TVVO SHORT TREA­TISES, AGAINST THE Orders of the Begging Friars, compiled by THAT FAMOVS DOCTOVR OF THE CHVRCH, and Preacher of Gods word JOHN WICKLIFFE, sometime fellow of Merton, and Master of Ballioll Coll. in Oxford, and afterwards Parson of Lutterworth in Lece­stershire.

Faithfully Printed according to two ancient Manuscript Copies, extant, the one in Benet Colledge in Cambridge, the o­ther remaining in the Publike Li­brarie at Oxford.

Eccles. Chap. 44. vers. 8.
There are of them, that haue left a name behinde them, so that their praise shalbe spoken of.

At Oxford, Printed by Ioseph Barnes, printer to the Vniversitie. 1608.

Faults escaped in the printing of these Treatises against the Friars.

PAg. 1. l. 10. seet, read sett. p. 2. l. 27. stil, read skill. p. 13. l. 31. lawfully, read law­full. p. 17. l. 3. Famulororum, read Famulorum. p. 21. l. 14. if this, read this p. 25 in the Title for. oderrs, read orders. p. 29. l. 14. yea, read the. p. 29. l 16. then, read them pag. 33. l. 7 them▪ read▪ then, p. 33. l. 20. needefull, read. meedfull. p. 40. l. 18. last, read least he. p. 47 l. 16. so, read tho. p. 50. l. 27. si, read is. p. 50, l 29. bidden read binden, p. 58. l. 16. sinfnll▪ read sinfull.

TO THE RIGHT HONORABLE my singular good Lord, Sr THOMAS FLEMYNGE Knight, Lord Chiefe Iustice of England.

RIght Honorable & my good Lord, beeing tied vnto your Lordship with those bonds, which to recount in particular, were to exceed the bounds of an Epistle, as first for my electiō into that famous Seminarie of good learning neere VVinchester, secondly for my better promotion in­to that enermore iustly to be called Inde value ex Equo Troiano, vi ri omni tē ­pore, virtu­te excellē ­tes prode ūt Polyd. Virg Hist. Angl. l. 19. p. 381. New Colledg in Oxford (two most honorable foundatiōs of one sole Founder VVilliam of VViccham) lastly for my ex­ceeding great hopes and farther incouragemēts in the Ministerie; all which kind fauours, as I ac­knowledg them to haue proceeded only, or espe­cially by your Lordships meanes, so in a thankful remembrance thereof, accept I beseech you these two small Treatises ensewing, as pledges of my duty, and the meere Interest of that Honor which is due vnto your Lordship, and hath beene of a long time (Iconfesse) vnpayd, but not vnremēbred wherfore, hauing not as yet any thinge of mine [Page] owne store worthy the bestowing, I haue borrow­ed these few lines from one, that is rich in this kinde: whose soule I trust is with God, his fame with the world, and his bones had rested in the graue, had not the restlesse malice of his cruel ad­versaries herein exceeded, by taking, or rather raking them vp out of the See the decree of the Coun­cell of con stance, and the Execu­tion in [...]ox graue, after hee had quietly slept in the Lord, for the space of 41. years; committing them to the mercy of two merciles E­lements, Fire and Water; And as if this crueltie had not s [...]iced to aswage there bloud thirsty ap­petites, Councell must be called vpon Councell, Bishops, Archbishops, See Wal­singham▪ pag 188. Lib. memo rabilium ex don [...] Nic. H [...]re Atm [...] ger [...] and lastly the Popes San­ctitie must be consulted, about the vtter rooting out, and abolishing of his name, and doctrine from amongst the memorie of men, & herevpon letters are sent in all post haste from the Bishops vnto the Walsing­ham. Ib pag 204. Pope, from the Pope to the king, from the king to the Archbishop, and from both king Pope and Archbishop vnto the Ib p. 306. Pope Gre­gorie [...]ent a Bu [...]e by [...] ▪ brea­thing out th [...]eats a­gainst the Vniuersity for [...]uffer­ing Wick­li [...]es opini­ons to take so deepe [...] aduen [...]us dicti [...] nun [...]ij d [...]u in pendu [...]o, haerebant, vt [...]um papalem Bul­ [...]m [...] honor [...] reciper [...] velomnino cum dedecore refutare. Walsing. p. 200 [...] [...]undry other Bulles against him Ib. Chancellour of Oxford, and last of al to make the matter more sure▪ the high Court of Parliament is summoned wherein his articles beeing before condemned, must needs be published and recorded; But man [Page] Ipse con­silium eo [...]ū d [...]ssipauit, qui perdit sapientium sapientiam & pruden­tium prud [...] tiam [...]epro­bat solo nutu Wal [...] ▪ words re­torted pag▪ 218. purposeth, and God disposeth, for behold that God which sitteth on high, laughed thē to scorne frustrated their bloudie designements, preserued his painful & learned works, to stop the mouths of lying The A­pologie of the Roman Church is deuided in­to three se­ueral tracts wherof the second is this that the Prote­stants Reli­giō was not so much as in being at▪ or before Luthers first appear ing. See the Title pag. This is a m [...]st mani­fest [...] [...] Pamphleters which write that our Re­ligion is nothing else but a newe and vpstart do­ctrine, scarsly euer heard of before Luthers time, the sharpnes of which obiection (if there be any edg in it I haue rebated in another Treatise dedica­ted vnto an other verie Honorable Iudge of this land, of your [...]ordships neere acquaintāce Iudiciā sit pene [...] lectorem▪ where I haue demonstrated most cleerely, to the eie, (as they saie) the fondnes and vanitie of Father Par [...]ons in his 3▪ Con­uers. Part▪ 2 pag. 487. The Apol. Tract. 2. Cap 2. pag. 105. Parsons, & our Pseudo-Catho like Apologists calumniations, both against the parson of Wickliffe, and doctrine of our Catho▪ like Protestant Religiō: accusing the one of foul heresies, and monstrous absurdities, and appeal­ing the other of manifest newnes and new-fāgle­ne [...] ▪ I haue (as I trust) freed both from that vniust and slaunderous imputation, in the iudgment of the indifferent reader: for others that stand po­pishl [...], indeed sottishlie affected, in the Romish religion, from whom a man shall not bee able to wring any other answere but this, we know that we are in the right and you are in the wrong (I am affraide) [Page] I shall not be able to satisfie non si persuasero no, not when I haue perswaded them. But to let them passe, & to excuse my selfe vnto your Lordship, why amongst so manie Scholastical Treatises by him written, which are with vs extant, I shoulde choose rather to publish these two small Bookes, taken out of his popular discourses, and those pēned (as it should seeme) not long after his first open manifestation of his mislike with their no­ted corruptions and abuses. The motiues or in­ducements were these: first because these Trea­tises are short and entire of them selues: secondly because our Hee with his Disci­ples went barefooted and basely clothed, in course rus­set garmēts—ad [...]oined himselfe to the beging Friars, ap­prouing their po­uertie and extolling their per­fection A­pol. Tract. 2. Cap. 2, pag. 106. Wickliffe himselfe sai eth, he wēt too wel ap­parelled, rather thē otherwise consumendo bona paupe­rum in ex­cessiuo victu & vestitu De Ver. Scrip. pag. 192. & per­secuting the beg­ging Friars more then any man of his ranck place or time. Woodeford in a Ms. Treatise in defence of the orders of Friars obiecteth too great excesse of apparrel vnto his followers. Adversaries, whose forheads are tenderer then other mens, shame not to write and cite Wickliffe for one of the order of the Beg­ging Friars, adioining himselfe vnto that Sect, appro­ving there pouerty, & extolling there perfection: which notorious vntruth, is confuted in everie page & passage almost of these Two Books: lastly I haue chosen rather to publish somewhat of this argu­ment, in regard of your Lordships vtter detestati­on of all Iesuiticall Friars, and Friarlike Iesuits. For what is spoken of the one, mutato nomine may wel be vnderstood of the other, and what is inten­ded [Page] against the Friars, may truly be extended vn­to the Iesuits, they are so like in hypocrisie, blas­phemie, treacheries, treasons, lyings, and damna­ble Equiuocations. And as Tales po­tentes in Clero▪ [...]siue personae simplices Collegiat [...] aggregatae, quae religi­onem Chri­sti dissip ant sub pallio sanctitatis vel punien tur hic per praepositos suos, aut la­icos; vel de­struentur per vastra­tiones ho­stiles; vel congregāt facino [...]a in vltionem diuini iudi­cij, dicente Apostolo Rom. 2 E­xistimas autem o homo &c—Est enim dare mensuram in scelera vs (que) ad▪ quam opo [...]tet vltio­nem diuini iudicij expectare. De Verit. Scrip pag. 432 433. Iohn VVickliffe prophe­cied of the Friars, that in short time their great Monasteries, (their great sinnes so requiring it, when the measure of their iniquities shoulde bee compleat and full,) would come to great confu­sion and desolation: so of that other Sect is there a prophecie extant of a Arias Mon [...]anas praefatione prae­fixa Bib [...]iis Interlinearibus, sublata sunt haec verba in quibusdam edit, contra eos qui soli sapere so­li bene viuere Iesum (que) propius insequi sibi videantur, at (que) id palam professi iactitent. At (que) hi (inquit) quod neminem qui alias bene audiat, palam improbare audent, aliorum quos ad eam rem occulte inducere possunt ingenijs & nominibus abutuntur. Horum aut [...], [...]ec ar­tes fallunt, nec gregem prodere aut cognomen indica [...]e iuuat: vtuntur quidem il [...]i ma [...]no & inaccessibile ad suas agendas res mysterio, sed quod faci [...]e ijs qu [...] si [...]plicius [...] agere volunt pelluceat: quod (que) non post multos annos tandem aperiendum est [...] illius qui illuminabit abscondita cordis, & occulta tenebrarum, tunc laus erit vnicui (que) secundum opera sua. man very famously lear­ned, that in short time these counterfet Iesuits, would be vnmasked, their vizors pulled of from their faces, and there knaueries and treacheries discovered vnto the whole world. For my parti­cular I neither wish nor prophecie there finall de­struction, only the downe-fall and ruine of that damned Sect, is that which I professe I do aime at, and to vse Against the order of Friars pag. 22. VVickliffs words to saue there persons & destroy their errors. Wherefore, fearing lest too ma­ny [Page] of all sorts of men should bee bewitched with this Circean Sect, I haue presumed to offer vp these few lines, as it were so many warrants to bee signed by your Lordships hand, and sent abroad into all parts of this land, that by vertue of them, mēmight ether apprehēd, or amend thē, take thē, or take heed of thē. What should I trouble your Lordship any farther, VVickliffe hath not as yet wanted a There was one William Iames a great Fol­lower of Wickliffe. Vir vti (que) pulchrae li­teraturae, & elegantis facundiae▪ Walden. To. 2. p. 47. Iames to follow and embrase his do­ctrine, nor your Lordship a deuine to honor you and your most honorable Profession; professing my selfe to haue learned of this Vide lib. Ms De ex­posit. 10. Mandat in sine libri. Heagreeth fully with my L Cook in his 5. book of re­ports and the booke De funda­mentis le­gum Angliae in defēse of the Kinges Regaltie. Doctor of the E­uangelicall truth (as I find him by Papists stiled) to make more account and vse of the Common Lawe of this lād. And thus crauing pardō of your Lord­ship for hauing so long detained you from grea ter businesses of the Cōmon wealth, committing both him and my selfe vnto your Lordships pro tection, I end, wishing vnto your Lordship, and to your vertuous Lady my derest Sister, with al yours endlesse comforts both of this life, and of that o­ther to come From the Publike Librarie in Oxford. Feb. 10. 1608.

Your Lordships in al Christian dutie. THO: IAMES.

A COMPLAINT OF IOHN VVickliffe, exhibited to the King and Parliament.

PLease it to our most Noble and most Worthy King Richard, king both of England and of France, and to the Noble Duke of Lan­castre, and to other great men of the Realme, both to Seculars and men of Holy-church, that bene gadered in the Parliament, to heare, assent and maintaine the few articles, or points that ben seet within this writing, and proued both by auctoritie and reason, that Christen faith, and Christē religion ben encreased, maintained, and made stable; sith our Lord Jesu Christ, very God and very man, is Head and Prelat of this religion, and shed his pretious heart blood, and water out of his side on the crosse, to make this religion perfit and stable, & cleane without errour.

The first Article.

