MS. 3877 ; fol. 198 ; 1. vii. c. 33. E 5 82 REMONSTRANCE, ETC. f. 44. seien, that the clerk auaunsid by king Jon was vnsufficient, neithir vnable ; and if he hadde be vnable, lightli the cronicle favorable to this Innocent hadde not holde' this stille. Therfore we supposen, as it is licli, that king Jon ordeineide a good man and sufficient to this gostli office. He myghte lawefulli do this dede bi ensaumple of Dauith and of Salamon, of Josaphat and of othere holi kingis, as it is shewid bi proces of the bokis of Kingis and of Paralipomenon. And thanne this forseid Inno- cent dide this crueleste tirauntrie agens king Jon for a leful werk, which he myghte do medefulli. But who among alle apostatis or renegatis fro the tyme of douwiuge of the chirche of Rome, was a more opin antecrist ? Therfore it semith that the forseid Innocent Avas ful vnable to take of God a newe article of feith nedeful to saluacioun, which article God shewide not to seyntis and to general holi chirche bi a thousand yeer^ and more. f. 44^ 3. Corollary. As where two or thre holi men and deuout ben gaderid in the name of Crist to seken his • holde B, text, a holde B, rubric in marg. ^ yeres B. REMONSTRANCE, ETC. 83 glorie and the profite of holi chirche, there is Crist in the middis of hem ; and of ech thing, which suche men axen with oon assent accord- inge togidere, it shal be don to hem of the Fadir of heuene, in the xviij. c° of Mt.^ ; so where two or thre men, proude or couetous, ben gaderid togidere with a multitude of lik prestis to magnifie hemsilf, and to charge cristene men nedelesli or superfluli with nouel- ries vnherd, not groundid in holi scripture, but agen reesoun and mannis wit, there is the spiryt of leesing in the mouth of siche false profetis to disseyue lordis and cristene puple, as it is opin in the thridde book of Kingis, the laste c°. ^, of Achab and his false profetis. And the profecie of Crist in the xxiiij. c". of ■Mt. °, False Cristis and false lirofetis sliulen rise^ etc., is verified of siche proude prestis. And hou greet blyndenesse and abhominacioun is this, that antecrist, with hise fautouris directli f. 45. contrarie to Crist, takith boldeli for his part that that Crist grauntide to his feithful sueris and verri membris, that is, this sentence. Where two or thre ben gaderid in my name, there I am in the iniddis of hem. This is al oon as if ' Matt, xviii. 19. ' 1 Kings, xxii. 22. 3 Slatt. xxiv. 24. E 6 84 REMONSTRANCE, ETC. tretouris of oure rewme calangiden to hemsilf that dignite which the king grauntide to his trewe lige men. Therfore feithful men, for- saken the noueltees of this Innocent with othere lik him, that ben vngroundable and vnlicli to be sothe, and cleeue thei feithfuUi to the wordis and lif and ordenaunce of Jhesu Crist, where noon errour mai be ibunde. Tlie xxvij. Article. If a newe couetous bisshop of Rome risith up, which for pride or temporal lucre wole geue at his likinge alle beneficis in the hond of cler- gie, and make voide fre elecciouns and orde- dauncis of the clergie of oure rewme bi title of patronage, bisidis^ and agens entent of foundouris and seculer lordis, which eleccions and ordenauncis of patronagis camen forth of '■ ^s"-. seculer lordis, this proude bisshop of Rome is a disturblere of bisshopis and of othere pi'elatis, and of al oure rewme, for he doth opinli agens elde decrees of the chirche that geuen the chesinge of the erchebisshop to alle his suf- ' This word is added in the margin by the original soribe of A. It is in B. REMONSTRANCE, ETC. 85 fragans to chese the beste among hem, and the erchedekene, with clerkis and puple of the cite, shulen purueie lowere curatis. Al this is groundid in the Decrees in the Ixiij. dist. c"- Metropolitano, and c. Sequenti. And whanne a bisshop is dead, othere bisshopis of the same cuntre, with assent of the erchebisshop, shulen chese and ordeine a nothir in his place, and the bisshop shall ordeyne clerkis for othere curis and beneficis vndir him in the Ixiiij. dis- tinccioun in the bigynninge, and aftir in the Ixv. distinccioun and Ixvj. dist. and X'e tem.po- ribus ordinandorum^ c". Si archieinscopus, and c° sequenti. Also Poul ordeinide bisshopis Tymothe and Tite, and thei maden othere and prestis and dekenis, as Poulis pistlis to Ty- mothe and to Tite shewen. But it is not told in ony place in scripture that bisshopis maad off. 46. Poul, or of his disciplis, Tymothe and Tite, or of othere apostlis, wenten to Petir to be con- fermid of him. Whi thanne wile the bisshop of Rome that othere bisshopis chosen lawe- fulli that shulden be sacrid at hoom of othere bisshopis bi comoun lawe, come to Rome to be sacrid oonli of him or bi his assigninge ? It semith that pride and couetese, and not comoun 86 REMONSTRANCE, ETC. profyt of the chirche and of cristene rewmis, steren^ him herto. 1. Corollary. If ony bisshop of Rome will entirdite oure clergie and rewme to gete maisterfuUi ^ of hem sich prouisioun at his wille in most greuous preiudice of oure rewme in soulis and bodies of oure lige men and in treesour of the rewme, alle feithful men of oure rewme owen to agen- stonde hym stidefastli and in the face bi the vertu of God and of his lawe, as Poul agen- stoode Petir in the face bifore alle men, for the fredom of the gospel to be kept, in the ij. f. 46". 0° to Galat.^ This sentence is opin bi this, that bothe kingis and lordis, clei-kis and co- mouns in the parlement ben strongli bounden herto bi here owne statute acordinge with Goddis lawe and resoun, and vndirset with ful strong oth and peynis.* And thei that ben ' stered B. ^ maistrie B. 3 Gal. ii. 11. '' This refers to the statute of pra;miinire passed in 1393, 16 Ric. n. Several laws against papal provisions had been previously made, one, if the recital is to be trusted, as early as 35 Edvr. I. ; statutes were certainly passed in the 25 Edw.IIL, as v^^ell as in the 27 and 38 of the same reign ; and again in the 7, 12, and 13 of Ric. II. REMONSTRANCE, ETC. 87 forsworen opinli, ben infamis and worthi to be priuid of alle beneficis of the chirche ; and if thei do not verri penaunce here, they shulen be dampnid withouten ende, as it is opin bi principlis of la we De iure iurando^ c". Querelam, and c°. Tua nos, and c". Cum quidam, and of Goddis heestis that ben opin at ighe. 2. Corollary. Who euere in the rewme fauourith such a bisshop of Rome agens the statute and forseid fredom and prosperite of the rewme, is vn- worthi to haue ony benefice othir mayntenynge in the rewme. This sentence is opin bi this, that sich a man procurith vnfeithfuUi the harm and distriynge of the rewme, bothe in soulis and in bodies of men and in temporal godis of oure rewme. For whi thanne manie soulis shulen be poisond bi symonie in pro- f. 47. curinge it, or consentinge to it, and the bodies of lige men of the king and rewme shulen be harinid in manie trauailis in goinge to Rome and cominge agen, and in suffringe peynis of prisoun or of deth by aduersaries or theuis. Also the tresour of the rewme shal be borun out to straungeris bi siche prouisiouns, in 88 REMONSTRANCE, ETC. parti in the court of the pope and in the weie thedirward and homward, and in parti in raunsum of oure hge men take prisoneris, and in parti in the firste fruytis and othere thingis that shulen be gone to this bisshop and his mynistris. In so moche that it is opin at the ighe to kunnynge men, that though oo greet hil of gold were in Ingelond, and no man outake siche Rome renneris toke of it, yea, a ferthing, al the gold shulde be borun out of the rewme bi hem to straungeris withynne a certeyn tyme. Therfore it suith opinli that he that procurith siche prouisiouns in the rewme, pro- curith the harm and distroiynge of the rewme, bothe in prosperite of temporal godis, and in f. 47^ helthe of bodies and of soules.' The xxviij. Article. Eeligiouse possessioneris as raunkis and chanons shulden lyue a pore lif, symple and in reste, and thei shulden ben apaied with scars liflode and clothinge geten with here owne labour, bi here priuat rule, which thei seyn that seynt Benet and seynt Austin maden ' soule and of bodies B. 89 to suche religiouse men. And in alle thingis thei shulden sette bifore the comaundementis of God and the counseilis of Crist, and accepte here owne ' statutis reesonable\ oonli in as moche as tho acorden and disposen lightli to the kepinge of Goddis heestis or of the coun- seils of Jhesu Crist, so that the truthe and fredom of the gospel be saaf in alle thingis. This sentence is opin for the firste part, or ellis thei shulden breke the rule of Benet and of Austin in parti, and the most feithful rule of Jhesu Crist. Forwhi Benet techith in his rule opinli, that munkis owen for to trauaile for her owne liflode, and so doth Jerom in his pistlis thicke, and De consecracione, v. di. c. Nunquam^ with manie mo, and so doth Austin f m. in his ij. bokis of the werk of munkis. For if Poul, the vessel of chesinge, apostle and techei'e of hethene men, prechide the gospel, and yit labouride with his hondis for his liflode, in the j. pistil to Cor. ix. c°.^, in the ij. pistil to Tess. iij. c°.', and in Dedis of apostlis, the xx. c°.*, hou moche more owen munkis for to laboure with here hondis that maken professioun ' reasonable statutes B. ^ 1 Cor. ix. 6. 12. 3 2 Thess. iii. 8. *■ Acts, xx. 34. 90 REMONSTRANCE, ETC. opinli herto ? Nameli -wlianne thei geuen not tent to prechinge general! neithir to the my- nistringe of sacramentis among cristene puple, as Petir in the tyme in which he was not ocupied with prechinge, trauailide with his owne hondis in fishshinge with othere apostlis and disciplis of Jesu Crist. Herfore the chirche hath ordeined De celebracione missarum, j. c°., and in Decrees in oon and nyntithe distinccioun thorugh, that preestis and clerkis laboure with here hondis for lifiode in nede. And the secundi part of the article is opin bi this, that f. 48^ eUis the forseid religioun shulde kepe vnwysli and with greet errour here owne statutis, and shulden blasfeme the Lord in puttinge abak his coraaundementis and counseils, and mag- nifie more synful mennis tradicions, than the comaundementis of God and the counseils of Jhesu Crist. 1. Corollary. If religiouse possessioneris that oughten to be merour of gostli and heuenli conuersacioun in doinge abstinence and satisfaccioun for synnis of the puple bi teeris and deuout preieris, wasten opinli the godis of here foun- REMONSTRANCE, ETC. 91 douris in pride, glotonie, and lecherie, and othere lustis of the flesh, and in vanitees of the world, thanne thei ben perlous ipocritis, and in dede thei prechen errour agens the feith, and ben worse than worldli men bothe in werk and word. This sentence is opin of itsilf, and bi opin experience. And thanne the founders or here successouris moun medefuUi withdrawe fro hem seculer lordshipis and othere temporal godis, nameli superflu godis whiche thei mys- usen so to greet harm of hemsilf and of othere f. 49. cristene men. 2. Corollary. If priuat religiouse chargen more the sta- tutis eithir counseilis of a synful man than the maundementis and the counseilis of the Sauiour, and geuen tente to auarice and to seculer ofiicis and plees, yea vniust, vndir colour of religioun and of holiuesse, thanne thei ben blasfemis and perlous ipocritis, knightis or messangeris of Satanas, and in the eresie of the Fariseis and of scribis that weren in the olde Testament. And whethir religious don thus our dales ', lat the founderis and ' don thus on daies A. to daye don thus B. 92 seculer lordis enquere diligentli, and if sich eresie and moche disturblinge of the chirche maad bi hem be foundun in truthe, lat hem sette helful remedie. It semith opinli that religiouse possessioneris distrien lordis and here comons bothe in temporal godis and spi- ritual. For thei amorteisen manie seculer lordshipis, and moun not performe the office longinge therto. For thei moun not lawe- f. 49". fulli werre for the puple, nameli with here owne hondis, for thanne thei shulden ben irreguler bi Goddis lawe and mannis. Therfor Crist bad Petir, Putte thi swerd into thi scau- berk \ in the xxvj. c". of Mt.