Wycliffite Repository: Select Concordance m

Ringer 1639

Excerpt: Concordance M

L. Ringer, ‘A Select Concordance of Some 400 Middle English Texts: A Study of Wycliffite

Discourse with Particular Discussion of the Issues of Contemporary Poverty, Pious Practice,

Substantive Law, and Anticlerical Style’ (unpub. Ph.D. thesis, University of Hull, 2007).

http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.507436

***See Text List for abbreviations.

maister1 MAISTER........74 For if oni erl othir duke in the rewme withdrawe a cheef knyght of the rewme and special maister of the kingis sonis fro here presence and gouernaunce in ocupyinge him aboute the kepinge of his hors or of his kichene, and in wastinge about this vile office all the soudis of the king that weren assignid to him for the kepinge and techinge of the kingis sonis, whethir the forseid erl, duke, or knight were not traitour of oure king and of his sonis, no wys man and trewe durste seie nai. Kitties are great! <L 13><T 37C> & þerfor in his name þat a3aines kynde gaue mi3t to an asse to speke & reprefe & vndernym his maister þat satt vpon him & vnri3tfullich bett & prikid him wiþ his spores for he ne wold no3t bere his maister ne folowe his will a3aynes Goddes will, I will speke & answere þe, tristinge to God þat he will als wele 3eue me mi3t and grace to speke & wiþstonde þe vnri3tfull betinge & prikkynge þat we suffer of þe pope & of þe clergi þat sitteþ vpon vs. <L 87, 88><T 4LD-1> For no man wold sell hem his gode, ne bigge no3t of hem for mone, bot he mi3t be maister after of þat mone þat was erst a prestes mone þat he had solde his gode fore; & also bot he mi3t be maister of oni gode þat he bo3t of a preste & putt it in worldlich doynge, ri3t als him likid. <L 435, 437><T 4LD-1> Suche frutes comen of comensinge of freres, & so þei fallen alle in þe chapitre of pharesees, to sitte in hi3e chaieris & be first at þe mete and be clepid maister of alle maner of men. <L 107><T 4LD-4> For þou3 men breken þe hieste comaundementis of God, þe lewideste parische prest schal assoile anoon, but of þe founed vowis maad of oure owene heed, many time a3enus Goddis wille, noman schal assoile but grete worldly bischopis, or þe most worldly prest of Rome, þe emperoures maister and Goddis felawe, or God of þe erþe. <L 6><T A22>

1 20 variants; 409 occurrences.

And at þis lordely worde of þis maister, þis burgeys of þo cyte schewed hom a grett house strewid. <L 24><T A25> Lo þe disciplis lowsid him liuing, wam dead þe maister had reisid; <L 9><T APO> Silueryn are þey þat seyn wiþ þer maister to þe persewars of Crist in his membris, Wat wil 3e 3eue vs and we schal betray him to 3ow? <L 13><T APO> For Seint Austyn seiþ, and þe Maister of Stories reherceþ it, þat a lesinge is a false significacion’ of voice wiþ intencioun of deceyuynge’, and þis hadde not John in þe answerynge to þe messingeris, for he was not þe gret prophet bihi3t in þe lawe, and þerfor he seide he was not a prophet (for þei menede soo), and so he deceyuede hem not, for boþe hadde oon intencioun. <L 103><T CG04> Whereof þis circumcisioun seruede, þe Maister of þe Sentence telleþ openly in his fourþe book, and alleggeþ for him boþe Augustine and Bede, þat circumsicioun seþþe þe tyme þat it was ordeyned in þe peple of God it seruede boþe to olde and 3enge of þe same seruice þat now dooþ baptem seþþe it was ordeyned (þat is, to do awey origynal synne) except þat it mi3te not opene þe 3ates of heuene to hem þat token oneli circumcisioun, whiche now dooþ baptem. <L 59><T CG06> Oure Lord Jesus Crist (Goddis Sone of heuene, þe seconde persone of þe Trinite, þe wisdom of þe Fadir) haþ expowned þis gospel as is schewid in þe lettre, and he seiþ: ‘3he clepen me “Maister” and “Lord”, and 3he seyn wel, for so I am’ (Jo᛫ 13᛫ 13). And he seiþ in anoþer place, {eodem capitulo}: Þe disciples schulden not be aboue þe maister, but it sufficiþ to þe disciple þat he be as his maister’. Seþþe þenne oure Maister þat is þe welle of wisdom haþ expouned þis gospel, it were a prou3t presumcyon to any erþeli persone, were he neuere so perfite, in any maner wise to weyue fro his witt. <L 13, 15, 16, 17><T CG09>

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Þanne, ri3t as þis gospel seiþ Crist suffride scornynge, scourgynge, and spittynge vpon, and seþþe deeþ vpon a cros, ri3t so it bihoueþ treue Cristen men to suffre and bi þat wei to foloue oure blessid Duke and oure Maister, Jesus Crist, to þe blisse of heuenli Jerusalem. <L 34><T CG10> First, þe bihoueþ to suffre scornynge if it comeþ, boþe in word and dede, and take ensample of oure Maister, Jesus Crist, and suffre mekeli for his loue as he suffride for þi loue. <L 41><T CG10> Þis mai bymene þat whanne suche a blynde man in synne, as I seide bifore, hereþ hou Dauid, (spousebreker and mansleer), Magdelyn (defoulid in alle þe dedli synnes), Mathew (þat gat his li3flode bi an vnlefful craft), Petre (þat denyede and forsok his Maister, for fere of a womman), þe þeef þat hynge bisides Crist in þe oure of his deþ, Poule (þat ful crueli pursuede Cristis peple), þat alle þese been passid to heuene and beþ ful glorious seyntis, þenne if suchon axide hou þis may be þat þus synful peple as þese weren ben passid þus to heuen, Hooli Writt and treue prechouris answeren to þis question þat bi þe gracyous mercy of oure Lord Jesus Crist, þat seiþ himself bi þe prophete Ezechiel: {Nolo mortem peccatoris, sed magis vt conuertatur et viuat}. <L 416><T CG10> Þerfore, if þou wolt wiseli ouercome þe fend in þis temptacion and ascape his nette of couetise, answere to him as Crist answeride in þe same caas, for he is þe beste maister, and whoso doþ after him he mai not faile, for he seiþ: I haue 3eue 3ow ensaumple, þat ri3t as I haue doo, so do 3e’. <L 280><T CG11> Couetise is a maister redynge in scole, and so grete scole he holdeþ þat of alle generacions of folke and of al degrees comen to his scole for to lerne, as þe prophete Jeremie seiþ: Fro þe leeste to þe meeste, fro þe prest to þe prophete, alle studien to auarice’. <L 382><T CG11A> Oure Maister and oure Lorde, Jesus Crist, of whom alle cristen men shulden take ensaumple, and specialy prestis whiche shulden be his next folowers, in euery feest þat he made boþe bodile and gostle, at þe bygynning tofore þat he departed of his mete he made þankingis to his Fader, as we fynden boþe in þe feest þat he made þis day of bodile mete, and also in þe feest þat he made on Short Þursday of goostly mete (þat wes, of þe blessid sacrament of his bodi), and afterwarde 3aue forþe of boþe to þe peple. <L 3><T CG15>

And þerfore I owe as a disciple of Crist to folow my Maister in þis, þat is: to make þankingis tofore to þe Fader of heuen. <L 22><T CG15> Þei shullen comownen her cunnyng togider, and her Maister wiþ hem alle. <L 1120><T CGDM> He clepyd Crist reuerently maister’, for hit is maner of ypocrites and of sophistrus to phaghen, and to speke plesauntly to men but for an euyl entent. <L 26><T EWS1-18> Maister,’ þei seiden, we wyte wel þat þow art sad, trewe, and þe weye þat lediþ to God þow techist in trewþe, and þow takist noon hed of man but boldly tellust þe soþe, for þow reckist of noo man but puttist God byfore’. <L 8><T EWS1-23> And al þis ordeynede owre Maister for to techen his chirche to enforme þe prelatis aftyr general doyngis, for errour in hem is more and more harmful to þe chirche. <L 15><T EWS1-32> Þis goode maister schal here bygynne for to teche þe book of li3f, and he schal neuere eende to teche tyl þat hise disciples comen to heuene, and þere schal þei clerly knowe eche trewþe þat men can telle. <L 47><T EWS1-50> And Crist seyde to hym In þe lond of Israel ben manye blynde maistres, for þou art maister in Israel and 3eet þow unknowest þis. <L 58><T EWS1-54> Frere, whi make 3e so many maistris amonge 3ou a3ens Cristis biddynge in þe gospel, seiynge þat oon is maister oon is lord, & þis 3e contrarien bi many waste & costli meenes? <L 296><T JU> boþe in Mark ix◦ & in Luc᛫ ix◦᛫ {Magister vidimus quemdam in nomine tuo demonia eicientem qui non sequitur nos & prohibuimus eum/ Iesu autem ait/ {Nolite prohibere eum’} Seint Ion euaungelist seide vnto Crist᛫ Maister we han sen a man casting out deuelis in þi name᛫ þat sweþ not vs <L 1><T LL> And þe maister of sentence in his fourþe book & þe XXIIII᛫ dist᛫ seiþ/ It is þe office of a deken <L 15><T LL> han chosen an hoore Maister/ þe fend þat is a spousebreker & ligiþ in avowtrie <L 22><T LL>

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And of þe þridde spekeþ þe maister of stories. <L 8><T MT01> and 3if ony worldly prelat axe more obedience he his anticrist and luciferis maister, for ihu crist is god of ri3twisnesse and treuþe and of pees and charite, and may not do a3enst ri3twisnesse ne treuþe ne helþe of mennus soulis ne charite, siþ he may not lye ne denye him self. <L 15><T MT02> Þerfore in ensaumple of cristene men to sne hem in þes poyntis þei ben a spectacle to angelis and men to wonder on here cursed pride, coueitise and ydelnesse in gostly traueile, and cowardise in cristis bataile, and letten charite of cristene men bi here euyl ensaumple, and þus in stede of cristis apostlis ben comen in viserid deuelis, to disceyuen men in good lif and bryngen hem to sathanas here maister, and in þis manere þei pleien þe pagyn of scottis; <L 17><T MT04> for þei han maad a preue couenaunt wiþ sathanas here maister, þat he schal haue soulis of here feyned jurdiccion so þat þei haue here worldly pride and coueitise and ydelnesse and fleschly lustis at here wille: but woo to suche traitours of cristene peple. <L 18><T MT04> for þe prest may not make his maister lord ne partyner of his masse, but only god for his goode lif and charite; <L 11><T MT08> In seruauntis regneþ gile, for þei traueilen faste awhile in presence of here maister, and in absence ben ydel and iapen and don litel good, and sweren faste þat þei may not labore treweliere and bisiliere þan þei don. <L 11><T MT15> and þus it semeþ þat boþe prelatis and lordis comynly maken a cursed anticrist and a quyk fend to he maister of cristis peple, fer to leden hem to helle, to sathanas here maistir, and suffre not cristis disciplis to teche cristis gospel to his children for to seue here soulis; <L 27><T MT16> but men seyen þat freris don, boþe of here breþeren and oþer men, for 3if a frere be a maister or a riche frere in mong hise breþeren, he shal be loutid and worshipid more þen cristis lawe techiþ; <L 6><T MT22> and þei foure ben knyttid togidre in þis confessioun þat her maister haþ tau3t, as if oon seid to anoþur, “helpe me here, and I shul helpe

þee”. <L 27><T MT23> Þan, whosoeuer rede þe a lesson of þis chaier, þou schalt wiþ grete reuerens here it, kepe it and performe it in dede for reuerens and obediens þat þou owist to þe maister of þis chaier, þat is God hymsilf. <L 109><T OBL> And þat þis be þe witt of seint Poule a feiþful man mai vnderstonde bi þe tretice of þis mater þat seint Denyse wrote, þe wiche he lernyd of Poule his maister, and is cald {De eukarista uel de collacione}. <L 608><T OBL> And ri3t as a wickid seruant, þat haþe lost þe loue and drede of his wordli lord and maister, wastiþ his maistris houshold in gloteny and drunkunschip, so meneþ Crist þat þis wickid seruant schal do in his house. <L 1162><T OBL> for he demeþ an emperour unneþe worþi to kisse his fete, alþou3 he were sumtyme his lord and his maister. <L 1408><T OBL> And, as tou3ching þe euidence of þe vse of þe chirche, þat peple þat is nou3 callid chifli þe chirche wol not, ne vseþ to calle þe sacrament brede or wyne, alþou3 we rede in olde legende of seint Dyonise hou3 þe chirche þat tyme used to calle þis sacrament brede þat is ibroke’, as Dyonyse wrote in his daiis aftur þe logic and informacion of Poule his maister, þe wiche lernyd in heuene of Iesu Crist wiþout any mene. <L 1708><T OBL> As bi cause þis obstinat renegat doþ neuer so at any time as tou3ching þe grete synne specifiid before and many oþur, it is likli þat he is wiþ his maister Lucifer abstinatli sett for euer a3enst God, and igon so from Crist. <L 2151><T OBL> And þe Maister of Stories vndurstondeþ bi þis communyng in breking brede, and bi louys broken aboute housis or meneis þe sacrid oost or ellis brede of almys. <L 2485><T OBL> But whan þei seien alle þe same þing and seien soþ, þei gon not from þe maisturschip of þe uerri Maister. <L 3396><T OBL> et in auaricia fictis verbis de vobis negociabuntur}, Forsoþe, false prophetis han be in þe peple, as also in 3ou shal be maister liers þat shulen brynge yn sectis of perdicioun or dampnacioun, and him þat hou3te hem þei shal

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denye, brynginge into hemsilf haasti perdicioun or dampnacioun. <L 191><T OP-ES> Siþ þanne þese newe sectis maken a greet lesyng upon God, and obstynatli maintenen þat lesyng wiþout colourable ground, and not oo lesyng but manye, no wondir þou3 seynt Petir calle such maister liers. <L 214><T OP-ES> Ferþermor, seynt Petir seiþ in his prophecie þat þese maister liers and her sectis shal denye him þat bou3te hem. <L 291><T OP-ES> And certis, and we take heede, we mai se hou þe peple nowadaies so ferforþli suen þe lecheries of þese maister liers and her sectis, in doyng of goostli auoutrie a3ens Iesu þe spouse of þe chirche and his seed, þat þe prophecies of Ysaie and of seynt Poul ben now verified of such goostli lecherous folk, and of suche bastard children þat ben gotun of þese maistir liers and her sectis bi þe wickid seed þat I spak of bifore. <L 351><T OP-ES> and þis worde most nedis be vndirstonden of seculer lordeschip, þe whiche Criste his maister bifore forfendid to alle his clergi. <L 293><T OP-LT> Siþ his man Giezi, þat ran aftir Naaman and toke 3iftis of hym, þorow occasion of þat grace so minystred, was a symonyent, notwiþstondynge þat þat grace was not 3eue by hym in eny wise to Naaman, but þat he toke þo 3iftis bi occasion of þat grace, how myche raþer his maister Helize, þat had more kunnynge and was bounden to more perfeccion, schuld haue be a symonyent, 3if he had ressauyd þat goode, siþ þat grace was ministred to Naaman by hym. <L 506><T OP-LT> and þat he my3te haue lernyd of Criste, þat schulde haue be his maister, þat in þe same case fled and hidde hymself. <L 536><T OP-LT> Lorde thou wer both lorde & maister/ & so thou seyde thy selfe/ but in thy warkes thou were as a seruaunte. <L 7><T PCPM> For somewhat thou shewest vs now of our myscheues that we ben fallen in through the wisdom of maisters that haue by sleyghthes ylad vs away from the & thy techinge/ that thou that were maister of heuen taught vs for loue/ whan thou were here some tyme to hele of our soules withouten erroure or heresye. <L 25><T PCPM>

Hir maister is of that place marshall; <L 378><T PT> Also Ambros, as rehersiþ þe Maister of þe Sentence, li᛫ 4᛫ , di᛫ 18᛫ , c᛫ 4᛫ , seying, “Þe worde of God forgiffiþ synnes; <L 19><T Ros> Lo þe discipules 1ouseþ hym now lifyng whom þe Maister hade reised dede. <L 18><T Ros> And þe Maister of Sentence, li᛫ 4᛫ , di᛫ 18᛫ , c᛫ 2᛫ , scheweþ wiche ben þe keies, seying þam for to be “konnynge of demyng or discernyng and pouer folowyng wiþ, be þe wiche a iuge of holy chirche owe for to receyue worthy men into þe kyngdom and to sper ou3t vnworthy fro þe kyngdome”. <L 25><T Ros> Here it is openly schewed”, seiþ þe Maister of Sentence, li᛫ 4᛫ , di᛫ 19᛫ in fine, “þat God foleweþ not þe dome of holi chirche wiche somtyme demeþ be surrepcion and ignorance, God forsoþ euermore demeþ after soþefastnes. <L 38><T Ros> Þe 3᛫ to teching of roide or boistous menn into Criste: Gal᛫ 3᛫ , “Þe law was our maister in Criste”. <L 8><T Ros> Vnde Magister Historiarum super Genesim, 11᛫ c᛫ 6}, þe Maister of Historiez, spekyng of þe fyndyng of ydolez, seiþ, Belus, Kynge of Grece, went into Assirie to wome succeded Ninus his sone, þat made large þe cite of Niniue & so called it, þat ouercome Cham, þat tyme regneng in Braccia & brent þe bokez of þe 7᛫ liberale artez wich Cham had made in 7᛫ pilers of brasse & 7᛫ pileris of stones for þe delyuiie or flode. <L 19><T Ros> And I seide, Ser, in his tyme maister Ioon Wiclef was holden of ful many men þe grettist clerk þat þei knewen lyuynge vpon erþe. <L 117><T SEWW04> For no man wold sell hem his gode, ne bigge no3t of hem for mone, bot he mi3t be maister after of þat mone þat was erst a prestes mone þat he had solde his gode fore, and also bot he mi3t be maister of oni gode þat he bo3t of a preste and putt it in worldlich doynge ri3t als him likid. <L 63, 64><T SEWW26> This was of france nacioun, a monke, and bi ny3t forsoke his Abit and fleede awey and went to sarsenes in spayne and leerned þer curiose science, Astronomye and mony oþer, of chetiring and fideling of briddis what þei

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bitokine, and stale þe cheife book of þe maister philosofir, at whom he was ioyned, and bi sotelte scapid his master and made homage to þe deuel for to deliuer hym fro his pursuere and bere him ouer þe see. <L 232><T Tal> In þe 3er of grace Ml᛫ C᛫ Maister Gracian of Tuscayni borun, monke of seint perculis in boleyn, cowplid decrees. <L 435><T Tal> for whi þe erchbischope of cauntirbury, maister Robert Wynchelse, by assent of clergie hadde procurid an Inebucioun, or for beding, from þe pope þat no derk schuld helpe þe king with godis of þe chirch, wherfor meny clerkis for drede sou3ten þe kingis proteccioun. <L 535><T Tal> And I seide, Ser, in his tyme maister Ioon Wiclef was holden of ful many men þe grettist clerk þat þei knewen lyuynge vpon erþe. <L 557><T Thp> The testament of Maister Wylliam Tracie esquire, expounded by Wylliam Tyndall᛫ Wherin thou shalt perceyue with what charite the chaunceller of Woxeter Burned when he toke vp the deade carcas and made asshes of it after it was buried᛫ M᛫ D᛫ xxxv᛫ To The reader᛫ Thou shalt vnderstand moost dere reader that after Wylliam Tyndall was so Judassle betrayed by and Englyseman, a scoler of Louaine, whose name is Philips there were certayne thynges of his doyng found whiche he had enterded to haue put forth to the furtheraunce of godes worde amongst which was this testament of mayster Tracie exposited by Wyllyam Tyndall which I haue caused to be put in Brynte, <L 1><T WW-TWT> MAISTERE.......1 Neuerþeles I had hopid þat þou haddest bene a maistere o diuinite, connynge of Goddes lawe, for þan þou woldist haue said þe soþe & bene no3t so fauorabil to þe pope as I suppose þou wolt be now, for þou art a doctor of his lawe. <L 36><T 4LD-1> MAISTERIS......2 but do we as he biddiþ us, for þus seiþ Crist, 3e cal me lord and mayster, and 3e sey wel, forsoþ I am, but wil not 3e be callid maisteris. <L 9><T APO> If it semeþ to þe þat I haue erred in myn translacion, aske þe Ebrew, councel with þe maisteris of diuerse citees. <L 266><T Buh> MAISTERS.......9

Euen nowe after the same maner / that ye may grope with your fyngers / that our holye bysshops with all their ragmans rolle / be of the selfe same sort / & very chyldren of their fathers the pharyses / bysshops & preestes / which so accused Christ & his Apostels of new lerning ye do se how they defame / sclaunder & persecute the same worde & prechers / and folowers of it / with the selfe same names / callynge it newe lernynge / and them new maisters. <L 34><T PCPM> to defame the doctrine of Christ with the name of newe lernynge / and the techers thereof with the name of new maisters. <L 14><T PCPM> And lorde/ maisters of the law hylden thy teching foly/ & seyden that thou woldest distroy the people with thy techyng. <L 5><T PCPM> But they shullen gader to hepe maisters with hutchynge eares/ and from truth they shullen turnen awaye her herynge/ and tournen hem to tales that maysters haue ymaked to shewen her maystrye and her wysdome. And lorde/ a man shall leue more a mans werkes than his wordes/ & the dede sheweth wel of these maisters that they desyren more mastrie for her owne worship than for profyte of the peple. <L 19, 26><T PCPM> For somewhat thou shewest vs now of our myscheues that we ben fallen in through the wisdom of maisters that haue by sleyghthes ylad vs away from the & thy techinge/ that thou that were maister of heuen taught vs for loue/ whan thou were here some tyme to hele of our soules withouten erroure or heresye. <L 22><T PCPM> The tything of {Turpe lucrum} With these maisters is meynall; <L 322><T PT> Þou approuest 3our capped maisters with a glasen glose, Whiche galpen after grace, bi symonye 3our sister, And after sitten on hie dece & glosen lordes & ladies; <L 357><T UR> Daw, aske þi capped maisters as if þai were heritikes, What is the sacred host & grounde hem in scripture To which we knele & doffe our hodes & don alle þis wirchip. <L 382><T UR> MAISTIR........98 And as Ambrose seith bi witnessinge of the Maistir of sentencis, in the iiij᛫ book, in the

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xiiij᛫ di᛫ ij᛫ c◦᛫ , “Penaunce is to biweile synnis passed, and to do not eft synnis worthi to be weilid”. <L 14><T 37C> And Gregori in the vj᛫ omelie on the gospelis markith this plenli, that ech preest of God is clepid an aungil of God, and that ech prest hath the office of a criere to cri bifore the cominge of the highe iuge that men ben convertid fro here synnis, Seynt Gregori writith pleinli in the firste part of pastoralis, xv᛫ c◦᛫ and in xliij᛫ dist᛫ c◦᛫ {Si rector}, and Jerom in his pistil and in the xcv᛫ distinccioun, c◦᛫ {Ecce ego}, and {Isidre} in the xxv᛫ distinccioun, c◦᛫ {Perlectis}, and xxj᛫ distinccioun, c◦ {Clericos}, and the Maistir of Sentencis in the iiij. <L 22><T 37C> But bodili lecherie is hard for to vencuse or maistir, in men þat norschen here fleische stronge in kynde, for kynde meveþ to þe dede, but not to þe synne. <L 32><T A02> Certis sum men understonden, þat þe cruel manquellere of Rome, not Petris successour but Cristis enemye, and þe emperours maistir, and poison under colour of holynesse, makiþ most unable curatis, and so wiþdrawiþ most þe ri3ttis of holy Chirche. <L 2><T A22> For þei conspiren togidere þat no man of here craft schal take lesse on a day þat þei setten, þou3 he schulde bi good conscience take moche lesse, and þat noon of hem schal make sade trewe werk to lette oþere mennus wynnyng of þe craft, and þat non of hem schal do ou3t but only hewe stone, þou3 he my3t profit his maistir twenti pound bi o daies werk bi leggyng on a wal, wiþouten harm or penyng himself. <L 31><T A22> For many prelatis by coveitise and symonie ben ofte fendis, and þei serven þer maistir, to wiþdrawe men fro Cristis lawe. <L 7><T A23> if he felle not aftir in dede and tyme aftir his hi3t and couenaund, but goþ a wey þer fro, and leuiþ to wirke, and doþ contrarily directly, and in to þe harme of his maistir, it is certayn þan, þowe he be his seruaunt of dette and oblisching, naþles he is not his seruaunt in filling of werk, and so not in dede; <L 6><T APO> What man shulde not take tent to siche a maistir for loue and drede? <L 31><T EWS1SE-33>

But fro þe tyme þat hem wantide þis maistyr, þei gederiden not couentis togidere, siþ Crist was properly maistir, and my3te not fayle in his ledyng. <L 38><T EWS3-137> Seint Petir seiþ᛫ þise ben maistir liears᛫ þat schullen bring in among þe peple <L 16><T LL> þe curiouse werk in stoones/ wenyng þus to plese her maistir <L 18><T LL> wiþ þe Iewis for þritti platis/ and soold his maistir Iesu Crist <L 5><T LL> þe maistir of sentence rehersiþ him/ li ᛫ IIII◦᛫ dist᛫ xix᛫ {‘Habent inquit eandem iudiciariam potestatem omnes ecclesie ministry in episcopis & presbiteris sicut petrus᛫ sed ideo petrus eam specialiter accepit vt omnes intelligant quod quicumque ab vnitate fidei & societate ecclesie se separauerit᛫ nec a peccatis solui᛫ nec celum potest ingredi’} || <L 26><T LL> þat fleeþ & hideþ his heed/ whanne his maistir is in þe feelde <L 29><T LL> Þe maistir of sentence seiþ þis appil <L 20><T LL> þis wille is countid for a dede/ as maistir of sentence seiþ <L 12><T LL> also, for giesy toke money and cloþis of naaman whanne helise þe prophete his maistir hadde helid hym, þe leper of naaman cleuyd to hym and his generacion euere aftir, in tokene þat gostly lepre, þat is heresie, schulde dwelle wiþ alle syche as taken money or money worþ for gostly offices; <L 12><T MT04> and so trewe prestis schullen be cursed and prisoned for þei don frely werkis of mercy and charite and comaundement of god, and lenen þe contrarie comaundement of a synful fool and in cas of a maistir deuyl of helle. <L 20><T MT04> for þei ben corseris and makers of malt, and bien schep and neet and sellen hem for wynnynge, and beten marketis, and entermeten hem of louedaise, holdynge wiþ fors of armes, þat þei ben myrrour of coueitise and worldly lif and pride and of discencion amonge cristene peple, for of alle wicked men weiward prestis ben chiff whanne þei turne tour cursednesse, for þei ben