The first Article is this: that al persons of what kin, privat sects, or singuler religion made of sinful men, may freely withoutē eny letting, or bodily peine leaue that private rule, or new religion founden of sinful mē, and stably hold the rule of Jesu Christ taken & youen by Christ to his Apostles, & for more profit than anie such new religion foūden of sinful men. The reason of this axing is shewed this, thus. The rule of Jesu Christ yoven to Apostles, and kept of them after Christs As­cention, [Page 2] is most perfit to be kept for state of living in this wordle, and ech rule of what kinne, privat sect, or singular [...] of sinful men, is lesse perfit thā the rule [...] of Christ of his endles wisdome, & his endles [...] kinde; therefore it is leueful to ech [...] of this singular religion and profes­sion, to leaue it clea [...]e fast to the rule of Iesu Christ, as more [...]. This rule is plaine to ech man of wit and discretion, & namely to Clerkes: sith men of the Popes law witnesse [...]h plainly, that a man may lawfully, yea a­gainst his Soverains wil go fro the lesse perfit religion, to the more perfit. Why than may not a man of privat religion, forsake that, and take Christs cleane religion without errour of anie sinful foole, as most perfit; and that Christs rule in his owne cleannes and freedome is most perfit, is shewed by this skil. For in as much as a Patrō or a Foūder, is more perfit, more mightie, more wittie, and more holy, and in more charitie than is an other Patron or Foūdour; in so much is the first Patrōs rule better and more perfit than is the second patrons rule. But Jesu Christ Patron of Christen religion youē to Apostles, passeth withouten measure in might, wit and good wil or charitie, the perfection of everie Pa­tron of anie priuate sect or singular; therefore his rule is more perfit. Also, that Christs cleane religiō without clow [...]ng of sinful mens errours is most perfit of al, is shewed by this stil. For other Christ might yeue such a rule most perfit for this life to be kept, and wold not, and than he was envious, as Af Austin proueth in o­ther matters, or els Christ wold ordaine such a rule, & might not, and than Christ was vnmighty; but it is he­resie [Page 3] to affirme that on Christ; or els Christ might, and couth, and wold not, & than he was vnwittie; but that is heresie, an no man should suffer to heare. That there fore Christ both might, & could, & wold ordaine such a rule most perfit, that ought to be kept for state of this life, and so Christ of his endles wisdome & charitie or­dained such a rule, and so on ech side men bene needid vp peine of heresie and blasphemie, and of damning in hel to beleeue and knowledge that there religion of Ie­su Christ to Apostles, and kept of them in his own free­dome, without clowting of sinful mens errour, is most perfit of al, and so to let no man to forsake priuate reli­gion, and keepe Christs cleane religion, without new wrong traditions of sinful men, that oft erreden in ther own life and teaching. Also Christ in making the rule and order of Apostles, was in this time, & ever before, Almightie, alwittie, al ful of good wil and charitie, to make perfit rule: therefore he made not only a perfit rule, but most perfit of al▪ but ech Patron of privat rule was vnmightie; and letted both in yiftes of kinde and grace, and not alwittie; but in comparison of Christ an ydiot or fool, and not so wel willing, to make so good & perfit as Christ: therefore he made a rule lesse good, & lesse perfit, and hereof it sueth plainly that Christ clean religion is most perfit of al.

Also Apostles & there followers, keeping the rule youen to them of Christ, wonne most merit & thankes of God in this keeping before al other times; therefore if al Christen men both in old time, and new hadden kept the same rule of Christ, in his owne cleannesse & freedome, should haue deserued most thanks of God [Page 4] in degree possible to them? Therefore no new sect of religion striving fro Christs sect, should haue begun: but that that was first should haue be kept in his clea­nes, of such new founder; vp, of novelries & Patrons. Also hit were now as good, and of as much merit to keep the rule of Jesu Christ, as it was at the beginning; sith Christs rule is enough, and able for al men on liue of what euer complexion or age they ben of; but this rule was kept of Jesu Christ and his Apostles, & there best sewers, by fiue hundred yeere after his Ascension, withouten anie finding of any such new planting, or religion, in which time holy Church encreased & pro­fited most; for than almost al men disposed thē to mar­tyrdome, at ensample of Christ▪ therefore it were now not only meritory or medeful, but most medeful to the Church, to liue so in al things, and by al things.

Also both Monks and Chanons, forsaken the rules of Benet & Austin, and taken withouten anie dispensa­tion the rule of Friars, as most perfect; but the rule of Apostles is vtterlie & algates most perfect, therfore men maie forsake priuate rules in religion, made of sin ful men, and taken the clean religion of Apostles, that is preached with freedome of the Gospel, without dis­pensation of wordly Clarks, that in caasqueke deueles as Christ Iudas Scariot.

Also the Pope may dispence with the rule of ech priuat sect or religion, and hath dispenced & yet doth but he maie not dispence with Christs rule youen to Apostles; therfore the rule of Christ ordained to Apo­stles, is more perfit, than any rule of of priuat religion, and most perfect of al, and hereof it sueth openly, that [Page 5] men maie lawfullie forsake priuate religion, and keep Christs religion in his cleannes, sith it is most perfect, most easie, and light for to kepe, & most siker to bring men to heauen, and to highest degree of blisse.

And if our adversaries of this priuate religion striuē algats, that the rules ben more perfect, than the rule of Apostles whie than so manie persons, as who so saith without nomber of eche suche priuate sect, by licence of the Pope bene made; some Chaplaines of House­holds, some Chaplaines of honour, some Byshopps dowid with secular Lordships, some Byshops amonge heathen men, and dare not come to their children; but what professiō a Frere be of anō, if he be chosē therto, he accepteth ye office of the Pope or Cardinal, of Pa­triarks, of Archebyshop, of Eyshop, and forsaketh his owne state, sith Christ saieth in the Gospel, that noe man puting his hād to the plowgh, and looking back­ward is worthie to haue the Kingdome of God; that is no man taking perfect state of pouertie, meeknes. and penāce, is able to be saued, if he turned again to word­ly life, pompe, and pride, and couetousnes and ease of bodie and sloth, and riot and gay clothing and costly. Therfore they changen not the more perfect for the lesse perfit, for▪ than they were Apostates; but they purchasen the more perfit, for the lesse perfit, therfore the cleane religion and rule of Priesthood by forme of the Go [...]pell, is more perfit▪ than anie rule or religi­on made of sinful mē. Also, nothing that is abhomina­ble and reproued of Saints, showld be browght in of other, by anie colour or cauteel; but those newe sectes ben such, that bene of flesh, as St. Paul saith, in his Pi­stells: [Page 6] therfore such sects should not be browght in to Charging of the Church; but al Christen men showld cast away, and hold fast the vnitie, freedome, and cleā ­nes of the rule of Iesu Christ. Parauenture these Ypo­crits sayen to exclud al these reasons, & many mo, that the rule to which they make profession, is not strāge, ne diuerse fro the rule of Apostles, that Christ ordain­ed, but it is vtterly the same, and none other: but the contrarie of this excusing is openly shewed by foure the last reasons before said. For if these new rules werē al one with Christes rule youen to Apostles, Christ showld haue taught them both, and ensampled both in his life and speaking▪ and writing with Cermonies and rits, and customes therof; but did not this neuer in his death, ne after his resurrection, ne to his ascentiō. And if this excusing were soth, the sects of Friers showlde not haue begonnen about a thousand and tweyn hun­dred yeere of Christ. But the contrarie is opē in Chro­nicles; hit▪sueth also of the same, that Christs Apostles hadden both Monks, Chanons and Freers, if men tak­en Monks Chanons and Freers, for men that professen such priuate sects, but thi [...] is openly false. Also Christes rule yo [...]ē to Apostles is like & of o forme to al mē that maken profession therto, to speake of substance of the rule; but rule [...] of these priuate sectes beeth ful diuerse and contrarie, as to substance of these rules, sith some of them receauen dymes, and dotations, as don these Possessioners; but some for saken al such tythes and pos­sessions, as Fr [...]ers mendicaunts. But to descend downe in specialtie, ful many articles of rules of such sects, be openly contrarie to the Apostles rule; sith it is lawful [Page 7] to eche trewe man of Christen religion, to conuert a man of wrong faith to Christen; but this is forboden in the rule of Friers Minours, sith only to Ministers, & none other is licence graunted to restraine Friers, to heare private sects notwithstanding that evermore Friers, don the contrary, and Christ receiued penies, but they shoulden not by there owne rule, receiue pe­nies, nether by themselues, ne by mene person. Also Christ preaching the Gospel, entred into places both of women and men, as the Gospel of Luke telleth; but is forboden to Friers to entren into Abbeyes of womē, but Friers glosen these rules to the contrary: but Fraū ­cis there founder commaunded them in article of his death, that they should not receiue glosses vpon his rule. Also if Christs rule youen to Apostles & the rule of private sects weren al one withouten reason, men leaven the first & professeden the tother': but if it were to show there hypocrisie. Also if this faining be soth, it seemeth that it is as perfit & meedful to keepē Christs rule of Frauncis, or Dominike, or anie such other man. Also if these rules bene al one, and in nothing diverse, than such a rule should not be cleaped rule of Fraūcis, ni Dominiks ne any such other, but rule of Christ; for so it should be of more auctoritie, and more commen­ded. And so the Gospel ought to be kept withouten ony fouling of al Christen men, withouten such novel­ries, and put nothing thereto, and draw nothing there­fro, & if this thing were done such privat sects should be super flue and wast, as flies living in the aire: and it was none need of Frauncis, Dominik, or any such o­ther new man beside him, about making of this rule of [Page 8] Apostles that Friers faynen to be thern. For that rule was made of Christ, God and man, and kept of Apo­stles, and confermed by the holie Ghost, and at the ful declared by a thowsand yeere & two hondred, before Frauncis, Dominik, or anie Frier of such priuate sect were into this wordle.

The second Article.

The second point or Article is this, that tho mē that vnreasonablie and wrongfully han damned▪ and al this counsail be amended of so great errour; and that their error may be published to mē dwelling in the Realme: the reasō of this axing is shewed thus. Nothing owght to be damned as errour and false, but if it sauor errour or vnrightewisenes against Gods law: but neither the King, ne his Counsaile, dud vnrightfully, for as much as he tooke away the possessions of some Prelates, that trespaceden, whose contrary Friers han determined o­penly; therefore reasonably men shoulde assent▪ to this axing. For some Friers writen thus in Coventre, amōg articles that they damneden as heresie and errour, that Secular Lords may lawfully and medefully takē away temporal goods youen to men of the Church, but sith our king hath done so, & other kings his predecessours han done so, many times by lawful cause, as pertaining to there regalie, and of common Law by counsaile of Peeres of the Realme it sueth that not only our king, now present, hath erred; but also his predecessours, & generally al his Counsellers, as Lords, and Prelats and al men of the Parliament counsailing therto.

Also if this bee errour touching the health of mans soule, than it is against holy writ, and than if a man su­staine [Page 9] or maintaine this errour, he is an heretick; but ful manie Kings Lords, and Prelats, and other wise mē han sustained this, and maintained, and yet done as per taining to the Kings Regalie, and of common law; thā bene these Friers, al Kings Lords and Prelats, & al wise men of our Realme bene hereticks, Also sith this is an old custome, the which our King, Lords, and Prelats, bene sworn to sustaine and maintaine, if this be errour (as Friers sayen openly) it sueth by Friers, that al these bene forsworne & hereticks. Also if this bee errour, as Friers faynē, that thowgh an Abbot and al his Couent ben open traytours conspiring into death of the King and Queene, and of other Lords, and enforce them to destroy al the Realme, the King may not take fro them an half-peny ne farthing worth, sith al these bene tem­poral goods. Also thowgh other Clarks senden vnto our enimies al the rents that they han in our Land, & what euer they may robbe or steal of the Kings Liege men, yet may not our King punish by o farthinge ne farthing worth. Also by this ground of Friers thowgh Monks or Friers, or other Clarks what euer they bene slayne Lords tenants, the Kings Liege men, & defoulē Lords wyues, yea the Queene (that God forbede) or the Empiresse; yet the King maie not punish them by o farthing. Also it sueth plainly, that men cleped mē of holy Church, may dwel in this land at ther liking, & doe what kinne sinne, what kinne treason liketh them, and natheles the King may not punish ne in temporal goods, ne in their body: sith if he may not punish them in the lesse, he maie not [...]in the more: and also they maken one of them selfe King, and so no secular [Page 10] Lord maie let him to conquer al Secular Lordship in this earth, and so they maie slea al Lord; & Ladies, & there blowd and affinitie with anie paine in this life, or in bodie or in cattel. Yee Lords seeth and vnderstond­eth with what punishing they deserue to be chastised, that thus vnwarly & wrongfully, han damned you for hereticks, for as much as you don execution & right­wilnesses by Gods law and mans, and namelie of the Kings regalie. For the chief Lordshippe in this lond of al Temporalties both of secular men & Religious per­taine to the King of his general gouerning; for els hee were not King of al England, but of a littel part therof. Therfore the men that bysien them to take awaie this Lordship fro the King, as don Friers & there fautours in this point bene sharper enemies and traitours, than French men and al other nations. Also it pertaineth to the King the while a Bishop or ani Abbots see is void, to haue in his hand al Temporalties, and at his owne wil to yeue them to Prelats; therfore the King maie take a waie these Temporalties from Prelats, whan law ful cause excitith. Also the king owght graunt no man freedome to doo sinne or trespasse, but to take awaie the fredome; but men of the Church had free licence to trespasse if the king might not bereue ther Tempo­ralties, when they sinneden▪ greevously. And so Saint Paul teacheth that eche man be subiect to their Po­testates, for there is noe power but of God, and tho things that bene of God bene ordained, & so they that withstondeth power withstondeth Gods ordinance. For whie? Princes bene not a dredd of good works, but of euil. But wilt thow not dread a power, d [...]e good, & [Page 11] thow shalt haue preysing therof that is of him that is ordained in the high estate, for he is Gods minister or seruant to the in good; but if thou haue done euil, than dread, for he beareth the sword not without cause, for he is Gods seruant vengere in wrath to him that doth euil, and therefore by need or of need, be yee subiect or vnderlout not onlie for wrath, but also of cōscience. Al this saith St. Paul of which auctoritie it is, to knowē to al men, that Clarks owen to be subiect of nede to the kings power. For St. Paul that putteth al men in subiection to kings, out taketh neuer ene, and so Secu­lar power oweth and is bound to punish by iust paine of his sword, that is wordly power, tyrants rebelling a­gainst God, and trespassing against man, by what kind trespasse, and that is more to chastise his subiectes by paine and torment of there body; and no drede, much more he maie punish thē by taking awaie of ther tem­poralties, that is lasse than bodily paine: therfor Secu­lar Lords done this rightfully, sith this is done by com­mandement of the Apostle, and by ordinance of God and therfore it is plaine of these reasons & auctorities, and Secular Lords maie leuefullie and medefully, in manie cases taken awaie Temporall goods youen to men of the Church.