^, and king Dauith mighte not bylde the temple, for he hadde shed mannis blood in the j. book of Paralipomenon 3, the xxviij. c°., and in the 1. distinccioun in manie chapitris. And thei moun not geue seculer domis, nameli in cause of felonie, for this is agens holi scripture, as it is preuid in the ij. article. Also thei appropren manie greete parish chirchis, and moun not do the due office in prechinge and ministringe of sacramentis and in delinge of almese among the pore parisliyns, and herwith kepe the ' scabarde B. ^ Matt. xxvi. 52. ^ 1 Chron. xxviii. 3. 93 obseruauncis in cloistre, which thei chargen more than Goddis heestis. If they seyn that thei performe seculeer officis bi othere se- culer men, and gostli officis bi vicaries or parish prestis, thus mighte a coblere do, and haue all her lordshipis and parish chirchis, and perauenture with lesse euil, for he myghte f- 50. do lawefulli seculer officis, and spende more almes among the poraile, and licli waste lesse the godis of the chirche. Also suche religiouse maken the part of the viker so pore comounli, that he mai not wel performe the cure and charge, and this withdrawith sufficient men fro the cure ofte. Ferthermore the bisshop of Rome makith nunnis personis, that moun not preche generali, neithir mynistre sacra- mentis to the sik parishyns, as Poul witnessith in the j. pistil to Cor. the xiiij. c°.^, and in the j. pistil to Tymothe, ij. c°.^ It were mochc lasse agens scripture and reesoun, that leewid men hadden parish chirchis approprid to hem, for thei myghten preche and mynistre sacra- mentis and become prestis, which thing nunnes moun not do bi Goddis lawe ne mannis. Therfore religiouse possessioneris, and nunnis 1 1 Cor. xiv. 34. 2 1 Tim. ii. 12. 94 EEMONSTEANCE, ETC. shenden moche the puple bothe in temporalte and spiritualte, bi meyneteninge of the bisshop of Rome. The xxix. Article. f. 5o\ Freris departed in foure ordris ^ that ben clepid in Ingelond religiouse mendycauntis or beggeris, owen to lyue sympliere and streit- liere than othere religiouse, and furthere fro the world in wilful and excellent pouert, so that thei be a mirour of leewid men in al holi- nesse and forsakinge of the world and of worldli vanite, in drawinge hem bi werk and word to heuenli conversacioun, meke and symple. This sentence is opin bi this, that siche freris bynden hemsilf wilfuUi to more per- feccioun and to streitere keepinge of Cristis counseilis and to ful high pouert ; and speciali frere menouris, as Grostede seith in his ser- moun, Beati pauperes spiritu, so that in alle thingis perteyninge to hem, as in housis, clothis, bokis, and othere necessaries, no thing be red but wilful pouert and mekenesse of Jesu Crist and dispisinge of the world. I Dominicans or Friars Preachers, Franciscans or Mi- norites, Carmelites, and Austin Friars, REMONSTRANCE, ETC. 95 1. Corollary. If freris encreessen begginge with greet cri to the forseid comoun wickidnessis of othere religiouse, and putten on Crist such begginge, bi which the riche men ben defraudid of meryt, and pore men ben defraudid of liflode, thanne f. 51 the freris ben moche wers than othere reli- giouse, and ben blasfemis anentis Crist, and ben menquelleris of pore men, bothe in bodies and soulis. This sentence is opin of itsilf to ech reesonable man. Forwhi feynid equite is double wickidnesse ; and in as moche as the state is hiere, bi so moche thei falle in synnis the deppere. 2. Corollary. If freris mendicauntis and speciali menouris bilde ouir costlew housis bi false meenis and blasfeme begginge, and bi raueyn of pore mennis godis brought in bi ipocrisie, and ben more prudent aboute vanitees of the world and othere superfluitees than othere worldli men, thei ben false profetis and disciplis of ante- crist, and disseyuen the puple vndir the colour 96 EEMONSTRANCE, ETC. of pite. And thanne Petir^ in the secunde pistil in the ij. c°., and Judas in the ij. c°.^, and Poul in the j. pistil to Tymothe the iiij. c°.^, and in the ij. pistil to Tymothe, the iij. C. * pro- fecieden of these false profetis, and so dide Crist f. 51". in the vij. c". and xxiiij. c". of Mt.^ Whethir freris todai don thus, lat lordis and othere cristene men loke wel, and if such errour be founden among hem, lat lordis and othere cristene men withdrawe prudentli here bodili almes from suche freris in geuinge tho almes dedis to pore men, and in agen bringinge suche freris to the truthe and fredom of the gospel. Forwhi it is not oo mannis werk'' neithir o yeris writinge, to declare sufficientli alle the leesingis and blasfemis of false freris of the feynid excellence of here priuat ordre aboue the ordre of apostlis and aboue the ordre of preest with the perfyt reule of the gospellis with his fredom, wherjmne Crist lyuide, and confermide it for most perfyt. It is a wonder- ful woodnesse, that a synful man in the tyme of vnbyndinge of Satanas shulde fynde out a perfitere ordre and leuynge than Jesu Crist, the wisdom of the Fadir of heuene, fond, and 1 2 Pet. ii. 1. etc. 2 j^^g^ jg. ' 1 Tim. iv. 1. etc. < 2 Tim. iii. I. etc. 5 Math. vii. 15. ; xxiv. 24. « See p. 22. REMONSTRANCE, ETC. 97 gaf to his apostlis, and to holi chirche, bi a thousand yeer and more. Certis it seemith bi f. 52. opin reesoun and werkis, at the ighe, that as religiouse possessioneris distrien knightis and squieris bi amorteisinge of secular lordshipis, so freris distrien the comouns by sotil and nedeles begginge, and bi fals flateringe and letters of fraternite, which Crist and his apostlis vsiden neuere. The XXX. Article. Simple prestisi that han no beneficis bi doom of the chirche now, owen to be apaied with symple liflode and clothinge, in preiynge deuoutli for hemsilf and the puple, and in vsinge medeful werkis, and in geuinge tent to werk of the gospel as moche as thei suffisen. This sentence is opin bi this, that as thei pas- sen the comouns othir lewid men in ordre and gostli office, so thei owen to passe the comouns in holi conuersacioun and opin vertuouse werkis to the techinge and to ensaumple of hem. Forwhi bi the lawe of Moises, preestis owen to be without wem. And as Jerom and ' prestis of the chirche A. 98 EEMONSTEANCE, ETC. f. 52^ Gregori witnessen, this figurith that preestis in the lawe of grace owen to be without wem of synne, nameli orrible and deadli. And in the ij. c°. of Malachie' God seith thus, The lippis of a prest kepen kunninge, and thei shulen seke of his mouth the lawe, for he is an aungil of the Lord of oostis. Where it is opin of feith that ech preest of the Lord is an aungil, that is, his messanger, to telle Goddis wil to the feith- ful puple, and to conuerte trespasouris fro her synnis. And Gregori in the vj. omelie on the gospelis markith this pleinli, that ech preest of God is clepid an aungil of God, and that ech prest hath the office of a criere to cri bifore the cominge of the highe iuge that men ben conuertid fro here synnis. Seynt Gregori •writith pleinli in the firste part of pastoralis, XV. c°. and in xliij. dist. c". Si rector, and Jerom in his pistil and in the xcv. distinccioun, c"- Ecce ego, and Isidre in the xxv. distinccioun, c" Perlectis, and xxj. distinccioun, c. Clericos, and the Maistir of Sentencis in the iiij. book, the xxiiij. dist. in the iij. and vij. chapitris, f. 53. witnessen opinli, that it perteineth to a dekne to preche the gospel. And the principal founde- ' Mai. ii. 7. REMONSTRANCE, ETC. 99 ment is this, that Crist in the x. C- of Luk"" seide to Ixxij.^ disciplis, Go ye, that is, to preche the gospel. And lesse preestis ben successouris of Ixxij. disciplis, as bisshopis ben successouris of apostlis, bi the glose of Bede there, and in the xxj. dist. c°. In nouo testamento. If bisshopis or othere clerkis seyn, that symple preestis ben not holden to preche the gospel, though thei comen in the stede of Cristis disciplis, lat hem seie a sufficient cause whi symple prestis taken lefuUi this word seid to apostlis, Do ye this thing into mynde of me, to make the sacrament of the auteer which is more excellent than othere sacramentis. Also if bisshopis with here mynistris seyn, that symple prestis shulen not preche withouten licence of hem, lat hem seie a sufficient cause, whi a prest or a nothir man shal do bodili almes withouten licence of the bisshop and not gostli almese which is bettre and nedefullere and mai be do esiliere. Sith it myghte be f. .53". feynid as lightli, that an euil prest wolde poisone men with bodili venym, as it is feynid now that symple prestis wolen poi- sone men with gostli venym, that is, errour 1 Lk. X. 1. 3. 2 The vulgate reads septuag'mta duos. F 2 100 othir eresie. As it were a greet madnesse, whanne my brothir liggith in a deep dich and is in poynt of drenchinge, to suffre him ligge stille and go to the bisshop and axe him licence to drawe out my brothir, and most if the bisshops were his capital enemy, so it is ouir greet foli, whanne oure cristene britheren liggen in the depe dich of orrible synne for brekinge of Goddis heestis and in poynt of drenchinge into helle, to suffre hem ligge stille therynne, and renne to a worldli bisshop, enemy of Cristis lawe and of cristene soulis, to axe him licence to saue here soulis bi Goddis word. But it is most woodnesse to f. 54. prestis to preche not Goddis word, sith Crist and his seyntis and comoun lawe byndith hem therto, for a worldli bisshop forbedith it. If worldli bisshopis myghten stabliche seyn ' this poynt, that prestis shulden not preche with- outen here licence, thanne thei myghten soone stoppe men to preche truli holi writ agens opin synnis of clerkis, as hem likith. Therfore ech prest do truli his office enioynid o f God, and with charitable entent, though a worldli bisshop grucche agens him, and though deth of bodi sue therfore. ' that is, assert without opposition. 101 A ' Corollary. As it is pite and medeful to susteine gode prestis and feithful, edifyinge holi chirche bi word and techinge, and bi ensaumple of holi conuersacioun, so it semith wickid thing and greet pereil to susteine euele preestis and vn- feithful opinli, that sclaundren the chirche bi werk and word, and leden the symple puple into errour. This sentence is opin at the ighe, sithen to susteine siche prestis wilfuUi and witingli the while thei ben siche, is to werre agen Crist and holi chirche, his spousesse. And whethir prestis ben siche now, lat lordis and cristene men and the symple puple en- f 54" quere diligentli, and if it be founde truli that thei ben siche, lat hem witlidrawe here almes fro siche prestis, til thei wilen make amendis to God and holi chirche, and studie in holi scripture in fiUinge it in werk and techinge, and til thei charge more the ordenaunce of Crist, than of a synful man. For though the ordenaunce of man is good sumtyme, it is greet foli and pereil to holde it so strongli, that a bettre ordenaunce and esiere and pro- 1 A. r 3 102 EEMONSTRANCE, ETC. fitablere comaundid of God, be lettid therbi ; and to charge more the ordenaunce of man than of God is blasfemie and eresie. The xxxj. Article. Seculer lordis owen to be ournid othir ex- cellentli clothid with rightfulnesse to God and men, bothe riche and pore, and to treete reson- abli and charitabli here tenauntis and sogetis and seruauntis othir bonde men. This sen- tence is preuid bi Job, in the xxix. c".