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sotil and han reste and þe fend is more maistir in hem for brekynge of þe holy ordre. <L 19><T MT08> Capitulum 18m᛫ Also þei ben foule ypocritis and setten more prise be an oxe, hors or asse þan bi þe soule of here maistir þat costiþ mychil on hem; <L 15><T MT08> and þus it semeþ þat boþe prelatis and lordis comynly maken a cursed anticrist and a quyk fend to he maister of cristis peple, fer to leden hem to helle, to sathanas here maistir, and suffre not cristis disciplis to teche cristis gospel to his children for to seue here soulis; <L 29><T MT16> and degre takun in scole makiþ goddis word more acceptable, and þe puple trowiþ betere þerto whanne it is seyd of a maistir. <L 24><T MT27> As touchinge þe abite of þe pharisees þe which Crist repreuede, as þe Maistir of Stories telliþ, þei hadden large and grete hemmes in her abite, and þerupon þei sowide brood scrowis wiþ þe comaundementis writun þerupon wiþ greet lettre, as who wolde seie We kepen þese comaundementis’; <L 72><T OP-ES> Nile 3e calle 3ou a fadir upon erþe’, or upon þese wordis, Be 3e not callid maistris, forsoþ, oon is 3oure maistir, Crist’, or ellis (Mt᛫ 24) where Crist seiþ {Surgent pseudoprophete, et pseudoChristi, et dabunt signa et prodigia, ita ut in errorem ducantur et, si fieri potest, electi}, False prophetis or false Cristis or false cristen men shal arise, and þei shal 3yue signes and wondris so þat, if it mai be, þe chosun of God be brou3t into errour’. <L 153><T OP-ES> First seynt Petir seiþ þat þer shal be maistir liers among cristen peple. <L 201><T OP-ES> Anoþir opun lesyng þese maistir liers wiþ her sectis affermen obstynatli on Crist, seiynge þat his lawe is moost fals and heresie, blasphemye and contrarious to itsilf, notwiþstondinge þat þe prophete seiþ {Lex domini immaculata} þat þe lawe of God is vndefoulid or wiþoute wem. <L 238><T OP-ES> Þese maistir liers and her sectis lien also to þe peple and confermen her lesyng wiþ her lettre and her general seel, in tokenyng þat þei ben alle liers in doyng or in consenting; <L 245><T OP-ES>

Anoþir greet lesyng þese maistir liers and her sectis maken vpon þe sacrament of þe auter, seiynge þat þe sacrid oost is not Cristis bodi, notwiþstondinge þat Crist techiþ opunli, and alle feiþful men bifore þese sectis han take as trewe bileeue, it to be Cristis bodi. <L 260><T OP-ES> And so diden oþer seyntis þat supposeden scripture to be trewe, and tooken as ground of her feiþ, and durste not seie, as þese maistir liers and blasfemouse sectis doen now, þat hooli scripture is fals. <L 273><T OP-ES> No wundir þanne alþou3 seynt Petir calle such folk maistir liers. And so of þes wordis of seynt Petir þus declarid is þe next word of seynt Petir opun þat sueþ aftir, for he seiþ þat þese maistir liers shal brynge yn sectis of perdicioun. <L 281, 283><T OP-ES> And so for þese synnes, as seynt Peter seiþ, and for many mo þat we my3te reherce here, þese maistir liers wiþ her sectis shal brynge vpon hemsilf haasti dampnacioun. <L 303><T OP-ES> Ferþermor seynt Petir seiþ in his prophecie aleggid bifore þat manye men shal sue þe lecheries of þese maistir liers and her sectis þat þei shal brynge yn. Housoeuer it stonde among þese maistir liers and her sectis of bodili lecherie, þe which is ful ryue among hem, and þat in manye orrible and dyuerse maners as I drede me soore, I wole not discryue now. <L 318, 319><T OP-ES> For, ri3t as a womman þat doiþ auoutrie a3ens hir husbonde leueþ þe seed of hir husbonde, bi þe which she shulde bringe forþ lawful fleschly children, and takiþ to hir alien seed, wherof she bryngiþ forþ bastardis vnlawful and mysborun children, so þese maistir liers and her newe sectis leuen þe seed of þe spouse of þe chirche Iesu Crist, þe which seed is his word as he seiþ, bi þe which þei shulden grete in Cristis chirche lawful goostli children, gotun of þis seed to heuenward, and taken alien seed as triflis, flateryng and vngroundid talis and lesyngis, wherwiþ þei bryngen forþ manye children of þe fadir of lesyngis. And so, as seint Petir seiþ, many men suen þe lecheries of þese maistir liers and her sectis. For, as bodili spousebrekers, boþe men and wommen, leuen comounli þe honest, gentil and chaast wiif or husbonde for a foul loþeli hoore or harlot, so þese goostli spousbrekers leuen þe honest, fair, chaast and gentil lawe of God, þe which is his seed, and taken to hem Lucifers seed specified bifore, þe which is sowun among þe peple bi suche maistir liers and sectis of his founding and retenu. <L 328, 335, 340><T OP-ES>

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And certis, and we take heede, we mai se hou þe peple nowadaies so ferforþli suen þe lecheries of þese maister liers and her sectis, in doyng of goostli auoutrie a3ens Iesu þe spouse of þe chirche and his seed, þat þe prophecies of Ysaie and of seynt Poul ben now verified of such goostli lecherous folk, and of suche bastard children þat ben gotun of þese maistir liers and her sectis bi þe wickid seed þat I spak of bifore. <L 355><T OP-ES> And so as experience techiþ us þis prophecie of Ysaie is verified of þese maistir liers, and of her bastard braunchis þat þei geten wiþ her cursid seed in goostli hordam. <L 374><T OP-ES> Seynt Petir seiþ ferþermor in his text þat þe weie of truþe is blasphemed bi þese maistir liers and her sectis. <L 394><T OP-ES> For, if Crist tau3te fulli þe rule of perfeccioun and lyuede þeraftir, it hadde be ynow for a man þat wolde haue be perfit, as þis maistir was, for to haue sued his rule and his lyuyng. <L 404><T OP-ES> In þis also Crist, þe weie of truþe, is defamed and blasphemed þat þese maistir liers and her sectis writen, reden and defenden opunli and priueli þat þe lawe of þe gospel is þe falsest lawe, heresie, blasphemye and contrarious to itsilf, as I reherside bifore. <L 443><T OP-ES> Þanne in þese maner wisis and ful many mo is Crist, þe weie of truþe, blasphemed among þese maistir liers and her sectis þat seynt Petir spekiþ of, as I haue opened to 3ou sumwhat now and more shal soone if God wole. Ferþermor seynt Peter in his text, for as moche as men shulde not stonde in doute or in weer whiche ben þese maistir liers and her sectis, specifieþ hem and shewiþ hem at i3e, liik in a maner as seynt Iohun Baptist shewide Crist. <L 460, 464><T OP-ES> For seynt Petir seiþ þat þese maistir liers and her sectis in couetise shal marchaundise, þat is to seie, sille or bie of 3ou wiþ feyned wordis. <L 466><T OP-ES> But we shulen not for3ete here þat seynt Petir seiþ in his text þat þese maistir liers and her sectis shulen marchaundise, or sille and bie of men, wiþ feyned wordis, for þei bien mennes goodis wiþ her suffragiis, and also sillen her suffragiis for mennes worldli goodis. <L 530><T OP-ES>

Off þis text þanne of seynt Petir þus declarid we mai se what he feelide of þese maistir liers and her sectis, and what ioie he hadde of hem; for he saie wel in his spirit what harm suche maistir liers and her sectis shulden do in Cristis chirche. <L 550, 552><T OP-ES> And wundre þou not here, alþou3 seynt Petir calle þese sectis maistir liers, for a printis of craft of liyng, þat is not ful lerned and ybooldid in his craft, whanne he shal rnake a lesyng, he wole telle his lesyng priueli among fewe folk wiþ a lowe voice, and he is wel war who stondiþ or sittiþ aboute him— and 3it wiþ al þis he lieþ wiþ a dreed. But þese maistir liers, þat ben ful lerned and ful harned in her craft, whanne þei wole make such hidous and harmful lesyngis as ben specified bifore, þei kepen not do þat in priuyte, but warnen ful moche peple bi a bedel or a greet belle; <L 559, 563><T OP-ES> for þe whiche heresies and erroours and ypocrisie þat þei vside Crist wisshiþ hem wo þere ofte tymes, þe which wo as þe Maistir of Stories telliþ is euerlasting dampnacioun. <L 667><T OP-ES> þis ensaumple I write here þat men haue þe more opun knouleche hou vertu is a mene bitwene two vicis, þat men leue þe viciouse extremytees or eendis and holde hem in þe vertuous mene, for þus dide Crist and hise apostlis and disciplis here in erþe, and also oþir perfit and vertuouse men þat weren in Cristis chirche, þe whilis it stood vndir þe pure lawe of Crist, and was not infect wiþ þese maistir liers and her sectis and her dritti tradiciouns. <L 759><T OP-ES> And þis þei took of þe peple, not bi titil of lordship or of beggerie, as oure maistir liers and her sectis doen, but bi titil of þe gospel or of prestis office duli perfourmed to þe peple þe which titil is þis, as Crist himsilf seiþ, Þe werkman is worþi his meede or his mete’. <L 775><T OP-ES> In tokenyng wherof, as a greet maistir of þis mengid lawe toolde me now late, þe clergie haþ maad such a lawe þat þei shal gete out of þe laymen hondis alle þe temperal possessiouns and lordships þat þei mai, and in no caas þei shal delyuere ony suche lordships to laymen a3en, what nede so euere þei haue. <L 1101><T OP-ES> And wite þei wel þat þe same Crist, þat wisshide wo to þat confederacie (þe which wo, as þe Maistir of Stories seiþ, is euerlasting dampnacioun), wisshiþ effectuali þe same wo to oure conspiratours, þat þus conspiren a3ens him

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and his gospel in oure daies. <L 1266><T OP-ES> For siþ his man Giezi, þat ran aftir Naaman and took 3iftis of him, þoru3 occasioun of þat grace so mynystrid, was a symonyan, notwiþstondinge þat þat grace was not 3oue bi him in ony wise to Naaman, but þat he took þo 3iftis bi þat occasioun, hou moche raþer his maistir Helize, þat hadde more kunnyng and was boundun to more perfeccioun, shulde haue be a dampnable symonyan, if he hadde resceyued þat good, siþ þat þat grace was 3oue to Naaman bi him. <L 1727><T OP-ES> and þat he my3te haue lerned of him þat shulde haue be his maistir, Iesu Crist, þat sumtyme in þe same caas fledde and hidde himsilf. <L 1761><T OP-ES> For, and Petir hadde do and tau3t as þese anticristis meyne and retenu meuen in word and dede, seynt Petir hadde he fals and contrarious to his maistir Iesu. <L 1912><T OP-ES> þe gospel seiþ (Mt᛫ 8) þat a scribe seide to Iesu þus: Maistir, I shal sue þee whidireuere þou shalt go!’ <L 2497><T OP-ES> But wolt þou se what gloos oure maistir liers and her couetouse sectis of ypocrisie 3yuen to þis? <L 2513><T OP-ES> And so þese maistir liers and heretikis shulden vndirstonde here þat Crist, whos wordis ben ful of heuenli fruyt, meneþ more perfeccioun in hise blessid wordis þan faute of reste of a þeeues heed upon þe gibat or þe cros. <L 2527><T OP-ES> And in tokenyng þat seynt Denys was of þe same feiþ as was his maistir Poul, þat wiþstood þe sectis þat wolde haue growe into þe chirche ouer þe purid sect of Iesu Crist, as it is seid bifore, and in ful euydence þat seynt Denys knewe þat it was Goddis will þat þer shulde be no mo astatis in his chirche, saue þo þre þat I haue spokun of biforhond, he acountiþ þese mounkis in þe staat of þe comounte or laborers, notwiþstondinge þat, as he seiþ, þese mounkis weren moost perfit of þo þat ben maad perft. <L 2600><T OP-ES> Vpon þis storie þese maistir liers maken a lesyng upon God and Helye, þat Helye shulde haue beggid watir and breed here of þis widue. <L 2679><T OP-ES> And so Helye beggide no more of þis womman þan a child beggiþ whanne, at þe comaundement of his fadir, he biddiþ or preieþ his fadris

stiward, panter or botiler or ony oþer officer of his fadris to 3yue him mete or drynk, and nameli þere as such a seruaunt haþ a special maundement of his lord or maistir to mynystre suche vitalis to his child, as þis womman hadde of þe hi3 lord God to feede Helye. <L 2693><T OP-ES> Neþeles I wondre þe lesse þou3 þese maistir liers bilye here Helye, seiynge þat he beggide watir and a mossel of breed of þis womman, for þei booldli maken a lesyng upon Crist, seiynge þat he shulde haue beggid watir of þe womman of Samarie, whanne he comaundide þe womman to 3yue him drynk. <L 2698><T OP-ES> Thanne Giesy ran aftir Naaman, vnwytinge either not consentinge his maistir, and made a lesing, that Elisee sente to him, that he schulde 3eue a talent of syluer and double chaunging clothis to twey 3unge men of the sones of profetis. <L 8><T Pro> as thus, the maistir redinge, I stonde, mai be resoluid thus, while the maistir redith, I stonde, either if the maistir redith, etc᛫ either for the maistir, etc᛫ ; and sumtyme it wolde acorde wel with the sentence to be resoluid into whanne, either into aftirward, thus, whanne the maistir red, I stood, either aftir the maistir red, I stood; <L 22, 23, 24, 25, 26><T Pro> and for þi, ser, þat þis forseid lore of maistir Ioon Wiclef is 3it holden of ful manye men and wymmen þe moost acordinge lore to þe lyuynge and to þe techynge of Crist and his apostlis, and moost opinli schewynge and declarynge how þe chirche of Crist haþ be and 3it schal be rulid and gouerned. <L 123><T SEWW04> Maistir Ion Aston tau3te, and wroot acordingli and ful bisili, where and whanne and to whom he my3te, and he vsid it himsilf, I gesse, ri3t perfy3tli vnto his lyues eende. Also Filip of Repintoun whilis he was a chanoun of Leycetre, Nycol Herforde, dane Geffrey of Pikeringe, monke of Biland and a maistir of dyuynyte, and Ioon Purueye, and manye oþer whiche weren holden ri3twise men and prudent, tau3ten and wroten bisili þis forseide lore of Wiclef, and conformeden hem þerto. <L 129, 134><T SEWW04> For al be it þat Wiclef 3oure maistir and auctour was a greet clerk, and þou3 many men helden him a perfit lyuer, 3it his doctryne is not apreued of holi chirche but many sentencis of his lore ben dampned as þei wel worþi ben. <L 158><T SEWW04>

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as þus þe maistir redinge, I stonde mai be resoluid þus while þe maistir rediþ, I stonde, eiþer if þe maistir rediþ etc,᛫ eiþer for þe maistir etc. And sumtyme it wolde acorde wel wiþ þe sentence to be resoluid into whanne eiþer into afrirward, þus whanne þe maistir red, I stood, eiþer aftir þe maistir red, I stood. <L 44, 45, 46, 48><T SEWW14> Vpon þis storie þese maistir liers maken a lesyng upon God and Helye, þat Helye shulde haue beggid watir and breed here of þis widue. <L 24><T SEWW18> And so Helye beggide no more of þis womman þan a child beggiþ whanne, at þe comaundement of his fadir, he biddiþ or preieþ his fadris stiward, panter or botiler or ony oþer officer of his fadris to 3yue him mete or drynk, and nameli þere as such a seruaunt haþ a special maundement of his lord or maistir to mynystre suche vitails to his child, as þis womman hadde of þe hi3 lord God to feede Helye. <L 37><T SEWW18> Neþeles I wondre þe lesse þou3 þese maistir liers bilye here Helye, seiynge þat he beggide watir and a mossel of breed of þis womman, for þei booldli maken a lesyng upon Crist, seiynge þat he shulde haue beggid watir of þe womman of Samarie, whanne he comaundide þe womman to 3yue him drynk. <L 42><T SEWW18> Here bigynneþ a sermoun of maistir Wiliam Taylour {Unde ememus panes ut manducent hii}᛫ Johannis vi◦ c◦᛫ Þou3 þat dyuerse doctours moralizen on dyuerse wise þese fyue louys of þe whiche is maad mencioun in þe gospel of þis day, I purpose now for shortnesse of tyme to speke to 3ow of þre maner breed of þe whiche spekiþ þe scripture. <L 1><T SWT> And forþi, ser, þat þis forseid lore of maistir Ioon Wiclef is 3it holden of ful manye men and wymmen þe moost acordinge lore to þe lyuynge and to þe techynge of Crist and his apostlis, and moost opinli schewynge and declarynge how þe chirche of Crist haþ be and 3it schal be rulid and gouerned, herfore manye men and wymmen accepten þis lore and purposen þoru3 Goddis help for to conferme her lyuynge like herto to þis lore of Ioon Wiclef. Maistir Ion Aston tau3te and wroot acordingli and ful bisili, where and whanne and to whom he my3te, and he vsid it himsilf, I gesse, ri3t perfy3tli vnto his lyues eende. Also Filip of Repintoun whilis he was a chanoun of Leycetre, Nycol Herforde, dane Geffrey of Pikeringe, monke of Biland and a maistir of dyuynyre, and Ioon Purueye, and manye oþer whiche weren holden ri3twise men and prudent, tau3ten and wroten bisili þis

forseide lore of Wiclef, and conformeden hem þerto. <L 563, 570, 574><T Thp> For al be it þat Wiclef 3oure maistir and auctour was a greet clerk, and þou3 many men helden him a perfit lyuer, 3it his doctryne is not apreued of holi chirche but many sentencis of his lore ben dampned as þei wel worþi ben. <L 598><T Thp> For siþ Crist lyuede al þe tyme of his prechinge bi pure almes of þe peple, and bi ensaumple of him hise apostlis lyueden in þe same wise bi pure almes eiþer ellis bi þe traueile of her hondis, as it is seide aboue, euery preest þan whos presthode Crist appreueþ knowiþ wel and confessþ in word and in werk þat a dissciple owiþ not to be aboue his maistir, but it suffisiþ to a dissiple to be as his maistir, symple, pore, and meke and pacient. And bi ensaumple speciali of his maistir Crist euery preest schulde rule him in al his lyuynge; <L 1533, 1534, 1535><T Thp> Sere, I seie to 3ou þat I was oones in a gentilmannys hous and þere weren þanne two clerkis, a maistir of dyuynytee and a lawyer, which lawyer was also cunnynge of dyuynytee. <L 1663><T Thp> And þe maistir of dyuynyte seide þanne to him þus, “Certis, he þat leyeþ his hond in þis wyse vpon a booke, and makiþ þus þere a biheeste to done þat þing þat he is comaundid, is oblischid þere þan bi bookooþ to fulfille his charge, for no doute he þat chargiþ him to leye his hond þus vpon þe booke holdiþ þe touchynge of þe book þe bookooþ. <L 1671><T Thp> Wherfore þe maistir of dyuynyte seide it was not leeful to ony man neiþer to 3eue ne to take siche charge vpon ony booke, for euery book is noþing ellis, no but dyuerse creaturis of whiche it is made. <L 1682><T Thp> And I seide, ‘Ser, haue I not tolde to 3ou now here how þat I herde a maistir of dyuynyte seie þat in suche a caas it was al oon to tuche a book and to swere bi a booke?’ And þe Archebischop seide, ‘Þere is no maistir of deuynyte in Yngelonde so greete þat, if he holde þis opynyoun bifore me þat ne I schal ponysche him as I schal do þee, but if þou swere as I schal charge þee’. <L 1739, 1741><T Thp> MAISTIRE.......1 Also it passeþ mannus knowynge what is goddis dom to suche soulis, þanne it semeþ a gret pride for a synful man to make hymn certeyn and

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maistire of goddis dom þat he knowiþ not. <L 7><T MT04> MAISTRE........6 for he is oure god and oure beste maistre, euere redy to teche trewe men alle þinge þat is profitable and nedful to here soulis; <L 16><T MT17> god wole þat men quiken þis erþe, and ben spred aboute in vertu of god, and þis tau3en cristis apostlis fro þat þei weren quikid of crist heere maistre; <L 33><T MT22> and þus mannus lawe tau3t in scolis lettiþ goddis lawe to growe, and no drede god is þat maistre þat wole teche nou as redily as he wolde bifore þis tyme, 3if prestis lif be shapun þerto. <L 24><T MT27> I And angerich I wandrede the ustyns to proue And mette with a maistre of tho men, and meklich I seyde: Maistre, for the moder loue, that Marie men calleth, Knowest thou ought there thou comest, a creature on erthe That coude me my Crede teche, and trewelich encourme Withouten flateryng fare, and nothing feyne, That folweth fulliche the feith, and non other fables Withouten gabynge of glose, as the godspelles telleth, I Minoure hath me holiy behyght, to helen my soule, For he seith, that her secte is sykerest on erthe, And ben keepers of the kepe that Christendom helpeth And puriche in pouerte, the Apostles they suweth. I And angerich I wandrede the ustyns to proue And mette with a maistre of tho men, and meklich I seyde: Maistre, for the moder loue, that Marie men calleth, Knowest thou ought there thou comest, a creature on erthe That coude me my Crede teche, and trewelich encourme Withouten flateryng fare, and nothing feyne, That folweth fulliche the feith, and non other fables Withouten gabynge of glose, as the godspelles telleth, I Minoure hath me holiy behyght, to helen my soule, For he seith, that her secte is sykerest on erthe, And ben keepers of the kepe that Christendom helpeth And puriche in pouerte, the Apostles they suweth. <L 18, 19><T PPC> And thanne nedeth him nought, neuere for to studyen He myght no maistre ben cald, for Christ þat defended Ne puten no pylion on his pild pate But prechen in parfit liif, and no pryde vsen But al that euer I haue seyd, soth it me semeth, And al that euere I haue wryten, is soth as I trowe. <L 7><T PPC> MAISTRES.......4 Þis pride schulle þer maistres abuye whanne þat þei schul paie hir wagis for, þereas þei weren

wont to serue for x or xij schillings in a 3er, now þei musten haue xx oor þritti, and his lyuerei also þerto, not for he wol do more werk, but for to meynten wiþ þat pride. <L 296><T CG11A> And Crist seyde to hym In þe lond of Israel ben manye blynde maistres, for þou art maister in Israel and 3eet þow unknowest þis. <L 58><T EWS1-54> And maistres of þis purseewyng ben preestis, more and lasse, and moste pryue frerys, wiþ lesyngus þat þei feynen, as Crist was pursewyd wiþ Cayphas and oþre prestis, but pryuely wiþ pharisees, þat weron hise falsuste enemy3es. <L 109><T EWS2-65> 3if þei traueilen faste in aristole and newe sophymes to ben clepyd maistres, and þan traueilen not in holy writt but veyn pleies and corioustees, and excusen hem herbi fro preiynge and rysynge at mydny3t, þei ben ypocritis; <L 9><T MT01> MAISTRI........4 naþeles it were wele worþi þat men clepid hem tyrauntes when þai desire & be maistri bene about to abrege or to sopplaunt þe kinge of ony poynte of his reale power, which es 3euen to him bi God himself, as it es writen in þe first boke of Kinges, & as it es writen in þe decreez. <L 177><T 4LD-1> And siþ þis money is taken bi maistri for ordris þat men taken, for ellis þei schullen not be ordrid, or ellis ponyschid to þe double or treble, and here weddis taken, who may excuse oure bischopis from extorsion of symonye? <L 22><T A22> and þat is more maistri þan wyn rewmes of men, for enemyes ben moo and more koynte in þer dedis bi wylis of here capteyns. <L 25><T MT24> But þe vnauysi deuel wiþ his lymes, euere enforsinge a3ens himsilf, shal not haue þe maistri a3ens þe truþe and trewe men þe whiche, þe more þat þei ben oppressid, þe more encreecen wiþ þe children of Irael. <L 273><T SWT> MAISTRY........5 Þerfore if þou wolt be of Goddis part, loke bisily ransakinge al þi liif, if ony vice regne in þee bi wille or by custum, and wrastle þerea3ein til þou have þe maistry, and sette þanne in his stide a virtu contrarie to it, strenger þan it was, and laste in good worching, and hope to be of Goddis part. <L 27><T A01>

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þoru takinge of grace in defence, he delyveriþ us þat oure enemy have no my3t ne maistry of us; <L 29><T A01> and þis consent of my3ti men bi strengþe and cautels of þe fend haþ maistry of pore sheep of crist, and autorisiþ siche wrongis in erþe. <L 30><T MT27> Or maynteyners of men with maistry, Or stewardes, countours, or pledours, And serve god in hypocrisy; <L 801><T PT> Yet they mot have som stocke or ston Gayly paynted, and proudly dight, To maken men to leven upon, And say, that it is full of might About such, men sette up greet light, Other such stockes shull stand therby As darkë as it were midnight, For it may makë no maistry. <L 900><T PT> MAISTRIS.......51 And in the xj᛫ c◦᛫ of Numeri the Lord seide to Moises, Gadere thou to me lxx᛫ men of the eldere men of Israel, whiche thou knowist that thei ben the olde men and maistris of the puple. <L 12><T 37C> And in what place or werk þei plesen most houre God bi holy lif, and stiren men to kepe Goddis hestis, in þat place and þat werk þei profiten most to here maistris and alle Cristene men. <L 20><T A14> And be þes maistris þat fynden prestis wel iwar, þat þei suffren not hem to lyve in synne and ydelnesse and vanytee, and þat þei meyntenen hem not þerinne. <L 1><T A14> And loke þat þes maistris cherische and meyntene here prestis in goode lif and trewe techynge and lernynge of holy writt, a3enst Anticristis clerkis and here cruel censuris. And þis schulde make Goddis prestis of holy lif and trewe techynge encresse, and synne be dispisid and forsaken, and vertues lovyd and hauntid, and goode Cristene peple drede God and his lawe, and love hym before alle þingis, and þes maistris to have moche þank of God and alle his halwes, and costen no more þan þei don nowe, ne so moche, but lasse and betre for boþe partis, and for Cristene and heþene. <L 8, 15><T A14> þe secunde, for þei don not treuely here office to profit of her maistris to whom þei ben sworon. <L 22><T A22> Þe þridde tyme, þei don not treuþe and profit to þe kyng and his lege men, as boþe þei and here maistris ben sworen, but falsly robben his lege

men of here goodis for 3evyng of spiritual þingis, and kepen moche of þis muk to hemself, and wasten it in gay mytris and ryngis and oþere worldly vanytees; and bi þis doyng þei ben grete traitours to God, to here kyng, and to here maistris. <L 27, 32><T A22> And bi þis doyng þes hie lordis and men of lawe ben maistris of errour, techyng it in word and dede, and constreynen pore men to holde forþ, bi manas of bodi and loos of catel and oþere persecuciouns, and þerfore þei ben not only heretikis but princes of heretikis, as þei þat chefly meyntenen oþere men in synne and compelle hem þerto. <L 29><T A22> Clerkis þat don evyl and meyntene it bi sotilte of word ben sly or sotel heretikis, but þes lordis of prestis, þat ben bischopis, and oþere officeris þat meyntenen oþere men in synne, ben sotil maistris of errour and princis of heretikis. <L 8><T A22> Certis þis prest wiþ his fals prechours, þat ben princes of manquelleris and werris, ben openly contrarie to Crist and his postlis, and so open Anticristis, maistris of Sathanas. <L 13><T A22> þus bi vertue of siche lawis ben ofte þe fendis lemes maad maistris, for to lede symple men, but whidirward but to helle? <L 3><T A23> Wen þe lesynd of þe herd is a bok of þe schepe, and þei are opunly maistris of alle iuelis; <L 8><T APO> Frere, whi make 3e so many maistris amonge 3ou a3ens Cristis biddynge in þe gospel, seiynge þat oon is maister oon is lord, & þis 3e contrarien bi many waste & costli meenes? <L 295><T JU> in seruauntis to her lordis/ in clerkis to her maistris <L 23><T LL> of his forgid lesing/ þanne goiþ he to þe maistris <L 30><T LL> 3if þei techen wyues, prentis, seruauntis and children to stele fro here housbondis, maistris and fadir and modir and 3euen it to þes pharisees, as hildegar seiþ, þei ben perilous þeuys to make discencioun among manye. <L 19><T MT01> for men seen þat þe kyng or þe emperour my3tte wiþ worschipe were a garnement of a frere for