The third Article.

The third Article is this; that both Tythes and Of­fring; bene youen and paied, and receiued by that en­tent, to which entent both Gods law & the Popes law ordained them to be paied and receiued; and that the betake away by the same entent and reson, that both Gods law, & the Popes law ordainen that they shoul­den [Page 12] be with drawen. This axing is reasonable, for ma­ny skils: for the entēt of the maker in euerie law should be kept, and most the entent of God that may not erre. Sothely thus saith Gods law in the 1. booke of Kings that the sin of Helies childrē was ful great before God, for they withdrawen men fro sacrifice of God, taking by strength or violence that part of the sacrifice, that pertained to the Priest & God saith afterwarde I spea­king haue spoken, that thine house & thy Faders house should minister, and serue in my sight euermore, but now God saith; be that thing far fro me, but who euer shal worship me, I shal glorifie them, but they that de­spisen me, saith God, shal ben vnnable, or without ho­nor; of which authoritie it is plaine and open, that the things that be due to Priests, should not bee axed by strength, by violence or cursing, but be youen freelie withouten exaction or constraining, and if the Priest be reproued of God for his sinnes, hee should be put out of his office, and the sacrifices shoulden not be yo­ven to him but taken fro him, as God commandeth frō the high Priest Hely, and an other trew man walking in Gods waies, as did Samuel, shoulden be ordained to re­ceiue such sacrifices. Also in beginning of Tobie men finden thus, whan Priests of the Temple wenten to cal­veren of gold, to honor thē for Gods of Ieroboam King of Jsrael made, Tobie offride truly al his first fruits and tithes. So that in the third yeere Tobie ministred al his tithes to proselytis, and comelings or guests, and with­droweth them wholie fro the wicked Priests, and the booke saith that the Litle Child kept these things and other such after the law of God. Therefore if our Pre­lats [Page 13] or other Priests what euer they bene, openly blec­ked by sacrifice of maumetry, as with coveitise, that is, openlie sacrifice of false Gods, and other great sinnes, as Pride, Symonie, and Manquelling, Glotanie, drun­kennes, and Lecherie, by the same skil tithes and of­f [...]ings should be withdrawen from them by Gods law, and bee youen to poore needie men, at ensample of rightfull Tobie.

Also S. Paul speaking to Timothe Bishop, saith thus: Be we pay with these things, if we han lifelode, and to be hiled with. And S. Barnard speaketh thus in this matter: what euer thou takest to thee of thine entrage, that is Dymes and offrings beside simple lifelode and streit clothing, it is not thine, it is theft, ravine, and sa­crilege. Whereof it sueth plainely, that not onlie sim­ple Priests and Curats, but also Soveraine Curats, as Bishops should not axe there subiects by constraining more than lifelode and heling, whan they done awaie al manner wast both of monie, and worldlie array. Al­so Christ with his Apostles liued most poore life, as it is knowne by al the processe of the Gospel, nothing chalenging by exaction, ne constraining but liued sim­plie and scarcelie enough of almes freelie, and wilfullie youē: therefore they that pretenden them to ben prin­cipal followers of Christs steps, should liue and walke as Christ did, and so lead ful poore life taking of things freely youen as much as neede is, for there ghostly of­fice and no more, and therewith bee apaied. Also the Popes law commandeth in the best part thereof, that Priests open Lechours, takē no part of portiō of goods of the Church, therefore it is lawfully to parisheners [Page 14] to withhold there tithes for open fornication, of there Curat, and turne them into better vse, & much more they may and owen to withdraw there tithes for great sinnes and open, as for Symonie, that is heresie, as the Popes law saith, and for couetousnes, that is worship­ping of Gods, as holie writ saith, and for pride, envie, gluttonie, and dronkennes sith both by Gods law and mans law God curseth such mens blessing, & prayings as S. Austen & S. Gregorie teachen this in many books by holie writ and reason.

Also commonlie whan parrish Churches bene ap­propred to men of singular religiō, sith appropriation is made by false suggestion that such religious men hā not enough for lifelode and healing; but in truth they han overmuch. Also commonlie such Churches bene appropred by Simonie, as they wittē better them selfe paying a great summe of mony for such appropriatiō, if the benefice be fat. But what man led by reason & good conscience shoulde paie to such religious men tithes and offrings gotten by falsenes, leasings, and Si­monie. But suppose that such parrish Churches weren lawfullie gotten, yet sith they bene superflue [...]o such men, the tithes & offrings shoulden ben youē to poore needie men, as S. Ierom and the Popes law teachen, & therefore the true great Clarke Robert Grosted Bishop of Lincolne, writeth to the Pope, that when appropri­ation of parish Churches is made to men of Religion, of fourteene great sinnes and defauts that commen of evil Curats, is made a perpetuation, that is endles con­firmation; also by God and his law, Curats ben michel more bounden to teachē there subiects charitablie the [Page 15] Gospel and Gods hests, both by open preaching & en­sample of good life for to saue there soules, than there subiects bene holden to payen them tithes & offrings, and of this suen twey things. The first if Curats do not there office in word and in ensample, that God cōmā ­deth than there subiects be not bounden to pay them tithes and offrings, sith the principall cause for which tithes and offrings should be paied is away, the paying of tithes should cease. Also Curats bene more cursed in withdrawing this teaching, in word & ensample, thā bene Parisheners withdrawing tithes and offrings, though Curats dudden wel there office.

A Lord God, where this be reason to constraine the poore people to finde a worldlie Priest, sometime vn­able both of life and cunning in pompe and pride, co­vetise and envie, glottonie, drunkennes and leacherie, in Simonie and heresie, with fat horse, and iolie & gaie saddels, and bridles ringing by the waie, and himselfe in costlie cloathes and pelure, and to suffer their wiues & children, and there poore neighbors perish for hunger thirst and cold, and other mischiefes of the worlde. A Lorde Jesu Christ sith with in few yeares men paied there tithes & offerings at there owen wil free to good men, and able to great worship of God, to profit and fairenes of holie church fighting in earth. Where it were lawful and needful that a wordlie Priest, should destroie this holie and approved custome constraining men to leaue this freedome, turning tithes & offrings into wicked vses, or not so good as they weren don be­fore times.

The fourth Article.

[Page 16] The fourth Article is this that Christs teaching & beleaue of the Sacrament of his owne bodie that is plainlie tawght by Christ and his Apostles, in Gospels and Pistles maie be tawght openlie in Churches of Christen people, and the contrarie teaching and false beleue is brought vp by cursed Hypocrits, & hereticks and wordlie Priests vnkunning in Gods law which seeme that they are Apostles of Christ, but are fools. Also Christ would not take the kingdome whan the people would haue made him king, as Ihons Gospell [...]elleth, but if it had be a Priests office, to deale about thus bodyly almes, Christ that coude best haue doe this office, wold haue take these temporal goods to deale them among poore men, but hee wolde not doe thus, but flie and tooke noe man of the Apostles with him, so fast hee hiede Lorde. where than wordlie Priests kunnē better don this parting of wordly goods of Iesu Christ, & if they sayn that Christ fed the people in desart with bodily alms many thousād, as the gospel saith, that did Christ by miracle, to shew his God head, & to teach Priests how they feed ghostly Christen mē by Gods word, for so did Christs Apostles, and had not wherof to doe bodely almes whan they mighten haue treasure and meales enowgh, of Kings and Lords. Also Peter saith in deeds of Apostles, to a poore man; that to him neither was gold, ne siluer and yet he perform­ed wel the office of a trewe Priest. But our Priests ben so busie about wordlie occupation, that they seemen better Baylifs or [...]eues, than ghostlie Priests of Jesu Christ. For what man is so busie about marchandise, & other wordly doings, as bene Preists that showld bee [Page 17] light of heauenlie life to al men about them, but certes they should be as busie about studying of Gods law & holy praier not of Famulororum but of holy desiers, & clea [...]e meditation of God, and trewe teaching of the Gospel as bene laborers, about wordly labour, for ther sustenance; and much more busie if they mighten. For they bene more holden for to liue wel and ensample of holie life to the people, and trew teaching of holy writt, than the people is holden to giue the dymes or offerings, or anie bodily almes: and therfore Priestes showld not leaue ensample of good life and studying of holy writ, & newe teaching thereof ne for bodily alms ne for wordly goods, ne for sauing of ther bode­ly life. And as Christ saued the wordle by writing and teaching of foure Evangelists, so the fiend casteth to damme the wordle & Priests; for letting to preach the Gospell, by these foure; by fayned contemplation, by songs, by Salisburie vse, and by wordly buysines of Priests.

God for his mercy stirre these Priests to preach the Gos­pel in word in life, and beware of Sathanas deceyts.


A TREATISE OF IOHN VVickliffe against the orders of Friars.

Cap. 1. Friars orders perfiter then Christs.

FIrst Friars seyen, that there Reli­giō foūden of sinful men, is more perfit, then that Religion or or­der, the which Christ himselfe made, that is both God and man. For they saie that ech Bishop and Priest, maie lawfully leaue there first dignitie, and after be a Friar: But when he is once a Friar, hee maie in no manner leaue that, & liue as a Bishop or a Priest by the forme of the Gospel. But this here sie saies that Christ lacked wit, might, or charitie, to teach Apostles and his Dis­ciples the best Religion: But what man maie suffer this foule heresie to be put on Jesu Christ? Christian men saie, that the Religion and order that Christ made for his Disciples and Priests, is most perfit, most easie, and most siker. Most perfit, for this reason; for the Patron or Founder thereof is most perfit, for he is verie God and verie man, that of most wit and most charitie gaue this Religion to his deare-worthe friendes. Also the rule thereof is most perfit; sith the Gospel in his freedome withouten errour of man, is rule of this Religion. Also knights of this Religion bene most holie, and most per­fit. For Jesu Christ & his Apostles bene chiefe knights thereof, and after them holy Martirs and Confessours. It is most easie & light; for Christ himselfe saies; that his yoke is soft, and his charge is light, sith it stands all in loue and freedome of hart, & bids nothing but reaso­nable [Page 20] thing, and profitable for the keeper thereof. It is most siker; for it is confirmed of God, and not of sinful men, and no man may destroie it or dispense there a­gainst: but if the Pope or anie man shalbe saued, hee mought be confirmed thereby, and els he shalbe dam­ned. But men saien that other new orders & Rules ben nowght worth, but if they ben confirmed of the Pope, and other sinful men, and then they bene not worth but if they bin confirmed of the diuel, and in case the Pope shalbe damned, for then he is a diuel, as the Gos­pel saies of Iudas; and thus men sayen, that Christs re­ligion in his owne cleannes and freedome, is more per fit then anie sinful mans religion, by as much as Christ is more perfit then is anie sinful man. And if newe reli­gions sayen, that they keepen all that Christs religion bidds, they sparen the soth, for they lacken the freedōe and measure of Christs Religion, and ben bounden to errours of sinful men, and therby bin letted to profite to Christian mens soules, & not suffered to teach free lie Gods law, ne keepe it in themselfe. For by the first and most commandement of God, they bene holden to loue God of al their heart, and al their life, of all their minde, and al their strengthes, and their neighboures as themself▪ but who maie doe more then this? then maie noe man keepe more then Christs religion bidds. And so if this newe religion of Friars bee more perfite then Christs religion, then if Friars keepen wel this religiō they bin more perfit then Christs Apostles, & els they bin Apostataes; and if men bin Apostataes they leau­en the better order, & taken an other lesse perfit. And the order of Christ in his cleannes, and freedome is [Page 21] most perfit, and so it seemes that al these Friars bin A­postataes.