^, seiynge thus, / was clothid with rightfulnes, and I clothide ine as with a cloth, and with a diademe my doom ; I was a fadir to pore men, and T i. 55. enqueride ful diligentli the cause which I knew not, and I alto brak the cheke teeth of a wickid man, and I took awei prey fro the teeth of him. This article is told opinli in the vj. c». of Sapiens^, in the j. c°. of Isaie^, in the xxij. c°. of Jeremie*, in the vj. c°. to Effes. ^, and in the iiij. 0°. to Coloc®, with othere concordauncis. 1 Job, xxix. 14—17. 2 Wisd. vi. 1.9. etc. 3 Is. i. 10. etc. ■• Jer. xxii. 2. etc. 5 Eph. vi. 9. « Col. iv. 1. REMONSTRANCE, ETC. 103 A Corollary. If temporal lordis leeuen out rightfulnes and the drede of God, and vsen tirauntrie and extorciouns on the puple whiche thei shulden defende fro enemies and wrongis, thei ben traitouris of Crist, menquelleris of pore men, and tirauntis of antechrist. This sentence is opin of itsilf, with the proces of holi scripture and of opin reesoun. For sith thei ben the mynystris of God to gouerne his puple in rightfulnes and equite, in the xiij. c". to Ro- maynis, and othere auctoritees aleggid in the nexte article, if thei don wrongis and extor- cions to the puple, thei ben traitouris to God and his puple. And if thei withdrawen vn- iustli fro the comoun puple here bodih and worldli godis and nedeful liflode, thei sleen f. 55". hem, in the xxxiij . c. of Ecclesiastici ', and in the thridde c°. of IMichee, the profete.^ And if thei mayntene falsnesse and wrongis, sith God ordeinide hem to punshe euil men and to preise and cherisshe gode men, in the j. pistil of Petir, the ij. c°.', thei ben ful contrarie to Crist, and mayntenen antecristis agens him. ' Ecclus. xxxiii. 29—31. 2 jCg „;_ i_4, 3 1 Pet. ii. 14. F 4 104 EEMONSTEANCE, ETC. The xxxij. Article. Seruauntis owen to serue here lordis mekeli, wilfulli, and feithfulli, not oonli to feithful or cristene lordis, but also to vnfeithful lordis, othir paynymis. This sentence is opinli taught in holi -writ bi seynt Poul, in the vj. c". to Effes.^, where it is writen thus, Seruauntis, obeie ye to fleshli lordis with drede and trem- hlinge in the syntplenesse of youre herte, as to Crist ; not seruinge at the ighe as ye pleesinge men, hut as Cristis seruauntis, doinge the toil of God of entent, eithir purpos othir wil, seruinge with good wil as to the Lord and not to men. And wite ye that ech man what euere good thing he doth, shal resceyue this of the Lord, whethir f. 56. he be honde man or fre man. And the word of PouP sueth to lordis, And ye lordis, do the same thingis to hem, and forgeue ye manassis, wetinge that bathe here lord and youre is in heuenis, and acceptinge of persoonis is not anentis God. And Poul acordith opinli in iij. c°. to Coloc. in the ende^, and most pleynli in the j. pistil to Tymothe, the vj. c". in the begin - 1 Eph. vi. 5. etc. - Eph. vi. 9. 3 Col. iii. 22. etc. ETC. 105 ninge^, and the iij. c". to Tite'^, and in the j. pistil of Petir, the ij. c°.^ A Corollary. If seruauntis othir bonde men bi colour of cristene fredom forsaken to serue mekeli and feithfuUi to cristene lordis in sich seruise that is not contrarie to Goddis heestis neithir to reesoun, thei ben trespassouris of Goddis lawe, and ben blasferneris of God, and ben worthi of temporal prisoun, and of othere peynis to be put on here bodies. This sentence is opin bi thingis seid in the nexte article bifore. For cristene seruauntis owen to serue so mekeli and wilfuUi and feithfuUi to here lordis, yea, vnfeithful, that the name of the Lord be not blasfemid bi hem, and that the vnfeithful i- 56'' lordis of hem be conuertid to cristene feith bi the mekenesse and feithfulnesse, pacience and othere vertuis of cristene seruauntis. For in the j. pistil to Tymothe, the vj. c°. in the bigynninge*, Poul seifch thus. What euere ser- uauntis ben vndir yoh, deme thei here lordis worthi of at honour, that the name and the tech- 1 1 Tim. vi. 1, 2. ^ xit. iii. 1, 2. 3 1 Pet. ii. 13. 18. " 1 Tim. vi. 1—5. r 5 f. 57. 106 REMONSTRANCE, ETC. inge of the Lord be not hlasfemid. But thei that hanfeithful lordis, dispise not for thei hen brithe- ren, but more serue thei for thei ben feithful and louid, that ben parteneris of benefcis. Teche thou and moneste these thingis. And if oni man techith in othere manere, and acordith not to hoolsum wordis of oure Lord Jhesu Crist, and to that doctrine which is bi pite, othir feithful- nesse, he is proud, and can no thing, but he languisshith aboute questions and fightingis of wordis, of whiche risen enuyes, stryuingis, blas- femies, euele suspicions, debatis, of men corrupt in soule ; and for thei ben priuid of truthe, thei gessen that wynninge is pite. And in the ij. c°. to Tite', Moneste thou seruauntis to be sogetis to here lordis in dlle thingis, and pleese and not agenseie, and do no fraude, but shewe thei good feith in alle thingis, that thei ourne the techinge of oure Sauiour God in alle things. And in the j. pistil of Petir, the ij. c .^ Seruauntis, be ye soget in al drede to lordis, not oonli to gode lordis and mylde, but also to tirauntis. And it is seid a litil bifore in the same c".^, Derwortheste bri- theren, I biseke you, as comelingis a?id pilgrimis, that ye absteine you fro fleshli desiris thatfighten 1 Tit. ii. 9, 10. M pgt. ii. 18. 3 1 Pet. ii. 11, 12. KEMONSTEANCE, ETC, 107 agens the soule, and haue ye youre good conuer- sacioun among hethene men, that in that thei bac- hiten of you as of euil doeris, thei biholde you of gode workis, and glorife God in the dai of visi- tacioun. Lo ! hou opinli Poul and Petir speken in this matier. Thanne if seruauntis brekeii opinli and proudli this ordenaunce of God, and maken the name and the techinge of God to be blasfemid for here pride and falsenesse, and maken lordis to ben out of reste and pees and charite, thei ben worthi to haue moche bodeli f- -sv peyne here, and euere las tinge peine in helle, if thei amende not hem in this lif. The xxxiij. Article.^ lugis and mynistris of the king othir of othere lordis owen to be ripe men othir sad in vertuis and kunninge of Goddis lawe and mannis, and to deme iustli withouten accep- tinge of persoonis in hauynge pure and symple entent to God, and in puttinge abak hatrede and loue, and ertheli wynnynge, and worldli drede. This sentence is opinli set in holi ' Temporal lordis ought to be men fearing God. B. Title by second hand. F 6 lOS EBMONSTRANCE, ETC. scripture. And first in xviij. c". of Exodi', where it is write thus, Purueie thou of al the puple myghti men and dredinge God^ in whiche is truthe, and haten auarice; and ordeyne thou of hem tribunis, that is souereyns of a thou- sand, and centurions, that is, souereyns of an hundrid, and souereyns of fifti, and souereyns of ten, that shulen deme the puple in ech tyrae. And in the xj. c". of Numeri^ the Lord seide to Moises, Gadere thou to me Ixx. men of the eldere men of Israel, whiche thou knowist that thei ben the aide men and maistris of the puple, f. 58. And thou shalt lede hem to the dore of the taber- nacle, and thou shalt make hem to stonde there with thee, that I come doun and speke with thee, and that I take awei of thi spiryt, and geue to hem, and that thei susteyne with thee the birthene of the puple, and not thou aloone be greuid. And in the j. c" of Deut°.^ Moises seide to the puple, I aloone inai not susteine youre bisinessis and weighte and stryuis, geue ye of you wise men and prudent, whos conuersacioun is preuid in youre linagis, that I sette hem princis to you. And it sueth*. And I took of youre linagis wise men and noble ; and I ordeinide hem princis, • Ex. xviii. 21, 22. 2 Num. xi. 16, 17. ' Deut. i. 12, 13. ■» Deut. i. 15—17. REMONSTRANCE, ETC. 109 and tribunis, and centuriens, and quinqua- genaries^ and deenis, that shulden teche you alle thingis. And I eomaundide to hem, and seide, Here ye hem and deme ye that that is iust. Whe- thir he be a citeseyn othir a pilgrym, no difference of persoone shal be ; ye shulen here so a litil man as a greet man, neithir ye shulen take the persoone of ooni man, for it is the doom of God. And in the ij. book of Paralipomenon, the xix. C.', itis writen thus, King Josaphat dwellide in Jerusalem ; and eft he yede out to the puple f. 58" fro Bersabee til to the hil of Effraym, and agen clepiden hem to the Lord God of here fadris ; and he ordeinide iugis of the land in alle the strange citees of Juda bi ech place, and eo- maundide to the iugis, and seide, Se ye what ye don ; for ye vsen doom not of man, but of the Lord ; and what euere thing ye shulen deme, it shal turne into you. The drede of the Lord be with you, and do ye alle thingis with dili- gence ; for neithir wickednesse neithir takinge of persoonis, neithir couetise of giftis, is anentis youre Lord God. Therfore in the xxij.^ c°. of Exodi' iugis ben clepid goddis, as Lire witnessith there. And it suith in the xxiij. c". of Exodi*, Thou shalt not take giftis, that > 2 Chron. xix. 4 — 7. ' xxi. A. ' Ex. xxii. 8. * Ex. xxiii. 8. 110 REMONSTRANCE, ETC. blynden also prudent men, and suhuerten othere to distrie the wordis of iust men. 1. Corollary. If iugis otliir mynistris of the king or of othere lordis bowen to couetise, and demen vniustli for fauour or hatrede, lucre or drede, thei ben enemies and traitouris of the king, f- 59. and of the lordis, and of the comoun puple, and don blasfemie agens God. This sentence is opin bi thingis seid bifore and bi opin reesoun. For sith thei taken large soudis of the king and of lordis to deme iustli the puple in the name of the king and of othere lordis, if thei deme falsli the puple, and nameli for couetise, thei ben traitouris to the king, lordis, and comouns. And sith thei take the office to deme the doom of God, not of men, as the scrip- ture seith bifore in manie placis, if thei deme a fals doom and nameli for couetise, thei putten blasfemie on God, sith thei putten fals doom on him. For thei seyn in dede and office, that here doom is the doom of God, and thus bi here fals doom thei blasfemen God, and bitraien the king, and lordis, and here comouns. Also siche false iugis bitraien and sellen Jhesu EEMONSTRANCE, ETC. Ill Crist for monei, as Judas Scariot soolde hym. Also siche iugis ben symonientis and eretikis, for thei chaungen vnlefuUi othir sellen cursidli gostli good, that is, comoun rightfulnesse for worldli toordis. Therfore f. 59". Isidre in his book, De summo bono, seith wel, that siche wickide iugis ben worse to the puple, than ben straunge enemies ; for thei don worse tirauntrie on the puple vndir the colour of rightfulnesse and of profyt, and the puple mai not so defende hemsilf fro siche iugis, as fro straunge ' enemies. 