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goodnesse of þe cloþ, and namely of suche freris as schulden most kepe pouert of crist and his apostelis, as ben clepid maistris of diuynyte, but verreily maistris of errour boþe in techynge and in ensaumple, and summe oone haþ wast cloþis and costi, and a noþer symple frere þat nys not so gret flaterere nakid or to rent. <L 6><T MT03> as 3if þe peny and falsnesse of þe fend were more þan þe my3t of þe fadir of heuene, also ihu crist is dore bi whiche men schulde entre into offices and benefices of þe chirche, and symonyentis wolen come in bi anoþer weie of falsnesse, as 3if þei wolden putte awey ihu crist, and be more maistris and more witty þan he, Also symonyentis as myche as in hem is sellen þe holy gost, and maken him þral or bonnden to synful men and fendis, whanne þei sillen and biggen þus his 3iftis; <L 2><T MT04> and siþ þe lif of prelatis is book and in ensaumple to oþere sugetis, as lyncolne seiþ, þes prelates ben heretikes and maistris of heresie, þat þei techen to þe comunes bi here owen wickid lif þat is a bok to here sugetis, and þus for cristis pore lif and meke and traueilous is tau3t a lordly lif, proud and veyn occupacion of worldlynesse and vanyte of þis world. <L 14><T MT04> Also crist bad to his enemys þat þei schulde bere witnesse of euyl 3if he bad spoken euyle, and seynt poul biddiþ his hereris deme þat þat be seide, where þes worldly foolis wolen he anticristis more maistris þan crist god and man, Siþ þei wolen not be demyd and amendid bi cristis peple vnder hem of hero opyn werkis a3enst goddis hestis ne of here fals lesyngis þat þei techen in stede of cristis gospel. <L 26><T MT07> but after synful mennus ordynaunce, to be maistris of god and lordis of cristene peple, siþ þei holden neuer neiþer lawe; <L 13><T MT07> Capitulum 10m᛫ Also þei doren not reproue men of here opyn synnes bi forme of þe gospel for displeisynge of here maistris and leesynge of hero salarie; <L 2><T MT08> for 3if þei seen vuresonable hestis of here maistris or oþere mennus fallen in a perilous lake þei wolen traueile and helpe and crien to men aboute til þe vuresonable beste be out of perils; but þou3 here maistris soule be in þe foule lake of old custumable synne, and body and soule in poynt to he dampned wiþoute ende, þei schullen not helpe to brynge hem out of þis peril, neiþer bi trewe conseilynge ne trewe

prechynge ne stirynge of gostly frendis to þis helpe; <L 16, 19><T MT08> but where ben falsere traitouris þan þes prestis þat wole not helpe here maistris out of þis moste peril, but raþere norische hem and conseile hem þeriane for to haue here owene lustis and welfare, Capitulum 19m᛫ Many of hem poisonen gostily here maistris for þe benefices þat þei receyuen of hem; for þei conseilen here maistris faste þat þei tristen not to pore prestis and witty clerkis trewely techynge þe gospel and comaundementis of god and where men owe to do here almes, but lyuen forþ after olde errouris and lesyngis and anticristis prechouris þat prechen for here wynnynge and fablis and newe soteltes for veyn name of clergie, and bidde hem do as here fadris diden, þat many tyme lyuede in falsnesse to gete goodis of þis world and myspendeden hem in pride and glotonye, and þei witen neuere where þei dieden out of charite and han dampned in helle; <L 26, 28, 29><T MT08> and þus þei conseilen here maistris to lyue forþ in here cursede synne and not to amende hem. <L 10><T MT08> but þus þei maken hem maistris and lordis of a preieris and sillen hem to men þat hem 1ikiþ for money, and taken not reward to partynge of god, hou he is chief lord and grauntiþ part of good preieris to euery goode man þat is in grace as moche as is ri3tful. <L 21><T MT08> Þe fiftenþe, þat þei ben not goddis maistris, to dwelle euermore in o place and o manere of lif at here owene lust, but frely and wilfully aftir goddis 3iftis traueilen and dwelle þer þat it is most worschipful to god and most nedful and profitable to cristene soulis. <L 16><T MT14> þe þre and fourtiþe, þat þei preise not more obedience to synful men bi synguler profession, not ensaumplid of crist and his apostlis, þan medful obedience of children to fadir and modir and of seruauntis to here lordis and maistris; <L 26><T MT14> OF SERVANTS AND LORDS᛫ Of seruauntis & lordis hou eche schal kepe his degree᛫ First, seruauntis schullen trewely and gladly serue to here lordis or maistris and not be fals ne idel ne grucchynge ne heuey in here seruyce doynge, but holde hem paied of þe staat of seruauntis, in whiche god haþ ordeyned hem for here beste to holde hem in mekenesse a3enst pride, and besi traueile a3enst ydelnesse and slouþe. <L 2><T MT15>

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and þus seruauntis schulden trewely and wilfully seruen lordis and here maistris, and lyue in reste, pees and charite, and stire lordis, þou3 þei weren heþene lordis, to good cristene feiþ and holy lif bi here pacience and opyn trewe lif and meke. <L 25><T MT15> and þat alle seculer lordischipis turne clene to seculer lordis, as god biddiþ in þe olde testament and newe, and þat þei don ri3twisnesse, mercy and pite, and ri3tly gouerne þe comouns in reste, pees and charite, iuste customes, and resonable rentis to here lordis and maistris; <L 19><T MT19> Þat þe obedience of children to fader and to modir and of seruauntis and tenauntis to here lordis and maistris, þe whiche obedience crist vsed and tau3tte and comaundid it be magnyfied and prechid more þan ony newe feyned obedience founden of synful men, þe whiche obedience neiþer crist ne his apostlis deden ne tau3ten ne comaunden ne conseileden opynly þerto. <L 34><T MT19> And so nou3, Poule, þi prophecie is fulfillid þat þou spake of wiþ ful grete sorow and mornyng, hou3 Þer schal be a tyme whan men schal not susteyne holsum doctrine, but at her owne desiris þei schal hepe to hemself maistris, tekeling hem in þe eris; <L 742><T OBL> And ri3t as a wickid seruant, þat haþe lost þe loue and drede of his wordli lord and maister, wastiþ his maistris houshold in gloteny and drunkunschip, so meneþ Crist þat þis wickid seruant schal do in his house. <L 1163><T OBL> And, alþou3 þis beleue were dede in Cristis disciplis as for þe time of her maistris deeþ and sumwhat aftur, 3it it was alyue in þe blessid uirgyne Marie, þat neuer fautid in feiþ but euer kept it sadli in hert and, as men supposid, enformed oþur vnstable disciplis in þe same, aftur þat þei had fled boþe from Crist and fro þe beleue þat he had tau3t; <L 2465><T OBL> Also þis seint writiþ þus {in prefacione Libri retractacionum}: Forsoþ, I trowe mony maistris to be made a3enst Cristis commaundementis, whan þei felen diuerse þinggis and contrarie betwene hemself. <L 3393><T OBL> Nile 3e calle 3ou a fadir upon erþe’, or upon þese wordis, Be 3e not callid maistris, forsoþ, oon is 3oure maistir, Crist’, or ellis (Mt᛫ 24) where Crist seiþ {Surgent pseudoprophete, et pseudoChristi, et dabunt signa et prodigia, ita ut

in errorem ducantur et, si fieri potest, electi}, False prophetis or false Cristis or false cristen men shal arise, and þei shal 3yue signes and wondris so þat, if it mai be, þe chosun of God be brou3t into errour’. <L 153><T OP-ES> And seynt Poulis prophecie, þe which is verified of þe same peple is þis (2 ad Thi᛫ 4) {Erit tempus cum sanam doctrinam non sustinebunt, sed ad sua desideria coaseruabunt sibi magistros, prurientes auribus, et a veritate quidam auditum auertent, ad fabulas autem conuertentur}, A tyme’, seiþ seynt Poul, shal be whanne þe peple shal not susteyne hoolsum doctrine, but at her desiris þei shal hepe to hemsilf maistris tickelinge hem in her eeris (or makinge hem to icche in her eeris), and forsoþe þei shal turne her heering fro truþe, and þei shal be turned to fablis’. <L 381><T OP-ES> And if Crist wolde not fi3te in sauacioun of his owne liif, ne wolde suffre hise apostlis to fi3te for sauacioun of her maistris liif þat was an innocent man, hou dar he þat cleymeþ to be Cristis viker in erþe and þe successour of seynt Petir, drawe þe material swerd þat was forfendid him in Petir, and kille þerwiþ giltles cristen peple for to conquere to him so worldli lordship, þe which Crist haþ so expresli in word and in dede forfendid him? <L 1314><T OP-ES> And the chaunceler of the king and the bischop Joiada heelden out of the arke the moneye, and 3auen it in to hond of maistris of werkmen, and thei spendeden it wel in this offis and necessarie reparacoun; <L 30><T Pro> But wite 3e, worldly clerkis and feyned relygiouse, that God bothe can and may, if it lykith hym, speede symple men out of the vniuersitee, as myche to kunne hooly writ, as maistris in the vniuersite; <L 8><T Pro> but wane prestis or religious singen þe latanye for pride, for ipocrisie or for couaitise þan þei plesen not God, but þe fende and þe worlde, wiche ben þe maistris þat þei seruen. <L 163><T SEWW02> And siþen þe liyf of prelatis is bok and lernyng of þe floc, and þey ben maistris of alle yuels, þei hen eretikis. <L 115><T SEWW12> Also fals prophetis weren in þe peple as and in 3u schulen be maistris liers, which schulen bring 3u setis of perdicion, and denye hym god þat brou3t hem aboue, leding to hem silfe hasti

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perdicoun. <L 351><T Tal> And whanne I cam to him, he stood in a greet chaumbre and myche peple aboute him, and, whanne he si3 me, he wente into a priuy closet, comaundinge alle seculer men þat suden him in þidir for to goon forþ þennis from him anoon, so þat no man lefte þanne in closet, no but Archebischop himsilf and a phisician þat is clepid Maluerne, persoun of seint Dunstane in þe eest in Londoun, and oþer two persoones vnknowen to me whiche weren maistris of þe lawe, and I stondinge þere bifore hem. <L 178><T Thp> And I seide, Sere, if þe þat ben maistris knowen not þis sentence pleynli, þe mowen soore dreden lest þe rewme of heuene be take awei fro 3ou, as it was from þe prynces of prestis and from þe eldir men of þe Iewis’. <L 1806><T Thp> MAISTUR........5 Þerfore oure Maistur, Jesus Crist, as þe principal sowere, tau3te vs þat beþ his seruauntis and schulde sowe þis seed þat we haue a good y3e þat no þorne vp arise; <L 282><T CG09> but þe þridde, þat hath his flesch as his wyf, maistur ouer his sowle, is an vncurteys fool and þerfore he answerede þus. <L 62><T EWS1-02> And þese prelates han of þer maistur comunly þis maner þat þei kan see a mote in þer brother y3e, but a beem in þer owne y3e þenke þey not on; <L 80><T EWS1-04> And so, be þei frerus, be þei oþur þat speken falsely in þer prechyng, oure goode maistur Crist bad þat we schulden be war wiþ hem. <L 6><T EWS1-08> For boþ seint Austen and Ierom þus vndurstonden þis text of þe gospel þat, whan Petur in þe persone of alle þe chirche knowlechid his maistur Iesu to be Crist, þe sone of quyk God, and in þat he knowlechid his boþe kinddis, þan Crist seide to him figurring alle his chirche I seie to þe, þou art Petur and upon þis stone I schal bilde my chirche’; <L 2342><T OBL> MAISTYR........1 But fro þe tyme þat hem wantide þis maistyr, þei gederiden not couentis togidere, siþ Crist was properly maistir, and my3te not fayle in his ledyng. <L 37><T EWS3-137>

MASTERS……..0 MASTRY.........1 And yef men ne wolen nat wylfullyche yeuen hem these tythynges/ they wolen han hem ayenst her wyll by mastry and by cursynge to maken hem ryche. <L 9><T PCPM> MAYSTER........62 For elles al were noght, and synne were more þan God, and mayster owver his right. <L 28><T A09> Ffor no man askes wysely þat God chastise hym not, bot takes rather mekely þo peyne þat God sendes hym, ffor elles he were unbuxum scoler to his mayster. <L 14><T A09> and his lymmes suen hit, moved of hor mayster. <L 16><T A09> Ffor he þat serves treuly to God and his mayster, and kepes hym fro grete synnes, as mony servauntis done, lifeþ better lyve to God þen þes hye prelatis þat ben negligent to serve God by his lawe. <L 10><T A09> And herfore Cristis apostils were taght of hor mayster to shake þo powder of hor feet to men þat denyed hym. <L 31><T A09> Þei schulden be payed by Gods part, as wiþ dymes and offerandes, and gif hom al to hevenly lif, as aungels þat were sende fro God, and drawe men fro þo world by virtu of hor mayster. <L 20><T A09> and sith þo soul of iche mon is principal part of hym, 3e, al þo persone of þo mon as byleve techis us, sith lecchorie puttis doune þo soule, and makes þo body mayster of mon, hit semes þat hit turnes mon fro monnis kynde to kynde of beeste. <L 34><T A09> þat if þi lord or þi mayster be an heþen man, þat by þi mekenesse and wilful and trewe servise, he have not to gruche a3ens þe, ne sclandere þi God ne Cristendom. <L 4><T A15> Also, Crist teches þat no disciple schulde be above his mayster, bot hit suffices to þo disciple to be suche as his mayster. Bot Crist, mayster of alle, was so pore a mon þat he had not by monhede, ne titel of mon, so myche of worldes richesse to hil his hed inne. <L 1, 2><T A20>

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but, as þei knewe no sovereyne, as Lucyfer here mayster, þei sechen veniaunce to him silf, and lesiþ pacience and charite. <L 24><T A21> Ffor þanne þei my3te have wyfes, and fi3te undir kyngis, but now oure mayster Crist forbed þis to his prestis. <L 34><T A21> And so is applicacoun or delynge of merit, presumed of þes popis, is proprid unto God, and so þis founed blasfemye is blabred wiþ outen grounde, to suppose þat eche pope be God, more mayster in his liif þanne he is in his deeþ, whanne oþir men beþ bettre. <L 23><T A21> ffor I am mayster of vanyte, and of heresie mysundirstonde þo wordis of God, þerfore þei ben fals. <L 30><T A24> And so he bad, as verrey Lord, to go to þo cyte, and sey to sum myghty mon by þis token, þat þo mayster seis, I make Paske wiþ 3e. <L 23><T A25> And so, in þis þat freris ben chargeaunt to þo puple, þei suen hor mayster Anticrist, and not Jesus Crist. <L 3><T A25> Ande if a symonyent bischop 3eyve hym not lettre of newe licence, for þo autorite of God ande charge taken of hym, by his grace dispendyng in charite, his cunnyng is ynogh3e for to do his office, þof a worldely preste cry oute a3eynes holy writte ande charite, blasphemyng þat a trewe preste schal not do mercy ne charite to his broþer wiþouten his lettre and leeve, as if he were Goddis mayster, and þat men schulden more obeysche to hym and his cursid blasphemy, þen to God Almy3tty and his ri3tful commaundement of charite. <L 23><T A29> Prelatis, here deme 3ee and wrastulis 3ee who schal be mayster, for trewly 3ee have mony resouns to agregge 3oure synne, whiche has not Lucifer 3oure page, in tourementynge of Cristus children. <L 30><T A29> þen Cristen prestis, disciples of Crist and servauntus of hym, schulden not be so grete worldly lordis aboven þer mayster. <L 17><T A29> but do we as he biddiþ us, for þus seiþ Crist, 3e cal me lord and mayster, and 3e sey wel, forsoþ I am, but wil not 3e be callid maisteris. <L 8><T APO>

And heere au3ten proude men of þis world, but principalli prelatus and prestis, be sore aschamed to see her Lord and her Mayster, whom þey schulden principalli suen, ride in þus pore aray, as is seide bifore, and þey to ride so proudeli in gai gult sadeles wiþ gingelinge brideles and v score or vi score hors of prout arayid men, as þou3 hit were a kynge rydinge toward a reuel, and her chariottis wiþ her jeweles goynge tofore ful of grete fatte hors fed for þe nones. <L 28><T CG01> But þe doctoure Crisostom seiþ þat þerfore he axede þis question bi his disciples: not for he wolde take answere a3en of Crist, but þat þe disciples þat weren send, þorou here gracius comunicacioun wiþ Crist, schulden see wiþ here y3en his werkes and so bileue to his witnessynge of him þat he was verrei Messie bihi3te in þe lawe, to whom þei beleeuede no3t 3et, but hilde her mayster more þan hym. <L 78><T CG03> Þerfor þe Mayster of Sentence in his fourþe book seiþ þat þis was a perfite wedlok, þere he seiþ þus: {Perfectum igitur coniugium Marie et Joseph in sanctitate; <L 138><T CG05> And so, suche a prelate or a curate in cuntre, forsaking þis wrecchid worlde for Goddis sake, lyuing a pore lijf after his Mayster, Crist, and fully 3yuing to spiritual occupacion in preying, and studying, and preching Goddis lawe, is able to heel many men of her goostly sekenes of synnis þorow þe good ensaumple of his vertuous lijf. <L 47><T CG14> And þis blessid Mayster seiþe to vs alle: {Exemplum dedi vobis, vt quemadmodum ego feci, ita faciatis et vos}. <L 12><T CG15> Þese keyes, as þe Mayster of Sentence seiþe, ben power and kunnyng. <L 164><T CG15> And, siþ alle Cristis dedys ben ensawmplys to trewe men, manye men þenkon þat þese newe sectus schulden be destruyde and þe personys sauyde, for þus ordeynude Crist, mayster beste of alle. <L 26><T EWS1-11> Þe story of þe gospel seyþ þat, whan þe pharisees hadden herd þat Crist hadde stemned saduces, on of þe pharisees þat was a doctour of lawe temptide Crist on þis wyse, and axede hym þis questioun Mayster, which is a greet maundement in þe lawe?’ <L 5><T EWS1-18>

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And raby’ is as muche as mayster’ in Englisch. <L 5><T EWS1-54> Þe sixte vertu of þis grownd is to frely 3yue togydere for3yuyng of oure trespassis, for þus bidduþ oure alþer Mayster. <L 42><T EWS1SE-12> Þis gospel telluþ, as oþre byfore, how Iesu wente owt of þe temple, and on of his disciplis seyde to hym, Mayster loke what stonys and makyngus ben of þis grete temple’; <L 4><T EWS2-75> Alle þese þingus vndurstoden Cristus disciplus, for oure goode mayster tau3te hem more specially. <L 124><T EWS2-84> But Crist forbediþ þis hyenesse, and biddiþ us Nyle 3e be clepid maystris, for þer is one 3oure mayster’ þat haþ wisily þis name. <L 67><T EWS3-154> And be 3ee not clepid maystris, for 3oure mayster is one Crist. <L 73><T EWS3-154> Luk telliþ þat oon of þe puple seyde to Iesu Mayster, seye to my broþer þat he departe wiþ me þe heritage’; <L 6><T EWS3-220> for sothely whan we so done, drede to synne is taken awey, as a servaunt whan he bourdith with his mayster leesith his drede to offendyn hym, namely, whanne he bourdith with his mayster in that and that his mayster takith in ernest. <L 7, 8><T Hal> And sith myraclis pleynge reversen penaunce doying, as thei in greet likyng ben don and to grete likyng ben cast biforn, there as penaunce is in gret mournyng of hert and to greet mournyng is ordeynyd biforne, it also reversith dissipline, for in verry discipline the verry voys of oure mayster Crist is herd, as a scoler herith the vois of his mayster; <L 46, 47><T Hal> and the werd of God in the hond of Crist is seyn, in the whiche si3t alle oure other thre wittis for drede tremblyn and quaken as a childe tremblith seyng the 3erde of his mayster; and the thridde in verry dissipline is verry turnyng awey and for3etyng of alle tho thing is that Crist hatith and turnyde hymsilf awey heere, as a childe undir dissipline of his mayster turnith hym awey fro alle thingis that his mayster hath forbedun hym, and for3etith hem for the greet mynde that he hath to done his maystris wille, And for thes thre writith seynt Petur seyinge, “Be 3ee mekid undur the my3ty hond of God, that he henhaunce

you in the tyme of visityng all 3oure bisinesse throwynge in hym.” <L 3, 6, 7><T Hal> and sythen no man may serven two lordis togydere, as seith Crist in his gospel, no man may heren at onys efectuely the voyce of oure mayster Crist and of his owne lustis. <L 31><T Hal> sythen chyldres pleyinge witnessith ther fadris synnes before hem, and ther owne oryginal synnes beforn, and ther owne defaute of wisdam, whanne thei pleyen, and ther chastisyn afterward schal more greve hem, so myche more this myraclis pleyinge witnessith mennys hydous synnes beforn hand, and the for3etyng of ther mayster Crist, and ther owne folye, and the folye of malyce passynge the folye of chyldre, and that ther is grete venjaunce to comyn to hem more than thei shul mowen paciently boren, fer the grete lykyng that thei han in ther pley. <L 6><T Hal> Þe Mayster of Scholys rehersiþ/ þe þridde book of Kyngis/ þe v᛫ c◦᛫ / aftir þe talis of iewis of Salamon/ þere was a stork hadde a berd/ & his berd was sperid vndir a vessel of glas/ and whanne þis stork sau his brid/ & þat he my3te no3t come to hym/ he brou3t a litil reed worme out of wildirnesse/ & wiþ his blood he anoyntide þe glas. <L 17><T LAC> oon of þe wyse men of lawe onsuerede to crist, and seyde þus: mayster, seyng þise þingis, þou makest to vs greet strif. <L 24><T MT22> ffreres seyn priueyly þat þei spake here eresie, siþen anticrist þer mayster seiþ euen þe contrarie. <L 30><T MT24> And lorde thou sayest/ ne be ye nat cleped maysters/ for one is youre mayster & that is Christ/ and all ye ben brethren. <L 23><T PCPM> For as they seggen/ the people wolen leuen more the prechynge of a mayster that hathe ytake a state of scole/ than the preching of another man that hath nat ytake the state of mastrye. <L 16><T PCPM> For soþely, whan we so doun, drede to synne is takun awey, as a seruaunt whan he bourdiþ wiþ his mayster, leesiþ his drede to offendyn hym, namely whanne he bourdiþ wiþ his mayster in þat þat his mayster takiþ in ernest. <L 28, 29><T SEWW19>

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And siþ myraclis pleynge reuersen penaunce doying, as þei in greet likyng ben don and to grete likyng ben cast biforn, þere as penaunce is in gret mournyng of hert and to greet mournyng is ordeynyd biforne, it also reuersiþ dissipline, for in verry discipline þe verry voys of oure mayster Crist is herd, as a scoler heriþ þe vois of his mayster, and þe 3erd of God in þe hond of Crist is seyn, in þe whiche si3t alle oure oþere þre wittis for drede tremblyn and quaken as a childe trembliþ seyng þe 3erde of his mayster. And þo þridde in verry dissipline is verry turnyng awey and for3etyng of alle þo þingis þat Crist hatiþ and turnyde hymsilf awey heere, as a childe vndir dissipline of his mayster turiþ hym awey fro alle þingis þat his mayster haþ forbedun hym, and for3etiþ hem for þe greet mynde þat he haþ to doun his maystris wille. . . <L 62, 63, 66, 68, 69><T SEWW19> And syþen no man may seruen two lordis togydere, as seiþ Crist in his gospel, no man may heren at onys efectuely þe voyce of oure mayster Crist and of his owne lustis. <L 72><T SEWW19> And, ry3t as Petur was loued and made hede of apostilis for kepynge of þis office next Criste his mayster, so if þo pope by false name seis he is Cristis vicar, and reseruyt hym in þese þre, he is anticrist... <L 67><T SEWW25> Wylliam Tyndall᛫ Wherin thou shalt perceyue with what charite the chaunceller of Woxeter Burned when he toke vp the deade carcas and made asshes of it after it was buried᛫ M᛫ D᛫ xxxv᛫ To The reader᛫ Thou shalt vnderstand moost dere reader that after Wylliam Tyndall was so Judassle betrayed by and Englyseman, a scoler of Louaine, whose name is Philips there were certayne thynges of his doyng found whiche he had enterded to haue put forth to the furtheraunce of godes worde amongst which was this testament of mayster Tracie expounded by Wylliam Tyndall which I haue caused to to be put in dispute, to the intent that al the worlde shulde see howe earnestlye the Cannonistes and Spirituall lawyers (which be the chefe rulers vnder bysshops in euery dioces in so much that in euery catherdal church the deane chaunceller & archdeken at commenlye doctours or bachelers of lawe) do endeuer them selues iustly to iudge and spirituallye to gyue sentence accordyng to charitee vppon all the actes and deds done of theys diosessants, after the ensample of the chan-celer of Worcester, <L 8><T WW-TWT> MAYSTIR........44 But suppose þat a prest forsake þe liif of Petir, and bidynge of his maystir our Lord Jesus Crist, and goo annoþir weye as þe world axiþ, what is