Cah. 2. Friars hinder the free prea­ching of the Gospel

ALso Friars sayn plainlie, that it is Apostasie and heresie for a Priest, to liue as Christ ordained a Priest to liue by forme of the Gospel. For if ther be anie Friar that is a Priest cunning in Gods law, and able to travel to sowe Gods words among the people, if he doe this office freely going fro countrie to coun­try, wher he may most profit & cease not, for Priour ne anie other Satrap, and charge not singular habite, and begge not, but be paied with common meat & drinke as Christ and his Apostles were, they wil pursue him as Apostata, & draw him to prison, & saie that he is cur­sed for this deed. For if this free going about, and free preaching is lawful to such a Friar, sith it is ensampled & commanded of Christ, & not to be closed in a Cloi­ster, as it were Caymes Castle, and so Friars shoulden be nedid to leaue this liuing of Cloister and fained o­bedience, by singular profession, and to dwel amonge the people to whom they maie most profite Ghostlie. For charitie ne did Christ and Baptist to come out of desart, to teach the Gospel to the people, til they were dead therfore, much more charitie showld driue Fri­ars to come out amōgst the people, & leaue Caymes Castels that bin so needeles & chargeous to the peo­ple; sith they cannot occupie themself so wel in such solitarie life and contemplation, as couthen Christ & Iohn Baptist. And to this same Christ ordained all his Apostles and Disciples, to liue an open good life, in mecknes and wilful pouertie, and discreet penance, to [Page 22] teach busilie his Gospel to the people, and not be clo­sed in great Cloisters and costly as Caymes Castels. And it seemes an opē doeing of Antichrist not to suf­fer Priests freely to doe this office of Christ, but need them vppon paine of prisonning to be ruled in this af­ter the wil of a simple Idiot, and in case a damned diuel of hel, and so there leaues no meane to hold these sects together, but if it bee this blasphemie, to prison a man for as much as he does after the wil of God. And thus this newe profession is harmeful for manie skilles. For it is not ensampled of Christ, ne anie of his Apostles, & he taught vs al that was needful and profitable. Also this profession serues of nowght, but if it bee to make fooles doe more after the errours of sinful men, then after the commaundement of God. For by virtue of Christs teaching, each man is holden to doe after each other, in as much as he teacheth Christ commaunde­ment or counsel, & more maie no man bind an other. Also Christ gaue his Disciples power of each worke, that turnes to profite of their soules, and help of other men, & this freedome is letted by this professiō made to sinful men, and in case to [...]iends of hel. But here mē wil not destroy Friars ne flee them ne curse them, but destroy their errours, and saue the persons, and bringe them to that liuinge that Christ ordained Priests to liue in. For that is algats the best, to the most worship of God, to most profite of holie Church, and to Friars also. But what man showld not helpe therto vppon al his power, wit and will.

Cap. 3. A man once professed to their religion may neuer leaue it.

ALso Friars saien, that if a man be once professed to their religion, he maie neuer leaue it and bee saued; thowgh he be neuer so vnable therto, for al time of his life; and they wil nede him to liue in such a state euer more to which God makes him euer vna­ble, and so neede him to be damned. Alas, out on such heresie that mans ordinance is holden stronger then is the ordinance of God. For if a man enter into the newe religion against mans ordinance, hee maie law­fully for sake it; but if he enter against Gods ordinance when God makes him vnable therto, he shall not bee suffered by Antichrists power to leaue it. And if this reason were wel declared, sith no man wote which mā is able to this new religion by Gods dome, and which is not able, no mā showld be constrained to hold forth this new sect; and thus this new religion maie not last, but if it be by this blasphemie to constraine a man vn­able by Gods dome to hold this new sect, & suffer him not to come to freedome of Christs order.

Cap. 4. No preaching without licēe of their Soue­raigne how bad soever.

ALso Friars saien if a man bee professed to there holie order, he shal not preach freelie and gene­rallie the Gospel of Christian men without en li­cence of his Soueraigne, for virtue of obedience; be his Soueraigne neuer so cursed man of life and vncunning of Gods law, and enimie to Christian men soule. and in case a foule deuil of hel; thowgh this man professed haue receaued of God neuer so much cūning of Gods law, and power, and wil to worke after this cunninge, and so this mā shal nedes be damned for misspending of Gods treasure. For sith Gods law saies, that he is out [Page 24] of charity that helps not his brother with bodily almes if he maie in his nede, much more is he out of charity, that helpes not his brothers soule, with teachinge of Gods law, when he sees him runne to hel, yea by igno­rāce. And thus to magnifie and maintaine there rotten sects, they neden men by hypocrisie, false teaching, and strong paines, to breake Gods heasts and leese cha ritie. Out one this false heresie and tyrantrie of Anti­christ, that men be neded strongly to keepe more his lawes, and obaye more to them then to Christs com­mandements euer rightful.

Cap. 5 The lawful­nes of beging maintained by Friars. Deut. 15.

ALso Friers saien and maintainen, that begging is lawful, the which is damned by God both in the old testament & in the new. For in the fifth booke of holy writ God saies to his people Algats a needy man an begger shal not bee amongst you. Also the holy ghost tawght Salomon to pray these two thinges of God God make vanitie and leasinge wordes farre fro me, and giue not to me begging or beggingnesse; but giue only thinges that beene needfull for my liuelode; inanter lest I fulfilled be drawen to renaye and saie who is Lord? As who say, I knowe no Lord: and lest I be compelled, or made of force by needines to steale, and to for swere the name of my God. Also the wise man saies. It is a wicked Ecclesi. 1. 29. or way word life, to seek there berowgh fro house to house and he shal not doe trustily, there he shalbe hereborowed, and he shal not open his mouth. Also Christ bidds his A­postles and Disciples, that they should not beare a sachel ne scrippe, but looke what meynes is able to heare the Go­spel, and eate and drinke therin, and passe not thence, & Luc. c. 9. &. 10. [Page 25] passe fro house to house. Also S. Paul laboured or tra­velledAct. Apost. with his hands for him, and for men that weren with him, and covered nether gold ne silver, ne clothes of mē that he taught, to giue other teachers ensample to doe the same in time of neede; and S. Peter fished af­terIo. 21. 2, Thess. Christs resurtectiō. Also S. Paul bids that men that wil liue in Idlenes and curiositie, and not travel, should not eate. Also S. Clement ordained, that Christian mē should not begge opēly. And for to put away this beg­ging S. Austen makes two books how Monkes ough­ten to trauel with there hands for there liuelode. And the same teaches Be [...]et to his Monkes and S. Bernard, and so does Frauncis to Friers. And Ierome saies that Monkes shoulden travel with there hands, not only for need, but rather to exclude idlenes and vanitie. For in state of Jnnocencie God ordained man to trauel, & af­terward in the state of sin God gaue this labour to mā for his pennance. Then sith each open begging is thus sharplie dāoed in holie writ, it is a foule error to main­taine it; but it is more error to saie that Christ was such a begger; for then he must haue beene contrarie to his owne law; but it is most errour to continue in this dā ­ned begging, and rob thus against charitie the poore people, & make them to beleeue that Christ was such a beggar, and that this begging is wel done.

Cap. 6. Friars draw al almes from poore & nee­dy mē tomain tenance of their sinful & superfluous order.

ALSO Fryers saien, that it is meedful to leaue the cōmādemēt of Christ, of giving of alms to poore feeble men to poore crooked mē, to poore blind men, and to bedredden men, & giue this almes to Hy­pocrits, that sainen them holie and needie, when they [Page 26] beene strong in body, & haue over much riches, both in great wast houses, & pretious clothes, in great feasts and many Jewels & treasure▪ & thus they slayen poore mē with ther false begging, sith they take falsly fro thē there worldlie goods, by which they shoulde sustaine there bodilie life, & deceiven rich men in there almes, and maintainen or comforten them to liue in falsenes against Jesu Christ. For sithen there were poore men enough to take mens Almes, before that Fryers comen in, and the earth is now more barren then it was; our Fryers or poore mē moughten want of this almes: but Fryers by subtil hypocrisie getten to themselues & letten the poore men to haue this almes.

Cap. 7. Traditions of Friars prefer­red before Christs com­mandements.

ALso Fryers chargen more breaking of there own Traditions, then breaking of the cōmandements of God. For a Fryer shal more bee punished for breaking of one of thē, then for breaking of Gods hests. For breaking of Gods hests is not charged of them, & in this they shewen how they loue there own worship more then Gods, & thus they taken to themselues the worship that is appropred to God, and so beene blas­phemers and here [...]icks, & so they chargen more there bodilie habit then charitie and other vertues. For if a Frier leaue his bodily habite to the which hee is not bound by Gods law, he is holden Apostata, & sharplie pursued; sometime to prison, & sometime to the death, though hee serue better God without his habit, then therein: but though he trespasse against charitie by im­patiency, and false leasings, or pride, or covetousnes, it is little or naught charged; but rather praised, if it bring them worldly mucke.

Cap. 8. Friars great Hypocrits, as poore as Christ in shew as sumptuous as Lords and Prelats in deed.

ALso Fryers fainen them as Hypocrits, to keepe streitlie the Gospel and povertie of Christ, & his Apostles; and yet they most cōtrarien to Christ and his Apostles, in hypocrisie, Pride and covetise. For they shewen more holines in bodily habit, and other signes then did Christ and his Apostles, and for there singular habit or holynes, they presume to be evē with Prelats & Lords, & more worthie then other Clarks, & in covetise they can neuer make an end, but by beg­ging, by queething, by burying, by salaries, & [...]rentals, and by shriving, by absolutions and other false means crien ever after worldly goods, where Christ vsed none of al these; and thus for this stinking covetise, they wor shippen the Fiend as there God.

Cap. 9. Their stea­ling of childrē & entising of them to there order.

ALso Friars drawen children fro Christs religion into their priuate order, by hypocrisie, leesings, and stealing. For they tellen that there order is more holy then anie other, and that they shall haue higher degree in blisse, then other men that beene not therein, and sayen that men of there order shal neuer come to hel, but shal deeme other men with Christ at Doomes day: and so they stealen childer fro father and mother, some time such as beene vnable to the order, and sometime such as showlden sustaine there father, & mother by commandement of God. And thus they beene blasphemers, taking vppon them ful counsel in doutouse things, that be not expresly commanded ne forbidden in holie writt: sith such counsel is apropried to the holy Ghost. And thus they beene therfore cur­sed of God, as the Pharisees were cursed of Christ, to [Page 28] whome he saies thus: woe be to you Scribes and Phari­sees that beene writers of Lawe, and men of singular re­ligion, that compassen about the water and the lande to make a man of your religion, and when he is made of your religion ye maken him dowble more a child of hel. And sith he that steales an Oxe or a Cowe is damnable by Gods law and mans also: much more he that steales a mans child that is better thē al earthlie goods, & draws him to the lesse perfit order: And thowgh this singular order were more perfit then Christs; yet he wote ne­uer whether it be to damnation of the Childe, for hee wote not to what state God hath ordained him, and so blindlie they done against Christs ordinance.

Cap. 10. Cu­rats defraud­ed of their duties by means of Friars.

ALso Friars for pride and couetise, drawen fro Cu­rats there office and Sacraments, in which lyen winning or worship, and so maken dissention be­twixt Curats and there Ghostlie childer. Friars drawē to them confession and burying of rich men by manie subtil meanes, and Massepence and Trentals, but they wil not come to poore mens Dirige, ne receaue them to be buried amongst them. And they cryen fast that they haue more power in confessiō thē other Curats; for they maie shriue al that come to thē: But Curates maie no farther then their owne parishees. But Cu­rates sain that sith they shal awnswere before God for the soules of ther sogettis, they wil knowe their life; & Friars saien it is no need, for they haue more power then the Curat; and thus dissention & hate is made be­twixt Curats and there children, and pride and couet­ousnes of Friars is cause of al this & many other sinns [Page 29] and thus for they maken discord among christian mē, they bene hatcd and cursed of God almighty.

Cap, 11. Friars come in vnder the name of Saints & for­saken the Rule.

ALso Friars come in vnder the name of Saints, & for saken the Saints rule, and liue & putten there owne errours to the Saints, and so slaundrē both them and God. For if men speken of Frauncis, hee vsed and taught much meeknes, pouertie, and penance: & Minours now vsen the contrarie. For they maken sta­tuts of their owne will, and them they keepen fast, and make men to weene that Frauncis made them. But Preachou [...]s sayen that Dominick founded them, & thē he kept Austens rule, fith he was a Canon before; for els he was Apostata, if Austens rule were good. But Austen would algats sue yea Apostles liuing, & prea­chours done euen the contrary. And Friar Austens founded then on Austen the great Doctor; but his rule speakes not of Friars, and so they beene grounded on leasings, for they hauen no Patron Saint. And of tho carmes knowen men nother founder ne rule, and so the Friars that haue founders done against there foū ­ders teaching, and Christs also, and colouren there owne wicked lawes vnder name of these Saints, and so ben grounded on leasings, and slaundren there Pa­trons and Christ also. And other Friars that haue no Patrons liuen after themselues & puttē there errours on Saints, and so slaundren them and Christ, and so hy­pocrisie raignes, and sinne is maintained, by colour of holynesse.