2. Corollary. Prelatis othir religiouse possessioneris that procuren the mynistris of the king and othere myghti men in cuntreis to forswere hemsilf agens the king, eithir to pursue not feithfuUi his causis, but to suffre in hondis of religiouse men temporal godis that perteynen to the king bi reesoun of vnleful amorteisinge, othir bi othir iust title, ben traitouris of the king, raenqueUeris of his mynistris and of myghti men of the cuntre bothe of bodies and of soulis, and ben disturbleris of pees and dis- ^ ' sutch strange B. 112 REMONSTRANCE, ETC troieris of good general! of the rewme. This sentence is opin bi this, that thei that pro- curen siche lige men to defraiide the king, and most by periuries, defrauden the king in f-so. nedeful instrumentis to the gouernaunce of the rewme, and thei senden the soulis of for- swereris to helle, if thei repente not fruytfulli, and restore not bi here power the harm to the king and to the puple, which restitucioun bifallith seelde or neuere. A ! hou abhomi- nable is the feynid preiere othir hidous yellinge of siche prelatis othir religious in the conuenticlis of glotons, or in the housis of idolatrie ful of auarice, which is idolatrie, as Poul seith, sith thei stere not God to merci but more to veniaunce, bi seynt Gregori and othere doctouris. A ! cristene kingis and lordis, vndo siche byndingis togidere of wickidnesse and vnpite and the conuenticlis of eretikis and of vnfeithful traitouris. A ! hou greet drede of mischeef and veniaunce neigheth to oure rewme, if it is gouernid bi symonient bisshopis, and vnable curatis, and blasfeme religiouse that cursen Crist, as Austin seith ofte on the Sauteer, and terren the holi Trinite to veniaunce. Herfore Gregori in his registre, and in the j. cause, j. quest. REMONSTRANCE, ETC. 113 c°. Fertu7',wntith. thus to two kingis of Fraunce, f. eo'. " It is said that the eresie of symonie regnide in the costis of youre rewme, which symonie creep first bi the deuelis disseit into the chirche of God, and which symonie was smyten and dampnid in his beginninge bi the fer- uour of the apostlis veniaunce. Sith feith with good lif owith to be chosen in prestis, for if good lif failith, feith hath no meryt. For seynt Jamis ^ witnessith that seith, Feith without werkis is dead. For whi what werkis moun ben of a preest, which is conuict to geete bi mede the onour of so greet sacrament." And after a fewe thingis it sueth, " Therfore a deadli wounde is faste set herbi, not oonli in the soule of the ordenour, and of him that is ordrid, but also the gouernaile of youre excel- lence is greuid greetli bi the synne of bisshopis, bi whos preiere it shulde be more holpe. Truli if he is worthi to presthood, whom not meritis of good doinge, but the abundaunce of medis helpith, it suith that sadnesse in vertuis and f. ei. wisdom axe no thing to itsilf in onouris of the chirche, but that the cursid loue of gold gete al, and the while onour rewardith vicis, ' Jam. ii. 26. 114 EEMONSTRAUCE, ETC. in hap he that is worthi to be punshid, is brought into the place of the punshere. And herbi prestis ben demid to do not profyt but rathere to perisshe. For whanne the shep- parde is woundid, who geueth medicyne for to heele the sheep ? ' Or hou defendith that prest the puple with the sheeld of preiere, which prest settith himsilf forth to be smyte with the dartis of enemies, that is, to be ouircomen of fendis; othir what fruyt shal he bringe forth of himsilf, whos rote is infect with gre- uous pestilence ? Therfore gretter myscheef owith to be dred. to tho prelatis, where siche bisecheris ben brought to the place of gouern- aile, whiche terren more the wrathfulnesse of God in hemsilf, whiche thei oughten to pleese bi hemsilf." Gregori there and Canoun seyn al this, f. 61". A ! feithful dukis of Ingelond, se ye diligentli whethir the eresie of symonie regnith generali in youre bisshopis, prelatis, religiouse and othere curatis, and hurle ye this out of the coostis of youre rewme, lest the veniaunce of God come down on al the rewme. What auailith it to pees and prosperite of the rewme, • An infected sheperde cannot cure the shepe. B, marg. sec. m. REMONSTRANCE, ETC. 115 that lordis and comouns susteynen with so greet cost symonientis, eretikis, and blas- femeris, whiche cursen the Lord bi here werkis, what euere preisinge of God here tunge sowneth ; as Austin witnessith ofte on the Sauteer, and speciali on the firste Benedic, anima mea, Domino ^, in the ende, and on Ecce, quam bonum ^, in the ende, and on Ecce, nunc henedicite Dominum ^, in the ende, and on that word. In ecclesiis henedicite Dominum. The xxxiiij. Article. Prelatis, and curatis and othere prestis owen to make the sacramentis of lioli chirche with soueryn deuocioun, clennesse of con- science, and greet brennynge of charite, and mynistre tho prudentli and freli to the puple able herto. This sentence is opin bi this, that Crist seith, spekinge of the sacrament of the (■ ez. auteer in the xxij. c°. of Luk*, and in the j. pistil to Cor., the xj. c°.^. Do ye this into mynde of me. In the makinge and vsinge of this worthi sacrament, we shulden haue so enteer mynde of Cristis passioun, as if it were don bifore 1 Ps. ciii. ^ Ps. cxxxiii. ' Ps. cxxxiv. * Lk. xxii. 19. = 1 Cor. xi. 29. 116 REMONSTRANCE, ETC. oure ighen, and ben al turnid into sorwe for our synnis and fals vnkyndenesse and othere mennis also, and be al enflaumid in cbarite to this blessed Lord, that suffride so greet peyne for us, and in charite to alle oure britheren, for whiche he suffride so manie dispitis and peynes. And euere we shulden be sore aferd of this word of Poul, in the j. pistil to Cor., the xj. c°.i, Who so euere eetith the breed and drinkiih the cuppe of the Lord unworthili, shal be gilti of the bodi and blood of the Lord. And eft^. He that eetith and drinkith vnworthili, he eetith and drinkith dampnacioun to himsilf. Truli he that makith othir resceyueth this sacrament vnworthili out of charite, reuerence, and deuocioun, harmith gretli himsilf, dispisith God orribli, and sterith God to huge veni- f- 62". aunce. And for manie skills, as Parisience preuith, in his treetis of vicis, c°. Of hem, that maken the sacramentis vnworthli, " Thei that maken othir resceyuen this sacrament vnwor- thili, don more dispytto Crist than did Judas and the Jewis and hethen men, that bitraieden Crist, and nailiden him on the cros." Ther- fore Jerom, on Sophonie, and in the j. cause, 1 1 Cor. xi. 27. 2 1 Cor. xi. 29. REMONSTRANCE, ETC. 117 j. q. C. Sacerdotes, writith thus, " Preestis that seruen to this sacrament of the auteer, and mynistren the blood of the Lord to his puplis, don wickidli agens the lawe of Crist, whiche gessen that the wordis of the prest preiynge, and not the lif, maken the sacrament of the auteer, and that solempne preiere is nedeful, and not the meritis othir gode werkis of prestis, of whiche it is seid, A ^jrest in what euere wem he be, neighe not for to offre offringis to the Lord." This seith Jerom. But this word of Jerom must be vnderstonde thus. It is nedeful that the preste be of clene lif and gret deuocioun, that he make the sacra- ment worthili to God and profitabli to hymsilf. And though he be of cursid lif, he mai make t es. verrili the sacrament and to his owne harm, though profitabli to othere men that knowen not his synne neithir assente therto, othir, if thei knowe it, bisien hem to amende it bi here power, and if thei mai not do this neithir putten him out of comuninge of cristene men, weile therfore, and stonde stille in pees and vnite of the chirche. And seynt Gregori in his registre, and in the j. cause, the j. q., c. Necesse, writith thus, " It is nede that the bond be clene that bisieth to wipe awei filthis. 118 REMONSTRANCE, ETC. lest it sue ^ filthis, and holde fen, and defoule worse all thingis touchid. For it is writen, Be ye clensid, that beren the vesselis of the Lord. Thei beren the vesselis of the Lord, that taken the soulis of neighboris to be brought to heuenli thingis bi ensaumple of here holi conuersacioun. This seith Gregori there. And for the lattere part of the article, Crist seith in the X. c". of Mt.^, Ye han take freli, geue ye freli. Therfore no man shal axe oni thing for f. 63". oni benefice, neithir for oni sacrament of holi chirche, neithir oni man shall geue oni thing bifore or aftir, neithir for mete, neither vndir the colour of custum ; and in thej. cause, iij. q., c°. Siquis prebendas, and c". Siquis obiecerit, and in j. cause, j. q. c°. Nullus episcopus, and c°. Dictum est. That is, no man shal geue bi coue- naunt oni thing, neithir by constreyninge for oni sacrament ; for this were eresie of symonie as the Lawe witnessith in manie placis. Ne- theles he mai geue freli withouten axinge and constreininge, and it mai lefuUi be taken as the Lawe techith in manie placis. And for the last part of the article, Crist seith in the vii. c°. of Mt.', Nile ye geue holi thing to doggis, neithir 1 show B. 2 Matt. x. 8. ' Matt. vii. 6. REMONSTRANCE, ETC. 119 sende youre perlis hifore hoggis. Therfore pre- latis and curatis shulden do ful greet bisinesse to teche wel the puple and amende vicious men, that thei geue not the holi sacrament of Cristis flesh and his blood to lechouris and glotons, bacbiteris and othere synful men, sig- nified by houndis and swyn. For if thei resceyue this sacrament vnworthili, thei eeten and drinken dampnacioun to hemsilf, and ben f. 64. gilti of the bodi and blood of Jhesu Crist, as Poul seith in the j. pistil to Cor. the xi. c°.i And if these prelatis or curatis ben gilti of here synne, for thei techen not wel the puple othir geuen euil ensaUmple to hem, thanne these prelatis and curatis synnen more in this vnprudent geuinge, than the puple in vnwor- thi resceyuinge. And if the prelatis and curatis don here dute in holi ensaumple and trewe techinge, thei ben gilteles, though the puple resceyue the sacramentis vnworthili, and go to helle, in the iij. c°. of Ezechiel.^ Netheles men thenken resonabli, whanne the synne of a man or of a womman is so opin that it mai be preuid opinli in doom, the curat shulde remove hem fro Goddis boord, if he par- I 1 Cor. xi. 27. 29. ^ e^. jj;. jg^ 120 HEMONSTEANCE, ETC. ceyuith hem vnrepentaunt. But in othere synnis that moun not be preuid thus, the curat mai counseile hem to absteine hemsilf wilfuUi fro the sacrament, and not compelle hem vt- tirli therto. For Crist gaf the sacrament to f. 64". Judas, whom he knew a deuil, whanne his synne was not knowe of othere disciplis neithir of the comoun puple, as Austin markith in manie placis. The XXXV. Article. Though euele prestis moun make the sacra- mentis verrili, and mynistre tho helfulli to deuout men, netheles cristene men owen not to resceyue sacramentis neithir deuyn seruise of opin symonientis, lechouris, or siche viciouse men, not in dispisinge the sacramentis othir in supposinge that suche men moun not make the sacramentis verrili, but for abhominacioun of siche opin synnis, and that siche viciouse men ben ashamid and do helful penaunce. The sentence of the firste part is opin bi this, that Judas that was a theef and ful auarous, the traitour of Crist and a deuil, in the xiij. C- of Jon', xxvj. c". of Mt.^ andvj. c°. of Jon.^ 1 Joh. xiii. 2. « Matt. xxvi. 24. ' Joh. vi. 71. REMONSTRANCE, ETC. 121 was apostle, and ordeinid and sent of Crist to preclie the gospel, to do miraclis, and to caste out fendis \ as othere apostlis that weren f ul holi, in X. c°. of Mt.^ and in othere placis of the gospel. Also verri profecie stondith with deadli synne, yea, in a man that shal be f. es. dampnid, as it is opin of Balaam, in the xxij. c°. of Numeri^, and withinne, and of Saul in the j. book of Kingis, the xix. c°.* And this is opin of repreuable men that shulen be dampnid in the vij. c". of Mt.^ seiynge thus. Lord, Lord, whethir we profecieden not in thi name, and castiden out fendis in thi name f Crist denieth not this, but rathere confermith, and seith^, Iknowe not you, departe ye fro me, alle ye that worchen vjickidnesse. Also worchynge of miraclis stondith with deadli synne, yea, in antecrist and his fautouris, as it is opin in the vij. c°. of Exodi'', in the vij. and xxiiij. cha- pitris of Mt.