Cristis word sibbe to suche, a prest of Antecrist? <L 30><T A21> þei on fatt palfreyes/ & it falleþ not þe discyple to be aboue his maystir. <L 6><T AM> And it is ynow3 to disciple þat he be as his maystir’. <L 17><T EWS1SE-32> For, 3if a chyld were ful sugett to a strong maystir and witti, and his 3erde were long and sharp, reysid aboue þis childes hed, and his maystir my3te not be lettid to smyte þis child whaneuere he trespasid, a witti child wolde drede þis maystir to trespase vndir siche an hond. But þus it is of alle men undir þe large hond of God: men ben heere but 3onge children, and God shulde be maystir of hem alle; <L 7, 8, 10, 12><T EWS1SE-33> And þis is a tokene of loue, þat þis maystir smytiþ þes children whan þei trespasen a3enus hym. <L 17><T EWS1SE-33> And heerfore seiþ Poul heere þat we ben not dettid to þe fleshe þat we lyue aftir þe fleshe, for þanne we maden þe seruaunt maystir; <L 25><T EWS1SE-38> And þanne þei may come to heuene, to kepe þe paþ þat Crist haþ tau3t, so þat eche day of cristen man be dispendid in peyne and sorewe, and hope of oure maystir Crist, þat helpiþ his children fro þes enemyes. <L 35><T EWS1SE-50> It is but hol to men to knowe bi resoun Goddis kunnyng, but 3if þei turnen þis kunnyng of God to þer lyf and þer goode dedis, for God is maystir practisour, and loueþ wel goode dedis of men. <L 42><T EWS1SE-54> Þus cristen men sufficen not to telle þe cautelis of þes fendis, and hou þei blynden worldly men wiþ false wordis of þer maystir. <L 79><T EWS3-130> Of þis dede of Crist men taken þat it is leueful for to write and aftirward to rede a sermoun, for þus dide Crist, oure alþere maystir. <L 46><T EWS3-132> Matheu telliþ hou þe scribis and þe pharisees camen nye to Iesu, and seyden Maystir, we wolen se a sygne of þee’. <L 4><T EWS3-149>

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And in þe mene tyme his disciplis preyeden hym Maystir, ete þou!’ <L 55><T EWS3-163> And þey seyden to Crist Maystir, þis womman is nou taken in auoutry; <L 7><T EWS3-164> And his disciplis axiden hym Maystir, what synned he þis or his eldris, þat he shulde be borun blynd?’ <L 3><T EWS3-167> His disciplis seyen to hym Maystir, nou þe Iewis sou3ten to stoone þe, and þou goist a3en þidir?’ <L 15><T EWS3-169> And whanne Martha hadde seyde þes wordis, she wente out and clepid Mary her sistir stillely, and seyde to here Þe Maystir is comen, and clepiþ þe’. <L 50><T EWS3-169> And so eche man þat yuel dispendit Goddis good is a þef And Iudas was smyten wiþ coueytise, siþen he hadde no nede by his maystir, for Crist fond hym euere ynow and tau3te hym to forsake þe world; <L 13><T EWS3-177> IN DIE CENE᛫ Sermo 59᛫ Ante diem festum᛫ Iohannis 13᛫ This gospel telliþ hou Crist tau3te his disciplis to be meke, and hou þe more of hem shulde serue his briþeren, siþ Crist dide þus, oure alþere maystir. <L 3><T EWS3-178> 3ee clepen me maystir and lord, and 3ee seyen wel, for certis Y am. Þerfore 3if Y haue waysshid 3oure feet, þat am lord and maystir, and 3ee shulen waysshe one anoþeris feet. <L 32, 34><T EWS3-178> First hou prestis shulden preche opynly, for þus dide Crist, oure alþere maystir, and spac no þing in hidlys, by shrifte of rounyng to men. <L 81><T EWS3-179> Wite we wel þat Petre synnyd ful greuously in þis tyme, siþ he falsly denyede his maystir, and cowardly to þes seruauntis.’ <L 107><T EWS3-179> and þis shulde þe pope knowe, and fle blasfemye of his maystir. <L 164><T EWS3-179> But, as Austyn notiþ heere, þis maystir made his cros a chayer, and tau3te hangynge on þe cros, for he hatiþ ydelnesse. <L 295><T EWS3-179>

And herfore Petre was ordeyned of God to be capteyn of hem alle, but not for to be hed of hem euene wiþ Crist, þat was his maystir. <L 75><T EWS3-181> and þes two ben wordis of counfort, for þe firste telliþ his godhed, þe toþer hou his manhed is quykenyd but what man shulde drede ou3t þe while he haþ siche a maystir? <L 11><T EWS3-182> She was turnyde, and seyde to hym ‘Rabony!’, þat is to seye Maystir!’, <L 20><T EWS3-184> And Iones disciplis camen to hym, and seyden Maystir, he þat was wiþ þee by3ende þe watir of Iordan, to whom þou barst witnesse, lo, he þis baptisiþ, and alle comen to hym’. <L 6><T EWS3-191> as Mark telliþ þat whanne Iesu wente forþ in þe weye, þer cam oone rennynge bifore, knelynge bifore Crist, and preyede hym and seyde Goode maystir, what shal Y do to take lif wiþouten ende?’ <L 4><T EWS3-212> And he answeringe seyde to Crist Gode maystir, all þes haue Y kept fro my 3oungþe’. <L 15><T EWS3-212> Mark telliþ hou disciplis seyden to Iesu Maystir, we sawen oon in þi name castynge out fendis of a man, and we forfendiden hym for he sueþ not us’. <L 2><T EWS3-214> FERIA IIIJ SEPTIMANE XIIIJ POST TRINITATEM᛫ Sermo 101᛫ Ait ad Iesum᛫ Luce xij᛫ Þis gospel telliþ by a parable hou men shulden fle aueriss, and speciali prestis of Crist, for Iudas fel by þis synne and bitrayede Crist his maystir, as þe gospel bereþ witnesse. <L 3><T EWS3-220> Matheu telliþ þat whanne Iesu and his disciplis camen to Capharnaum, þer camen of þe emperours seruauntis þat token tribut of men to Petre, and seyden to hym 3oure maystir payeþ not tribut’. <L 5><T EWS3-228> Mark seiþ þat oon of þe puple answeride and seyde to Iesu Maystir, Y haue brou3t my sone to þee þat haþ a doump spirit’, þis spirit is clepid by þat name of þe siknesse þat he makiþ, and þus for he makiþ a man doump he is clepid a doump spirit. <L 3><T EWS3-230> And Symount seyde Maystir, seye’. <L 12><T EWS3-231>

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ffor þus dide crist oure alþere maystir reprouynge þes pharisees, and so he dide to peple clepynge him sathanas, and so charite chacchiþ men to þis iust jugement. <L 2><T MT21> and ellis he is not worþy to haue siche a maystir, as þe gospel seiþ. <L 2><T MT27> and þus, siþen crist is best maystir, it is shewid of bileue þat preching is þe beste werk þat a prest doiþ in þis weye. <L 5><T MT27> and ech of hem shulde haue his folc, and shulden not be weddid wiþ mannus lawe, ne wiþ folc, ne wiþ housis, but holde hem payed of goddis lawe, and chaunge folc as god mouyde hem, and haue no propre dwelling of þer oune, as crist þer maystir tau3te bifore. <L 25><T MT27> crist as a goode maystir hadde twelue apostlis to teche hem; <L 34><T MT28> and þus þey passen þer maystir crist, boþe in presthod and in kny3thod. <L 2><T MT28> MAYSTRES.......4 Þe whiche þingis, whanne men so don, reproueþ hem Seynt Poul & seiþ to hem, “Forsoþe, whanne 3e schulde be maystres for tyme, eftesoones 3ou nediþ þat 3e be itau3t þe princyples of þe bigynnynge of þe wordis of God, & 3e ben imade to wham is nede mylke & not sad mete”. <L 20><T 4LD-3> CAP᛫ XIII᛫ Also capped freris, þat ben maystres of dyvynite, have hor chaumber and servise as lordis or kynges, and senden oute ydiotis ful of covetise to preche, not þo gospel, bot cronyclis, fablis, and leesingis, to pleese þo puple and to robbe hom. <L 11><T A24> And þus by fruyt of prestes schulle 3e knowen whos þey ben, and herby be war of hem for condicions of here maystres. <L 61><T EWS1-08> But maystres of the worldes wysdome and her founder/ haue ydampned it for heresy and for errour. <L 28><T PCPM> MAYSTRIS.......16 Suche ben like to false seruantis þat wolen take her ful hire, but to slow her maystris seruice haue þei no conscience, for þei seyen þei ben

vnable to suche a werke. <L 160><T CG14> And whan a couenable day fel to Eroude and þis wickede womman, Eroude, in þe day þat he was born ynne, maade a feste to tribunys and to prynces of þe temple, and to þe grettust maystris þat dwelton in Galilee. <L 19><T EWS2-115> but boþe chalengiden to be maystris and reule þe puple as Moyses dide. <L 6><T EWS3-154> and gretingis in þe cheping, and be clepid maystris of men. <L 59><T EWS3-154> And algatis þei wolen be gret among comunetees of men, and be clepid maystris and doctours for þe hyenesse of þer name. But Crist forbediþ þis hyenesse, and biddiþ us Nyle 3e be clepid maystris, for þer is one 3oure mayster’ þat haþ wisily þis name. <L 65, 67><T EWS3-154> ‘And be 3ee not clepid maystris, for 3oure mayster is one Crist. <L 73><T EWS3-154> and the thridde in verry dissipline is verry turnyng awey and for3etyng of alle tho thing is that Crist hatith and turnyde hymsilf awey heere, as a childe undir dissipline of his mayster turnith hym awey fro alle thingis that his mayster hath forbedun hym, and for3etith hem for the greet mynde that he hath to done his maystris wille, And for thes thre writith seynt Petur seyinge, Be 3ee mekid undur the my3ty hond of God, that he henhaunce you in the tyme of visityng all 3oure bisinesse throwynge in hym. <L 8><T Hal> Þus freris reden in goddis lawe, þat þei shal not be makid maystris, and þis þei coueyten wiþ þe synne, wherfore þis maystirship is forfendid. <L 12><T MT22> but siþ þat apostlis token no siche degre and crist forfendide hem to be clepid maystris, it semeþ þat þis heþen maner brou3t in in studies discordiþ fro þe gospel; and as preching of apostlis was betere þan is preching of þes maystris, so prestis wiþoute degre of scole may profite more þan don þes maystris. and as preching of apostlis was betere þan is preching of þes maystris, so prestis wiþoute degre of scole may profite more þan don þes maystris. <L 2, 4, 5><T MT27> and in making of þes maystris ben pore mennus godis ofte wasted, and þe kyng of pride is hied

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and cristis mekenesse is put bihynde. <L 31><T MT27> and that maystris and iugis shulen be ordeyned in alle 3atis either citees by ech lynage, to deme the peple by iust doom, and take not 3iftis nether persones. <L 23><T Pro> For men þat may not haunt hore leccherie at home as þei wolden, for drede of lordis, of maystris, and for clamour of ne3eboris, þei casten many dayes byfore and gederen what þei may, sore pynyng hemsilf to spare it, to go out of þe cuntrey in pilgrimage to fer ymagis, and lyuen in þe goinge in leccherye, in gloterie, indrunkenesse, and mayntenen falsnesse of osteleris, of kokis, of tauerners, and veynly spenden hore good and leeue þe trewe labour þat þei shulden do at home in help of hemsilf and hore ne3eboris, bostyng of her gloterie whan þei comen home, þat þei neuer drank but wyn in al þe iourney, bi whiche myssespendyng gret partyeof þe puple faris <L 133><T SEWW16> And þo þridde in verry dissipline is verry turnyng awey and for3etyng of alle þo þingis þat Crist hatiþ and turnyde hymsilf awey heere, as a childe vndir dissipline of his mayster turiþ hym awey fro alle þingis þat his mayster haþ forbedun hym, and for3etiþ hem for þe greet mynde þat he haþ to doun his maystris wille. . . <L 70><T SEWW19> MAYSTUR........21 Crist, God and man, seys in þo gospel, þat þo servaunt is not more þen þo lord, ne þo disciple aboven þo maystur. <L 14><T A29> And, for defawte in al þis comyth of ypocrisye of prelatys þat schulden techen pleynly Godys lawe and not here erþely wynnyngus, þerfore seith Crist in his parable þat 3if þe blynde lede þe blynde þei fallen boþe in þe dy3k, But for Crist schulde be oure maystur, and we schulde not straunghe from hym, we schulden leue þese ypocrites and suwe lore of þis goode maystur, siþen he may not leue trewþe, ne faylen in techyng of trewthe. <L 76, 77><T EWS1-04> And, lo, a wys man of lawe roos and temptude Crist and axede Maystur, what schal I do to haue þe blysse of heuene?’; <L 7><T EWS1-13> And chef cause of þis frenschipe stondeþ in Crist and not in hem for þei chesedon not Crist her maystur, but he ches hem vnto þis offis, and 3af hem vertew for to do al þe seruyse þat he schop

hem to. <L 82><T EWS2-56> for þe feend is his maystur, in whose name he precheþ, and þis is þe auctour þat lettuþ prechyng to profy3t. <L 17><T EWS2-61> And herfore seiþ Crist aftur: Þer is no disciple aboue his maystur, ne seruaunt aboue hys lord. <L 77><T EWS2-66> and it is ynow to þe disciple þat he be as his maystur, and to seruaunt þat he be as hys lord. <L 80><T EWS2-66> and 3if þis pope haue kunnyng to þis werk, he is maystur of þese key3es. <L 85><T EWS2-74> Maystur where dwellustow?’ <L 15><T EWS2-86> and herdon þer maystur Iohn speke þus, and suwedon Crist for good entent. <L 19><T EWS2-86> Maystur, þow art Godus sone, and þow art kyng of Israel’. <L 86><T EWS2-86> Crist spac oftone by his manhede, and dyde worschipe to his Fadyr, as here Crist bad þese two disciplus þat þei schulden comen aftur hym, neþur go byforn hym ne come asyde hym in þeir lyuyng, but as þei saw þer maystur lyue, so schulde þei sewe hym in þeir lyf. <L 12><T EWS2-87> but 3eet, for dignite of Crist, men schuldene euere putten hym byfore, and 3yue to Crist a worþinesse þat may onely acorde to hym, for ellus Crist were not abbot ouer alle oþre men, and maystur ouer alle hise breþuren, as he is boþe God and man. <L 69><T EWS2-87> for þis pouert was perfeccion þat felde more to hem, for Crist, þer alþur maystur, was moste pore man. <L 100><T EWS2-87> And where verey pees techeþ pacience, þis pes techeþ fi3tyng, and blasfemeþ in God, as it wolde be his maystur. <L 176><T EWS2-90> It is seyd byfore, þat God is good maystur, þat senduþ suche messangerus to counforton hise disciplis, and telluþ but lytul at onys, þat þei schulde not for3ete; <L 8><T EWS2-96>

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on for Crist, þe beste maystur, seiþ þus, and may not ly3e. <L 70><T EWS2-113 291> But oure goode maystur, Crist determynede þis discensioun, and seiþ þat þer is double gretnesse among men here in erþe; <L 14><T EWS2-114> Why etuþ 3oure maystur wiþ pupplicanis and synfulle men, þat is vnleueful; <L 16><T EWS2-119> And 3if þou be a greet maystur, as byschop or erchedekne, and þou haue a wyckyde seruaunt þat turneþ þe to coueytise, put hym owt of his offys and remoue hym fer awey. <L 90><T EWS2-120> man-quellere2 MANQUELLARS....1 Ande trewly, if þai be þus contrary to Crist in lyvynge and techyng, as þer open dedis and þo world crien, þai ben cursid heretikis, manquellars bodily and gostly, Anticristis, and Sathanas transfigurid into aungelis of li3t. <L 5><T A29> MANQUELLER.....1 How much more the fleshly and worldly bishope of Rome, ful of simonie, auerise, and pride, and a worste manqueller in caas, with a multitude of like bishops and prestis, may erre in making eyther determining newe articles of feith, that were not knowen, neyther spoken of by a thousand winter and many mo. <L 1><T 37C> MANQUELLERE....6 He that defraudith it, is a man of blood, that is, a manquellere. <L 10><T 37C> Certis sum men understonden, þat þe cruel manquellere of Rome, not Petris successour but Cristis enemye, and þe emperours maistir, and poison under colour of holynesse, makiþ most unable curatis, and so wiþdrawiþ most þe ri3ttis of holy Chirche. <L 36><T A22> And þe weyward clerkis of Sathanas maken þis cruel manquellere, prisoner and brenner of Cristis servauntis, to be well ground and roote of alle þe mysgovernynge of þe Chirche. <L 11><T A22> Also þei falsen þe kyngis chartre bi grete treson, whanne þei maken þe proude bischop of Rome, þat is cheef manquellere in erþe and meyntenour þerof, to be chief worldly lord of alle goodis þat

2 8 variants; 31 occurrences;.

clerkis han in oure rewme, and þat is almest alle þe rewme or þe more pert of it. <L 28><T A22> Thanne Semey, that was of the kyn of Saul, dispiside Dauith, and clepide him a manquellere, and a man of Belial, and a rauenour of the rewme, and he curside Dauith, and castide stoonis and erthe a3ens Dauith, and a3ens alle the seruauntis of king Dauith, and whanne Abisay wolde slee this cursere, Dauith bad him suffre Semey to curse him, and seide, God comaundide hym that he curse Dauith. <L 38><T Pro> and sich wiþdrawer is þe worste manquellere þou3 þe sugetis dien not. <L 79><T SEWW12> MANQUELLERIS...16 And siþ presti3ei þus consenten to false werris, and many þousand deþis, þei ben cursed manquelleris and irreguler, bi Goddis lawe and mannis, and reson þerto. <L 16><T A18> Moche more worldly clerkis and here fautours schullen not be excused a3enst þe opyn meke and pore and traveilouse lif of Crist and his apostlis, for no sotel ypocrisie of Anticrist, and blynde devocion of glotenouse manquelleris, for pride and covetise. <L 9><T A22> And þis makiþ many stronge þeves and cursed manquelleris in oure lond; <L 11><T A22> Here men wondren moche whi alle manquelleris schullen have þis fraunchise of þe sche, siþ God grauntide it only to hem þat sleen bi ignoraunce, or happily, not wilfully, and bi noon enemyte; <L 16><T A22> þei ben false manquelleris and most gyltif of alle. <L 32><T MT01> þei ben cursed manquelleris, and gylti of dampnacion of alle þe soulis þat perischen for þe defaute of kunnynge and kepynge of goddis comaundementis. <L 2><T MT01> þei beren false wyttenesse a3enst here nei3ebore, and ben cursed manquelleris. <L 34><T MT01> þei beren false wittenesse, and ben manquelleris and irregulere bifore god and traitouris to god and alle holi chirche. <L 2><T MT01>

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þei feden not pore men but robben hem of here liflode, and so ben manquelleris bifore god. <L 28><T MT01> OF PRELATES᛫ Here it telleþ of prelatis᛫ Capitulum Primum᛫ Þat prelatis leuen prechynge of þe gospel and ben gostly manquelleris of mennys soulis, And sathanas transfigurid into an aungel of li3t, and ben gostly sodomytis worse þan bodily sodomytis of sodom and gomor. <L 2><T MT04> and þus þei ben manquelleris and irreguler bifore god and his aungelis. <L 26><T MT04> and to þis ende þes wickid ydolatrours, worschiperis of false goddis, graunten to þes manquelleris out of bileue and charite pardons, part of massis and oþere preieris, 3e to flee to heuene bifore þe bodi be cold, and þus blynde anticristis prelatis leden blynde lordis, clerkis and comunes to helle for coueitise and brekynge of goddis comaundementis. <L 30><T MT04> and siþ þes teþes ben geten to hem bi fals suggestion and meny tymes by symonye, and 3it ben superflue to hem, alle þes tiþes ben pore menus liflode, and þei ben manquelleris in defraudynge it and manyfold cursed and groundid in gret heresie. <L 24><T MT06> and siþ fi3ttere and conseilere þerto ben mansleeris bi goddis lawe and mannys, alle þes possessioners ben manquelleris and irreguler, and as ysaye seiþ, for here hondis ben ful of blode god schal not here hem in preieris; <L 31><T MT06> and þus as cursed pharisees and scribis and hi3e prestis þei putten here owen cursed synnes vpon trewe men to lette goddis lawe to be knowen, and hiden and colouren and meyntenen here olde synnes and traitere bi strong pursuyuge to deþ of alle trewe men as moche as þei may, and herbi þei ben manquelleris and pursueris of crist and endurid in old heresie. <L 24><T MT06> and so in a manere þei eten and drynken pore mennus fleisch and blood and ben manquelleris, as god pleyneþ bi his prophetis. <L 13><T MT15> MANQUELLERS....2 If þai done not wele her offices þat God ordeyned, but lyven viciousely, þai ben Jewis and manquellers, and not prestus of God, þow þai bene demed of þo worlde boþe wise and

holy; <L 1><T A29> Some become theues / and robbers / and manquellers / that myghten ben yholpen with the golde and syluer that hongeth aboute deed mennes bones / and other blynde mawmettes of stockes and stones. <L 1><T PCPM> MONQUELLERES...1 And þus þei ben traytoures to God, and his riche puple, whom þei disseyven in hor almes, and monquelleres of pore men, whose lyvelode þei awey taken fro hom by fals leesinges, and herfore þei ben irreguler bifore God, and despisen hym, and harmen þo puple when þei seyn masse or mateynes in þis cursid lif, as holy writte techis, and Austyn and Gregor declaren fully. <L 14><T A24> MONQUELLERS....3 See 3ee þerfore, prelatis and abbotis, þan han mony godis of 3oure founders for to spend in hospitalite of pore men, and wastynge hem in pompe and glotonye and feestus of riche men, how strongely 3e bene acursud of God and of alle his seintus, and traytouris to 3oure founderus, and robbers and monquellers of Cristen men. <L 12><T A29> Þerfore make 3e nowe alle 3oure godis comyne to pore men in nede, and lyve in penaunce, prayer, ande holy teching in dede and worde, leste Crist dampne owe for traytouris and monquellers and scheders of his blode for 3oure unpityuousnes. <L 17><T A29> And if þai enfourmen not þo peple, þat þai offer not to þer pore neygheburis made to þo ymage and liknes of þo holy Trinite, but by blynde devocion drawen þer lyvelode away for þer wynnynge, þai ben cursud monquellers, and worschipen false goddis. <L 34><T A29> MANQWELLERS........1 justices & marchaundes þat falsly geten goodis & oþer false men of craft/ & myche common puple/ manqwellers & reues/ & mysse beleeuyng folk þei blynden wiþ þat ypocrisie & by her shreude ensaumple/ bi her fals flateryng/ bi her feyned preyers/ & by her vngrounded schriftes & false absoluciouns bou3t as þe court of Roome/ þat makiþ þis land ful feble. <L 6><T AM> man-quellinge3

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MANQUELLING....1 Thanne Dauith, in the tyme of his dy3inge, chargide Salamon to kepe wel Goddis lawe, and to quyte to the sones of Bersellay the trewthe and kyndnesse of her fadir, and to punysche Joab for his trecherouse manquelling of Abner and of Amasa in the tyme of pees, and to punysche wisely Semey for his wrste cursing, which he dide to Dauith. <L 5><T Pro> MANQUELLYNG....3 Here Cristen men committen þis to Goddis dome and to þer owne conscience, and to wise demyng of þo pepul, wheþer þai bene cursid for þer symonye, pride, covetise, ravayne of pore mennys godis, levyng of prechynge, and for lecherye, glotony, and cursid lesyngus, and manquellyng, boþe of mannus bodies and soulis. <L 31><T A29> certis þis ilke fals religious is gilty of þefte and manquellyng also, siþ he is cause of þe old pore mannus deþ. <L 22><T MT01> and hou Caym displeside hym by synnes, and specialli by enuye, hatrede and manquellyng. <L 39><T Pro> man-slaughter4 MANSLAU3TER....3 CAP᛫ XXIII᛫ Alle þat drawen men out of þe chirche or seintuarie, whanne þei fleen þeder for sukour after here manslau3ter or þefte, ben cursed hugely of oure prelatis, lesse and more. <L 14><T A22> What þese wylde grapes beþ, Osee þe prophet (4) expowneþ in þis wise: Þer is no truþe, þer is no mercy, þer is no knowynge of God in erþe, whiche schulde be verreie grapes of þe vyne of ri3twisnesse, but cursidenesse, and þefte, and lesynge, manslau3ter, and spousebreche, han iswollen vp; <L 424><T CG08> For, as Seynt Poule (to þe Romaynes, þe 1 chapitre 2331) reherseþ, many foule synnes ben brou3t in bi þe synne of mawmetrie, as manslau3ter, spousebrekynge, fornicacion, auarice, couetise, debatis, and stryues, and many moo synnes whiche he nemeneþ þere, and speciali þe foule and horrible synne of Sodom, of boþe men and wymmen. <L 329><T CG10> MANSLAU3TIR....5 Barabas was an hardy þef, þat for manslau3tir was put in prisoun. <L 183><T EWS3-179>


wheþir is not he þat bringiþ a swerid᛫ wiþ whiche manslau3tir is don <L 24><T LL> he is partener of manslau3tir/ for worschip to oure parentes <L 18><T LL> For siþ þis endowing is heresie and symony, peruertyng of Cristis ordynaunce, and robberie and in a manere manslau3tir, and perpetuel apostasie fro Cristis pouert þat was verri and not feyned, as it is declarid aboue, it mai not be callid truli almesse; <L 2376><T OP-ES> For in þat tyme þe puple feruently louede God and his lawe, and weren diligent in þe kepynge þerof, and dredden synnes and specialy summe to hidouse, as vsurie, symonye, auoutrie, forswering, manslau3tir and þe vnmesurable filþehede of leccherie, þe which of oolde rootid custom so fer ben brou3t into wone þat vnneþe now þei moun be repreued, but raþer (as in tyme of distruccioun of Sodom and Gomor) is blamed þe repreuer of synne þan þe doer of synne. <L 195><T SWT> MANSLAWT.......1 and þat in silk tyme men tent not to idil talis, foul spechis, harlotries, bakbityngis, or conuenticlis, purposing iuel, as þeft, or manslawt, or swilk oþer; <L 21><T APO> MANSLAWTRE.....1 And so þe false pharisees tau3ten men þat Godes lawe forfendith not but manslawtre or opur sensible wrong, and not oþur priue wrong þat is worse rote herof; <L 52><T EWS1-06> man-sleere5 MANSLEAR.......4 Crist seid to þe Jewis, 3e ben of þe fader þe fend, and wel do þe desir of 3or fader, for he was manslear fro þe biginning. <L 2><T APO> and þe proper wark of Sathanas, and moost entent of him, who is a manslear fro þe biginning, (as is?) <L 28><T APO> nor þis man was not innocent in þe si3t of God, for he went to haue plesid Dauid wiþ þe sleyng, and for his lyeing he was manslear. <L 31><T APO>