Cap. 12. Persecution of true Priests by false Friars

ALso Friars pursuen trew Priests, and letten them to preach the Gospell, notwithstandinge that Christ enioined Priesthood, & preaching of the Gospel, and so they departen that thing that God ioin­ed together, and so (as much as in them is) they fore­done Gods ordinance, and so they harmen Christian men more cruelly, then the Souldan of Sarracens, for they beene nere and more malitious. For sith Christ charges al his Priests to preach truely the Gospell; and they pursuen them for this deed, yea to the fier, they wil slea Priests, for they done Gods bidding, and there­fore they beene man▪ slaiers and irregular and cursed of God. For they letten his people to be saued, and so need them to be damned. And sith the principal point and end of Christs dyeing and his passion, was to saue mans soule, and the Principal worke of Sathanas is to leese mens soule, they bene traytours to Christ & An­gels of Sathanas transformed into Angel of light and cruel traitours of al men.

Cap 13 Capped Fri­ars serued as Lords or Kings at table

ALso Capped Friars, that beene called Maisters of Diuinitie, haue there Chamber and service as Lords or Kings, and senden out Idiots ful of couetise, to preach not the Gospel; but Chroni­cles, Fables, & Leesings, to please the people, & to rob thē. A what cursednes is this, to a dead man, as to the world, and pride & vanitie therof, to get him a Cap of masterdome by praier of Lords, and great gifts, & ma­king of huge feasts, of a hundred and manie hundred pounds, and then be idle fro teaching of Gods law; but if it be seldome before Lords and Ladies, or great ga­therings, [Page 31] for name of the world, & then to leaue there povertie & simplenes that he is bounden to, & devour poore mens almes in wast, and feasting of Lordes and great men, and so giue slaunder to his brother, & other men to liue in pride and covetise, glotenie and idlenes, and leaue the seruice of God as though they were ex­empt fro al gods; & yet forfending of these covetous fooles, that beene Limitours, goes much Simonie, en­vie, and much foule marchandise; & who can best rob the poore people by false begging▪ and other deceipts, shal haue this Iudas office, and so anest of Antichrists Clerks is maintained by subtle cauteles of the Fiend.

Cap. 14. Great flatte­rers of the people nether reproving nor removing there sinnes from among them.

ALso Fryars shewen not to the people there great sinnes stably, as God bids, and namelie to migh­tie men of the world, but flatteren thē, & glozen & nourishen them in sinne. And sith it is the office of a Preacher to shew men there foule sinnes and paines therefore, and Friars taken this office and done it not, they beene cause of dānation of the people. For in this they beene foule traitours to God and [...]eke to the peo­ple, & they been nurses of the Fiend of hel. For by flat­tering and false beheasts, they letten men liue in there lusts, & comforten them therein, and sometime they pursuen other true preachers for they will not glose mightie men, & comfort them in there sinnes, but wil sharply tel them the so the: and thus mightie men hire by great costs a false traitour, to lead thē to Hel. And ensample men maie take how Fryars suffren mightie men, fro yeare to yeere, liue in avowtrie, and covetise, and extorsions doing, and manie other sinnes. And [Page 32] when men beene harded in such great sinnes▪ and wil not amend them Friars, should flee there homely cō ­panie, but they doe not thus, lest they leese worldlie Frendship, favour, or winning; and thus for the monie they sellen mens soules to Sathanas.

Cap. 15 How much & how oft they deceaue and coosē the lay­people by then letters of Fraternity.

ALso Friars by letters of Fraternitie deceiven the people in faith, robben them of temporal goods, & makē the people to trust more in dead p [...]rch­ment, sealed with leasings, & in vaine praiers of Hypo­crits, that in case beene damned Diuels, then in the helpe of God, and in there owne good living. Com­monlie these letters beene powdred with hypocrisie, covetise, Simonie, blasphemie, and other leasings▪ With hypocrisie; for therin beene told withouten end many good deeds, and sometime beene false, & more to shew them holy to get worldly goods, than to saue mens souls. With covetise; for they done this to winne the peny, for a poore man that may not geue them be hee neuer so trewe to God, shal not haue them: but a rich, be he neuer so cursed, shal haue such letters, and weanes that he is siker enough thereby, doe he neuer so much wrong to poore mē. With Symonie; for they sellen this supernal good, for temporal goods & that vnskilfully for luch chaffering and graunting of letters was neuer ensampled of Christ, [...]e his Apostles, & yet they loued best mens soules. With blasphemie; for these sinfull wretches taken vppon them yea dealeing of good deeds, but this thing is appropried to God, & so they beene blasphemers: For they passon Bishopps, Popes, and eke God himselfe. For they graunt no par­don, [Page 33] but if men be contrite and shriuen, and of merite of Christs passion, and other Saints, but Friars maken no mention nether of contrition, ne shrift, ne of me­rit of Christs passiō, but only of ther own good deeds. And so Christ graunts to no sinful man continuing in his sinne such part; but Friars graunten rather to curs­ed men for worship or winning them to good poore men. And thus falsly they passen Christ. For Christ wowld not graunt to his Cosens part of his Kingdome but if they wowlden suffer passion as Christ did: But Friars wil make men heyres in the blisse of heauē, sith they graunten men part of there good deeds after this life, & they maie not haue then part but if they showl­den be saued, But christian beleef teaches, that al men in charitie, ben procurers by graunt of God of al▪ mee­deful deeds▪ Why then graunten Friars this part, for they wil haue propretie of Ghostly goods where noe propertie may be, and leauen propretie of wordlie goods where christian men maie haue propretie▪ And thus they teachen the people that it is more needfull to giue such hypocrits bodilie almes, then to geue it to poore needy men after the Gospel. And thus they deceauen the people in beleef, and robben them of tē ­poral goods, and maken to recke lesse of there owne good liuing for trust of these false letters.

Cap. 16. Fri­ars peruert the right faith of the sacra­ment of the Aultar by ma­king it to bee an accident with­out sub­iect.

Also Friars perverten the right faith of the Sacra­ment of the Auter, and bringen in a new heresie. For whā Christ saies that the bread that he brake and blessed is his bodie, they say it is an accident with outen subiect, or nought. And when holie w [...]it saies o­penlie, [Page 34] that this Sacrament is bread that we breaken, and Gods body; they saien that it is nother bread, ne Gods bodie, but accidēt withouten subiect, & nought. And thus they leauen holy writ and taken new heresie on Christ & his Apostles and on Austin, Ierom, Am­brose, Isidore, and other Saints, & the Court of Rome, & al true Christ men, that holden the faith of the Gos­pel. For Christ saies that this bread is my bodie. And S. Paul saies The bread that we breaken is the communi­cation of the Lords body: and S. Austin saies, that that thing that we seen is bread, but as to faith, fully taught the bread is Christs bodie. Ambrose saies that thing that is bread, shalbe Christ body▪ Ierome saies, that that bread which Christ brake and gaue to his Disciples, is the bodie of our Saviour; for Christ saies this is my bo­die. Berengary by approuing of the Court of Rome saies thus: I acknowledge with heart and with mouth, that the bread that is laied on the Auter is not only the Sacrament but verie Christes bodie. Ah Lord what hardie Devil durst reach these Friars to denie thus o­penly, holie writ and al these Saints and the Court of Rome, and al true Christian men and to find this here­sie, that this Sacred host is accident withouten subiect or nought; sith this is not taught openlie in holie writ, and reason and wit is against this and Austin in 3. or 4. great books saies expresly, that none accident maie be withouten subiect; and al wise Philosophers accor­den here with Austin. Lord what should moue Christ Almightie, al wittie, & wel willing, to hide this beleefe of Friars by a thousand yeare, & neuer to teach his A­postles, and so manie Saints the right beleefe; but to [Page 35] teach first these Hypocrits, that comen never into the Church, til the soule F [...]end Sathanas was vnbounden. Hereby shoulden al Christiā men know the Friars he▪ resie, and not receiue them into there houses, before that they confesseden vnder there general Seale, the right beleefe of Christian men and had forsaken there old heresie.

Cap. 17. There excesse in buil ding of great Churches and costly houses & Cloisters▪

ALso Friars builden many great Churches, & costly waste houses and Cloisters, as it were Castles, and that without need, where thorough Parish Churches, and common waies beene paired, and in manie places vndone. And so they teachen in deed that men shoul­den haue heritage and dwelling Citie in earth, & for­get Heaven against S. Paul. For by this new housing of Friars, though it raine on the Auter of the Parish Church, the blind people is so deceiued, that they will rather giue to waste houses of Friars, then to Parish Churches, or to common waies, though men, cattle, and beasts beene perished therein. Before that Friars comen in, there was more people, and the earth more plenteous, and then were Churches enowgh. What skil is it now to make so much cost, in new building, and let old parish Churches fal downe? And if mē say­en that in these great Churches God is fayre served; certes great houses make not men holie, and onlie by holinesse is God wel serued. For in heauen that was so faire Lucifer serued God vntruely and so did Adam in Paradise. And Iesu saies that tho great Temple of Hi­erusalem that was a house of prayer, and sometimes Gods house, was made a den of thiefes, for couetous [Page 36] preachers dwelliden therein. But Iob serued Gode full wel on the Dunghil, and so did Adam out of Paradise, and Christ before when he prayed in hills and desarts, and baptisteke. And therfore Christ and his Apostles made no great Churches ne Cloisters; but wenten fro countrie to countrie, preaching the Gospel and teach­ing men to doe there almes, to poore men and not to wast houses. For Christ tawght men to praie in spirit and truth, that is, in good wil and deuotion and holie liuing. And to destroie this hypocrisy, he ordained the Temple of Hierusalem showld be destroied for sinne done therein.

Cap. 18. Friars teaching the vow of obedi­ence contra­ry to Gods law.

FRiars also destroien obedience of Gods Lawe and magnifien singular obedience made to sinful men and in case to divels, which obedience Christ en­sampled neuer nether in himselfe ne in his Apostles. For by teaching of S. Paul, each man owght to be sub­iect to other in the dread of Christ, that is in as much as he teaches them Gods wil, & no man showld obey more to anie man▪ And euer the more that a mā were, the more showld he thus meeke himself, as Christ did, to al his Apostles. But Friars tellen nowght by this o­bedience, but if they maken singular profession, to sin­ful fooles that manie times teachen and commanden them against Gods wil, and sayen that in such thinges as ben not expresly commanded, ne forfended in Gods law, they should algats doe after there Soueraines; yea thowgh it be vnwi [...]tinglie against Gods wil: And sith it is appropred to the holy Ghost to giue ful counsel in such points, they maken there sinful Priours euen with [Page 37] the holy Ghost. And where they showld bee gouerned in such doutie points by the holy Ghost, they leauen his counsel and ruling many times and taken them to the ruling of a sinful foole, and in case a damned fiend in hel, And thus they leauen obedience that Christ tawght and ensampled as vnperfit & not sufficient▪ & praysen more fained obedience to sinnfull fooles, that they taken of there owne presumption, as if such fools had founden perfiter obedience then euer did Christ God and mam.

Cap. 19. How they forsake the perfection of ther order for wordly respects

ALso Friars forsaken perfection of there order for worship of the wordle, and couetise, and beene not suffren to take the freedome of the Gospell for to preach Gods word to the people. For Friars ben made Byshops, yea many times by Simonie, & sworē strongly to goe and preach and conuert heathen men and leauen this Ghostlie office, and beene Suffragans in England and robben men by extortions, as in puni­shing of sinne for money & suffren men to lie in sinne, fro yeare to yeare, for an annuel rent, and so in hollow­ing of Churches and Church-yards, and Auters, and commonly al other Sacraments for money. And thus these Friars Byshopps liuen commonly euer after in Simonie, pride, and robberie, and thus they beene exempt by Caiphas Byshoppricke fro all good obser­uances of Godes lawe, and of there owne order and bee free to liue in sinne and to robbe our land and envenime it by manie cursings. And so they bea­ren out first the golde of our lande to Aliens, and sometimes to our enemies, to get of Antichrist this [Page 38] false exemption, & euer after liue in robbing of poore men, & maintainen much sin, cursing, & simonie, that is passing heresie. And other Bishops of thē that haue Dioceses in this land, forsaken povertie, and penance, and obedience: for they looken to be Masters of al Fri­ars of that order in this land, and to liue in pride, lusts of there flesh, idlenes and spoiling of the people, more subtilly thē other. And thus a Friar shal dwel in Courts of Lords and Ladies to be there Confessour, and not displease them for nothing, though they liuen in never so cursed sins, for to liue in his lusts and to get falselie mucke to Antichrists covent, & let poore men of there almes, and thereto he shal haue leaue & commaunde­ment vpon vertue of obedience: but he shal no leaue haue, to go generallie about in the world, and preach truelie the Gospel without begging, and liue an open poore and iust life as Christ and his Apostles didden. For this were destroying of there fained order. And therefore they louen more pride covetise & lustes of there owne flesh, then the worship of God and heale of mans soule. And thus they maken sacrifice to Luci­fer, to Mammon and to there owne stinking bellie.

Cap. 20. There rotten habit estee­med aboue Christs bodie.