^, and in the j. pistil to Cor. xiij. c°.^, and in the ij. pistil to Tess. ii. c".'" Also 1 and to baptise is added in the margin by a second hand in A. It is not in B. 2 Matt. X. 4. 3 Num. xxii. 20. etc. ■• 1 Sara. xix. 24. » Matt. vii. 22. « Matt. vii. 23. ' Ex. vii. 11. 8 Matt. vii. 22.; xxiv. 24. 9 1 Cor. xiii. 2. '» 2 Tliess. ii. 9. G 122 REMONSTRANCE, ETC. verri prechinge of Goddis word stondith with enuyouse men and ful repreuable, in the j. c°. to Fihpensis', hou moche more verri makinge of the sacrament stondith with deadli synne in him that is ordeinid to blisse hi grace, and in him that shal be dampnid bi the rightful doom of God, sith God is souereinli fre to f. 65". worche with what euere creature, hou euere it likith hym. Netheles a synnere mai be so moche vndisposid bi his owne malice or othir vnablenesse, that the Lord vouchith not saaf to worche with him in sacramentis, nameli not nedeful to helthe, sith cristene puple mai be sauid withoute tho, bi feith and charite, and eete gostli the flesh and blood of Jhesu Crist, bi this word of Austin, " Bileue thou, that is, by feith formid with charite, and thou hast eete." And in the vj. c". of Jon^ Crist seith thus, He that eetith my^ flesh and drinkith my blood, dwellith in me and 1 in liim. Where Austin seith, " To eete gostli Cristis flesh and blood, is to haue Crist dwellinge in him bi grace, and to dwelle in Crist bi feith and cha- rite." And to afl"erme that God mai not forsake an ipocrite othir vnfeithful man and bifore ' Philipp. i. 15. 2 Joli. vi. 56. EEMONSTRANCE, ETC. 123 knowe to be dampnid, whanne he pretendith him to make sacramentis, yea, in forme of the chlrche, is to take awei fredom fro God, and to constreine him to worche with his capital enemy at the wil of his capital enemy, and this ''•^s- is for to blasfeme the Lord almyghti, and maken him bonde to cursid men and deuelis in caas. Also to afFerme that God mai not "worche with an euil man, yea, that shal be dampnid, and make not sacramentis with him, is to take awei fredom fro him, and so to bias- feme the Lord almyghti. Also to afferme that euil men moun not make sacramentis ver- rih, is to bringe the puple into dispeir of sa- cramentis eithir to absteine fro sacramentis vttirli, sith it mai not be knowe certeinli, what mynistre is good, and who is euil, othir to induce the puple to sette hope in the mynistre, that if he is not holi othir shal be dampnid, he mai not verrili make the sacramentis, nei- thir mynistre tho helfuUi to the puple. But this was the eresie of Donatistis, agens whiche seynt Austin traualide ful gretli and truli, on Jon, and De verbis Domini^ and in othere bokis. Therfore seynt Austin on Jon and in othere bokis thicke, and in the xxxij. dist. C. Preter hoc in paraf. Porro, in the ende, holdith f. es". a 2 124. RFMONSTKANCE, ETC. stidefastli that euele men, yea, eretikis moun make verrili the sacramentis, and mynistre tho profitabli to the puple, and manie mar- tins and doctouris, bothe Grekis and Latyns, and the greete Gregori, and al holi chirche holdith this sentence in the forseid paraf, Porro, in the ende. And this sentence is shewid opinli bi seynt Austin, in the j. cause, j. q., c°. Dictum est a Domino, and in c°. Intra catholicam, with manie mo suinge, and bi seynt Gregori there in c". Multi secularium, and bi Austin in the consecracioun, iiij. dist., c°. Quomodo Deus, and bi manie othere, and bi Bede there in c". Sum hereticus, WTitinge thus, " Whethir an eretyk or a scismatyk othir oni ful vicious man cristeneth in the knoulechinge of the Holi Trinite, he that is baptisid so, mai not be baptisid agen of gode cristene men, lest the knoulechinge othir clepinge of so greet name seme to beadnullid othir set at nought." Also a paynym mai cristene verrili in the name of f. 67. the Trinite, bi Isidre there in c°. Romanus. Also a lewid man and a womman mai cristene in nede, as Austin and othere popis witnessen there in c°. Constat, with two suinge. Therfore no man doute, that an euil man mai make sacramentis verrili, whanne it pleesith God to REMONSTRANCE, ETC. 125 worche with liim, and ellis not. Therfore if oni man haue doute of conscience, that this euil man makith not the sacrament, as for he doutith, whethir this man is a preest, or whe- thir he hath nedeful mater therto, and seith duli the wordis of the sacrament, othir for vnablete knowe to God, lat him worshipe the sacrament with a stille condicioun, and in as moche as it were duli maad, and lat him reste bi verri feith and charite in the verri bodi of Crist, that hangide on the cros, and now is glorified in heuenis, and he is sikir fro alle disceitis of oni wickid man in erthe or dampnid fend in helle. The secunde part of the article, that is, that cristene men shulde not resceiue sacramentis, neithir here deuyn seruise of symonientis, and letcherouse prestis, knowe f. e:". opinli suche. This is opin bi this, that Poul seith in the j. pistil to Cor. v. c°.\ seiynge thus. Now I wrot to you, that ye be not medlid, othir comune not, if he that is nemid a brothir among you, is a lecchour, or an auerous, othir seruinge to idolis, or a vjrong curser, or a drunkeleu, or a raueynour, that ye take not meete with such a man. And in the ij. pistil to Tess. iij. c°.^, 1 1 Cor. V. 11. 2 2 Thess. iii. 6. G 3 126 JBritheren, we denouncen to you in the name of the Lord Jhesu Crist, that ye withdrawe you fro ech brothir goinge inordinatli, othir out of good ordre, and not hi the techinge which thei token of vs. And it suith a litil aftir', If oni man oheieth not to oure word bi the pistil, marke ye him and comune ye not with him, that he be ashamid ; and nile ye gesse him as an enemy, but repreue him as a brothir. And this sentence is preuid opinli in the xxxij. di. c". Nidlus audiat, and c". PrcBter hoc, in the paraf. Verum, in the ende, where it is writen thus, " Oure predeces- /. 68. souris, Pope Nicol and Pope Gregori J, demeden cristen men to abstene hem fro masses of prestis which it was known verel}' to be such vicious men, that thei shulden take away fro other men lycence to doe sin, and agenclepe such prestis to the weylyng of verie penaunce." And it suith after, " Gregori the pope writith, among other things, to Raaf and Berdolph dukes, Reseyue ye not Avitingly in any maner 1 2 Thess. iii. 14. X From this place to the like mark in page 133, the tract in A is written hy a hand of the sixteenth century, upon four leaves of vellum, inserted to supply a loss in the original Ms. This second scribe has, evidently, ac- commodated the orthography to his own taste. REMONSTRANCE, ETC. 127 the office of simonien prestis and ligging in fornication, and as much as ye moun forbede such prestis fro holy mysteries where it be- honeth." And that men shulden thus abstene fro the masses of the lechoures, it is pleynly tolde in the oon and eightyth distinccion, the capitle Si qui sunt presbiteri, and the capitle Tua nos\ and the capitle Quesiium, and resoun helpith strongly this part. Forwhy what true lege man to our king would be present wytingly when the king were hugely dispised, and let not bi his powre ; so is it great wonder that any Christian man dar be present wytingly at the masse of any open simonient, open lechoure, eyther of any other orible vicioijs prest known f- openly suche, when that prest betraieth Christ as Judas did. And such a prest doth more dispite to Crist than Jewes and hethen men di- den that nayled hym on the cros, as Parisience preueth in his tretes of vices in the capitle, Of them that make the sacrament unworthily. Therfore alle cristen men shulden lette by ther powere such open vicious lyuers to do this great dispite to God, namely, in with- • Presbiteri and c". suyng and De cohabitacione cleri- corum et mulierum et vestra, and c". Tua nos. G 4 OS". 128 EEMONSTEANCE, ETC. drawing themself fro the masse of sucli prestis till they weren amendide. And this owen cristen men to do whan the synne of the prestis may be letted therby ; ellis Avith weilinge of great sorowe thei moun be present in the churche, Avhanne bi ther withdrawing the co- munete of the puple wold be more encreside in malice. The first Corlarie. Though seint Cypryan, Ambrose, Jerom, and Crisostum, in the first cause, the first questioun', the capitle Sic populus^ and the f- 69- capitle Non licet porro, and in the foure and twentith cause, the first questioun, the capitle Si autem, and Crisostum, on the seuenth capi- tle of Mathew, the nyntenth omely, semen to be contrarie in wordes to Austyn and Gregor, and to the comynte of holy church, for they seyn in wordes that the sacramentis of here- tikes ben veyn, voide, or false, eyther helen not, but ben defouled, and deuouren men, nethelesse these gret doctours moun be ac- cordide fauourablely in sentence anentis 1 1. q. Siquis inquif,c°. Non lauat, and c". Sic pnpidus and c°. Non oportet, and c". Non licet. B. REMONSTRANCE, ETC. 129 symple men, meke and faithfull, and witti in holy scripture and resoun, so that seint Ci- prian and his suers be vnderstonden to speke of such heretikes as sacren not, nether bap- tisen not, in the forme of holy churche ney- ther of trewe feith, but in open errour agen holy scripture ; and they that ben baptiside in such errour and holden therinne, be not helide but deuouride eyther dampnid, as these doc- toures seyn, if they dien therein not amendide ; and that seint Austin and his suers be vnder- stonden to speke of such heretykes and yuel cristen men that baptisen and sacren in verrey f. go". feith of holy church, though they ben de- partide fro the vnitie of the church by open sisme and other curside sinnes. But for seint Austyn, in his pistles and other bokes, wit- nessith openly that S. Cyprian the martyr, whom he loued specially, erred in the matter of bapteme gouen of heretikes, it behoueth not vs to excuse S. Cypryan in errour, thou he was a famous doctour of the churche and a glorious martyr. For S. Austyn, that knewe fully the bokes of Cypryan, and magnified hym souereynly among alle martires after the apos- tles, witnessith openly, that this Cyprian erride o 5 130 in this matter. And multitude of martires and doctours, Grekis and Latino, and generally holy church in erth, refusith Cipryan in this point of erroure. Wherfore in the two and threetith distinctioun, the capitle ProBter hcec, in the paraf. Porro ad hcec, it is writen thus, " The noble martyr, and eyghty bishops with him, clepiden the baptem of heretikes the f. 70. washing of the deuel. But Steuene and Cor- nelius, martyres and bishops of Rome, and the worshipful Austyn, in his book of baptem, re- proueden gretly the same Cipryan. And the forseid bishops for this cause, and Austyn, and other martires and bishops of Rome aflfermen, that baptem geuen by the maner of holi church, be it gouen of an heretike eyther of a sisma- tike, is stedfast." And it suith in the ende, " Siricius and Innocent and Leo, Anastasie and the gret Gregor, and all holy church, holden this sentence of the forseid bishops, Cornely, Steuen, and Austyn." Lo! bow openly the glorious martir, S. Cipryan, and the solempne doctour of the church, and eyghtie bishops with him, erreden agens cristian feith. How much more the fleshly and worldly bishope of Rome, f'ul of simonie, auerise, and pride, and 131 a worste manqueller in caas, with a multitude of like bishops and prestis, may erre in making eyther determining newe articles of