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He þat hatiþ his broþer is a manslear || <L 6><T LL> MANSLEARS......2 And if þai lyven proudely, wiþdrawyng techyng of Gods worde, wrappyng hem in seculere offices, þai bene cursud and manslears ande thefis ande ravynouris, as Goddus lawe ande mannes ande resoun wittenessen; <L 3><T A29> I rehersid oft þe word of seynt Poule, þat forbediþ us to tak meit or comyn wiþ þeis manslears, for sworn men, cursars, drunksum men, rauenors, fornicarers, and swilk oþer; <L 14><T APO> MANSLEER.......7 For Seynt Joon seiþ, he þat hatiþ his broþir is a mansleer, 3he, ofte tymes moore to blame þan he þat sleeþ his bodi, for þe synne is moore. <L 1><T A02> Þis mai bymene þat whanne suche a blynde man in synne, as I seide bifore, hereþ hou Dauid, (spousebreker and mansleer), Magdelyn (defoulid in alle þe dedli synnes), Mathew (þat gat his li3flode bi an vnlefful craft), Petre (þat denyede and forsok his Maister, for fere of a womman), þe þeef þat hynge bisides Crist in þe oure of his deþ, Poule (þat ful crueli pursuede Cristis peple), þat alle þese been passid to heuene and beþ ful glorious seyntis, þenne if suchon axide hou þis may be þat þus synful peple as þese weren ben passid þus to heuen, Hooli Writt and treue prechouris answeren to þis question þat bi þe gracyous mercy of oure Lord Jesus Crist, þat seiþ <L 414><T CG10> For Salamon seiþ: Þe bred of nedi men is þe liyf of pore men’ and He þat defraudeþ him is as a man of blood’ þat is, a mansleer. <L 109><T CG11A> ben sones of 3oure fadir þe deuel/ & 3e wil do þe desiris of 3oure fadir/ He was a mansleer fro þe bigynnyng <L 9><T LL> but certis þenne þei ben mansleers and of þe fendis religion, for ion seiþ þat ilche men þat hatiþ his broþer is mansleer. <L 12><T MT22> For scripture seiþ (Ecc᛫ 34) þat þe breed of nedi men is þe liif of a pore man, and who so defraudiþ him is a mansleer. <L 2310><T OP-ES> Whi enuyouse men: for þei haten or bacbiten her briþeren/ of whiche spekiþ Iohn in his pistle/ ech man þat hatiþ his broþer is a mansleer/ and he

þat seiþ he loueþ God and hatiþ his broþir: he is a lier. <L 90><T TK10C> MANSLEERE......4 First, alle clerkis of our lond semen cursed in þis poynt, for in eche parische chirche a comyn þef and mansleere schal be resseyved fourty daies at þe leste, and no lawe passe on hym to make restitucion, þou3 he be of power, and to ponysche him justly for chastisyng of oþere mysdoeris; <L 5><T A22> And þus seiþ Ioon aftir heere eche man þat hatiþ his broþer is a mansleere. <L 56><T EWS1SE-32> And þe kyng was sory for his grete oþ, and for his gestus he wolde not make þis wenche soryful, but sente for a mansleere and bad brynge to hym þe heed of Iohn Baptist. <L 37><T EWS2-115> Þe fend 3oure fadir was mansleere fro þe bigynnyng of þe world, and he stood not in treuþe, for þer is no treuþe in hym’. <L 53><T EWS3-150> MANSLEERES.....1 FERIA IJ SEPTIMANE SECUNDE QUADRAGESIME᛫ Sermo 31᛫ Ego uado et queretis᛫ Iohannis 8᛫ Þis gospel telliþ hou Crist reprouyd þe mansleeres of wickid Iewis. <L 1><T EWS3-153> MANSLEERIS.....7 Also þei chalengen fraunchise and privylegie in many grete chirchis, þat wickid men, opyn þeves, mansleeris, þat han borwed here nei3eboris goodis and ben in power to paie and make restitucion, þere schullen dwelle in seyntewarie, and no man empeche hem bi processe of lawe, ne ooþ sworn on Goddis body and used. <L 9><T A22> And þus þe kyng is constreyned bi Anticristis lawis to suffre and meyntene opyn þeves and mansleeris, and traitours of God and alle men, in here opyn cursed synne. <L 35><T A22> 3it weiward prelatis and curatis, þat techen not Goddis word to here sugetis, but suffren hem be stranglid wiþ wolvys of helle, ben cursed mansleeris, as Crist, bi schewyng of Seynt Gregory, seiþ in many placis of his lawe; <L 16><T A22> And siþ al þes wastid goodis ben pore mennus liflode, as ierom and lawe techen, and he þat defraudeþ pore men þerof is a man of blood

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spilid, þes possessioners ben mansleeris and irreguler and cursed of god; <L 30><T MT06> and siþ fi3ttere and conseilere þerto ben mansleeris bi goddis lawe and mannys, alle þes possessioners ben manquelleris and irreguler, and as ysaye seiþ, for here hondis ben ful of blode god schal not here hem in preieris; <L 30><T MT06> certis þei schullen be dampnyd for mansleeris boþe of body and soule, and for sleeris of crist wiþ þe wickid iewis þat nayleden him on þe cros. <L 28><T MT07> for be mekenesse and suffraunce oure beleue was multiplied, and fythteres and mansleeris Iesu Cryst hatith and manasit. <L 152><T SEWW03> MANSLEERS......5 but certis þenne þei ben mansleers and of þe fendis religion, for ion seiþ þat ilche men þat hatiþ his broþer is mansleer. <L 11><T MT22> For þou shalt vndirstonde here þat þo ypocritis þat robben Cristis chirche as it is seid bifore, and maken his peple to be in mysese and ouer greet nede ben mansleers. <L 2308><T OP-ES> And so, siþ þese ypocritis han defraudid Cristis chirche in ech astaat of þe liiflood þat God hadde asigned to his peple, and þat was needful to hem, þei ben mansleers. <L 2313><T OP-ES> For as a man þat hadde sleyn a lordis sone, and baþide hise hondis in his blood, obstynat in þe same malice, is vnable to be herd of his boone at þe same lord, so in a maner is it of þese mansleers þat, bi defrauding of Cristis chirche, sleeþ Cristis sones, and hise briþeren, and han her handis baþid þus in þe pore and nedi peplis blood, ben ri3t vnable to be herd at God þe Fadir, for þei stiren not God to merci but raþer to veniaunce. <L 2321><T OP-ES> lawe seiþ þat euery man þat nei3iþ to presthood takiþ vpon him þe office of prechinge, for, as he seiþ, þat prest terriþ God to greet wraþþe of whoos mouþ is not herd þe vois of prechinge, and as þe interlynarie glose vpon Ezechiel witnessiþ þat prest þat prechiþ not to þe peple bisili schal be partyner of her dampnacioun whiche perischen in his defaute, 3he, þou3 þe peple be saued bi oþer special grace of God þan bi prestis prechinge, 3it prestis, forþi þat þei ben ordeyned of God to preche and prechen not, as

bifore God þei ben mansleers. <L 860><T Thp> MANSLEERUS.....2 and, as seyn Ioon seiþ, alle syche ben mansleerus þat ben worþi to be dampnyd. <L 70><T EWS1-06> good kynrede, and yuel of whiche ben mansleerus fro þe bygynnyng of þe world to þe laste martir. <L 10><T EWS2-91> MANSLERIS......1 And so be þe epistil of Ion þei ben mansleris and reguler for to synne, alle þese persones þat assentid þerto, & þat were þei alle. <L 435><T 4LD> MENSLEERYS.....2 And þe kyng, whanne he saw þis, was wroþ and sende hise hoostis and loste þese mensleerys and brende þer cytee; <L 13><T EWS1-20> But siþ men knowe not euenly þe mesure þat wolde lenkþe þer lyf, þese men be not mensleerys, for by chesyng of þe betture þei leson wysly þe worse; <L 109><T EWS2-59> man-sleinge6 MANSLEING......2 For siþen sleing of bodi is miche lesse synne þan sleing of a soule be bate & enuye, & þis is mansleing as Sent Ion seeþ, wy schulde not þe place be polute & þe persones take? <L 680><T 4LD> But and beþ certeyn, þat if ani do mansleing, spowsbrekyng, or ani þing of wrong to man, in þis þing þe ymage of God is sylid; <L 10><T APO> MANSLEYNG......9 Also þe law seiþ, Pardoneris ow not to graunt indulgens of þer wil of dede, ne dispens vp on wowis, ne asoil of swering, mansleyng, or of oþer synnis þei þat schriuis to hem, ne for3eue þingis iuil tan awey and vncerteyn to wome to restore for a quantite of money 3yuen to hem, ne for3eue þe þridde or þe fourt part of penaunce enioinid, ne to draw sum tyme a soule fro purgatorie, as þei feynun falsly, ne graunt pleyn remissioun of synnis, {ne asoile a pena et a culpa}, for alle priuilegis up on þeis or ani of hem are a3en callid in. <L 10><T APO> for þus is writun in þe decreis, þe prest or dekun þat is tan in fornicacoun, þeft, or mansleyng, or

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forswering, be he deposid. <L 20><T APO> envy, and vowtrand, or doing a vowtri, drying, and al oþer mengid to gidre, blud, mansleyng, þeft, feyning, corrupcoun, vnfeiþfulnes, trouby, periury, noys, wasting of þe goodis of God, filyng of soulis, chaunging of berþe, vnstedfastnes of wedding, vnkynd lechery, and vnchastite. <L 13><T APO> But, as þe sixþe sermoun seiþ, scribis and pharisees seyden þat mansleyng was forfendut, but neiþur yre ne yuel word. <L 102><T EWS1-41> Þe fiftenþe werk þat sueþ aftir is mansleyng, þat comeþ ofte boþe in þes newe ordris and bitwixe part and part. <L 67><T EWS1SE-44> Poul meneþ þat he was bounden not for þefte ne for mansleyng, but for loue of God þat he hadde to teche his lawe. <L 5><T EWS1SE-47> And by þis may we se þat þe mooste ground of pursueris of Iesu and his lawe weren prinsis and pharisees, for þe princes of prestis þat weren þe bischopis, and pharisees þat weren religious in Cristis tyme, pursueden Crist to deþ as autours of his mansleyng. <L 6><T EWS3-175> or ellis treuþe, pees and charite schullen be exilid, and wrong and mansleyng, þefte and werre be hauntid, til oure loud be conqueid bi enemys or heþene men, as it haþ ofte hen bifore þis tyme. <L 17><T MT19> Þat þefte and raueynen and mansleyng and robberie he not meyntened in seyntiwarye vnder colour of priuylegie; <L 10><T MT19> MANSLEYNGE.....3 For bi prechynge here enemyes be stired to hate and mansleynge of holy prechouris and not amendid. <L 3><T MT05> and þanne comeþ dronkennesse, chidynge and fi3ttynge and many tymes mansleynge, and bi þes prestis and here wantownesse moche peple is brou3t to lecherie, glotonye, ydelnesse and þefte. <L 12><T MT08> but nowe be lordis wel war þat þei don mercy and charite and good conscience to her seruauntis, for ellis þei schulle gete no mercy ne loue of god, for wrong oppressynge of pore men

axiþ vengaunce of goal, as doþ wrong mansleynge; <L 30><T MT15> MANSLEYNGIS....1 but þo þat comen of þe mouþ comen out of þe herte, and þo ben þat foulen man, for of þe herte comen out yuel þou3tis and yuele wordis, mansleyngis, auoutryes, leccheryes, þeftis and fals witnessis, blasfemyes. <L 46><T EWS3-161> manhede7 MANHED.........94 The þridde tyme we schuld trow, þat þe Fadyr of hevyn has but on suche sone, evyn wiþ hym in kende, and þis ys Jesus oure Lord, be godhed and be manhed, sythen he made us of no3t, and bow3t us fro synne. <L 23><T A06> Also þei schulden not resseyve offryngis and 3iftis of men þat weren at debate and discord, as Goddis lawe and mannis witnessen, wiþ declaryng of Seynt Jon Crisostom upon þe gospel of Matheu, ne of usure and wrongful geten goodis, lest þei weren pertener of þe synne, but stire hem to make hem restitucion, and leve here synne, and schewe in dede þat þei seken more profit and savynge of Cristene soulis þanne here owene wynnynge or worschipe, as God doþ bi his Godhed, and Jesus Crist bi his manhed, and alle his disciplis after him. <L 15><T A22> Þei seien, whanne Crist wente to hevene, his manhed wente in pilgrymage, and made Petir, wiþ al þes popis, his stewardis to reule his hous, and 3af hem ful power herto bifore alle oþir preestis alyve. <L 22><T A23> And he coome not to seche his owne glorie by manhed, but in alle þingus to do þo wille of his Fadir of heven. <L 4><T A29> for Crist was kynge of alle creaturys by his godhede, and by his manhed gostly kynge for to governe soulis ande virtues, ande never worldely kynge. <L 23><T A29> Þat is: He shal girde hymself, and make hem sitt to mete, and he passing shal ministre to hem’ þat is, þe glorious si3t of his godhed and manhed togider, whiche shal be ful feding to alle þat ben in heuen, witnesing þe prophete Dauid in þe Psauter: {Satiabor cum apparuerit gloria tua}. <L 411><T CG15>

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Þe fourþe is in þe glorious si3t of God, boþe of his godhed and of his manhed, whiche þei shullen haue þere. <L 1001><T CGDM> Þe fourþe good þing in whiche prinsepaly þat blisse shal stonde inne shal be þe glorious si3t of þe Trinite, boþe in his godhed and in is manhed, of whiche spekiþ Crist in þe gospel of Jon, seying þus: {Hec est vita eterna vt cognoscant, etc}. <L 1133><T CGDM> Þis si3t of God in his godhed and manhed togider þe aungels desiren euer to biholde þerin, as þe apostil Peter witnessiþ in his pistil. <L 1137><T CGDM> Alle þingus weren redy, for þe godhede and manhed of Crist was fro þat tyme redy to fede seyntes in heuene, and Crist, as Powle seyth, is alle þingus in alle men þat schul be saued; <L 32><T EWS1-02> And by hys grete vertu he suffrede peyne as oþure men þre and þritty 3er, and browte mankynde to heuene and bad þe aungeles, his frendes, and man next hym in manhed reioyse hem with hym, for he hadde sauyd mankynde þat was perischid. <L 57><T EWS1-03> and so many þyngys of þis world weren turnede vpsodoun, siþ euery part of þis world was betured by Cristus manhed. <L 83><T EWS1-03> And so, as Powle seith, þes anticristes disciples heyen hem ouer Crist, boþe ouer his godhede and ouer his manhed. <L 19><T EWS1-06> Poul prey3eþ on two maneris, as Crist is of two kyndus: his manhed is signefied by comun preyer maad to mon; <L 9><T EWS1SE-17> for þanne he makiþ no departyng fro Cristis godhed and his manhed. <L 40><T EWS1SE-40> And þus bi þes foure braunchis heere men tellen of charite of Crist, for Crist loued boþe freendis and enemyes, and God þat is aboue his manhed and creaturis byneþen his manhed. <L 46, 47><T EWS1SE-46> And, siþ he ouercam þe feend þat is heed of contrarie batayle, he haþ uertu bi his manhed to ouercome alle enemyes of his kny3tis; <L 11><T EWS1SE-51>

for he is strong bi his hond, and figurid bi þe kyng Dauyd, for many propretees in Dauyd answeren to þe manhed of Crist. <L 11><T EWS1SE-55> Þus oure Dauyd Iesu Crist is a iust buriounnyng, for he makiþ al newe world and saueþ þe chirche þat ellis were dampned, And þis Crist regnede kyng, boþe bi his godhed and his manhed; <L 34><T EWS1SE-55> And so, al 3if Crist was byforn his manhed heed of þe chyrche, neþeles by his manhede þis corn hadde new purghyng and colour. <L 23><T EWS2-59> Þis angel was Baptist þat witnesside þe comyng of Crist and hyenesse of his stat, boþe to godhed and to manhed; <L 38><T EWS3-123> And so Crist was to come aftir Ion in his manhed, boþe in birþe in þe wombe and in birþe of þe wombe; <L 9><T EWS3-126> And so Crist is ful of grace bi his godhed, þat euere was, and ful of grace bi his manhed, siþ it is o persone wiþ God; <L 22><T EWS3-126> but her spirit is glad in þe bileue þat she haþ þat bi þe manhed of her sone God shal be heleþe to þe world. <L 36><T EWS3-127> And þes ey3te red heere of Crist han betere ordre þan we can telle, for þe Holy Gost was on Crist boþe in his body and soule, siþ Crist was boþe God and man, and bi his manhed led of God. <L 27><T EWS3-132> þis fend knewe Cristis manhed, and sumwhat he knewe of his godhed; <L 10><T EWS3-134> for Cristis manhed was among hem, and his godhed wiþynne hem. <L 28><T EWS3-143> He shal come in his manhed, and þerfore he clepiþ hym mannus Sone; <L 8><T EWS3-147> Þerfore Iesu seyde to hem 3if God were 3oure fadir, certis 3ee shulden loue me, for Y procedide fro God, for by my godhed Y was euere borun, and by my manhed Y cam in tyme to make mannus kynde fre. <L 38><T EWS3-150> but Crist wolde not sle hymsilf, al 3if he wolde þat he were slayn, for his manhed wolde not sle

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hym. <L 52><T EWS3-150> And þes two prophetis desireden mych to se þe manhed of Crist, and so þei weren gladid in þis more þan þei weren bifore. <L 22><T EWS3-152> But to sitte at my ri3t syde and my left syde falliþ not to my manhed to 3yue 3ou, but to my godhed to 3yue hem to whom it is ordeyned of my Fadir’. <L 18><T EWS3-155> And Crist spekiþ of his manhed þat hadde al his being of þe godhed, as his personalite was of his Fadir. <L 4><T EWS3-156> For no drede Crist sou3t þe wille of þe Trinite boþe bi his godhed and his manhed. <L 10><T EWS3-156> And so þis eldere sone is euere wiþ God by sum part, siþ Crist tok his manhed of kynde of þis eldere sone. <L 147><T EWS3-158> And so men shulden bygynne at byleue, þe which þei taken at manhed of Crist, for bileue is ground to man to stable oþer uertues in hym. And siþ bodily wittis of man ben li3tere þanne gostly wittis, order axiþ to bygynne at þe manhed of Crist and steye fro þis manhed to þe godhed of Crist, for noon bileueþ in a man but 3if he bileue þat he is god. <L 25, 27, 28><T EWS3-162> And of þis text may men take what signe Crist shewide of his dedis, for Criste by his manhed telde of his sufferyng and his deeþ. <L 65><T EWS3-165> And sum tyme Crist spekiþ by his manhed, and sum tyme he spekiþ in forme of his godhed. <L 10><T EWS3-166> ‘3if ony man wole do þe wille of God, he shal wite of þis lore, wher it be of God or Y speke of mysilf for to hye myn manhed. <L 18><T EWS3-166> for mankynde was borun blynde and saw not þe grace of God, but Crist by his manhed li3tnyde it and made it se. <L 66><T EWS3-167> But fro þat Crist was man, Crist worchiþ by his double kynde, by his godhed and by his manhed. <L 9><T EWS3-168>

And þus my3ten þe Iewis wite þat Crist hadde boþe godhed and manhed. <L 27><T EWS3-168> And heere Crist spekiþ of iugement al of anoþer kynde þan is iugement of God wiþynne, siþ iugement of þis manhed is sensible, and shal be seyn and endid at þe day of dom. <L 37><T EWS3-168> And Crist is eueremore in li3t, for his manhed is ful of grace; <L 23><T EWS3-169> 3if 3ee knewen me, perauntre 3ee knewen also my Fadir’, for it falliþ by grace by God þat knowing of Cristis manhed bryngiþ in knowyng of þe godhed. <L 43><T EWS3-170> Þes wordis wolde Crist graunte, siþ he is of two kyndis, boþe godhed and manhed. <L 47><T EWS3-173> It semeþ þat Crist wolde seye heere þat he is þat word of God, and þat same scripture þat in manhed is sent hidir. <L 53><T EWS3-173> And, 3if Crist by his manhed wolde fi3te, þer was noon siche a conquerour ne fi3tere in so good a maner, for he my3te þanne sle alle batelis wiþouten hurtyng or harm of hym; <L 37><T EWS3-179> and þes two ben wordis of counfort, for þe firste telliþ his godhed, þe toþer hou his manhed is quykenyd but what man shulde drede ou3t þe while he haþ siche a maystir? <L 10><T EWS3-182> Here Crist spac homely by his manhed, as he shulde, for þe Trinite is þus his Fadir, and he haþ a God as we han. <L 29><T EWS3-184> It semeþ to summe men þat þes wordis weren seyde of þe manhed of Crist, and þat he haþ aftir his vprisyng a maner of power boþe heuenely and erþely, boþe in doweris of his body and in wrchyng of his chirche; <L 10><T EWS3-185> And stryue we not aboute þis word þat þe same power of his manhed my3te now haue wrchid þus and now þus, aftir þat his tyme axiþ. <L 14><T EWS3-185> But men douten ferþeremore hou Cristis manhed may be til domesday by al þis world, siþ he is onely now in heuene. But heere men seyen comunely þat Crist is euerywhere by his godhed and by his manhed wiþ his apostelis and her

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suteris til domesday. <L 41, 43><T EWS3-185> Crist is li3t by his godhed, þat noon heere may dwelle wiþ, but his li3t is sumwhat shadewid by þe manhed þat he haþ takun. <L 7><T EWS3-192> First men may se his manhed, and bileue þat boþe it and his godhed ben o persone of God, and lyue aftir lore of þis persone. <L 10><T EWS3-192> Here Crist takiþ iugement for ri3t iugyng to peyne, and spekiþ of his manhed for tyme þat he wandriþ heere. For, as Crist by his godhed iugiþ euene wiþ þe Fadir, so by his manhed he iugiþ at þe day of dom. <L 20, 22><T EWS3-192> For Crist my3te not by his manhed neþer erre in þou3t ne speche, for he muste nedis seye in his soule þat þat his Fadir bad hym seye. <L 27><T EWS3-192> Þe secound gramer of þis word haþ anoþer vndirstondyng: þat al þat is 3ouyn to Crist into onehed of his persone 3yue blis wiþouten ende to seyntis þat ben in heuene, for boþe godhed and manhed of Crist is onehed of holy chirche, and þis hed 3yueþ blis to eche membre of his chirche. <L 38><T EWS3-196> For Crist is clarefied boþe in godhed and manhed in þingis of his Fadir, for alle his Fadris þingis ben hise, siþ he is þe same God; <L 69><T EWS3-196> And þus Crist by his manhed sittiþ on his Fadris ri3t side, for no þing may he neer godhed ne more blissyd þan is Cristis manhed. <L 73, 74><T EWS3-197> and he dide good by his manhed fro bigynnyng of it to ende of þe world, siþ he blesside at þe ende þat he tok his leeue of man. <L 8><T EWS3-198> and, 3if a man kepe his maundernentis, he loueþ þe godhed and manhed of Crist. <L 5><T EWS3-199> but oþere creaturis ben beterid and noone ben wrsid by þis 3ifte, for by þe manhed of Crist, and þe merit þat he dide, alle maner creaturis seruen God in betere staat. And so by þe manhed of Crist is þe world maad betere now. <L 7, 9><T EWS3-200> for by his manhed and his godhed he fediþ goostly his clerkis þat gon þe weye by which he

drawiþ in forme þat he haþ seid bifore. <L 29><T EWS3-202> Men expounnen þis prophesie soþely of Cristis persone, for to þe manhed þat he tok alle þes condiciouns acorden, for he was moost uertuous man and moost meke man of alle oþere, siþ he dide wiþoute defaute alle þe dedis þat he dide. <L 14><T EWS3-219> ben made mynystris of Cristis manhed/ and þise han witt & wisdam᛫ to open to þe peple þe weye of trouþe᛫ & þis astate representiþ᛫ þe secounde persoone in trinite þat is þe wisdam of þe fadir <L 8><T LL> to anfest oure kynde to his godhead/ for whanne he took oure manhed <L 15><T LL> þe lowe meking in his manhed/ II◦ Cor᛫ viii◦᛫ {Scitis enim gratiam domini nostri Iesu Christi quoniam propter vos egenus factus est cum esset diues in omnibus vt illius inopia vos diuites essetis’} || <L 2><T LL> fer crist seiþ to hijs cosyns þat by hijs manhed he had no power to 3yue hem heue to sit on hijs ri3t side, but to þe godhed in hijs fadure is propred þis power; <L 5><T MT24> Þes men reuersen crist bi his godhed and his manhed þat han power of cristis godhed to do a þing vpon resoun, and 3it þey letten to do it, doynge þe contrarye herof. <L 10><T MT27> and cristis prestis shulden be pore and pacient bi cristis manhed. <L 18><T MT27> but heere þei hadden need to be war of herboringe of stronge beggeris and of my3ti men of þe world to haue heere þank of worldly manhed. <L 27><T MT27> þe nyneþe maner of creaturis, and þe hierste of alle oþere, is þe manhed of crist: and on þis sueþ his godhed, and þis tenþe þing is hierst lord of al maner of creaturis. <L 11><T MT27> And herfore Crist, supposinge þat þis heuenli kunnyng shulde be in þe staat of presthod, comaundide hem alle in his assencioun in þo wordis þat he seide to hise apostlis, and in hem to alle oþir prestis, as seynt Austyn seiþ in a sermon þat bigynneþ þus {Si diligenter attenditis etc}᛫ þat þei shulde teche and preche þe gospel