ALso Friars praisen more there rotten habit, then the worshipful body of our Lord Iesu Christ. For they teachen Lordes, and namelie Ladies, that if they dien in Fraunces habit they shall never come in Hel, for vertue thereof, and certes this is an open here­sie damning all that trusten thus into there liues end. But a man maie haue the Sacrament of the Auter, & that is verie Gods bodie in his mouth, and straight flee [Page 39] to Hel withouten end: & the more be damned for the evil taking of this Sacrament. Such Heretickes beene vnable to be amongst Christian men.

Cap. 21. Friars begge without need whē the poore want without remorse. See Chap. 6.

Also Friars beggen withouten need for there own rich Sect, & not for there poore bedradden men that maie not goe and haue no man to sende for there liuelode: but rather drawen rich mens almes fro such poore men. And therefore charitie is outlawed a­mong them, and so is God: & leasings, & covetise and Fiends beene enhabited among them, for they decea▪ ven men in there almes to make costlie houses, not to harbour poore men but Lords, and mightie men; and teachen men to suffer Gods Temple, that beene poore men, to perish for default; & thus they beene traitours to God, and his rich people whom they deceaven in there almes, and manquellers of poore men, whose liuelode they taken awaie fro them by false leasings, & therefore they beene irregular before God & despisen him, and harmen the people when they saien Masse or Matines in this cursed life, as Holy writ teaches and Austin and Gregorie declaren fullie.

Cap 22. Friars re­proue not there Brethrē as the Gospell willeth but as thēselues wil.

FRiars also keepen not correption of the Gospel a­gainst there brethren, that trespassen, but cruellie done them to paineful prison; but this is not the meeke suing of Iesu Christ, for he & his Apostles pri­soneden not sinful men in this life, but sharplie repro­ved there sinne and at the last, when they would not a­mend them taughten good men not to cōmune with them: But these Friars shewen there tyrantrie at the [Page 40] ful: who so knew wel there paines and torments: and it seemes no wisedome, ne profit, to giue Friars power to prison men. For when the King by his officers prisōs a man, that is commonly done for great & open tres­passe and that is good warning to other misdoe [...]s, and some profit comes of the Kings Ministers: But vvhen Friars prisonen their brethren the paine is not knowē to mē, thowgh the sinne were neuer so open & slaun­derous, and that does harme to other liege men, and profit of Kings Ministers is away, And when the pote­statis of Friars beene proud, couetous, and sinfull and haten the truth, they will soone prison trewe men that reprouen there sinnes, and spare other shrewes that they maie flatter them and mainetaine them in there sinne; and so beside the Kinges leaue tormenten trewe men, for they wolden doe Gods heasts, & sith the king graunts occasion thereto, the King is holdē to reuoke and let Friars prisoning, lest he bee guilty of the sinne that comes therby, sith he may destroy it, & does not: & thus did beggers Friars leapen vp to Kings power, and manie times more then the Kinges dare doe, and maken the King the Fiends torment or to prison trew men, for they saien the troth. And so the King stoppes Gods law to be knowen in his land, and nourishes euill men, and prisons good. For this dread and manie moe, showld the King revoke this prisoning, & make Clarks be ruled after the Gospel by simplenesse and holy li­uinge.

Cap. 23. Fri­ars lawlesse egging the King and the mightie ones of the land to maintaine there sect begging there almes & beg­gering the whole land.

ALso Friars maken our Lond lawles; for they lea­den Clarks and namely rulen Prelas and Lords and Ladies and Commons also; and they beene not ruled by Godes lawe, ne lawes of the Church, [...]e lawes of the King. For they glosen Gods lawes as them likes, and been exempt fro Byshops and other ordina­ries & leaden the Byshops of Rome, as them likes. And men saien they beene not liege men to the King, ne subiect to his lawes. For thowgh they stealen mens children, it is said there goes no lawe vppon thē, and that seemes wel; for they robben the Kings liege men by false begginge of sixtie thowsande marke by yeare as men dowbten reasonablie, & yet they be not punished therefore. And the lawlesse Friars by there false ruling, maken our lande lawlesse. For they letten Clarkes, Lords, and Commons to knowe the truth of holy writ, and maken them to pursue trew men to the death, for they teachen the commandements of God, and crien to the people the foule sinnes of false Friars. And thus falsnesse is maintained, and false men beene raised to great estats, and truth is put on back, & trewe men been pursued, yea to prisoning, to losse of al there goods, and to sharp iudgement, for as much as they wowlden destroy sinne that was openly and cursedly done, and in point for to fordoe our land. And of this ruling beene Friars most guiltie, for they leaden Pre­lats Lords and Ladies, Justices and other men by con­fession, and tellen them not speedely there sinnes. For if they tellen them there sinnes, and they wowld not a­mend them, the Friars that beene there confessours, showlden leaue them vp as Christ and Paul teachen; [Page 42] but they done not thus, for then they showlden leese winning and fauour of the wordle. And thus for loue of money and welfare of there body, they leaden our land out of the lawe of God and alrighteousnes.

Cap, 24. Fri­ars no peace­make is but makebates striuers them­selues & stir­rers vp of o­thers to warrs & dissentions:

ALso Friars beene irregular Procuratours of the fiend, to make and maintaine warres on christiā men, and ennemies of peace & charitie. For Fri­ars counsellen and openly preachen that men shoulē flee to heauen withouten paine, if they woulden goe and slea in there owne person, or maintaine and finde one at there cost to slea christian men. And the ende was to make Christs Vikar most rich to the wordle, the which Vikar showld be most poore, [...]suing in this most highlie Christ & his Apostles: But Christ died to make peace & charitie & if men mighten thus freely graunt pardon, they showlden yea to leese there owne life, graunt pardon to make peace. Yet they preachen noe pardon ne meede to make peace and charitie: And yet they been bounden of God to make men siker to haue the blisse of heauen if they wil truly procure for peace and charitie. But of the pardon that men vsen to daie fro the Court of Rome, they haue no sikernes by holy writ ne reason, ne ensample of Christ, of his Apostles. And so of other warrs and debats that Friars mighten let if they wolden, and sith they done not; but rather counsel thereto, and comforten men therin. and tellen not the peril▪ of them, they been cause and Procura­tours of al war [...]s & specially of this warre in Flaunders, for they preacheden that & haden it forth against the King, the Duke, and other Lords and Clarks, & sharp­lie [Page 43] pursueden Priests that stoden by charitie, and pro­fite of the Realme, And so they weren then aboue the King, Lords and trew Priests, and robbeden the Kings liege men by false leasings, of manie thowsand pounds that thowgh the King showld now be taken and our land now conquered or destroied, the King might not raise so much to help himselfe & his land. And certes there was treason to God and the King, and false de­ceit of al men, both of cattaile and of foule, and letting and destroying of peace and of charitie.

Cap. 25, Iudas children sel­ing Christ & al for money.

FRiars also beene Scariots children, betraying true men of the Gospel, and so Christ for monie, & for monie they senden souls to Sathanas by example of there evil liuing, by counsel to warres, & nourishing and comforting men in sin, for lusts of there flesh. For in pleasing of Bishops and other men, they preachen against pouertie of Christ and sain that Preachers of the Gospel and Christs life beene Hereticks, worthie to be brend. And so for gifts of Bishops and other men, and worldly fauour, they sellen truth of the Gospell & so Christ as Iudas did. For S. Bede & S. Ambrose saien, sith Christ is truth, he that for monie saies falsenes and leaues the sooth, does such sinne as Iudas did, and so they counsailen to wars for they winnen much there­by and for defaut of charitie they senden soules to Hel, when men by there counsaile taken false warres & en­den in them, weening that they done wel, and there­fore dien withouten sorrow of them. And for to harte men in this cursed warring, they gone with them into warre and beene there Confessours and sometime slai­en [Page 44] men in there owne person, and thus they been An­tichrists Martyrs and fleene to Hel to draw other men­thither after them.

Cap. 26. They sclaunder [...]rue Priests & flat­ter wicked men.

ALso Friars distroien this worlde most of al cursed men for they backbitē good Clarks & saien that they distourblen the worlde, and flateren euill Clarks in there sin, & so they praisen Lords that beene tyrants, extortioners, and evil liuers, and Ladies also. And they despisen Lords and Ladies that bee giuen to leaue pride and vanitie of the world, and saien it was not merrie sithen Lords and Ladies tooken reward to the Gospel, & leften there ancestors māners, that we­ren worshipful to the world. And so of rich men and o­ther they praisen them that bring them much monie with wrong, and many deceits & saien that they been holie: but other men that giuen not Friars much more then enough, they lacken at the full, though they done there almes much better to there poore neighbours. And sith God saies that euill teachers beene cause of destruction of the people, and Grosted declares it well, and Friars beene principal euil teachers, they beene principal cause of destroying of this world. For they beene Confessours Preachers and Rulers commonlie of al men, and they teachen thē not there foule sinnes and perils of them but suffren them in there sinnes, for winning of stinking mucke and lusts of there own bel­lie, that is foule wormes meat, and a sacke of dirt.

Cap. 27. Friars most impatiēt of al men liu­ing, in bear­ing reprooff.

ALso Friars beene most rebel against the teaching of Christs Gospel, and most out of patience and pittie. For they beene most vnpatient against re­proving of sinne and destroying thereof. For a Lorde [Page 45] wil meekelier suffer sharpe despising of his little sinne, then they wil suffer meeke and soft reprouing of there great heresies. For they beene wood that mens almes should be rightly departed among poore needie men, feeble, crooked and blind, for then they saien they been vndone, but they been of vaine religiō as S. Iame saies: For this is a cleane religion withouten spot anentis God the Father, to visite the fatherles & modirles children & widdowes in there tribulation, and to keepe aman vn­fouled fro this world, that is, fro pride covetise & vani­ties. But Friars done al the contrarie, for they visiten rich men, and by hipocrisie getten falslie there almes, and withdrawen it fro poore mē; but they visiten rich widdowes for there mucke, and maken them to be bu­ried at the Friars, but poore men comen in not there. And wilful povertie they forsaken, and most covetous of al men and boasten more of there holines, and been most dislanie of there vaine speech and worldlie, & as true men tellen, Friars saien apertlie: if the King and Lords and other men stonden thus against there false begging, and wil not suffer Friars to rob there Tenāts, but giue there Almes to there poore neighbours, Fri­ars wil go out of the Land, & come againe with bright heads. And looke whether this bee treason or none.

Cap. 28. The Holy scripture accused by these vnholy men of fals­hood.

ALso Friars teachen and maintainen, that Holie writ is false, and so they putten falsenes vpon our Lord Jesu Christ, and on the Holie Ghost, and on all the Blessed Trinitie. For sith God Almightie taught, confermes, and maintaines Holie writ; if this writing be false, then God is false, and maintainour of [Page 46] errour and falsenes, but certes then he is no God: yet knowen we neuer that anie sect would saie that lawes of there God were false, and there with beleeue on the same God: but this despite done these blasphemers to the Holie Trinitie. Alas who maie suffer this blasphe­mie, that Christ in whom is al treasour of wit, wisdom & truth, couthe not or would not saie true words, and sentence, but sinful fools haue true māner of speaking, contrarie to the speech of our Lord Jesu Christ. For if this be, sinneful fooles, yea in case Devils of Hel, been wiser & truer then is Jesu Christ. And whē this cursed ground is sought, it stands in this error. For I am Mai­ster of vanitie and of Heresie, misvnderstond the words of God, therefore they beene false▪ But these Hereticks shouldē know, that it sues of there cursed ground, that God is the falsest thing in earth or heauen or in Hell. Why? for men falslie vnderstonden most falsenes of him. And thus might ech Panime or Sarracene make our God false, as him liked. But why saien they that Ho­lie writ is false, for they been wont so much to leasings and falsenes that they taken falsenes for truth. As men saien, a man maie so long be nourished little & little by venime, that he weanes it be wholsome, meet, & good. Also Holie writ damnes there foule▪ Hipocrisie, beg­ging, couetise, and other sinnes, & therfore they saien that it is false to colour by there falsenes. Also Holie writ praises much Christs religion and tels how newe Sects, ful of Hipocrisie & covetise shullen come & de­ceaue Christian men, and bids them know them by there couetise and Hipocrisie. And therfore they saien as Sathanas Clerks, that Holy writ is false.

Cap. 29. How strongly wed­ded to there rotten habit.

FRiars also beene stronglier wedded with there rot­ten habit against the freedome of the Gospel, thē the husband is with his wife by ordinance of God. For the husband maie lawfully be absent from his wife by a month, an halfe yeare, & sometime seauen yeare, & by cōmō consent of them both by al there life: But if a Friar be out of his rotten habit, yea an houre, he is Apostata, though he loue more God, & serue him bet­ter, and profit more to christian men. And they puttē more holynes in there rottē habit thē euer did Christ or his Apostles in there clothes. For Christ was thrise on a day out of his clothes, and yet hee was not Apo­stata. But they chargen so much this rotten habit, for therby the people weanes that they beene holy, and giuen them more dirt then is needful, or profitable▪ & therefore ech partie drawes an other to hel. So Friars for there false taking of almes whē no need is, ne haue they leaue of Gods law thereto, blind the people, for they drawen there almes fro there poore and needie neighbours where they showlden doe it by the heast of God and maintainen Friars in there false begginge hypocrisie and other sinnes manie.