feith, that were not knowen, neyther spoken of by a thousand winter and many mo. Therfore to f. yo*. compel alle cristen men for to beliue stede- fastly ech determinacioun of the church of Rome, and this vnder paine of temporal deeth, eyther euerlasting, is a blinde and open pre- sumption of Lucifer and antichrist. Therfore cristen men shulden accepte the determination of the church of Rome, eyther of any other, onely in as much as it is foundid in holy scripture openly eyther priuely, eyther in resoun that may not faile. And where they ben certeyn that it is foundid so, take it meekly, and certeynly withouten doute eyther grutch- ing of conscience, and where they ben certeyne that it repugnith to holy scripture eyther to most certein resoun, refuse it vtturly, as the venym of the deuil ; but where they be vncer- tein of such founding eyther repugning, put it aback, neyther take it as beleue, neyther dispise it as false, but rest mekely without dread in truth and fredom of holy scripture that may not erre, and suffiseth to saluation without sinfuU man's clouting. G G 132 ''■ ''^- The secound Corilarie. The bishop of Rome and other worldly bishops be ashamed that condempnen by pride of Lucifer any cristen man to the deeth of helle eyther to be an eretike hardide in errour, for as much as he seyd eyther wrote errour, eyther pretended it openly, whan they fynden not that he reuoked in any place. For it is shewid openly by the witnessing of S. Austyn and other martirs and bishops of Rome, that S. Cipryan, the martyr, erred thus openly, and it is not founden in anyplace of his bookes that he reuoked his errour. Nethelesse S. Austyn excusith Ciprian thus, That eyther he reuoked, though he wrote not his reuokinge, eyther wrote it, and it was done away by other men ; eyther that the very martyrdom and the excellent charitie of Cipryan by which he tra- vayled strongly against heretikes for the vnitie of the holy church, purgid all errour and all sin, yhe, venial in him. Therfore blind prelatis and auarous and vnkunning of Godes law cease to geue blaspheme sentence of the dampnation of any doctour, for this that f. 71*. he wrote strongly agens the heresies of them REMONSTRANCE, ETC. 133 and ther blasfeme lordship, with other rauines and treasouns of our ^ rewme. For why such blinde prelatis wolen deme for hatred of a person and for there own auerice that good is euil and agenward, and that truth is falsnes and agenward. Also for he that sayith truth by his conscience and supposing and discre- tioun gouen him of God, though he errith, and is redy to amend it and to say the contrarie of his own sentence, now if God shew it to him, yhe, by a full abiect creature, is not an heretike endured in errour, and in hap he is not denied an heretike anentis God. And though in hap he errid long wit- tingly and obstinatly almost all his life, and was very contrite in the end after the loos of speche, which sodaine repentyng no dedly man knowith, by what bowldnes dar any blinde prelate full much conformed to the worlde deme blasfemely that such a man iS" the Sonne of helle and dampned withouten ende. Therfore ceese the blaspheme deming f. 72. of simonient prelatis and vnkunnyng in Gods law to condemne J a souereyn doctour^, whose bokis thei kunne not vndirstonde, neithir rede 1 Om. B. ^ See Conclusiones Lollardorum, iv., where Wycliffe is called Doctor eoangelicii^. 134 with worshipe ' without greet stumblinge and defaute.^ The xxxvj. Article. Prelatis and seculer lordis shulden wake diligentli to ordeyne able prelatis and curatis and symple prestis, that hauen not cure bi cours and demynge of the chirche to dai. This sentence is opin bi this, that the vertuous gouernaunce of the puple hongith on hem prin- cipali aftir God. Therfore gode prestis stronge in feith and virtuis, and in greet abilite to perform the office of the gospel, shulden be maad souereynis to othere men in gostli ledinge. And of the preisable condicions of bisshopis, prestis, and dekenis, it is seid opinli in the j. pistil to Tymothe, the iij. c°.^ and to Tite j. c.*, and in xxxvj. di. c°. Siquis vult, and xxxviij. di. c°. Omnis pallentes^., with manie othere decrees of seyntis and of bisshopis of Kome. 1 that is, decorously ; so as to obtain respect for them- selves with those who hear them. ^ These last paragraphs plainly allude to Wycliflfe, who was seized with paralysis on the 29th Dec. 1384, and re- mained speechless until his death on the last day of that year. 3 1 Tim. iii. 1. etc. « Tit. i. 5. etc. 5 Omnes psallentes B. REMONSTRANCE, ETC. 135 A Corollary. Prelatis othir seculer lordis that ordeynen vnable curatis, and most for fleshli afFeccioun othir for temporal lucre, ben cruel enemyes of holi chirche and traitouris of Jhesu Crist £ 72'-. and of al cristen puple. This sentence is opin bi this, that Crist seith in the xv. c". of Mt.' and vj.' c«. of Luk', If the blynde ledith the blynde, bothe fallen into the diche. Ther- fore De eleccionibus, c°- Cum in cunctis, it is ■\vrite thus, " Sithen ripenesse of age and sad- nesse of vertuis, and kunnynge of lettris owith to be sought in alle holi ordris and seruisis of holi chirche, moche strongliere it behouith that these thinges be sought in a bisshop which is set to the cure of othere men, and owith to shewe in himsilf hou it behoueth othere men to lyue in the hous of God." Therfore seynt Austin, in his pistil to Valerie, and in the xl. di., c°. Ante omnia, writith thus, " I axe bifore alle thingis that thi religious prudence thenke, that no thing in this lijf and most in this tyme is esiere and lightere and more acceptable to men than the office of a bisshop othir of prest 1 Matt. XV. 14. 2 y. A. 3 Lij, ^j. 39, 136 EEMONSTRANCE, ETC, or of dekene. But if the thing is don rechelesli and flateringli, no thing is more t 73. wretchid, and more sorweful, and more damp- nable anentis God." And eft Austin seith there, " Nothing in this lif and most in this tyme is hardere and traueilousere and pe- rilousere, than the office of bisshop or of prest othir of dekene ; but anentis God nothing is blessidere, if it be holden in that manere, in which our emperour," that is Crist, " com- aundith. But which is the manere I lernide not fro my childhod neithir fro my yong wexinge age. And in that tyme in which I began to lerne, violence was maad to me for disseruynge of my synnis. Forwhi I woot not what othir thing I shal gesse, no but tliat the secunde degre of gouernaunce was gone to me, that coude not holde a nothir." Al this seith Austin there. Thanne sith the office of bisshop, of preest, and of dekene is so hard and so perilous, alas! hou dore vnkunninge folis that kunnen not Goddis lawe, neithir curide wel here owne soule euere in here lif, preece forth so boldli in these greete statis, and lese hemsilf and othere men ; most sith ^73". Austin and Decrees in ij. cause, vij. q-, c°. Qui nee, speken thus harde, " He that hath REMONSTRANCE, ETC. 137 not in hirasilf the resoun of gouernaunce, ''• ^s"- neithir hath wipt awei his synnis, neithir hath amendid the cryme eithir greet synne of sonis, owith to be seid more an vnchast dogge than a bisshop." And in the j. cause, i. q., c° Vilis- simus, it is writen thus, " He that is grettere in honour, is worthi to ben acountid most vile, no but he passe in kunninge and holinesse." Also in Ixxxiij. di., c°. Nichil illo, it is red thus, " No thing is more wretchid than thilke prelat, that hath glorie in the preisinge of woluis, whiche he will pleese, and chesith to be louid of hem, greet pereile shal be herbi to the sheep. Therfore no prelat mai pleese woluis and the flockis of sheep. Forwhi a soule bounde to ertheli prisons lesith the mynde of lippis; that is to seie, a prelat mai not pleese togidere tirauntis and gode symple men ; and a man bounde to ertheli couetise, lesith mynde to speke profitable truthe for iust men, and to repreue tirauntis and extorcioneris. For as bisinesse of craftis werkis founde modir in f. 74. eche werk therof, so necligence is stepdame of lernynge." And there in the c°. Nemo quippe, Austin spekith thus : " No man noiyeth more in the chirche than he that doth weiwardli, and hath the name othir the ordre of holinesse 138 EEMONSTKANCE, ETC. and of prest. Forwhi no man presumeth to repreue him trespasinge, and his synne is stretchid forth gretli into ensaumple, whanne a synnere is onourid for the reuerence of ordre. Therfore a bisshop that amendith not the synnis of siche men, is worthi to be seid more an vnchast dogge than a bisshop." And Gregori acordith with this sentence in parti, in the j. part of pastoralis, the ij. c"., writinge thus, " Alle vnworthi men shulden fle the birthuns of so greet gilt, if thei weieden with bisi eere of herte the sentence of truthe, bi which he seith. If a "man sclaundrith oon of these litle that heleuen in me, it spedith to him, that a m.elle stoon of assis he hangid in his necke, {. 74''. and he he caste doun in to the depthe of the see} For bi the melle stoon of assis is signified the cumpas and trauaile of seculer lijfe ; and bi the depthe of the see is signified the last damp- nacioun. Therfore if a man is brought to the liknesse of holinesse and distrieth othere men, othir bi word or ensaumple, truli it werebetere to him, that ertheli dedes constreyniden him to deth, vndir vttirmore othir worldli abite, than that holi ofiicis sheewiden him to othere • Matt, xviii. 6. EEMONSTRANCE, ETC. 139 men, to sice him in synne. For no wondir if thai feldeden aloone, more sufFrable peyne of helle sliulde tormente him." This seith Gre- gori there. Therfore De eleccionibiis, c°. Nichil, it is write thus, " No thing anoieth more the chirche of God than that vnworthi prelatis ben taken to the gouemaile of soulis." Therfore it is opin of thingis bifore seide, that prelatis and othere seculer lordis that or- deynen vnable men to the cure of soulis, anoien most the chirche of God. And sith thei don this vndir the colour of office or of seruise to procure the profitis of the chirche, f. 75. thei ben traitouris of Crist and of cristene puple. For bi the worthi clerk Grosted, bisshop of Lincolne, in his sermoun, Dominus noster Jhesus Christus, and in othere placis, it is write thus, " He that bitakith cure of soulis to a man vnmyghti, vnkunnynge othir not willi to fille the office duli, is gilti of the soulis, though tho be sauid bi Goddis grace ; as he that takith gouernaunce of a ship in greet tempest to a man vnmyghti or vnkunnynge othir vn willi to gouerne it duli, is gilti of al the ship, and of alle thingis conteynid ther- ynne." And in a sermoun, Premonitiis a ve- nerahili, he seith thus, " To ordeine vnworthi 140 EEMONSTRANCE, ETC. men to the gouernaunce of soulis, is to haue come to the hiest poynt of greete synnis." Grosted seith groundli al this. Prelatis and lordis, beholde ye these greuous pereils, and make ye none euele curatis in the chirche, neithir suffre ye that siche be maad of othere men, and, ye clerkis that ben vnable and vn- kunninge to suche curis, preece not forth you silf bi preieris and lettris of lordis. For f- 75". as Crisostom seith in the xL omehe and in the xL di., c". Multi sunt, " Manie be prestis and fewe ben prestis ; manie in name, and fewe in werk. Therfore se ye hou ye sitten on the chaier. For whi the chaier makith not prest, but the prest makith the chaier; not the place halewith the man, but the man halewith the place, not ech prest is holi, but ech holi man is a prest. He that sittith wel on the chaier, takith the onour of the chaier ; he that sittith