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to his peple, þe which gospel is heuenli kunnyng, For þis staat in þe chirche is þe vicar of þe manhed of Crist, as seynt Austyn seiþ in þe book þat is aleggid bifore; and, so as Crist cam in his manhed to teche and preche þe gospel and to suffre mekeli persecucioun þerfore, so shulde þe staat of prestis, þat is þe vicar of his manhed, do as he comaundide hem in his ascencioun and ofte tymes biforhond. <L 35, 36, 39><T OP-ES> And Salomon in þe persoone of Cristis manhed preieþ to God þat þis vertuous mene be 3oue to him and to hise perfit folowers, and þat þei avoide þe viciouse extremytees in þe staat of presthod or of clergie, þat is to seie lordship and beggerie þat oure newe sectis han take hem to. <L 783><T OP-ES> For, as it is opun of þat þat I haue seid bifore Crist haþ ful lordship upon al þe world bi his godhed, and in his manhed bi titil of innocence, grace and ri3twisnesse he haþ lordship upon alle þingis þat ben lower in kynde þan man. <L 2502><T OP-ES> And þus þese ypocritis bilien here þe manhed of Crist. <L 2714><T OP-ES> and þerfore Gorham vndirstondiþ bi þese two witnessis þe trewe prechours þat I spak of bifore, and þese prechours ben asigned bi a noumbre of two bicause þat þei shal preche two þingis, þat is to seie Cristis godhed and his manhed, or ellis þe oold lawe and þe newe, or ellis for þe charite þat þei shal haue in þos office to God and to her nei3bore. <L 3043><T OP-ES> And so þis elder sone is euere wiþ God bi sum part siþ Crist took his manhed of kynde of þis elder sone. <L 136><T SEWW10> And þus þe chirche here is fouly defoormyd fro children of God to þe feendis lymes, and hereto vertues ben transposid to vicis, as mekenesse to cowardise, and felnesse of pride is clepid ri3twisnesse for to maintene Goddis ri3t, and wraþ is clepid manhed, and myldenesse is schepischnesse, and enuye is condicioun of Goddis child to venge him, and sleuþe is lordlynesse (as God restiþ eueremor); <L 257><T SEWW15> And þus þese ypocritis bilien here þe manhed of Crist. <L 56><T SEWW18> and, as Cristes manhed suffrid peyne and deþe and 3itt þe godhed my3t suffre no peyne, so, þou3 þis sacrament be corupted, neuerþeles þe

body of Crist may suffre no corrupcioun, for seynt Poul þat was rauyshed into þe þridde heuen bi autorite of God writeþ þus in hooly writt, and þree tymes he calleþ þe sacrament bred aftur þe fourme of consecracion. <L 17><T SEWW21A> THE EUCHARIST II {Vidit Iohannes Iesum venientem ad se᛫ Iohannis I} þis gospel telliþ a witnesse, hou Baptist witnesside of Crist boþe of his godhed and eke of his manhed. <L 2><T SEWW21B> And þus schewiþ Baptist bi his double speking þe manhed of Crist and his godhed; <L 14><T SEWW21B> We schal wite þat þis dowue was a very foule as oþir ben, and so it was not þe þridde persoone in Trinite, takun in oonhed of þis persoone, as Goddis sone took his manhed. <L 35><T SEWW21B> MANHEDE........106 For instede of feyþ he schal have clere sy3t in soule of þe godhede of Crist, and clere bodyliche sy3t of þe manhede of Crist; <L 28><T A04> siþ þe manhede of Crist coveyted neuere suche hi3enesse, but mekid him evere to his God, and herfore is he hi3ed þus. <L 30><T A21> and how he haþ him bi his Goddhede, and how he lyvede here by his manhede. <L 9><T A23> And þat semeþ wel, for we reden neuere þat Crist euere tok so real veniaunce heere in his meke manhede as he dede in figure of destruccion of þis synne, wanne he made a scourge of cordis, and þreew out of þe temple boþe bieris and selleris of dowues, and seide It is writen: Myn hous schal be cleped an hous of preieres, and 3e han mad hit a denn of þeues’for wanne so euere suche doinge schal befalle, þanne schal þe cherche be a foul den of þeues. <L 451><T CG02> And þis oon þat stoundeþ in middes, bi his manhede is he þat is to come aftur me, þat tofore me was maad’. <L 273><T CG04> bi his manhede) in grace and in worþinesse, and alle manere vertues. <L 276><T CG04> Þe scho is his manhede þat keuereþ his godhede; for ri3t as a scho is of deed beestis skynnes, so he took þis manhede of oure deedly kynde. Þe þonge of þes schoo is þe kni3tynge togedere of

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þe manhede to þe godhede in þat oo persone. <L 280, 282, 283><T CG04> Bi þis word Crist’ was vnderstounde his manhede; <L 404><T CG05> And not onely þe aungelis in þe blysse of heuene, as I seide bifore, maden ioye of þis blesside birþe, ne sengulerli þis oon was sente into erþe on þis message, but for þis special miracle allone aboue þat þat euere was schewyd tofore þere aperide wiþ him grete multitude of aungelis (whyche beþ kny3tes of heuene to fi3te euere a3en fendis vnder þe baner of God) whiche maden ioye heere in erþe amonge men, declaringe his spiritual excellence and lordschepe in his godhede, as tofore was declared his temperal pouerte in his manhede, seiynge: Glorie be in hi3nesse’ (þat is, in heuene) to God, and in erþe pees to men of good wylle’. <L 435><T CG05> And þis sterre of bileeue ledeþ a man euene þe ri3t wei to see Jesus, boþe in his godhede and in his manhede. <L 31><T CG07> Þat þe kynges, after þei hadden herd þe kyng, wenten fro hym, and þe sterre, whiche aperid to hem in þe eeste, wente tofore heere and ladde em ri3tli to þe si3t of þe child, bitokeneþ þat whan a man haþ herd þe entisynges of þe fend and boweþ no3t to hem and, þou3h he haue bowed to hem, after forsakeþ hym and al his werkes, þe ri3t bileeue þat he first took in baptim wole go tofore him and redili lede him to þe grace of oure Lord God, which makeþ him to haue wiþ gostli si3t of þe manhede of oure Lord Jesus Crist, and of al his werkes and tech ynges, and suen þerafter. <L 84><T CG07> But be þei wel war, þou3 he be a child in persone of his manhede, he is þe wisdom of þe Fadir in his godhede, and God wol not be bigyled ne scorned’, as Seynt Poule seiþ. <L 124><T CG07> And so, bi takynge of oure kynde, and bi experience, he haþ þe more compassion of oure freelte, and þerfore he scheweþ his manhede tofore his Fadir contynueli, and (as Seynt John seiþ: {Aduocatum habemus apud Patrem}) he is oure aduoket euermore, to preie for vs for mercy and for grace. <L 220><T CG10> Þe turnyng vp of þis hows ys chaunghyng of states þat ben maad in þis world by manhede of Crist, for þe aungel wolde not suffre Ion to knele and worchipe hym, for his Lord was Ionys

brother and þe aungeles weren his seruauntes; <L 78><T EWS1-03> But Iesus bad þat þei schulde not preyson hym herfore by his manhede; <L 54><T EWS1-12> {DOMINICA XIII POST FESTUM TRINITATIS᛫ Euangelium᛫ Sermo 13᛫ Beati oculi qui uident que uos uidetis᛫ Luce 10}᛫ This gospel telluþ by a parable how eche man schulde louen his eemcristene and, for si3t prentyd in vs of þe manhede of Crist, Crist techeþ þis lore graciously. <L 2><T EWS1-13> And on anoþur day aftur þe tyme þat he was ded, whyche was þe tyme of grace and þe sunne was newe sprongon vp, he 3af two pens to þis kepere, boþe of his godhed and of his manhede, to fede mankynde tyl þe day of doom. <L 77><T EWS1-13> And Cristis godhed wiþ his manhede ben sufficient herfore, for þei ben wiþowten ende as þese serklis of two pens. <L 80><T EWS1-13> And þerwiþ Crist tawte his sowle boþe of his manhede and godhede, and ellys hadde not þis kyng trowyd; <L 18><T EWS1-21> Crist forfendide to putte miracles þat he hadde doon to þe manhede of hym, for errour in byleue. <L 74><T EWS1-23> {DOMINICA IIII ADUENTUS᛫ Euangelium᛫ Sermo 29᛫ Miserunt Iudei ab Ierosolimis᛫ Iohannis primo}᛫ This gospel telluþ of godheede and manhede of Crist, and of mekenesse of Baptist, how myche þat he louyde Crist. <L 1><T EWS1-29> And for he was þis man, he is to comen aftyr Iohn, al 3if he be Iones priowr, for he was not maad byfore Iohn in tyme, neiþur by his manhede neiþer by his godhede; <L 62><T EWS1-29> And þei traueylen in veyn þat calculen þat Crist was conseyued byfor þe sowle of Iohn was knyttud to þe body, for Iohn spekyþ of forþerhede of manhede of Crist byfore Iohn in grace and also in worþinesse. <L 66><T EWS1-29> And herfore seiþ Iohn þat he is not worþi to lowse þe þwong of Cristes scho, and þis men vndyrstonden þus þat Baptist is not worþi to

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declare Cristes manhede. <L 70><T EWS1-29> {DOMINICA INFRA OCTAVAS EPIPHANIE᛫ Euangelium᛫ Sermo 30 Vidit Iohannes Iesum uenientem ad se᛫ Iohannis primo}᛫ This gospel telluþ a witnesse, how Baptist wytnessude of Crist boþe of his godhede and eke of his manhede. <L 2><T EWS1-30> And þus scheweþ Baptist by his dowble spekyng þe manhede of Crist and his godhede; <L 15><T EWS1-30> We schullen wyte þat þis dowue was a verrey fowle as oþer ben, and so hit was not þe þridde persone in Trinnite, taken in onhede of þis persone, as Godes Sone took his manhede, But, for meekenesse of þe dowue, and moo goode propretes þat sche haþ, sche bytokneþ þe þridde persone. <L 39><T EWS1-30> And so by auctorite of þe Fadyr of heuene, and eke by auctorite of þe Holy Gost, and also by auctorite of Godes kyndly Sone, was þe manhede of Crist here schewed wiþ his dedys. <L 64><T EWS1-31> We schullen wyte þat owre Iesu, siþ he was þis manhede and suget to oþre men, and growyde in waxyng and in elde, he profi3tude in connyng wyche þat cam of his wittes. <L 41><T EWS1-32> as 3if he seyde I haue no3t by my manhede of þe for to do syche myracles, but þerto nediþ my godhede; <L 14><T EWS1-33> But to anoþur wit þis architriclyn was þe manhede of Crist, for he made þis miracle by his godhede: he was þe furste þat tastede þis wyn, and 3af hit þese propretes boþe in hym and oþre. <L 75><T EWS1-33> And þis hasty helyng bytokneþ þis myracle, and þat Crist towchede þis leprous techeþ vs now þat þe manhede of Crist was instrument to his godhede, for to do myracles þat he wolde weren done; <L 17><T EWS1-34> And þus þe slepyng of Crist bytokneþ his verrey manhede, and makiþ his myracle more, and to preyen hym hertlyere in nede. <L 25><T EWS1-35> for alle þese men þat comen to heuene worche wel in þis chyrche, and her huyre is a peny þat þei taken for day of here lyf, and þis peny is had

of men by godhede and manhede of Crist. <L 9><T EWS1-37> Þe lord of þis vyne3erd is þe godhede of Crist and þe procutour herof may be clepud his manhede. <L 79><T EWS1-37> Crist schal bygynnen at men of þis laste tyme, for men of þe laste age schal be more blessyd and be furst in worþinesse þan men of oþre ages, siþ þe manhede of Crist is in þe sixte age, and his modyr wiþ apostles schal passen oþre in blisse; <L 86><T EWS1-37> And so, whan þat Crist clepuþ hymself wommanys sone or his modur womman, he specifieþ his manhede. <L 13><T EWS1-39> And so for worschipe of his modir and of kynde of men and wymmen, Crist wolde clepon hym mannys sone and specifyen his manhede. <L 20><T EWS1-39> and ri3t as þe moone is pryncipal planete aftyr þe sonne, so Cristis manhede is pryncipal after his godhede. <L 67><T EWS1-39> Hit is hard to be dampnyd by iugement of Cristis manhede, but hit is hardere to be dampnyd bi counseil of þe Trinnyte, but hit is hardest to be put by þese to þe fuyr of helle. <L 115><T EWS1-41> And þis is þe maner of speche þat Crist vseþ ofte þat he by his manhede doþ not such þing, whan he by þis kynde doþ not pryncipally þis þing. <L 38><T EWS1-44> But þe manhede of Crist is herto an instrument. <L 45><T EWS1-44> and herfore he seiþ at his soper Heere wiþ desyr haue I coueytud to ete þis Pasch wiþ 3ow’, for desyr of his godhede and desyr of his manhede meuede hym to ete þus and to suffren aftur. <L 65><T EWS1-45> and þat scheweþ þat Crist is þe secownde persone in Trinnyte, and so by his godhede euene wiþ his Fadur, and by his manhede lesse but euene in kynde wiþ his breþren, and þus ri3te wolde axse þat þis persone were worschiped. <L 38><T EWS1-50> and þis þing myhte beste be doon whan manhede of Crist was from hem. <L 90><T EWS1-50>

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and herfore he seiþ anoþur tyme þat he is alle day3es wiþ hem vnto þe eende of þis world, by godhede and vertew of his manhede. <L 95><T EWS1-50> and now, whon Crist haþ don his message, he forsakuþ a3en þe world, and goþ by manhede to his Fadur. <L 68><T EWS1-51> And in þese wordys my3te Nichodeme vndurstonden boþe þe godhede of Crist and þerto his manhede; <L 75><T EWS1-54> And þus by þese two wordys my3te he knowe Cristus manhede, and by oþre two wordys my3te he knowe Cristus godhede: furst by þat þat he seiþ þat þis man cam down byfore from heuene. <L 87><T EWS1-54> and þus Crist techeþ wel inow to knowe þe secownde persone boþe in godhede and in manhede, as myche as he schulde þanne knowon hym. <L 95><T EWS1-54> And þes men worschipe not Crist, neþur in his godhede ne in his manhede, for Crist þowte pes and loue, and suffrede þerfore in his manhede; <L 51, 52><T EWS1SE-02> Crist was maad as a creature, siþ Crist was þis manhede, and so Crist was maad of Marie, as Poul dreduþ not to graunte heere; <L 34><T EWS1SE-06> But siþ Crist is of two kyndis, fully God and fully man, by his manhede was he maad, and by his godhede not maad. <L 38><T EWS1SE-06> And þus ys loue of Crist axsud boþe by his manhede and by his godhede. <L 13><T EWS1SE-17> And þus siþ Crist is God of heuene, and his manhede in so ny3 God, oure bischop Crist in alle þese þingus mot nedis passe alle oþre byschopis; <L 30><T EWS1SE-20> And þis godhede is forme of godhede, for þat is a forme of þing of whom þat þing haþ a name, as of manhede man is man, and of whitnesse a þing ys whit. <L 16><T EWS1SE-21> and þis forme was þis manhede þat is only in Iesu Crist. And so þis godhede and þis manhede ben dyuerse kyndis but o persone. <L 31, 32><T EWS1SE-21>

And heere þenkon monye men þat monye popis aftur Petre presumen falsely of hemself þat þei ben euene wiþ Petre, and algatis 3if þei feynon þat þei ben euene wiþ Cristus manhede. Crist my3te not by his manhede feynon þat he were euene wiþ þe godhede. <L 46><T EWS1SE-21> And he is founden in habite as man, for he tok þis syngler manhede. <L 57><T EWS1SE-21> and þes þre ben alle oon, for þei maken Cristus manhede. <L 77><T EWS1SE-23> And in tyme þat Crist was baptisud þe Fadur witnessude in voys, þe Sone was schewid in manhede, and þe Hooly Goost in a dowue; <L 84><T EWS1SE-23> And þus he spekuþ in þe gospel by hys godhede and his manhede By desyr haue I desyrud to ete þus þis Pasch wiþ 3ow’; <L 55><T EWS1SE-24> And as Matheu telde wel of þe manhede of Crist, so somme men tellon now to folc what lif þat Crist lyuede here. <L 103><T EWS1SE-30> for bi his godhed he is kyng of al þis world, as bileue techiþ, and by his manhede he is kyng bi title of staat of innocense whan it is ioyned wiþ his godhed. <L 35><T EWS1SE-55> For siþ Crist muste nedis haue come in his manhede as he cam, and alle þe dedis þat he dide haue do to men, as he dide to hem, þis grete synne schulde not haue be of vnkynde vntrewþe of Iewes. <L 94><T EWS2-57> And so, al 3if Crist was byforn his manhed heed of þe chyrche, neþeles by his manhede þis corn hadde new purghyng and colour. <L 24><T EWS2-59> As it is distemprure þat erþly men schal chalange here to be euene wiþ Crist, and do more þingus þan he wole doo, so aftur syche sygnes muten come to men peyneful wondris, as it is an hydous þing þat men contrarye to Crist, boþe in word and in deede, and ledyng of oþur puple, seyen þat þei may do wiþ þis as muche as þe manhede of Crist, and wiþ þis senden owt signes to wytnesse þis blasfemye. <L 65><T EWS2-69> and þis is doon whon loue of manhede of Crist putteþ awey fleschly werkis; <L 31><T EWS2-72>

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Þe secownde maner of pylgrynage of þis on man is clepud dwellyng in þis world by manhede of Crist; <L 26><T EWS2-77> for as a man is two þingus, þe spyryt and þe body, so Crist is two kyndus, þe godhede and þe manhede. <L 32><T EWS2-77> but Crist lefte not to be God, al 3if he made his manhede wiþowton; <L 9><T EWS2-78> Þis seruyse is li3t to Crist, for it is but Cristus schewyng of his Godhede, and of his manhede, in whiche seyntus schal be fed. <L 57><T EWS2-82> Þe manhede of Crist is a margarite þat worschipeþ his chyrche, and counforteþ mennys hertus. <L 61><T EWS2-84> Crist spac oftone by his manhede, and dyde worschipe to his Fadyr, as here Crist bad þese two disciplus þat þei schulden comen aftur hym, neþur go byforn hym ne come asyde hym in þeir lyuyng, but as þei saw þer maystur lyue, so schulde þei sewe hym in þeir lyf. <L 9><T EWS2-87> IN DIE NATALIS DOMINI᛫ Sermo 36᛫ Exiit edictum᛫ Luce 2᛫ This day men syngon þre massys in worschipe of þe Trynnyte, but þe þridde and þe moste is of þe manhede of Crist, þe whiche is boþe God and man for þe loue of mankynde. <L 2><T EWS2-90> Also, Petre forsook neuer þe Holy Trinnyte, ne þe manhede of Crist, þat ben manye þingus. <L 9><T EWS2-98> And þus axsude Crist here, for greet wyt þat was in hym, among hise disciplus, who he was by his manhede. <L 19><T EWS2-100> And so Petre knoulechede þe manhede of Crist. <L 40><T EWS2-100> for his manhede is needful mene to make asseþ for mannys synne, and his godhede mot nedis moue to come þis weye so fer from erþe. <L 59><T EWS2-103> It is nedful here to knowe how þe godhede of Crist is oþur in kynde þan his manhede, al 3if þei boþe ben o persone; <L 83><T EWS2-103>

But here þes foolis moten vndirstonden þat Crist spekiþ ofte by his manhede; <L 50><T EWS2-111> for þe puple knew his manhede, and vndirstod it specially. <L 51><T EWS2-111> þat he schulde not by his manhede pryncipally 3yuen hem þis, but he schulde 3yue to hem þis to whiche it is ordeyned of his Fadyr; <L 53><T EWS2-111> For as ful and sufficient is Cristus lawe as his manhede; but his manhede is ynow wiþouton oþre to come to heuene; <L 47><T EWS2-112> And it stonduþ wiþ þis wyt þat Cristus manhede and aungelus boþe, knowon þis day but by Godus grace. <L 480><T EWS2-MC> And þus þe chirche here is fowly deformed fro childron of God to þe feendys lymes and herto vertewys ben transposude to vyces, as mekenesse is cowardyse and felnesse of pruyde is clepud ri3twysnesse for to maynteine Godis ri3te, wraþþe is clepud manhede and myldenesse is schepnesse, and enuye is condicion of Godis child to vengen hym, and slowþe is lordlinesse, as God restuþ euermore, coueytise is prudence to be riche and myhty, glotorie is largesse and lechery is merye pley, Godis seruaunt is an ypocryte and heretyke is sad in feyþ; <L 288><T EWS2-VO> and certis alle þes sellen criste as judas dide, and worse, for he is nowe knowen for god and glorified in his manhede, and newe haþ schewid me benefices to mankynde þan he hadde do in iudas tymes, and alle þes condicions aggregen þis is cursed sillynge of cristis body. <L 17><T MT08> For not onli Crist as touching his personal manhede, but also al Crist, heed and bodi, is offrid to God in þis blessid oost. <L 1484><T OBL> and wormeeten bonys, to þe swerdis poynt and water, to olde raggis and many oþur þinggis þat ben callid imagis, reliquiis, þe wiche in comparson of God or of man ben but uerri trifelis, don grete wrong a3enst God, for þei harmen his maieste and bereuen him of his prerogatif, and a3enst man also, for þei maken man þat is þe beest creature boþe bi kinde and bi grace, to be soiect bi þe hi3est and worþiest seruage to þingis of litil price, þe wiche wirschip of seruage ou3t to be don to no creature, 3e, not to Cristis manhede þat is þe best creature, as

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seint Ierom seiþ in a epistle. <L 2912><T OBL> And Crist left neuer his manhede, for bi alle þe time of his deþ þe soule of Crist, þat is man as Austen seiþ, was knyt wiþ þe godhede; and aftur þe resurreccioun he my3t not leue his manhede, for bicause he is almi3ti he mai not do þe lest inconuenient, but he most nedis do al þing on þe beest wise þat it mai be do. <L 3122, 3124><T OBL> And so God is not vnmy3tti, alþou3 he mai not deny3e or leue his manhede, as he is not vnmy3tti, alþou3 he mai not punsche an innocent bi þat peyne þat is callid of harme, as he schuld if he left his manheed. For siþ his manheed oned wiþ God mai not synne so ioined, þe leuing of þis manhede, þat is þe grettist peine þat mai be þou3t to þis manhede, most go before þe synne þerof; <L 3467, 3470, 3471><T OBL> Also, in as meche as þei seien Crist mai leue his manheed, þei meuen þat Cristis manhede was neuer ne schal be blessid, for it lackiþ surete of blisse, þat is þe chef parte of blisse, as Austen meueþ {Encheridion 18 ca}᛫ And so no man is sekir in þo goodis þe wiche he mai lese a3enst his wille, as Austen seiþ {De libero arbitrio 2 li}᛫ And Cristis manhede, as antecristis disciplis seien, mai lese his blisse; <L 3483, 3486><T OBL> For þis state in þe chirche is þe vicar of þe manhede of Criste, as saynt Austyn saiþ in a booke þat is alegyd tofore; and, so as Criste cam in his manhede to teche and preche þe gospell and to suffre meekly persecucion þerfore, so schulde þe state of prestis, þat ben vicaris of his manhede, do as he commaundit hem in his ascencyon and oft tymes byfore. and, so as Criste cam in his manhede to teche and preche þe gospell and to suffre meekly persecucion þerfore, so schulde þe state of prestis, þat ben vicaris of his manhede, do as he commaundit hem in his ascencyon and oft tymes byfore. <L 35, 37, 39><T OP-LT> And right so as þe persone of Crist is verray God and verray man, verray godhede and verray manhede, ryth so, as holy kirke many hundruth wyntur has trowyde, þe same sacrament is verray Godus body and verraye brede, os it is forme of Goddus body and forme of brede, as techith Crist and his apostolus. <L 26><T SEWW01> MANHEED........33 There, þat is, in mekenes of þe cros, was hid in manheed þe strenkþe of his Godheed; <L 15><T A01>

And in þes articlis of bileeve is myche fair clergie, but we schulden not bileeve of þe Fadir of hevene þat he haþ a ri3t side, or partis, as a man haþ, but þat þe manheed of Crist is blisful in hevene, and next his Godheed in glorie among alle creaturis. <L 26><T A01> But we failen to Goddis Sone in suynge þe manheed of him. <L 18><T A01> {Sed necessarium est ad eternam salutem, ut incarnacionem quoque Domim nostri Jesu Cristi fideliter credat:} Bisyde þe godheed of þes þre persoones, is needful to knowe þe manheed of þis secunde persoone, and so trowe it truli. For Crist is giaunt of two substauncis, of godheed and of manheed, and bigynnyng of oure bileeve, of oure heelþe, and oure blis; <L 31, 34><T A01> And herfore bileeve techiþ us what we schulden trowe of Crist, and how we schulden graunte of him þat falliþ to his clene manheed, and also to his clene godheed; siþ Crist is boþe þes two togidere, and so, evene to þe fadir bi his godheed and lesse þan þe fadir bi his manheed. <L 29, 32><T A01> And siþ Crist is boþe God and man, graunte we þat he is evere wiþ þe Fadir, and þerewiþ lesse þan þe Fadir, for his godheed and his manheed is sich, and þese two ben not contraries. <L 37><T A01> And if we graunten to þis witt þat Crist is not evene wiþ þe Fadir, for his manheed is not evene, þis is not contrarie to þe toþer; {Qui licet Deus sit et homo, non duo tamen, sed unus est Cristus:} But if Crist be God and man, and so two kyndis, and boþe of hem, haþeleese Crist is not two persoones, but oon, Þat is boþe God and man, and þis persoone is godheed, and þerto it is manheed. And so schal we graunte of Crist wiþouten drede, bi þese two kyndis, boþe þat þat falliþ to his godheed, and þerwiþ þat falliþ to his manheed. {Unus autem, non conversione divinitatis in carnem, sed assumpcione humanitatis in Deum:} Crist is o persoone, not by turnynge of Godheed into flesch, but bi takynge of manheed into godheed. For Crist took manheed þat he bifore was not, and lefte not godheed þat he was evere. <L 8, 14, 16, 19, 21><T A01> First he suffride bi his flesch, and wente to helle by his soule, and roos boþe bi his Godhede and bi his manheed þat he quikenede. But Crist left nevere to be þis spirit, al if he left oonys to be flesch. <L 8><T A01>

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Crist stiede bi his manheed, þat was moved bi his godheed, and passide manye hevenes, and restiþ evermoore in glorie, and at þe day of doom schal come to juge boþe qwike and dede, þe whiche han served him truly, and doon unkindeli a3ens him. <L 16><T A01> as sum men seien, þat he is even wiþ the manheed of Crist, and hierste viker of Crist to do in erþe whatever him likiþ; <L 14><T A23> And þus seie to antecrist þat crist bad men iuge of him boþe bi his godhede and eke by his manheed. <L 10><T MT21> crist in ech his dede and his word sou3te þe glory of god, and sufferide many reproues in his manheed for þis ende; <L 8><T MT28> But so my3t Crist do, þat is to seie to seche his owne glorie as to hys manheed; <L 788><T OBL> Cristis breþe is his lawe þat comeþ out of his mouthe, þe wiche mouþe most specialli and passingli is his manheed, bi þe wiche he spak his lawe. <L 866><T OBL> And, as a mannys spirit or breþe quekeneþ his bodi, so out of þis mouþe of God, and chifli of Cristis manheed, comeþ a breþe þat quekeneþ for euer al þe bodi of þe chosen. <L 874><T OBL> For whan Crist seiþ Þe brede þat I schal 3eue to 3ow is my flesche or my manheed for þe liif of þe world’, he enformeþ his chosyn in two þe first: for he techiþ what þe sacrament is in itself or in kinde, and what hit is bi vertu of his worde. <L 2037><T OBL> For {83 Questiones 75} he techiþ bi auctorite of holi scripture þat al Crist is þe heede and þe bodi togedre, þat is to seie Cristis manheed wiþ þe chosen. <L 2328><T OBL> And of this processe we most suppose here þat þis holi peple, so ful of þe Holi Gost, so riueli treting þis blessid sacrament, hadden sum maner of speche and logic wherbi þei communed in worde and spak of þis sacrament, þe wiche logic was oon among hem alle, printid in her hert bi þe plente of þe Holi Gost þat mai not contrarie Crist seiyng Þe brede þat I schal 3eue 3ow is my flesche or manheed for þe liif of þe world’. <L 2500><T OBL>