Cap. 30. The Popes dispen­sation or com­mandement of the superi­or more re­garded then Christs com­mandement.

ALso Friars teachen that it is not lawefull to a Priest or anie other man to keepe the Gospell in his bounds and cleannes withouten errour of sinnful men but if he haue leaue therto of Antichrist. And thus they sayen it is not lawful to a Christian mā to doe Gods commandement, but if a fiend giue them leaue therto: as if the leaue & commandement of God be not enowgh thereto. For they saien that a Priest [Page 48] that has bounden himselfe to errours of sinful men by new profession, maie not goe to the freedome of the Gospel and liue thereafter as Christ tawght Priestes, but if they haue dispensation of the Pope. And J sup­pose that he be Judas, and shalbe damned, then he is a diuel as Christ saies: & then it is plaine, sith this Priest maie not keepe the Gospel in his freedome withoutē his leaue, and he is in this case a diuel, then a Priest may not keepe the commandementes of God withouten leaue of a fiend: But for to get this leaue, is our golde giuen to Aliens, and sometime our enemies; & yet the Priest shalbe bounden commonlie to the rotten habit and be exempt fro goodnes, and bolded in sinne.

Cap. 31 There vsery. Symony Couetousnes, extortion, sa­pine & theft.

ALso Friars beene receit, and a swallow of Symo­nie, of vsurie, of extortions, of rauines, & of theft and a neast or hoord of Mammons treasure. For thowgh men liuen in Symonie they wil not counsaile them, and charge them in shrift to resigne there bene­fice, but comfort them to hold it stil, and bringe them much dirt thereof, and they will vndertake for there sinn. And so of vsurers they chargen them not speede­lie to make restitution, but rather colouren this sinne to be partner of this winning, and so of other robberie they receauen it priuelie, and so maintainen & colou­ren thefts in there theft, where other liege men should be punished therefore, and so they beene more coue­tous, then the wicked Jewes that bowghten Christ for they wowld not take the money of Judas and doe it to there money ne treasour, for it was the price of Christs bloud▪ for Christ was sold and traied to death [Page 49] for that money. But Friars wil receaue money, gotten by as great sinnes or more to make great houses and great feasts to Lordes, and not buie a field to burie in pilgrimes as the Iewes didden; but rather laien it vp in there treasure, to maintaine wrongs against there Cu­rates and other poore men, by false plea at Roome and marchandise in England,

Cap. 32. Friars cannot indure to heare of Christs pouer­tie preached.

FRiars also crien lowd that poore Priests beene he­reticks, for they teachē by Gods law how Clarks showlden keepe wilful pouertie and Christs Gos­pel, and the King and Lordes owen to compell them thereto. And thus they damnen holy writ, & the kings regalree. For sith poore Priestes haue tawght both in English and in latin, how many open laws both in the old Testament and in the new, forfend al Priestes & Deacons to haue secular Lordshipp and these lawes beene confirmed by Christs life and his Apostles, and Friars saien that this is heresie, they damnen openlie holie writ: and sith the Kinges regalie askes by old sta­t [...]te, that the King maie in manie, in case take Tempo­ralties fro Clarkes, and Friars saien that this takeing is errour against Gods law, they damnen this rightful re­galie of our King, and also our Kings and Lords, as he­retickes if they maintaine this rightful lawe to stable peace of our Realme. And sith by Gods law the office of the King and Lords is to praise reward, & maintaine good and rightful men, and to chastise sharply wicked mē, & constraine Clarks to hold the state that Christ put them in and algates wilfull▪ pouertie: Friars saie if the King and Lords done there office of Godes lawe [Page 50] that they beene foule hereticks. But whie showlde the king maintaine in his land such traitours both to God and him and cruel ennemies of al Christian men.

Cap. 33. Friars like theeues co [...]g into the Church by the window not by the dore.

ALso Friars beene theeues, both night theeues, and daie theeues, entring into the Church not by the dore, that is Christ. For withouten auctoritie of God, they maken new religions of errours of sinful men, and yet they maken worse rules ever the longer that they lasten, & they seeken not meeklie the worship of God and profit of Christian mens soules, & this thing they musten do if they comen in by Christ: but they chosen & finden a new order lesse perfit and profitable then is that that Christ made himselfe, and so they maken di­vision in Priesthed against the cōmandement of God; and sith they beene not grounded on Christ & his law, they moten needs be drawen vp, and the ordinance of Christ mot stond in his cleannes and perfection.

Cap. 34. Bindē there novices to impossible things.

ALso Friars by hipocrisie binden them to impossi­ble thing that they maie not do, for they binden them over the commandements of God, as they saien themselues, but they maie doe no more then the commandement of God. For God bids in his most commandement, that thou shalt loue the Lord thy God of al thy hart, of al thy life, of al thy mind & of al thy strengthes & mights, but who maie doe more then this? No man. Then they binden them to more then they maie do, & sith it si not counsaile of Christ to make singular profession to a sinful Jdeot and in case a Diuel, and they bidden thē to such one that they done [Page 51] ouer the coūsaile of Christ: but al that is over the coū ­saile of Christ, is algats euil, sith Christs counsailes to ech good thing. And thus manie blind fooles bindē thē to the high counsailes of Christ that cannot keepe the lest commaundement: but see hipocrisie of them; sith ech counsaile of Christ is commaundement for some time, and some circumstances, how binden they them to more then to the cōmandements? Not by the coun­sailes, for they beene commādements but they fainen this to draw yong children into there rotten Habit, & other fooles that knowen not the perfection of Christs order.

Cap. 35. The necessitie and multitude of there vaine & chāgeable Ceremonies.

FRiars also been worse Hereticks, thē weren Jews, that woulden keepe Ceremonies of the olde law with freedome of Christs Gospel. For the Jewes kepten reasonable lawes made of God and meedefull for time that God ordained them: But Friars keepen new lawes fained of errours of men, mo then God or­dained in the old Law, and more vncertaine: for to day this law is holden among thē, & to morrow destroied; but this vncertaine was not Gods law, and these lawes of Friars beene more against the Gospel. For the laws of the old Testament were figure of Christs comming & passion, & ledden men to the Gospel: but new lawes of Friars beene not such figure, and letten men to hold freedome of the Gospel. Ah Lord, sith good lawes or­dained of God musten need cease for freedome of the Gospel, much more moten euil lawes ordained of er­rour of sinful men, & worldly cease and let not men to keepe the Gospel in his freedome,

Cap. 36. Friars returne euil for good.

ALso Friars beene adversaries of Christ and disci­ples of Sathanas, not yeelding good for euil as Gods law teaches, ne good for good as kinde and mans law teachen; but yeelding evill for good, as the Fiends law teaches. For they casten and imagine the death of true men, that desiren and travailen to deliver them fro the Fiends mouth and everlasting death, & to bring thē to that state in which Christ ordained Priests to liue in. And they proferen Friars this condition, if they wil teach by holy writ or reason, that Friars order & living is best for Priests, they wil gladly be professed to the Friars order. And if Priests may teach both by Holy writ and reason, that there order is better then Friars, sith Christ himselfe made there order and not Friars, they praien Friars for loue of God to take that order and to leaue there singular order, in as much as it drawes them fro the freedome of the Gospel. And thus they pursuen Priests, for they reprouen there sins as God bids, both to bren thē, and the Gospel of Christ written in English to most learning of our nation. And thus for the great almes that men giuen to Friars they letten men to con Gods law, and so letten them to bee saued, for they may not be saued withouten conning & keeping of Gods law, and so Friars needen our lond to be damned with Fiends in Hel.

Cap. 37. Friars vnder the ha­bit [...] holines le [...]d men into sinne.

FRiars also beene worse enemies and slaiers of mās soule, then is the cruel Fiend of Hel by himselfe. For they vnder the Habit of holines, leaden men and nourishen them in sinne, and been speciall helpers of the Fiend to strangle mens soules. For the name of [Page 53] holines & of great Clarks in reputation of the people, that the people trusts not to few true men preaching against there covetise hypocrisie and false deceit. And the Friars for loue of a little stinking mucke, & welfare of there foule bellie, sparen to reproue the cursed sinne of the people. For commonlie if there be anie cursed Jurour, extortioner, or a [...]outrer he will not be shriuen at his owne Curate, but go to a flattering Friar, that wil assoile him falsly, for a little mony by yeare, though he be not in wil to make restitution & leaue his cursed sinne. And thus if the foule Fiend might be shewed in his shape to the people, as men saien he was in time of S. Bartholmew the people would be ferde to dwel in his seruice, that is sinne: But the cursednes of sinne is h [...]d, and the people is made sicker by false Pardons & Let­ters of Fraternitie though they al breaken the heasts of God and keepen not charitie and certaine then is the Diuel sicker of both parties.

Cap. 38 They perswad men to reckō more of there Ana­themaes then of Gods curse.

ALso Friars leaden and nourishen our Prelats, our Lords & Commons in great blasphemie, against God. For they teachen al this people to recke lesse of the most rightfull curse of God, then by the wrong curse of sinful man, thowgh he be a damned di­uel. For they callen the curse of God the lesse curse, & the curse of sineful man the more curse. For thowgh a man be neuer so cursed of God for pride, enuie, coue­tise or avowtrie, or anie other this is not charged ne pursued nether of Prelat ne Lord ne Commons: But if a man with stand ones the Citation of a sinful Prelate yea after the commandement of God, then he shalbe [Page 54] cursed and prisoned after fortie daies, and al men shul­len goe vpon him, thowgh the mā be pursued for truth of the Gospel, and be blessed of God. And thus sinfull mens dome and in case of the fiends is more dread & magnified thē is the rightful dome of God almighty.

Cap. 39. Friars heresie in affir ming the wick ed to be mem­bers of Christ Church.

FRiars also destroien this Article of Christian mēs faith: I belief o common or general Church. For they teachen that tho men that shalbe damned bee members of holy Church, and thus they wedden Christ and the diuel to gether. For Christ is ghostly wedded with each member of holy Church, and some of these as they saien shul be damned, & then as Christ saies, they beene frends: Therefore by them Christ & the diuel beene wedded to gether. But God saie, by Paul, that there is no commining ne consent to Christ and to Belial, and then maie there no wedding be be­twixt them, but this general holy Church is the con­gregation of Christ that is head and al good Angels in heauen and al men and weomen in erth or in Purga­torie that shullen be saued & no moe. For Christ saies that none of his members shal perish, for no man shal take them out of his hands. And Iohn Evangelist saies of false teachers that they went out of vs but they were not of vs. And therefore Chrysostome saies that tho that keepen not Gods law but dien out of charity we­ren neuer Christs body the which shal not raigne with him: & sith ech part of Christs ghostly bodie of which Austine speakes, as Holy writ does, shal raigne with him in blisse. then no man that shalbe damned is part of Christs ghostly bodie and so part of member of Ho­lie [Page 55] Church: But Friars saiden thus, for men shulden giue them much monie to praie for all both good and euil; and also to please Bishops and Possessioners.

Cap, 40 Arro­gating vnto themselues glorie due vn­to other men and somtimes to God him selfe.

ALso Friars seeken busily there own worldlie wor­ship, and putten the worship of God behinde, a­gainst the teaching of Jesu Christ and S. Paule, yea that is worse, they taken vpon themselues glorie that is appropred to God and so maken them euē with God, for they seeken fast by great gifts and vaine costs to be called Maisters of Diuinitie, and speake before Lords, and sit at the meate with them, and not to teach truly the Gospel to al manner of men by meeke life, & freelie as Christ bids. Also to be Confessours of Lords and Ladies algats to be much told by and fare wel, and not seeke poore men, though they haue more neede. And so of other busines of Friars who so takes good sight to them. For if a Friar doe little wel that shal bee praised algats: but if another man do much better that shalbe lacked or despised. Also they shullen sweare by him that they callen Patron of there order, and leaue God behinde, & yet they done so for worship of there owne Patron and there owne Sect, and natheles God teache to sweare by him in need, and not by his Crea­tures, but for there prowde swearing and ydel, they de spisen God and there Patron also.

Cap. 41. Exal­ting themselues aboue Christ himselfe.

FRiars yet highen yet falsly thē selfe aboue Christ. For where Christ bids that men trow not to him, but if he do the workes of the Father of Heauen, Friars chalengen that men trust and obay to them, as [Page 56] needful to souls health when they done not the works of God. For els they maie not aske that men doe after them when they witten not whether the thing that they commanden is against Gods dome or there wit. And thus no man shoulde doe after them, but when they teachen certainely the heasts of God or his coun­sailes, lest men doing after there teaching, in this do a­gainst the wil of God, but farewel then this new fained obedience, with this new profession.

Cap. 42. Christs rule no sufficient warrant for them to be ru­led by.