euele, doth wrong to the chaier. And therfore a prest that is euil getith greet synne, not dignite, of his presthood. For thou, prest, sittist in thi doom; forsothe if thou leuist wel and techist wel, thou enformist the puple ; if thou techist wel and lyuist euele, thou art dampTiere of thi owne silf. For if thou lyuist wel and 141 techist wel, thou techist the puple hou it owith to lyue ; if thou techist wel, and lyuist euele, thou techist God hou he owith to dampne thee." And it sueth in Crisostom, " Who euere desirith prelacie in erthe, shal fynde shenshipe in heuene ; and he that treetith of prelacie, that is, bisieth him to gete f. 76. prelacie, shall not be rikenid among the ser- uauntis of Crist. And ech of hem haste not, hou he shal appere grettere than othere men, but hou he shal seme lowest of alle. For not he is more rightful which is grettere in onour, but he that is rightfuUere is the more." Crisostom there and canoun sein al this pleinli. Also Gregori in his registre and in the j. cause, ij. q., c°. Sicut, it is write thus, " As he that is preied, forsakith, is sought, and fleeth awei, shal be mould or drawen to holi auteris, so he that coueitith bi his owne wil, and preecith forth himsilf vn- restfulli othir ful bisili, shall be put abak withouten doute. For whi what other thing doth he that enforsith to stie so to hiere thingis,nobut that he decreessein encreessinge, and that in stiynge without forth, he falle withinne into the depthe, that is, that in encress- inge to benefice othir presthood bi presump- £76" 142 REMONSTRANCE, ETC. cioun othir couetise, he falle doun fro vertu into synne and dampnacioun." Eft Gregori in his registre and in the viij. cause, i. q., c°. In scripturis, spekith thus, " As the palace of gouernaile shal be denied to hem that desiren it, so it shal be proferid to hem that fleen, as it is writen '-, Neithir oni man take to himsilf onour, but he that is clepid of God, as Aaron was." And seynt Bernard to Eugenie acordith strongli with this part. Also seynt Austin in viij. cause, j. q., c°. Qui episcopatum, writith thus, " No man is forbode fro the studie of truthe to be knowe, which thing perteyneth to preisable stilnesse. Forsothe though the hiere place without which the puple mai not be gouernid is holden and mynistrid so as it bisemeth, netheles it is coueitid vnsemeli othir vnfittyngli. Wherfore the charite of truthe sekith holi stilnesse ; the nede of charite resceyueth iust office ; and if no man leith on this birthen, it is to geue tent to perceyue and beholde truthe. Forsothe if it is put on, it owith to be resceyuid for the nede of cha- f. 77. rite." This seith Austin there. Therfore Gregori in the j. part of pastorals, the ' Hebr. v. 4. 143 ix. c"., concludith thus, " He that shynith in vertuis, come constreinid to gouernaile ; he that is voide of vertuis, neighe not, yea, constreynid." Also Gregori in his registre and in j. cause, j. q., c°. Siquis neque, writith thus, " If oni man that shynith not with holi vertuis, and that nothir is clepid of the clergie, neithir of the puple, neithir is constreynid bi preiere, takith vnshamefulli the presthood of Crist, while he is defoulid now with oni greet synne, and takith tlie dignite of bisshop or of prest by vniust loue of herte, othir bi foul preiere of monei, othir bi suynge of familiarite, othir bi seruise of lord, eithir bi gileful gifte, and not for ivynnynge of soulis, and forsakitli it not bi his fre wil in his hjf, and sodejn detli fynde him vnrepentaunt, withoute doute he shal pershe witliouten ende." This seith seynt Gregori there and the Canoun lawe. And the resoun whi he mote 'resigne this ordre othir benefice is this, for he ocupiede it bi theft f. t?" or symonie of herte othir of dede, and so lie hath no title neithir right therto ; and, as seynt Austin seith, " The synne is not forgouen, no but the thing taken awei be restorid bi power of the theef." And if a greet bisshop or a greet prelat wolde knowleche mekeli and opinli 144 KEMONSTRANCE, ETC. his syrnonie and thefte, and refuse the benefice therfore, to which he had no title neitlnr right, it myghte do ful moche good, to make othere men ashamid of here symonie, yea hid in the herte. And this greete prelat icome thus to mekenesse and grace, mighte do a§ moche good or more withouten sich a singuler bene- fice, as with it^, as the apostlis and seynt Jerom diden. Also riche mennis sonis that geten in here tendre age beneficis bi couetise and gifte of fadris and modris, or of kynsmen, owen to resigne tho vttirli, and holde not tho, no but bi merciful dispensacioun aftir wilful resigninge. Al this is set opinli in Decrees, in ^■^8- the j. cause, the vij. q. thorugh out. And no bisshop diocesan or of the same bisshopriche outake the pope mai dispense with such a man 1 There may possibly be an allusion here to Bishop Arundel's sermon on the funeral of that good princess, Queen Anne, who was buried at Westminster in June (?) 1394. In the curious tract, which in a form somewhat modernised, was reprinted by Rich. Bankes under the title of, A compendyous olde Treatyse, sliewynge howe that we ought to haue the Scripture in Englyshe, the sermon is thus noticed : — " And he blamed in his sermon sharply the negligence of the prelatis and other men, in so much that somrae seyd, he wold on the morow leue up his office of chaunceler, and forsake the world, and then it had ben the best sermon that euer they heard." REMONSTRANCE, ETC. 145 that was auauncid to such a benefice bi sy- monie, that is, bi gifte of monei, othir biheest therof don bi othere men, yea, him vnwitinge, as mannis laAve shewith opinli, De symonia c" Ex insinuacione and c". Nobis fuii. And the greete -clerk Armacan in his book of questiouns of Armenies holdith most streitli this sentence. For he that cometh bi symonie to a benefice is a theef, as he holdith it, and in al that tyme he doth verri neuere penaunce. Therfore, lordis and prelatis, se ye wysli hou strong snare of dampnacioun ye make redi to youre kynsmen othir seruauntis, whiche beinge vn- worthi and vnable, ye auaunsen to cure of soulis or procuren to ben auaunsid of othere men bi monei or bi fleshli preieris or bi seruice or bi oni othir vnleful meenis. Hou hard is it to make hem to resigne vtterli for shame of the world, othir for rebukinge of here kyn, c 78" othir for losse of richesse, it is ful hard to wite, and hardere to fele peyne for this synne. And though thei gete a thousand dispensa- ciouns of the pope, as longe as thei ben vnable othir don not duli the gostli office, thei rennen faste to helleward with here fautouris and consentouris. And if grete men seyn that it sutfisith to saluacioun to resigne to God, H 146 EEMONSTRANCE, ETC. cheef lord of al holi chirche, and to make fuUi amendis for synnis passid, and performe truli here gostli office in al here lif, though this were soth, it semeth not siker neithir spede- ful now. For the multitude of fleshli clerkis is ful redi to gete colour to here auarice, and chargen litil or not • the gostli profite. And if this last seiynge were sikir ynough and spede- ful, it semeth it wolde lette moche restltucioun of extorcions, theftis, and othere wrongis. For these raueynoris Avolden seyn that it suffisith to hem to restore to God bi penaunce f. 79. of euelis bifore don, and spende wel that that thei han gete now. Therfore it semeth that verri resigninge, as seynt Gregor and othere popis and the chirche hath determjmid, and holde almost a thousand yeer, is sikerere and spedefullere for present malice. For it is hardere to the flesh, and more lettinge of symonie of othere men, than is the secunde weie late founde and mennis knowinge. And if greete men, yea, prelatis, taken the ij. weie ageyns seynt Gregori and comoun lawis of the chirche, whi shulden not thei be compellid to holde agens the determlnacioun of the bisshop 1 that is, nought, nothing. REMONSTRANCE, ETC. 147 of Rome that cam in yistirdai withouten ground of scripture and of resoun, most sith we han ful gret euidence bi holi scripturis, holi doctouris, and opin resoun, that this late pope erride, and we knowen wel that he was an opin vicious lyuere, and coude ful litil of Goddis lawe, and louide lesse the meke and the pore life of Crist and his apostlis. The xxxvij. Article. Seculerte among prelatis and curatis so that oon take propirli to himsilf alle the profitis off -g^. a chirche, and departe tho as hym liketh, whethir he do truli the gostli office or nai, owith to be cast vtterli out awei fro holi chirche ; and gouernail in coraoun with sus- teyninge of felowis bi forme of the gospel, that ben able to performe the office of the gospel in good lyuynge and fre prechinge. owith to be taken agen mekeli and truli. This sentence is preuid bi the seiynge of Crist to his apostlis, in the xxij. c°. of Luk,^ The kingis of hethene men ben lordis of hem, and thei that han power ouir hem, hen clepid 1 Lk. xxii. 25, 26. n 2 148 REMONSTRANCE, ETC. generis of heneficis, but ye not so ; hut he that is the grettere among you be niaad as the yongere either lesse. And the same sentence of Crist is opin in the x. c°. of Mark^ and in the XX. c°- of Mt.^, where Mathu concludith thus, As mannis sone cam not to be seruid but to serue, and to geue his lif raunsum for manie men; and in the j. pistil of Petir the v. c°.^, Neithir as heinge lordis in the clergie, but be ye maad forme, othir ensaumple, ofthepuple bi wil; *"■ ^°- and in the j. pistil to Tymothe the vj. c°.*, Haue we fodis and hilingis, and be we apaied with these thingis; and in the vj. c°. of Dedis ^ of apostlis, the postlis nolden departe monei maad redi to nedi men redi bifore hem, but geue tent to preieris and to the seruise of word, that is, the prechinge of the gospel for the helthe of soulis ; and in the xviij . c". of Mt.^, Crist seith thus. Who euere m,eMth him- silf as this litil child, he is the grettere in the rewme of heuenis. Therfore seynt Jerom in Decrees in the xij. cause, j. q., c°. Duo sunt, writith thus, "0 kynde of cristen men is which is bounden to Goddis office and goue to con- 1 Ilk. X. 42, 43. 2 Matt. xx. 28. 3 1 Pet. V. 3. "1 Tim. vi. 8. 5 Acts, vi. 2, 4. •> Matt, xviii. 