And so God is not vnmy3tti, alþou3 he mai not deny3e or leue his manhede, as he is not vnmy3tti, alþou3 he mai not punsche an innocent bi þat peyne þat is callid of harme, as he schuld if he left his manheed. For siþ his manheed oned wiþ God mai not synne so ioined, þe leuing of þis manhede, þat is þe grettist peine þat mai be þou3t to þis manhede, most go before þe synne þerof; <L 3469><T OBL> Also, in as meche as þei seien Crist mai leue his manheed, þei meuen þat Cristis manhede was neuer ne schal be blessid, for it lackiþ surete of blisse, þat is þe chef parte of blisse, as Austen meueþ {Encheridion 18 ca}᛫ And so no man is sekir in þo goodis þe wiche he mai lese a3enst his wille, as Austen seiþ {De libero arbitrio 2 li}᛫ And Cristis manhede, as antecristis disciplis seien, mai lese his blisse; <L 3482><T OBL> Naþeles, I wondur þe lesse, alþou3 þei speke þus hidousli of Cristis manheed, for þei speken wors of his godheed, for þei seien þat it mai be þat no god or any þing is or mai be; <L 3495><T OBL> The book of Wijsedom, thou3 it be not a book of bileeue, techith myche ri3tfulnesse, and preisith wysdom, and repreuith fleschly men for hire false bileeue and yuel lyuynge, and comendith myche just men, sad in bileeue and vertuouse lyuynge, and touchith myche of Cristis incarnacoun, his manheed and godheed togidere, and dampneth gretly idolatrie, and fals worschiping of idolis, and false goddis. <L 27><T Pro> Thou3 these reulis either keies of scripture bringen men to greet vndirstonding therof, 3it men moten taken heede, what is seid of Crist bi his godheed, and what bi his manheed, for Crist bi his manheed, is seid lesse than the fadir, and bi the godheed he is seid euene with the fadir; and for as myche as Crist is bothe God and man, we graunten that God is deedly, and di3ede on the crosse, not bi his godheed, but bi the manheed of Crist, that was ioyned in oonhed of persone with the godheed, and we graunte, as the gospel doith, that man, while he was deedly on erthe, was in heuene, for his godheed was there, and he also bi resoun therof. <L 2, 3, 5><T Pro> And in þis he forbediþ ony creature in heuene, in erþe or in helle, quyk or deed, to resceyue þat worship þat longiþ to him, eiþir bi title of his godheed or ellis bi title of his manheed. <L 23><T Thp> MANHEEDE.......15

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I sende my messynger, ledynge an aungel lyif tofore þy face (þat is, tofore Crist, whiche is þe schynynge of þe Fader and þe figure of his substaunce aftur his manheede, whiche is þe face by whiche þe word of God, þat is: Goddes sone, is knowen of vs), whiche schal araie þe wey tofore þee’. <L 374><T CG03> for he wiste wel by skyle þat hit was not inow to see þe manheede of Crist for to come to heuene, for many þingus, as Scariot and beestys, syen Crist þat weren not able to haue blisse. <L 9><T EWS1-13> He putte mankynde vpon his hors whanne he made his owne manheede to ben owre bropur and to beren owre synne, al 3if he owhte not for his synne. <L 70><T EWS1-13> Þis story of Crist may bytokene þe lyf þat Crist lyuede here, so þat þe takyng of his boot bytookne his manheede, or þe body of his modyr, for mannys body is lyk a boot. <L 21><T EWS1-19> And so, in knowing of þis trewþe, þe apostles schullen wel knowe Crist, how by his godheede he is euene wiþ his Fadur, and anemptis his manheede he is euene in kynde wiþ his breþren, but in grace of onhede he passeþ alle oþre men þat may be, siþ noo man may be God but he and welle of grace as he is. <L 61><T EWS1-50> And now he seiþ vnto hem þat he schal preyen his Fadur of hem, for þei schal be mater to Crist and maken his rewme, wherfore he preyeþ þat Fadur loueþ þes apostles, and oþur men þat suwon hem, for þei louedon Iesu Crist and trowedon þat he cam fro God, 3he þat Crist by hys manheede cam of God in his godhede. <L 66><T EWS1-51> And al such loue of God mut nedys ben euermore, and þe manheede of Crist worcheþ þus by þis loue: hyt schal brynge wiþ Crist siche membres of hym to heuene, and so to cler si3t of þe Hooly Trinnyte. <L 13><T EWS1-53> And þus Crist by his manheede teelde furst mysty wordys, and siþ God by his fingur schewode sutilte of hem. <L 52><T EWS1-53> And Crist seiþ þus to hem to abate þer mornyng Certus, 3if 3e louedon me 3e schuldon haue ioye, for I go to my Fadur, siþ he is more þan I, for þus by manheede I schulde encreson in blysse’. <L 96><T EWS1-53>

and þus is mannys sone, my3te he knowe his manheede byfore oþre manhedys; <L 78><T EWS1-54> As anentys his Godhede, he is þe same tylyere wiþ his Fadur, and as anentis his manheede, he is heed of hooly chirche; <L 11><T EWS2-55> Certis þanne he is God, and present þorw al þis world, and þanne he passuþ Iesu Crist þat wente ofte, and not in veyn, to be present in monye plasis aftur þat his manheede axsude. <L 814><T EWS2-MC> And not onli þis manheede is Cristis mouþe, but also alle trewe prestis and prophetis of þe olde lawe and newe lawe, and oþur trewe feiþful men þat speken Goddis law to his glorie and edificacioun of his chosoun. <L 867><T OBL> But I am not auisid þat any creature saue Cristis manheede schuld be heed of holi chirche bi seint Austens writing. <L 2325><T OBL> And I bileue þat anoon aftir þis fastynge, whanne þe manheede of Crist hungridde, þe fende nei3ide to him and temptide him, in glotonye, in veyn glorie, and in couetise; <L 226><T Thp> MANHOD.........6 And so God is wiþ alle creaturis, but speciali wiþ men þat schal be saved, but moore specialli wiþ þe chaumbre of his manhod, þat was oure Ladi Marie. <L 17><T A05> And þus it semiþ þat Crist in manhod, as alle kyngis and princis lifyng, are nedid to beg of God al mi3ty. <L 14><T APO> For Crist, in alle his myraclis worching, he preferrid þe honoure of God tofore þe honour of his manhod, whiche is not possible of ony deceyuer þat worchiþ by þe feend. <L 347><T CG16> is þe viker of þe godhed/ and presthod representing þe wisedam of þe sone is þe viker of Cristis manhod || <L 16><T LL> þat wantiþ neiþir of þise/ Loke what it profitiþ to haue Crist in manhod <L 3><T LL> For, siþ þei han now þe more part of þe temperal lordships, and wiþ al þat þe spiritualtees and þe

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grete mouable tresours of þe rewme, þei mai li3tli make a conquest upon þe toþir partie, nameli siþ þe temperal lordis ben not in noumbre, good, witt, ne manhod liik as þei han be bifore, and þe partie of þe clergie in alle þese poyntis encresen, and so couetousli þei ben sett upon þese goodis þat þei welden now, and mo þat þei hopen to haue, þat þei wolen not suffre her couetise to be enpungned opunli ne priueli, as fer as þei mai lette it. <L 1116><T OP-ES> MANHODE........12 Þe furst slowen þe manhode of Crist. <L 302><T 4LD-2> This seruaunt sent owht is þe manhode of Crist with his membres þat lyueden here with hym, as Iohn Baptist rand oþer apostlis and other trewe seruauntes. <L 30><T EWS1-02> þe lanterne þat was li3tned ys þe manhode of Crist. <L 77><T EWS1-03> To the comoun peple haþ Anticrist 3ouun leue to leue her trewe laboure and bicome idil men ful of disceitis to bigile eche oþere, as summe bicome men of crafte & marchauntis professid to falsnes, and summe men of lawe to distroye Goddis lawe & loue amonge nei3boris, and summe crepen into feyned ordris and clepen hem religious, to lyue idilli bi ipocrisie and disceiue alle þe statis ordeyned bi God, and þus bi Anticrist and his clerkis ben uertues transposid to vicis: as mekenes to cowardise, felnes and pride to wisdome and talnes, wraþþe to manhode, enuye to iustificacioun of wrong, slouþe to lordlynes, coueytis to wisdom & wise puruyaunce, glotonye to largynes, leccherie to kindeli solace, mildenes to schepisshenesse, holines to jpocrisie, heryse to pleyne sadnes of feyþ and oolde vsage, & holy chirche to synagoge of Satanas. <L 48><T JU> He was forsoþ togider riche & pore, for þe moste riche after þe Godehede in wome ar all tresours of wisdome & knowyng yhidde, & wiþ þat he was moste riche innocente after manhode, for after þat he was & is Lorde of al creaturez by title of þe gospell wen is seid in Ps᛫ , “Þou has vndercaste al þings vnder þe fete of hym”. <L 9><T Ros> Than yf thou sayest that fleshe and bloode of Christe that is to saye hys manhode is made more of encreased be so muche as they mynystration of breade and wyne is, the whyche ye mynystren, yf ye saye it is so, then thou muste nedes consent that, that thynge that is not God to daye shalbe God to morowe, yea and that

thynge whyche is wythoute spirite of lyfe, but growethe in the felde kynde, shalbe God and other tyme. <L 16><T WW> And we all oughte to beleue that he was wythoute begynnynge , and withoute endynge, and in hys manhode begotten and not made, for if the manhode of Christe were encreased euerye day by so muche as the bread and wyne draweth that ye myntstren, he shoulde wate more in one daye by carte lodes than he dyd in xxxii᛫ yeres when he was here in earthe. <L 26, 27><T WW> But nowe I shall aske you a worde, answere you me, whether is the body of the lorde made at once or at twice, is bothe the fleshe and the bloode in the hoost of the breade orelles is the fleshe made at one tyme and the bloode made at other tyme, that is to saye the wyne in the chalyce, if thou wylt say it is ful and hole manhode of Christe in the hooste of breade both fleshe and blood, skynne, heere, and bones, then maketh thou vs to worshyppe a false god in the chalyce, whiche is vncoviured when ye worshyp the breade, and yf ye saye the fleshe is in the breade, and the blood is in the wyne, then thou must graute, yf thy crafte be true as it is not indede, that the manhode of christ is departed and that it is made twoe tymes: for fyrste thou takest the hooste of bread and other a pece of bread and make it as ye saye, and the innocent people worshyp yt. <L 22, 29><T WW> and lykewyse, marreste, makest I wolde haue sayd, the blood in it, and then worshyppen it also, and yf it be so as I am sured, that the fleshe and bloode of Christe ascended, then be ye false harlottes to god and to vs, for when we shalbe hou sholde ye brynge to vs the drye fleshe and let the blood be away for ye gyue vs after the breade wynne and water, and sometymes clene water vnblessed rather coniured by the vertue of your craft, and yet ye saye vnder the hooste of breade is the full manhode of Christe, then by your owne confession muste it nedes be that we worshyppen a false god in the chalyce whych is vncouiured when we worshyppe the breade, and worshype the one as the other, but where fynde ye that, that euer Christ os any of hys disciples taught any man to worshyp thys breade or wyne. <L 9><T WW> For ye say that in euery hoost either pece is the hole manhode of Christe either full substance of hym. <L 29><T WW> maumet8

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MAUMETIS.......6 and to graunte her wille/ for her worldly wynnyng/ of offring to maumetis/ & taking of temporaltees enuenymed. <L 2><T AM> as Poul clepiþ auarous men þat louen to myche worldli goodis seruytouris to maumetis, and þis is opun herisie. <L 19><T EWS1SE-39> 3ee wetyn, he seiþ, whan 3ee weren heþene, 3ee weren ledde to doumbe maumetis, goyng as beestis from oon to anoþer, as 3if 3ee hadden no soule of man. And siþ mannus God shulde be a þyng þat were þe fairest and þe beste, in whiche shulde lye þe heleþe of men, and make mennus soule like to hym, þe fouleste þyng þat falliþ to man, and most perelus to his soule, is to haue a fals god, as hauen men þat worshipen maumetis; <L 7, 13><T EWS1SE-40> Þe fyueþe synne þat sueþ of þes is seruyse of maumetis, for wommen drawen ofte men to worshipe here false goddis, and bi þis synne was Salomon drawen vnto maumetrye. <L 37><T EWS1SE-44> She seiþ to hym, 3e sire, Y haue bileued þat þou art Crist, Sone of quyc God and not of maumetis, þat camst into þis world’. <L 48><T EWS3-169> MAUMMETIS......1 3if þei ordeynen ydiotis to ben lymytours þat best kunnyn begge, and holde goode men and kunnyng in holy writt fro prechynge, and disceyuen men bi pardons, lettris of fraternite and priuat preieris for to geten worldely muk more þan soule helþe, þanne be þei fals ypocritis and worschipen false maummetis. <L 37><T MT01> MAWMENTIS……..1 And þerfore seiþ God be Ezechiel þe prophete, Nil 3e go in þe comaundementis of 3oure faderis, neiþer kepe 3e þer doomys, neiþer be 3e defouled in her mawmentis; <L 137><T SEWW02> MAWMET.........2 þis biddinge of God, Algatis be þere no beggere among 3ow’, kesteþ to þe mawmet of schrewednesse þat is richesse, and so beggynge is seruyce to þe fend & so myche werse þat it is coloured wiþ þe seruyce of God. <L 354><T 4LD-3> And on same wise þe coveytous man makiþ his mawmet þe temporal goodis, as Poul seiþ þat averyce is service of mawmetis. <L 22><T A02>

MAWMETE........3 As, 3if a pore man have longe founden moche wex, brennynge bi fore a rotyn stok, 3if a trewe man teche þis pore man to paie his dettis, fynde his wif and childrern breed and cloþ, and 3if he may strecche ferþere, to do his almes to pore bedrede men, old and feble, crokid and blynd, as God biddiþ, þei boþe ben holden cursed and enemyes of holy Chirche, for as moche as þei don Cristis biddyng, and more mercy to here pore nei3eboris, and leven unskilful devocion and blynde mawmete and foul ypocrisie of prestis. <L 35><T A22> for he makiþ suche goodis his mawmete whiche moten nedis be false goddis. <L 60><T EWS1SE-18> And 3if this suffisith not to thee, albeit that it shulde suffisen to an hethene man, that therefore wil not pley in the werkis of his mawmete, I preye thee rede enterly in the book of lyf that is Crist Jhesus, and if thou mayst fynden in hym that he evere exsaumplide that men shulden pleye myraclis, but alwey the revers, and oure byleve cursith that ladden or lassen over that Crist exsaumplide us to don. <L 41><T Hal> MAWMETIS.......7 For þe devel haþ in alle siche unstable men and women comoun entre, to entise hem to leve þe truþe of verri God, and folowen þe lustis of þe world, lovynge moore vicis þan virtues, and so þei serven mawmetis, þe whiche trewe Cristen men bifore hem usiden not. <L 2><T A01> And on same wise þe coveytous man makiþ his mawmet þe temporal goodis, as Poul seiþ þat averyce is service of mawmetis. <L 24><T A02> And þerfore Seynt Poule calles ydolatrye of soche men service of mawmetis, as done heethen men. <L 19><T A09> Wherbi I vndirstonde, if I consente to þi suggestion of couetise of worldeli godes, or of worschipe whiche I mai not com to but if I do þe worschipe wiþ fraude and euele conscience, þanne worschipe I an alyen God (as Seint Poule seiþ: “Auarice is seruise of ydolis or mawmetis”) and so I breke þe firste commaundement of God. <L 291><T CG11> For wyte 3e þis and vndurstondeþ as byleue of cristene men þat vche lechour or vnclene man or auerous man þat serueþ to mawmetis haþ noon heritage in þe rewme of Crist, þat is boþe God and mon. <L 55><T EWS1SE-18>

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Ymagis and mawmetis ben falsly clepude goddis, but þer is but one lyuynge God, as þer is but on þis Goddis only sone. <L 43><T EWS2-100> as Poul seiþ/ an auarous man is a seruaunt of mawmetis: and shal not enherite þe kyngdom of heuene. <L 32><T TK10C> MAWMETTES.........1 Some become theues / and robbers / and manquellers / that myghten ben yholpen with the golde and syluer that hongeth aboute deed mennes bones / and other blynde mawmettes of stockes and stones. <L 4><T PCPM> MAWMETUS.......1 And þerfore clepuþ Poule þes auerows men seruerus of mawmetus, and brekerus of Godus heestis; <L 35><T EWS2-76> maumetrie9 MAUMETREE......1 and never the latere as the chlyndren of Israel diden that tyme that in hem was, in ther pleyinge of ther maumetrie, most folily to distro3en the grete travele of Moyses, so men now on dayees, after ther hidouse maumetree of covetyse in ther pleyinge of myraclis, thei don that in hem is to distro3e the ententive preyere of Crist in hevene for hem, and so ther myraclis pleyinge witnessith ther most folye in ther doynge, and therfore as unkyndely seiden to Aaron the children of Israel, Moyses beinge in the hil, “we witen never how it is of Moyses, make us therfore Goddis that gon biforn us, so unkyndeli seyen men nowe on dayes, “Crist doth now no myraclis for us, pley we therfore his olde, addyng many lesynges therto so colowrably that the puple <L 1><T Hal> MAUMETRIE......12 Þerfore 3if oure prelatis or oþere prestis, whatevere þei ben, ben opinly blecked by sacrifise of maumetrie, as wiþ covetise, þat is opinly sacrifise of fals goddys, and oþer grete sinnes, as pride, symonye, and manquellinge, glotonye, dronkenesse, and lecherie, by þe same skil tyþis or offringis shulde be wiþdrawn from hem by Goddis lawe, and be 3oven to poeure nedy men, at ensaumple of rit3ful Tobie. <L 2><T A33> therfore as the wickidnesse of the misbileve of hethene men lyith to themsilf whanne thei seyn


that the worshipyng of theire maumetrie is to the worschipe of God, so mennnus lecherye now on dayes to han ther owne lustus lieth to hemself, whanne thei seyn that suche miracles pleiyng is to the worschip of God. <L 17><T Hal> And to the last reson we seyn, that peinture 3if it be verry withoute mengyng of lesyngis, and not to curious to myche fedynge mennus wittis and not occasion of maumetrie to the puple, thei ben but as nakyd lettris to a clerk to riden the treuthe; <L 7><T Hal> so thanne as this pleyinge wittnesside the synne of ther maumetrie beforn, and her mystryst to Moyses whanne thei shulde most han tristenede to hym, and after ther foly in ther pleyinge, and the thridde the venjaunse that cam after; so this myraclis pleyinge is verre witnesse of mennus averice and coveytise byfore, that is maumetrie, as seith the apostele, for that that thei shulden spendyn upon the nedis of ther ne3eboris, thei spenden upon the pleyis, and to peyen ther rente and ther dette thei wolen grucche, and to spende two so myche upon ther pley thei wolen nothinge grucche. <L 25, 29><T Hal> and so this pleyinge of myraclis now on dayes is werre witnesse of hideous ceveytise, that is maumetrie. <L 41><T Hal> and never the latere as the chlyndren of Israel diden that tyme that in hem was, in ther pleyinge of ther maumetrie, most folily to distro3en the grete travele of Moyses, so men now on dayees, after ther hidouse maumetree of covetyse in ther pleyinge of myraclis, thei don that in hem is to distro3e the ententive preyere of Crist in hevene for hem, and so ther myraclis pleyinge witnessith ther most folye in ther doynge, and therfore as unkyndely seiden to Aaron the children of Israel, Moyses beinge in the hil, “we witen never how it is of Moyses, make us therfore Goddis that gon biforn us, so unkyndeli seyen men nowe on dayes, “Crist doth now no my <L 45><T Hal> þat þe peple of oure lond be not brou3t to maumetrie, ne þefte, ne lecherie meyntened vnder siche pilgrimage, ne almes drawen fro pore nedy men bou3t wiþ cristis precious blood. <L 17><T MT19> For, and þis sacrament schuld be accidentis wiþout sogect, þan alle þe peple doþ maumetrie, for þei wirschippen þat þat þei seen wiþ her bodili i3e, for bicause it is Goddis bodi; <L 1873><T OBL>

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And he puttiþ þer an ensample of þe golden calues þat þe wickid king Ieroboam made and commaunded to be wirschipt, þe wiche idolatrie for olde custum and fau3te of tru3e correccioun semed suffreable and also holi, so ferforth þat Hieu, þat zelid for Godis, and distride meche maumetrie, left hem vndistroied (4 Re᛫ 10). <L 3000><T OBL> Þerfore, as þe wickidnesse of þe mysbileue of heþene men lyiþ to þemsilf, whanne þei seyn þat þe worshipyng of þeire maumetrie is to þe worschipe of God, so mennus lecherye now on dayes to han þer owne lustus lieþ to hemself whanne þei seyn þat suche miracles pleiyng is to þe worschip of God. <L 140><T SEWW19> And to þe laste reson we seyn þat peinture, 3if it be verry wiþoute mengyng of lesyngis, and not to curious, to myche fedynge mennus wittis, and not occasion of maumetrie to þe puple, þei ben but as nakyd lettris to a clerk to ridenþe treuþe. <L 267><T SEWW19> MAUMETRYE......6 Þe fyueþe synne þat sueþ of þes is seruyse of maumetis, for wommen drawen ofte men to worshipe here false goddis, and bi þis synne was Salomon drawen vnto maumetrye. <L 39><T EWS1SE-44> and so ther myraclis pleyinge witnessith ther most folye in ther doynge, and therfore as unkyndely seiden to Aaron the children of Israel, Moyses beinge in the hil, “we witen never how it is of Moyses, make us therfore Goddis that gon biforn us, so unkyndeli seyen men nowe on dayes, “Crist doth now no myraclis for us, pley we therfore his olde, addyng many lesynges therto so colowrably that the puple 3ife as myche credense to hem as to the trwthe, and so thei for3eten to ben percever of the preyere of Crist, for the maumetrye that men don to siche myraclis pleyinge; maumetrye, I seye, for siche pleyinge men as myche honoryn or more than the word of God whanne it is prechid, and therefore blasfemely thei seyen, that siche pleyinge doith more good than the word of God wanne it is prechid to the puple. <L 12, 13><T Hal> in the whiche thei hadden mynde of the olde miraclis of God beforn, and for that licnesse thei worschipiden and preyseden, as thei worschipiden and presiden God in the dede of his myraclis to hem, and therefore thei diden expresse maumetrye. <L 26><T Hal> And therefore the maumetrye that tyme was but figure and licknesse of mennus maumetrye nowe, and therfore seith the apostel, asse thes

thingis in figure fellen to hem, and therefore in siche myraclis pleyinge the devel is most plesid, as the dyvel is best payid to disceyve men in the licnesse of that thing in whiche by God man weren convertid biforhond, and in whiche the devel was tenyd byfornhond. <L 36, 37><T Hal> MAWMETRIE......10 And þes coveitouse prestis, ful of mawmetrie, crien faste Sathanas curs and tirauntrie a3enst Cristis breþeren, eyris of hevene. <L 37><T A22> For, as Seynt Poule (to þe Romaynes, þe 1 chapitre 2331) reherseþ, many foule synnes ben brou3t in bi þe synne of mawmetrie, as manslau3ter, spousebrekynge, fornicacion, auarice, couetise, debatis, and stryues, and many moo synnes whiche he nemeneþ þere, and speciali þe foule and horrible synne of Sodom, of boþe men and wymmen. <L 329><T CG10> So sythen now on daies myche of the puple worschipith and preysith onely the licnesse of the myraclis of God, as myche as the worde of God in the prechours mowth by the whiche alle myraclis be don, no dowte that ne the puple doth more mawmetrie now in siche myraclis pleyinge than dide the puple of Israel that tyme in heryinge of the calf, in as myche as the lesynges and lustus of myraclis pleyinge that men worschipen in hem is more contrarious to God, and more acordynge with the devil, than was that golden calf that the puple worschipid. <L 30><T Hal> And so oure prestis mai not truli suppose þat þo lawis þat God 3yueþ bi Moyses, a3ens þe possessiouns or lordship of þe prestis of þe oold lawe, ben impertynent to þe lordship of prestis in þe newe, no more þan þe lawis þat God 3af in þe oold lawe a3ens mawmetrie ben impertynent to mawmetrie in þe newe lawe. <L 880><T OP-ES> And so aftir tyme þat þe peple hadde chosun to hem a kyng, þei weren gouerned bi Goddis lawe and þe kyngis into þe tyme þat þe kyngis losten þat maieste upon þe peple worþili, and þat bicause þat þei wolde not kepe þe maieste of God hool upon his peple, in distriyng and in avoiding of mawmetrie. For whosoeuer doiþ mawmetrie he doiþ tresoun a3ens þe maieste of God, for bi his power he amenusiþ þat maieste, in as moche as he doiþ to a creature a worship, þe which God haþ oonli reserued to himsilf, as is avowing praier, offryng or sacrifice, þe whiche worships God haþ reserued oonli to himsilf, as seynt Austyn seiþ in his Book of sixe questiouns in þe chapitre of þe distinccioun of sacrificis. <L 994, 995><T OP-ES>