ALso Friars falsely enhaunsen themselues aboue Christ and his Apostles. For they wil not be pai­ed with Christs rule in the Gospel, to teach tru­ly the Gospel, and haue meate and drinke freelie of a good man and devout to God, ne be apaied with food and hylling as Christ and his Apostles weren, but they robben Curats of there office, and ghostlie worship, and letten them to know Gods law, by holding bookes fro them, & with drawing of there vantages, by which they shulden haue books and lerne. And also they rob­ben Lords of there rents, & some by more hypocrisie taken free annual rents of Lords cofers, and they rob­ben the Commons of there liuelode by hypocrisie & false begging, damned by Gods law. And thus at the beginning they fainen them most poore of al Clarkes, but at the last they passen al other in great Houses and costlie Libraries, and great feasts, & many other prides and covetises and euer they passen foule Christ & his Apostles. For where Christ had not to rest in his head, Friars fained beggars haue Lordly places, that almost thorough Englād they may ech night lie on there own.

Cap. 43 Friars policie in bin­ding there nouices to vn­knowē things

FRiars also of great cautele binding nouices to vn knowen thinge. For they will not suffer them to knowe there priuities of there rule and there life til that they ben professed, & then they shullen not be suffered to leaue there rule thowgh they witten wel that they maie not keepe it; and this is openly against Christs teaching and Iohns Gospel. For Christ saies that he spake openly to the world, and in hiddennes nothing, & Friars done here fullie the contrarie. For first they shewen great deuotion and sweetnes of holy life to yong childre til they be professed, and then mai­stren them by tyrauntrie to doe manie thinges against there conscience, and so needen them to goe to Hell or to prison, or some time to cruel death.

Cap. 44 Mis­penders of the treasure of this land.

ALso Friars beene wasters of treasure of our land by manie blind and vn [...]kilfull manners. For first they blinden them blindlie fro freedome of the Gospel, and then spenden much gold to get them dis­pensatiō. And manie times bring vaine pardons couui­enales & other vaine priuileges, & in al this the gold of our land goes out, and Symoney and curse and bold nesse in sinne comes againe. And God wote where pri­uities of our land beene thus shewed to our ennemies And God wote where matrimonie be thus departed for monie by such Friars makeing false suggestion and false pursuit after. Also it seemes that in this they mag­nifien a sinful caitife, and in ca [...]e a damned fiend, more then God almightie. For they dare not by free graunt of god doe a good thinge to please him therewith, but if they haue leaue of such a sinnful caitife: and if they [Page 58] haue leaue of such an vnwittie caytif they dare doe a­gainst Gods pleasing an vnreasonnable thing and sin­ful and slaunderous to al christian men.

Cap. 45. Friars holier then o­ther men.

FRiars also by Lucifers pride highen themselues, & holden them hollier thē al other out of there sect, for as much as they binden thē to new Traditions of sinful mē, the which ben ful of errour, over the most sufficient rule of Jesu Christ, that left no profitable ne needful thing out of his rule. For though a Priest or Bi­shop do neuer so truly the office that God bade Priests do, yet they saien he is more holie if hee come to there new fained religion and obedience. But sith boasting and reioicing of sinne is one of the greatest sinnes of al, and these Friars boasten so much of there sinful errour how they haue founden a better religion then Christ made for his Apostles and Priests, it seemes they been most sinful and cursedlie prowde ouer al other wicked men. For it seemes that they maken themselues wiser then Christ more wittie and more ful of charitie, sith they teachen better way to heauen, then did Christ as they fainen.

Cap 46. Friars altogether [...]et vppon couet­ousnes.

ALso Friers setten more by stinking dirt of wordly goods, then they done by vertues and goods of [...]lisse. For if a Caymes castel of Friars has much dirt of worldly goods, though the Friars therein be ful of pride covetise Symonie and false robberie by false begging & flattring yet they saien, that that rich House is better then a poore house of Friars, though they li­ven in meeknes povertie and penance and much holi­nes. [Page 59] And they travellen more to get dirt of this worlde then to get the blisse of heauen, and they commenden more a Friar that con subtillie & thicke get this world­ly dirt, then an other, that con doe & teach much ver­tuous life. And thus these Friars make sacrifice to false Gods for there coveti [...]e and forsaken God Almightie, sith they louen more worldlie mucke then vertues and the loue of Jesu Christ.

Cap 47. Friars dead vnto the wordle but raised by Anti­christ to pride Couetousnes and mainte­nance of sinn

FRiars also shewen & witnessen in themselues An­tichrists miracles, right as Lazar and other raised by Christ sheweden and witnesseden Christs mi­racles. For as Lazar and other weren verilie dead and verilie raised by Christ to liue of kind & grace: so these Friars [...]ainen them dead to pride of the world & other sinnes but they beene raised by Antichristes doing to pride of States covetise and subtle maintaining or co­louring of sinne. For though men beene cursed avow­terers, extortioners and wrongful maintainers of false­nes and debates: yet Friars wil colour these sinnes and vndertake for these sinful men, if they wil giue them much dirt, and maintaine there vaine sect, & cōmend it more then Christs owne religion. And they beene quicke to striue, pleet, & fight bodilie for worships & states of this world: and so they beene dead to meeknes charitie and good religion, and beene raised to cursed life of sin, and this is Antichrists miracle.

Cap. 48. Friars spiritual Sodo­mits.

FRiars also beene fowly envenimed with ghostlie sinne of Sodome, & so been more cursed then the bodilie Sodomits, that weren sodainelie dead by [Page 60] hard vengeance of God; for they done ghostlie leache­rie by Gods worde, when they preachen more there owne findings for worldly mucke, then Christs Gospel for sauing of mens souls, & whē they leauen to preach the seed of Gods word & leesen it, by which mē shoul­den by ghostly gendure be made Gods sons, they done more sin then though they losten mans seed, by which the bodie of man should be gendrid. For the misvsing of the better vertue is more sin, but the seed of Gods word is better then the seed of man, therfore it is worse to mispend that then to miswast mans seede. And Rob. Grosted declares this reas [...]n wel against cruel Curats.

Cap. 49. Friars notable fact­ors for the Pope herein England.

FRiars also beene most priuie & subtil procurators of Simonie and soule winning and begging of be­nefices of indulgences, and trauels, pardons and vaine priniledges. For men saien, they wil get a great thing of the Pope, or of Cardinals in England better cheape then other Procuratours, and they been more wilie, and more pleasantlie can flatter the Pope & his Court, and most priuely make Lords to maintaine the Pope and his, in rob [...]ing our lond of Treasure by his Pardons, priviledges, and the first fruits of benefices in our lond, and Dimes & Subsidies to warre on Chri­stian men, for stinking worldly Lordship that God has forbidden to him and al Priests; and in false confession they stirren Lords much thereto & needen to destroie the lond, when they maintainen the Pope & this false robbing.

Cap. 50. Friars most Perilous enemies to ho ly Church & to al our land.

YEt Friars beene most perilous enemies to holy Church and al our lande, for they letten Curates of there office, and spenden commonly & need­lesse [Page 61] sixtie thowsand marke by yeare, that they robben falsely of the poore people. For if Curats didden there office in good life and trewe preaching as they beene holden vppon paine of damning in hel, there were Clarks enowgh of Bishops, Parsons, and other Priests; and in case over money to the people, and yet not two hundred yeare agone, there was no Friar, & then was our land more plenteous of Cattel and men, and they were then stronger of complexion to labour thē now, and then were Clarks enowgh. And now beene manie thowsand of Friars in England and the old Curats stā ­den stil vnamended, and among al sinne is more en­creased and the people charged by sixtie thowsande marke by yeare, and therefore it mowght needs faile, and so Friars suffren Curats to liue in sinne so that they maie [...]obbe the people and ▪liue in there lusts. For if Curats done wel there office Friars weren superflue, and our Land showld be discharged of manie thowsād marke, and then the people showld better paie there rents to Lords, and dimes and offerings to Curats, and much flattering and nourishing of sinne showld be destroied and good life and peace and charitie showld­en raine amonge Christian men: and so when al the ground is sowght Friars saien thus indeed, let old Cu­rats waxe rotten in sinne, and let them not doe there office by Gods lawe, and we wil liue in lusts so long, & wast vainelie and needlesse sixtie thowsand marke by yeare of the poore Commons of the land, & so at the last make dissention betweene them, & there childer for dimes and offerings that we wil get priuilie to vs by hipocrisie, and make dissention betweene Lords & [Page 62] there Commons. For we wil maintaine Lords to liue in there lusts extortions and other sinnes, & the Cō ­mons in couetise leacherie & other deceits, with▪false swearing and manie guiles, And also the Curates in there damnation for leauing of there Ghostly office & so be procuratours of the fiend, for to drawe al men to hel: thus they done indeed, howeuer they faynen in hypocrisie of pleasing of words.

Of these fiftie Heresies and Errours, & manie moe if men wil seeke them wel out, they maie knowe that Friars been cause, beginning, wel, and maintaining of perturbation in Christiandome, and of al evils of this wordle, and these errours shullen neuer be amended til Friars be browght to freedome of the Gospel, and cleane religion of Jesu Christ.

God for his endlesse mercy and charitie make verie peace and charitie among Christian men, & bring al Priests to Christs cleane religion withouten er­rour of wrong by-lawes.


An exposition of the hardest words.

  • Algats, alwaies, evermore, not­withstanding, forsooth.
  • Axing, demande.
  • Apayed, contented.
  • Appropred, appropriated.
  • A, oh.
  • Anentis, towards.
  • Apertly, openly.
  • Assoile, absolue.
  • Blecked, spotted, defiled.
  • Beene, be, bin.
  • Berowgh, liuing.
  • Beheast, request, commandement
  • Brenne, burne.
  • Brend, burnt.
  • Backed, put backe.
  • Bylawes, Traditions.
  • Cowth, could.
  • Cleaped, called.
  • Calueren, calues.
  • Certes, truely.
  • Chargeous, chargeable.
  • Childer, children.
  • Carmes, Friars Carmelits.
  • Couetise, covetousnes.
  • Chaffering, merchandising.
  • Convienalis, belonging to there covent.
  • Caymes, Cayns.
  • Dowyd, endowed.
  • Dymes, tenthes.
  • Dudden, did.
  • Doutouse, doubtful.
  • Doutie▪ high, deepe.
  • Distourblen, trouble.
  • Dislany, lauish.
  • Dome, iudgement.
  • Ene, one.
  • Eke, also.
  • Ensampled▪ declared by example.
  • Enhausen, raise, extoll.
  • Envenimed, poisoned.
  • Fro, from.
  • Forboden, forbidde.
  • Fautors, favourers.
  • Fiend, Deevill.
  • Fore-don, breake overthrow.
  • Forefending, forbidding.
  • Fore doe, vndoe, breake.
  • Gendrure, generation.
  • Hiled, apparelled.
  • Healing, apparelling.
  • Hylling, apparell.
  • Hests, commandements.
  • Heale, health.
  • Haden, holden.
  • Highen, extoll.
  • Hiddenes, secrecie.
  • Hien, extolle.
  • Hied, extolled, praised.
  • Inanter, peradventure.
  • Kinne, kinde, kinne.
  • Knights, disciples, followers.
  • Leuefull, lawfull.
  • Lifelode, living.
  • Lacked, dispraised.
  • Leasings, lies.
  • Meedefull, helpefull.
  • Medefullie, metitoriouslie.
  • Mawmetrie, Mahometrie, Idola­trie.
  • Mene.
  • Michel, much.
  • [Page]Meynes, houses.
  • Manquellers, murderers.
  • Meede, helpe.
  • Needid, constrained.
  • Ne, nether.
  • Nowght, nothing▪ not.
  • Nere & more, altogither, right so.
  • Needen, to force.
  • Natheles, nevertheles.
  • Novelries, novelties.
  • O, one.
  • Owen, ought.
  • Pleete, plead.
  • Pelure, furres.
  • Potestatis, powers, great men.
  • Payed, contented.
  • Queeke to cry.
  • Queething, bequeathing, testa­ments.
  • Regalie, or Regalrie, Regalty, the
  • Kings Right, Crowne & dignitie.
  • Reward, regard.
  • Rauines, opp [...]essions.
  • Recke, esteeme, reckon.
  • Reues, Bailiues husbands.
  • Sueth, followeth.
  • Sue, to followe.
  • Suers, followers.
  • Siker, true, well, verely.
  • Skille, reason.
  • Sothe, truth.
  • Satrap, A great man ether of the laitie or Clergie.
  • Salarie, wages.
  • Sogetttis subiects.
  • Sikernes, truth.
  • Sith, sithence, since.
  • Sothely, truely.
  • Traied, betraied.
  • Tho, those, that, althowgh.
  • Tyrauntrie, tyrannie.
  • Trow, to esteeme.
  • Vnwarly, vnwarily.
  • Vnkunning, vnskilfull.
  • Veynelich, vainely.
  • Vnwitty, vnskilfull, vntoward.
  • Vnderlout, vnderling, subiect, obe­dient.
  • Vnfouled, vndefiled.
  • Winning, getting:
  • Weanes, thinkes.
  • Withouten, without.
  • Wood, madde.
  • Writ, Scripture.
  • Witten, know.
  • Youen, giuen.
  • Yeue, giue.
  • Yiftis, gifts.

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