4. REMONSTRANCE, ETC. 149 templacioun and to preiere ; and it acordith, othir is iust, that this kynde ceesse of al noise of temporal thingis, as ben clerkis and deuout men to God, that is, turnid fro the world. For whi these ben kingis, that is, reulinge hemsilf and othere men in vertuis, and sothei han a rewme in God. And the coroun in the heed signifieth this. Thei han this coroun of the ordinaunce of the chirche of Rome, and in f. so"., signe of the rewrae which is abiden in Crist, Forsothe the shauinge of the heed is the put- tinge awei of alle temporaltees, for thei owen to be apaied with lyflode and clothinge, and haue no propirte among hemsilf, but haue alle thingis comoun." This seithJerora there. And in xxxij. di.c". Prceter hcec\ in the ende, it is told thus, "We comaunden and ordeynenthat thei of the forseid ordris, that is, prestis, dekenis, and sodekenis that obeien to oure predeces- souris, and kepen chastite, eete and sleepe to- gidere biside the chirchis, as it bihoueth re- ligiouse clerkis ; and whateuere thing bifallith to hem of the chirche, haue thei this in comoun." Also Jerom on the pistil to Tite, and in xcv. di., c°- Olim^ spekith thus, " Sum tyme ago the ' hoc B. H 3 150 same was prest which and bisshop, that is, prest and bisshop was al oon ; and bifore that bi the steringe of the deuel dissensions were maad in religioun, and it was seid among the puplis, I am of Poul, I am of Apollo, I am of Petir, chirchis weren gouernid bi comoun f. 81. counseil of prestis. Aftir that ech man gesside hem, whiche he cristenide to ben hise and not of Crist, it was demid in al the world, that oon of the prestis shulde be maad souereyn aboue othere, and that the sedis of dissencions shulden be take awei." And a litil aftir, " Therfore as prestis witen that bi the cus- tum of the chirche thei ben suget to him that is here souereyn, so knowe bisshopis that more bi custum than bi the truthe of Goddis ordenaunce thei ben grettere than prestis, and that thei owen to gouerne the chirche in comoun." This seith Jerom there and Decrees. Here it is opin bi witnissinge of Jerom and of holi scripture, that prestis owen to gouerne the chirche in comoun. For whi Jerom in his pistil to Euander, and in the xiiij. di., c". Legimus, preuith opinli bi scripture, and thicke bi witnessinge of Poul, Petir, and Jon, that the same ben bisshopis that ben prestis. Also Gregori in his registre, and in the xij. cause, REMONSTRANCE, EXC 151 ij. q., c". Mos est, writith thus, "It is custum of the chirche of apostoile ' to geue comaunde- mentis to a bisshop ordeynid, that f al thef. af, soud othir profyt that bifallith, iiij. porciouns owen to be maad, that is, oon to the bisshop and his meyne for hospitalite and resceyuinge of gestis, a nothir porcioun to the clergie, the thridde porcioun to pore men, and the fburthe porcioun to chirches to be reparailid." And the same sentence is told there bi Gregori in c°. Cognouimus. Also pope Gelasie, the j. c°. Concesso, writith thus of a bisshop, " The bisshop departe the rentis and ofFringis of feithful into iiij. parties, of whiche holde he oon to himsilf, departe he that othir part to clerkis for the bisinessis of ther office, departe he the iij. part to makingis or to reparaciouns of chirchis, haue he the iiij. part to be gone feithfuUi to pore men and pilgryms. Of whiche partis he shal geue rikenynge to Goddis doom." And the same Gelasie, the pope, seith the same sentence there in c". Quatuor. And the sentence is opin there bi the pope Simplicius in c°. De redditibus, that seith thus, that the preest shal do this thing vndir the pereil of his ordre. Lo ! that clerkis seruinge f- 82. 1 Mos est apostolicoB sedis, c. xii. 9. ii. 30. u 4 152 REMONSTRANCE, ETC. the cliirche shulden haue here porcioun in comoun, and not oon shal appropre seculerli to hiinsilf alle the profitis of the chirche, as it is don coinounli in these daies. For in the vj. c". of Leuitici' in the ende it is write thus, To alle the sonis of Aaron euene mesure shal be departid hi ech. But I axe of bisshopis and curatis this dai, whethir the lawe of - seynt Gregori "with othere popis acordinge with him is iust and appreuid of God, othir vniust and repreuid of God ? Thanne seynt Gregori and othere two popis disseyued the chirche in makinge a wickid lawe and vniust, othir a laAve of eresie that distrieth the chirche. And if this lawe is holi, and resonable, and iust, and appreuid of God and of the chirche regninge in blis, what antecrist distrieth it now in bringinge seculer maner into the chirche, which maner bringith in symonie, strijf, and pleetinge, and euelis withouten noumbre in mannis knowinge. For if this {. 82". firste lawe of Gregori were kept eueri where in the chirche, who wolde do symonie for a benefice of the chirche, as it is do now ? I gesse truli fewe men or noon. Therfore holi chirche and feithful prestis turne agen to the 1 Lev. vii. 10. In the vulgate the sixth chapter ex- tends to this verse. REMONSTRANCE, ETC. 153 ordenaunce and ensaumple of Jhesu Crist and Lis apostlis in lyuynge of fre almes of the puple, to whiche thei preche the gospel, and forsake thei seculer proprete of beneficis, which is brought into chirche bi vnkunninge men, ipocritis, and Avorldli coueitouse men. 1. Corollary. A ! hou abhoininable is the mysusinge of prelatis and seculer lordis, that holden greete benefisid men in here courtis and seculer officis othir chapellis, and withdrawen hem vntruli^ fro here gostli cure. For if oni erl othir duke in the rewine withdrawe a cheef knyght of the rewme and special maister of the kingis sonis fro here presence and gouernaunce in ocupyinge him aboute the kepinge of his hors or of his kichene, and in wastinge about this vile office all the soudis of the king that weren f. «3 assignid to him for the kepinge and techinge of the kingis sonis, whethir the forseid erl, duke, or knight "were not traitour of oure king- and of his sonis, no wys man and trewe durste seie nai. Hou moche grettere and wors is the tresoun of prelatis and of seculer lordis that 1 vniustlie B. H 5 154 REMONSTRANCE, ETC. drawen awei prelatis and curatis that ben as- signid special! to the kepinge and workinge of soulis of the sonis of the Bang of kingis, sith thei take grettere salarie of temporal godis for this gostli office, than Crist and his apostlis token in this lijf for here sore trauaile, and yit, to encreessinge of tresoun, bothe prelatis and lordis holden and ocupien siche curatis about toordis, as aboute here kichenis, and holdinge of courtis, othir othere seculer officis, othir in here chapelis for song and vse of Salisberi, othir of a nothir chirche which is founden up of synful folis, and not for the office of the holi gospel, which oure Lord Jhesu f. 83^ Crist comaundide special! to prestis and cu- ratis. Of this abhominacioun and trecherous disturblinge of holi 'chirche, it is seid largiere bifore in the ij. article of alle. 2. Corollary.^ Grutche not feithful men and of good wil neithir oni othir in oure re^vme for oure statute maad so ofte and so strongli confermid in manie parlementis, which statute lettith prouisiouns othir auauncementis of the pope, and makith prelatis fre to geue here beneficis to here 1 See p. 2. ^ the prouisiouns B. 155 clerkis withynne the rewme, whiche thei knewen able to gostli oflicis and cure of mennis soulis. And pretende not men of good wil for the excusacioun of here grutchinge, that the symonie that was first in the popis court as kept in his welle shal be led doun to ech court of bisshopis and of lowere prelatis and of seculer lordis; bi this thei shulen werse geue beneficis to here owne kynsmen, clerkis, othir seruauntis, bi fleshli loue, othir for coue- tise of monei, eithir for preiere of seculer lordis, Avhiche tliei doren not withstonde. For though prelatis and othere bisshopis geuen bene- f. 84 ficis to vnable men and vnworthi, as the pope was wont to do, netheles the spoilinge of the rewme bi beringe out of the tresore to straun- geris, and the prisoninge and sleeinge of oure lige men bi theuis and enemies shall not bifalle so moche as bifore, and the symonie shal not be so abhominable in lowere prelatis and most in seculer men, as in the pope and in his car- denalis, that ben hiere in degre and gouernaile of the chirche. And bi Goddis grace feithful clerkis of scole and othere symple prestis in the rewme shulen preche and write so stide- fastli agens symonie ^ and auauncynge of vnable 1 Om. A. H 6 156 REMONSTRANCE, ETC. men to the cure of soulis, that prelatis and othere men shulen be ashamid and aferid to don it, and lordis to procure it. Worldli pre- latis and here fautouris that letten this feithful prechinge agens symonie and othere synnis in the rcAvme, ben cause of such symonie, if it Cometh, and of tresoun and distriynge of the rewme and of perdicioun of soulis without noumbre. Therfore the king and trewe lordis and gentilis of the rewme, purueieth wysli {. 84*. that feithful and fre prechinge of the gospel be not quenchid in the rewme bi disciplis of antecrist, and thanne opin euelis shulen be distried bi Goddis grace, and raanie preuy synnis also bothe esili and withouten cost of oure rewme. And if the forseid lordis and comouns sufFren that disciplis of antecrist quenche the gospel of Crist and pursue at here desyr the verri prechourls therof, and holde hem in prisoun withouten due proces of the gospel, othir murthere hem priuili, I drede soore that at the dai of doom, men of Sodom and men of Gomor shulen haue lesse turment, than the prelatis, lordis, and comouns of oure rewme. But I preie oure Lord Jhesu Crist, for his endeles merci, that he sufFre not this orrible euil to come to oure cristene paple. REMONSTRANCE, ETC. 157 but geue grace to oure puple to lyue wel, and mayntene Goddis lawe and trewe prechouris therof, that tliei haue here pees and prosperite, and the blisse of heuene withouten ende. Amen.^ 1 Pur charite. Amen. Sic alius codex hahet. Note in the hand which supplied the inscribed leaves and added the index. A. Om. B. GLOSSARY. A. aferd, aferkl, afraid, 116. 156. agen-clepc, recall ; p. t. pi. agen-clepiden, 109. al-to, entirely, 102. amorteise, to alienate lands to a body corporate, 92. amorteisinge, alienating of like hind, 97. anentis, towards, with, aviong, 23, 45. anoie, harm, injure, 19. 139. apaied, satisfied, 8. apert, open, 8. appropren, appropriate, 92. approprid, appropriated, 10. arettid, reckoned, 9. assoile, absolve, 21. auauncid, advanced, 145. auerous, avaricious, 7. auisement, deliberation, 40. 43. auoutrie, adultery, 30. axingis, demands, 24. B. hWi&QstQ, promise, 11. bihete, promise ; part, blhight, 9. 160 GLOSSARY. blasfeme, blasphemous, 17. 67. blasfeemeli, blasphemously, 45. boord, table, 118. brennynge, burning, ardour, 115. caaSj in caas, perhaps, 34. can, knows, 106. canoun of the mass, prescribed service for the com- munion, 42. chekir, exchequer, 2. cherli, dearly, 24. clepe, call ; p. t. pi. clepiden, 36. doMtvag, patching, mending, 131. comeling, stranger, pi. Gom^uigis, ICfi. comunynge, communion, 58. contrarieth, contradicts, 45. coroun, crown, tonsure, 149. coude, knew, 147. costlew, costly, 95. creep, jo. t. crept, 113. cri, clamour, complaint, 95. cumbringe, burdening, 22. customably, habitually, 13. D. deadli, mortal, 12. 22. deene, one set over ten others ; pi. deenis, 109. defaute, defect, failing, 58. 134. delinge, distributing, 58. 92. deme, judge, 3. passim. GLOSSAKY. 161 departe, divide, distribute, 151. departinge, division, distribution, 59. depidj sunk deep, 69. derwortheste, most dear, 1 06. dymis, tithes, 14. discried, described, 26. discumfort, desolation, 60. dispites, contempts, 116. dispitous, impious, 33. disturble, trouble, 1 1. dome, Judgement ; pi, domis, 3. 35. doren, dare, 155. douwynge, endowment, 82. drenchinge, drowning, 100. drit, dirt, dung, 16. drunkeleu, drunkard, 125. dure, last, endure, 81. duringe, continuance, 11. E. eft, again, passim. endullynge, making dull, or of little or no force, 28. endured, hardened, 133. enhaunse exalt, 12. entirdite, interdict, 81. entriditinge, interdicting, 60. eschewe, avoid, 21. F. fautour, /awrer ; /iZ. fautouris, 28. feldeden, p?. i^. Zp.pl. fell, 139. 162 GLOSSARY. fen, dirt, filth, 118. ^Gii^a, fiends, devils, 121. ionViidi, foolish, 10. 33. fornicaries, fornicators, 1 3 . foTswere, perju7-e, 111. forswereris pi. perjurers, 112. {lere, friar ; pi. freris, 30. G. gilte, to be guilty, 29. giltif, guilty, 34. gostli, spiritual, passim, ^OM&cnsJilQ, government, 113. greuidj burdened, 3. 108. greuousliere, more grievously, 38. growadivagQ, foundation, 67. groundlij with foundation, 140. grucche, murmur, 24. grutching, murmuring, 155. H. heestis, commandments, 87. helfulj wholesome, salutary, 92. 120. helfuUi, wholesomely, salutarily, 120. hem, iAe?w, 150. passim. here, ^AeiV, 145. passim. hilinge, clothing, 8. I. icome, par^. cro^