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And many kyngis and lordis, as I suppose, han lost þe maistrie of regalie upon þe peple bi cause þat þei han not kept Goddis maieste hool among hem and her peple, but suffride hem to do mawmetrie, and more iustli as it semeþ my3te not such a kyng be poneshid þan to leese his maieste aboue his peple, þat kepiþ not bi his power his peple fro þis moost offence a3ens þe maieste of God. <L 1060><T OP-ES> þei wolde also distrie þe foul heresie of mawmetrie, þe which is þe greet crime of harmyng of Goddis maieste, wherbi men doen þe worship þat God haþ oonli reserued to his owne persoone to aungels, seyntis, relikis or ymagis as it is sumwhat touchid of bifore; <L 1173><T OP-ES> For, dreedles, experience techiþ us þis þat, and þei be sure of a prest þat he schal not enpungne her worldli profit is, nameli in worldli possessiouns, beggerie and mawmetrie, he shal li3tli haue leue to go and preche as large as he wole; <L 1214><T OP-ES> MAWMETRY.......2 Ande if his synne be open, þo pepul owes nout to receyve sacramentus of hym, leste consent to his synne make hem parteners in peyne, nomely of open fornicacione, open covetyse arid raveyne of pore mennus lyvelode, þat is mawmetry, as Seint Poule tellis, and of symonye, þat is cursid heresie, þat makis þo doar and alle þo maynteners þeroff cursud of God and of al holy Chirche. <L 6><T A29> and where symony regnus openily, wiþ fals oþus, ravayn, pride, and mayntenynge of leccherye and oþer synnus for money, þai will flee þennus, leste þai consent to open mawmetry and oþer cursidnes. <L 23><T A29> mendicaunt10 MENDICAUNTIS...1 2᛫ Corollary᛫ If freris mendicauntis and speciali menouris bilde ouir costlew housis bi false meenis and blasfeme begginge, and bi raveyn of pore mennis godis brought in bi ipocrisie, and ben more prudent aboute vanitees of the world and othere superfluitees than othere worldli men, thei ben false profetis and disciplis of antecrist, and disseyven the puple undir the colour of pite. <L 14><T 37C> MENDINAUNTIS...1


siþ summe of receyven dymes and dotaciouns, as þes possessioners, but some forsaken alle siche tyþes and possessiouns, as freres mendinauntis. <L 8><T A33> MENDYCAUNTIS...1 The xxix᛫ Article᛫ Freris departed in foure ordris that ben clepid in Ingelond religiouse mendycauntis or beggeris, owen to lyve sympliere and streitliere than othere religiouse, and furthere fro the world in wilful and excellent povert, so that thei be a mirour of leewid men in al holinesse and forsakinge of the world and of worldli vanite, in drawinge hem bi werk and word to hevenli conversacioun, meke and symple. <L 5><T 37C> MENDYNAUNTIS...8 Also þes mendynauntis, Menours, falsly and sutely maken wrongful eiris; <L 11><T A22> Loke now wher þis bischop of Rome wiþ his court do þus in his wengis, boþe possessioneris and religious and mendynauntis. <L 6><T A22> and in þis defaute ben religious mendynauntis as principal þeuys and forgoeris of anticrist, þat seculeris and curatis may almost gete no bok of value, and herby, as seynt Richard primat of irland witnesseþ, þei easten to distroie clergie of seculeris and trewe techynge of þe peple. <L 24><T MT06> and 3it þes mendynauntis passen alle oþere possessioners in þis ypocrisie and defaute of pite for to gete worldly þank and grete wynnynge. <L 18><T MT06> and in þis ypocrisie þes mendynauntis beren þe baner for svtilte and feyned pouert. <L 8><T MT06> HOW RELIGIOUS MEN SHOULD KEEP CERTAIN ARTICLES᛫ How religious men shoulde kepe certayne Articles᛫ Cristene men preien mekely and deuoutly to almy3tty god that he graunte his grace for his hendeles mercy to oure religious, boþe possessioneris and mendynauntis, þat þei assenten to þis fewe treuþis. <L 3><T MT14> þe þrittiþe, þat þes mendynauntis disceyuen not children bi lesyngis and ypocrisie and biheste of worldly honour and welfare as wel as gret prelatis and bischopis to come and lyue herby in here priuat secte, preisynge it more þan þe noble and free religion maad and kept of ihu crist and

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his apostlis. <L 20><T MT14> þe laste, þat alle clerkis of religion and oþere examynen wel whiche is þe beste ordre for prestis, where it be possessioneris ordre or mendynauntis or ellis þe mene þat crist made and kepte and his apostlis alle; <L 30><T MT14> moldwarpis11 MOLDEWARP......1 And Parisiensis seiþ, Wan any auerous or couetous is canoni3id in þe kirk, or maad cheef, þan may þe oþer chanouns of þe chirche sey, our moder haþ gotun to vs a moldewarp for a broþer. <L 18><T APO> MOLDEWERPIS....2 But þes blynde moldewerpis, evere wrotyng in þe erþe aboute erþely muk, schullen wite bi holy writt and Cristene bileve, þat þou3 þe kyng, Goddis viker, take temperal goodis fro worldly cursed prestis and Anticristis religious, ful of pride coveitise symonye heresie and blasphemye, and meyntening of oþere mennus synnys, 3it þe kyng takiþ not þes goodis evyle from holy Chirche, but justly takiþ þes goodis of holy Chirche, evyl occupied bi Sathanas clerkis, and restoreþ hem to holy Chirche. <L 3><T A22> and whanne these fleschly apis and worldly moldewerpis han neither the bigynnyng of wijsdom, neither desyren it, what doon thei at hooly scripture, to schenschipe of hemself and of othere men? <L 41><T Pro> MOLDWARPIS.....3 siþ þes worldly moldwarpis ful of symonye and heresie maken so open lawis so profitable and so trewe, and god wiþ his helperis makeþ derke lawis vnprofitable and vntrewe. <L 20><T MT04> Also þes worldly moldwarpis arguen þus as glotons; <L 8><T MT04> for þei stryuen not who schal be most meke and most wilful pore and most bisi in opyn prechynge and priuey counseilynge hou men schal conquere heuene, as dide crist and his apostlis, but resten as moldwarpis in wrotynge of worldly worschipe and erþely goodis, as þou3 þere were no lif but only in þis wrecchid world; <L 11><T MT07> MOLDWERPIS.....1


and he þat can not þes worldly statutis maad for singuler wille and coueitise is hoolden but a fool and vnable to teche and reule cristene peple, þou3 he kunne and kepe and teche neuere so wel cristis gospel and goddis comaundementis, and to þis ende þes worldly moldwerpis taken keies of helle in stede of keies of þe kyngdom of heuenes, for þei taken ypocrisie and worldly tirauntrie and bostful worldly lif, and meyntenynge of synne bi fals pardon and fals absolucion and cursed preieris, and leuen kunnynge and techynge of holy writt and edefiynge of cristene soules to heuene by good ensaumple of here holy lif. <L 7><T MT04> MOLDYWARPIS....2 siþen Jesus Criste al witty, þat couthe best depart temporale godis to pore men, wolde not take þo kyngedame, as þo gospel sais, þow þo pepule wolde for love have ravyschid hym þerto, and 3it he was verreyly son of kyng David, and my3t not erre in ony doyng, how þen durne þese erþly moldywarpis take so grete burthen of worldly dritte upon hem? <L 9><T A29> ande siþen Seint Austyne, namely wysest of alle doctouris holden siþen þo apostilis weren, þat seis in mony bokis þat none accident may be wiþouten sogett, wheþer schullen men be constrayned by Anticristis powere to forsake holy writte and resone and beste seyntis, for an unknowen þinge þat plesus to a multitude of worldly moldywarpis, ful of pride, covetise, symonye, heresie, and blaspheme? <L 8><T A29> MOLDYWERPIS……1 and þus moldy-werpis þat wroton þe erþe ben vnable to þis lore. <L 11><T EWS2-122> MOLDYWERPUS....1 And þus monye men supposon þat þes ben blynde feendus children, for monye men han moldywerpus ey3en þat þenkon euere on worldly goodis. <L 116><T EWS2-120> monk12 MONK...........23 Also a man makiþ ofte good delyberacioun, & 3it aftir, of for3etynge, synneþ a3enst þilke delyberacioun, and so he synneþ & nou3t of delyberacioun bifore but raþer a3enst, as a monk þat bifore he slepiþ, makiþ his delyberacioun to rise at myddeny3t as he were holde, & 3it in tyme whanne he scholde rise, of for3etynge lieþ stille & sleepiþ. <L 95><T 4LD-3>

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And þus dude þe Machamete and Surgeus þe monk, whanne þey made a lawe after þer owene malys and toke somwhat of þe gospel to a fleschlyche understondyng, so þat þurghe þe lore of hem heþene folk to þis day beþ oute of here byleve. <L 16><T A04> And þis mevede þe fende, aftir þe dowynge of þe Chirche, to use þe monk Sergyus. <L 22><T A21> Also, þou3 a frere monk or prest, bi comyn assent of þe covent, defoule quen bifore þe kyngis eyen, and moche more in privey chaumberis, 3it þe kyng may not ponysche þe leste of hem in o ferþingworþ of good. <L 22><T A22> Nout only, but also a cardinal gaf at his dying al his good, to haue þe same grauntid to a riche abbey were he was be fore monk, as men þat are hold trewe men witnessen. <L 26><T APO> as if possessioneris to kep þe religioun of monk, or chanouns, more to be partiners of temporal goodis, and to lif in delitis, and hi3nes of þe world, þan to lif in wilful pouert, dewe obediens, and chastite. <L 18><T APO> and for to proue þis, loke where a prest or monk schal ben hardere ponyschid for brekynge of þe popis lawe or of benetis reule, 3e, for brekynge of here owene statutis, þan for ydel sweryng of herte and bonys of crist and brekynge of þe holy day; <L 9><T MT06> for 3if reulis of presthod maad in þe gospel were more perfit þan þe reules of newe monkis, it were laweful for a prest to leue here reules and gon to reulis of presthod as crist made hym in þe gospel, for it is laweful to passe fro þe lasse perfit to þe more perfit, but monkis wolen not suffre for no reson, but þei wolen suffre a monk goo to beggeris ordre whanne he axiþ leue, þou3 hee gete it neuere; <L 1><T MT06> þanne what man frere or munk schal betere serue god wiþouten siche obseruauncis of freris or munkis þan wiþ hem, god approueþ þat þat frere or monk leue here obseruauncis and terme to fredom of cristis gospel. <L 8><T MT09> That a man shulde a monk lord cal, Ne serve on kneës, as a king. <L 997><T PT>

Wom þat þou demeþ euermore or ofte tyme spekyng to of peynez or monye, out take almous, wich is opone, to al men indiffrently haue þou hym raþer a chapman or a marchande þan a monk”. “Þe firste vertu of a monk is for to despise þe domez of men, and euermore haue mynde of þe apostile seyand, If I plesed 3itte to men I war no3t þe seruant of Criste’.” <L 25><T Ros> Whiche heretikes names be þese: Sir William Whyte, Sir William Caleys, Sir Huwe Pye, Sir Thomas Pert prestes, John Waddon, John Fowlyn, John Gray, William Euerden, William Bate of Sethyng, Bartholomew Cornmonger, Thomas Borell and Baty hys wyf, William Wardon, John Pert, Edmond Archer of Lodne, Richard Belward, Niclas Belward, Bertholomeu Monk, William Wright and many oþer. <L 13><T SEWW05> And þus diden Makamete and Surgeus þe monk: þei maden a lawe after þer owne malice and token sumwhat of þe gospel to a fleschly vnderstondynge, so þat þorow þe lore of hem heþen pepel vnto þis day ben out of here bileeue. <L 26><T SEWW20> Pope denys, monk, departid parisch chirchis and chirch3erdis, assignyng singuler preestis to ich of hem. <L 5><T Tal> This king alrede, 3euer of almesse, heerer of masse, seker of vnknow sciences, clepide to him seint Grumbold, monk, wyse in lettrure, and John, þe monk fro þe vtirmost coostis of Walis, fro seint Dauid, þat hewer tau3t lettrur and here sonnes and seruantis. <L 145, 146><T Tal> But afterward þe popheed forsakyn, he was made a monk. <L 169><T Tal> And þe holy monk Isaak, as seynt Gregory rehercith in his diologis, seid þat a monk þat sekith possessyoun in erþe is no monk. <L 320, 321, 322><T Tal> He was first monk of Clynie and after archdeken of Remy, after þis bischop of hostyent, at last pope, whom anodre pope, sett yn bi Raveyn, clement bi name, sum tym archbischope of Reyness, pursued mych. <L 357><T Tal> and which he axed to be a monk, þer was putte abake; <L 439><T Tal> MONKE..........23

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For true men knowen wele þat þe habit makik not þe monke, chanoun, frere ne prest. <L 182><T 4LD-2> And þerfore þat biddinge þat Poul bede collectis to be imaad to þe seyntes in Ierusalem was not biddyng of beggynge but biddinge of autorite as biddinge of an abbote to his monke. <L 347><T 4LD-3> Also religious possessioneris wasten pore mennus goodis in wide cloþis and precious, þat foure or fyue nedy men my3tten welle be cloþed wiþ o cope and hood of a monke, and þat large cloþ serueþ to gidre wynd and lette him to go and do his dedis; <L 7><T MT06> For in þe same wise as þe baron or þe kny3te occupieþ and gouerneþ his baronrye or his kny3tfe, so after þe amor tesynge occupieþ þe clerke, þe monke or chanon, þe colage or þe couente þe same lordeschip, and gouerniþ it by þe same lawis, in iugement and ponyschinge, as prisonynge and hangynge wiþ siche oþer worldly turmentynge, þe whiche sum tyme bylongyd oonly to þe seculer arme of þe chirche. <L 698><T OP-LT> For a feyer ne loueth nat a monke / ne a seculer man neither / nor yet one fryer another that is nat of that ordre / & it is ayen ward. <L 14><T PCPM> MONKE Monke: “haue he no3t þe office of a doctour bot of hym þat mourneþ, wich mourne ouþer hymself or þe worlde, & dredful abide þ comyng of our Lorde”. <L 1><T Ros> Be he content in his cloystre, for as fisch wiþout water wanteþ liffe, so a monke wiþout his abbey. <L 10><T Ros> Item patet c᛫ Si cupis, per Ieronymum, & c᛫ Placuit omnibus᛫ Item Ieronymus in Epistola}, “It is of souerayne fondenez for to renunce or forsake to þe worlde, for to leue his contree, for to forsake tovnez or citeez and for to professe a monke, & for to be sene in pilgrimage among gret puple as if he war to liffe in his contree”. Item Ieronymus ad Pamiachium}, “Wat is it nede to þe for to see þo þingis he despisyng of wich þou began to be a monke? <L 19, 22><T Ros> Wat doþ a monke in cellez of wymen? <L 28><T Ros> Iterum Ieronymus ad Paulinum, epistola 35᛫ }, “Þat monke is loued be law or ri3t wiche haþ prestez to worchep & bakbiteþ no3t to þe degre

be wich he is made a Cristen man”. <L 31><T Ros> Item Bernardus in Apologetico}, “A grette abusion þe moste charge is þat þe body be clade rewly or religiously, & agaynes þe rewle þe soule is lefte naked of his cloþez wiþ so mich studie is procured to þe body a cote and a coule þat to wom þise bene away he be no3t trowed a monke; <L 3><T Ros> {Item Sanctus Ysacc monachus dicit}, “A monke þat sekeþ possession in þe erþe is no3t a monke,” as seiþ Gregor, {3᛫ Dialogorum᛫ Item Ieronymus & 16᛫ , q᛫ 1᛫ }, “If þou couaite to be a monke þat þou art seid þat is alon, wat doþe þou in citez, wich forsoþe bene no3t duellyng of only men bot of many?” <L 8, 9, 10><T Ros> Also Filip of Repintoun whilis he was a chanoun of Leycetre, Nycol Herforde, dane Geffrey of Pikeringe, monke of Biland and a maistir of dyuynyte, and Ioon Purueye, and manye oþer whiche weren holden ri3twise men and prudent, tau3ten and wroten bisili þis forseide lore of Wiclef, and conformeden hem þerto. <L 133><T SEWW04> This was of france nacioun, a monke, and bi ny3t forsoke his Abit and fleede awey and went to sarsenes in spayne and leerned þer curiose science, Astronomye and mony oþer, of chetiring and fideling of briddis what þei bitokine, and stale þe cheife book of þe maister philosofir, at whom he was ioyned, and bi sotelte scapid his master and made homage to þe deuel for to deliuer hym fro his pursuere and bere him ouer þe see. <L 229><T Tal> In þe 3er of grace Ml᛫ C᛫ Maister Gracian of Tuscayni borun, monke of seint perculis in boleyn, cowplid decrees. <L 436><T Tal> Also Filip of Repintoun whilis he was a chanoun of Leycetre, Nycol Herforde, dane Geffrey of Pikeringe, monke of Biland and a maistir of dyuynyre, and Ioon Purueye, and manye oþer whiche weren holden ri3twise men and prudent, tau3ten and wroten bisili þis forseide lore of Wiclef, and conformeden hem þerto. <L 574><T Thp> And, ser, þe lawe of holi chirche techeþ in decrees þat no seruaunt to his lord, neiþir child to his fadir ne to modir, neiþer wiif to her housebonde, ne monke to his abbot owiþ to obeie, no but in leeful þingis and lawful’. <L 837><T Thp>

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And, sere, flu acordingly to þis sentence, vpon mydlenten Sundai two 3ere I gesse now ago I herde a monke of Feuersam, þat men clepiden Meredoun, preche at Cauntirbirie at þe cros wiþinne Cristis chirche abbeye, seyynge þus of confessioun: as, þoru3 þe sugestioun of þe feend wiþouten counseile of ony oþer liif þan of hemsilf, manye men and wymmen also cunne ymagyne and fynde meenys inowe to cume to pride, to þefte, to lecherie and to oþer dyuerse vicis, in þe contrarie wyse, þis monke seide, siþ þe lord God is more redy to for3eue, synne, þan þe fende is or may be of power to moue ony liif to synne, þanne whoeuere wolen schamen and sorowen herteli for her synnes, knowlechynge hem feiþfully to God, amendynge hem aftir her kunnynge and her power, wiþouten counseile of ony oþer liif þan of God and hemsilf, þoru3 þe grace of God suche men and wymmen mowen fynde sufficient meenes to cume to Goddis mercy, and so to ben clene assoylid of him of alle her synnes”. <L 1927, 1933><T Thp> MONKES.........24 For ellis Austines weren foles to parte from þes chanouns, or ellis white monkes to passe from þes blake. <L 954><T 4LD-4> Ffor, as mony men seyn, monkes haf grete kuppes, and purchascen pardoun to men þat drinken depe of hom, and in hor bred and hor drinke asken þei a mesure, and stryven for defaute þerof more þen defaute of virtues. <L 11><T A09> wiþouten beggynge as freres, or dowynge as oþere bischopis and monkes, and oþere calde possessioners; <L 7><T A10> And so þe staat of monkes schulde alle be pore men and so alle oþur clerkes þat han possessiouns. <L 21><T A10> And þus byhoves iche mon sey þat he holdes wiþ Crist, as freris wil confesse þat hit were non almes to dowe hom as monkes, and charge hom wiþ mukke. <L 3><T A20> Also, þou3 an hous of monkes freris or clerkis ymagynen to poysone þe kyng, queene, and alle þe lordis of oure rewme, as þei han bifore þis tyme boþe popis emperours and kyngis, 3it þe kyng wiþ alle his lordis mayn not ponysche hem in o ferþingworþ of good. <L 18><T A22> It is licly that Cristis preestis, þat stooden til þat monkes comen, turneden to myche fro Cristis

lawe, and monkes lyveden þan wel beter. But þes monkes stoden awhile, and turneden souner to coveitise; and aftir monkes camen þes chanouns; <L 29, 30, 31, 32><T A23> Hit sueþ also of þe same þat Cristis apostlis hadden boþe monkes, chanouns, and freris, 3if men taken monkes chanouns and freris for men þat professen sich privat sectes; <L 3, 36><T A33> Also by þis ground of freris, þou3 monkes or freris or oþere clerkis, whatevere þei ben, slen lordis tenauntis, þe kynggis liegemen, and defoulen lordis wyves, 3e, þe quene, þat God forbid, or þe empiresse, 3it þe kyng may not ponische hem by oo ferþing. <L 20><T A33> to þe popes noterers/ parsones & vikers/ & prestis/ monkes/ chanouns/ & freris/ ankers/ & hermytes; <L 8><T AM> And receyue the people in erroure with their fathers olde face of relygyouse pharyses, freers / I wolde saye / and monkes, of holy bysshoppes / of vertuouse preestes / of auncyente doctours / of the great lerned lawyers / and of the wise and sage elders. <L 2><T PCPM> Why disptsest thou thus thise sely pore frerese None other men so mychel Monkes ne prestes, Chanons ne Charthous, that in chirche serueth It semeth that thise sely men han somewhat the freuen, Other with word, or with werk, and therefore thou wilnest To shenden other shamen hem with the sharp speche And hannen halliche, and her hous greuen. <L 6><T PPC> That oon syde is, that I of tell, Popes, cardinals, and prelates, Parsons, monkes, and freres fell, Priours, abbottes of grete estates; <L 63><T PT> The Griffon began for to threte, And sayd “of monkes canst thou ought?” <L 990><T PT> All this the monkes han forsake For Christes love and saynt Benet; <L 1037><T PT> Full fewe for god woll monkes hem make, Litell is suche order for to prayse! <L 1047><T PT> “Þe moste vile enemy haþ disparpled aywer many ypocritez vnder þe habite of monkes; <L 36><T Ros>

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wheþer þis be grete deynte þat many capped monkes or oþer pharisees shulde profer hem redy to þe fyre for to mayntene þis heresie, þat þe sacrament of þe auter is an accident wiþout subiecte, and in no maner Cristis body, a3eyne Cristis owne techyng and hise apostlis and þe best seyntis and þe wisest in Goddis lawe and resoun, and traueilen not spedily to distruy3e heresie of symonye þat regneþ opynly and is fully dampned in Goddis lawe and mannes also, and to distruy3e wordly pride and coueitise of prestis a3eynes Cristis mekenesse and wilful pouert? <L 96><T SEWW21A> And yitt have we nat touched of colages, of chauntres, of White Chanons, of cathederall chirches with her temperaltes, and chirches with here temperaltes, and chirches appropred into houses of monkes, of Charterhouses, and ne of Frenche monkes, ne of glebes, ne of Bonehommes, ne of spytells, ne ermytages, ne of Crouched Freres. <L 80><T SEWW 27> MONKEZ.........2 Hec Ieronymus & 16᛫ , q᛫ 1᛫ , Monachus᛫ Item c᛫ Placuit}, “It haþe plesed to our comon consell þat none of monkez presume wiþ acursed boldenez for to go out of his abbey for erþily lucre, ne for to giffe penance, ne take no childe of baptyme, ne for to baptize, ne for to visite a seke man, ne for to birye a dede man, ne for to passe to a seculer chirch, ne for to intrike or implye hym to anoþer maner bisinez or marchandise. <L 4><T Ros> Item Hugo, De Claustro Anime}, “Monkez makeþ þam cloysteris be wich þe vtter man may be holden, bot wolde God þat þei made cloisterez be wich þe inner man schulde ordinately be halden!” <L 5><T Ros> MONKIS.........33 And so it semeþ to sum men, þat monkis or false cardinals may bygile þe litil flook now lefte of Cristen men, ffor so þei dide whanne Cristendome was more and more of my3te. <L 24><T A21> þei 3eve leve to prestis, to monkis, and to freris, to traveylle in her cause, al 3if þei slee men, and suche þat have be comynly most viscious men of oþere. <L 30><T A21> what mirrour of mekenesse is þis, þat bischopis and prestis, monkis chanons and freris, þat schulden be meke and pacient and lambren among wolvys bi techyng of Crist, ben more

proudly arraied in armer and oþere costis of werris, and more cruel in here owene cause þan ony oþere lord or tiraunt, 3e, heþene emperours! <L 33><T A22> siþ no man is cursed of God but only for brekyng of his hestis, whatever worldly wrecchis blaberen, and no man is blissed of God and schal come to hevene, but only he þat kepiþ Goddis hestis, and namely in hour of his deþ, have a man nevere so many þousande bullis of indulgence or perdon, and letteris of fraternyte, and þousynde massis of prestis monkis and freris. <L 5><T A22> Ffirst, whanne men speken of holy Chirche, þei undirstonden anoon prelatis and prestis, monkis and chanouns and freris, and alle men þat han crownes, þou3 þei lyven nevere so cursedly a3enst Goddis lawe,and clepen not ne holden seculeris men of holy Chirche, þou3 þei lyven nevere so trewely after Goddis lawe, and enden in perfect charite. <L 6><T A28> Þus crien monkis, and oþer religious, selling þer habits and suffragijs, and prestis singing for money; <L 2><T APO> And her seiþ Austeyn, in his book of warkis of monkis, þe apostil wrowt wiþ his handis þingis able to mannis vse honestly, as þe warkis of carpenteris han hem, werkis of sewars, and of feld telars, and like to þeis. <L 10><T APO> And if ned, or pouert of þe place, axe þat þei be occupied to gedre frutis, be þei not euy, for þan are þey verely monkis, if þey lif of þe labor of þer handis, os our fadres and þe apostlis; <L 17><T APO> Traueyle of monkis and chanonys, and of fowre ordris of freris techeþ pleynly þer coueytise þat þei han to strenkþe þer ordis. <L 69><T EWS1SE-22> Þe þridde rewle þat men vson here, and puttuþ monye men to reste, þei dele not wiþ þes newe ordris but supposon hem heretykus, be þei monkis, be þei freris, for þei growndon hem not on resoun; <L 374><T EWS2-MC> For 3if þis were nedful to Cristus ordre, þer schulde not þus be monye ordrus, siþe alle þe freris, monkis and chanonys haue o grownd in hooly wryt. <L 951><T EWS2-MC>

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And þis ipocrisie of Eroude may be shewyd by þis reule þat boþe monkis and freris assenten to werris wiþoute cause, and bringen þes lordis a werke to make hem enemyes in many reumys, and waste þer bodies and þer money. <L 73><T EWS3-130> For, as þer weren in Cristis tyme essey, sadusey and pharisey, so þer ben nowe in oure tyme freris and chanouns and monkis; <L 12><T EWS3-143> Frere, whi axe 3e not lettris of briþered of oþer pore mennes preieris, good & cristen leuers, ne of preestis, ne of monkis, ne of bischopis, as 3e desire þat oþer riche men axen 3ou letteris for a certeyne summer bi 3eer? <L 188><T JU> Frere, what charite is it to charge þe puple wiþ so many freris, siþen persouns, vikers, & prestis were jnow3 to serue þe puple of preestis office wiþ bischopis 3he, monkis, chanouns wiþ out mo. & <L 356><T JU> Capitulum 12m᛫ Þes proude possessioners ben rotid in lesyngis a3enst crist and his trewþe, for as seynt bernard and anselme seyn monkis and chanons ben bounden to þe same lif þat pore men of ierusalem helden after sendynge doun of þe holy gost. <L 2><T MT06> but monkis and chanons appropren alle þingis to hem self and not to comunete of cristene men; <L 9><T MT06> for 3if reulis of presthod maad in þe gospel were more perfit þan þe reules of newe monkis, it were laweful for a prest to leue here reules and gon to reulis of presthod as crist made hym in þe gospel, for it is laweful to passe fro þe lasse perfit to þe more perfit, but monkis wolen not suffre for no reson, but þei wolen suffre a monk goo to beggeris ordre whanne he axiþ leue, þou3 hee gete it neuere; <L 27, 30><T MT06> And siþ Crist and his colege my3te not be dispensid wiþ or exempt fro þe boondis of þe oold lawe in þis mater, I merucile where þe prauylegies comen a lond, wherbi oure coligiens, monkis or chanouns, or ony oþir temperali endowid prestis þat dwellen in suche conuenticlis, claymen to be exempt fro þis boond of þe oold lawe þat in so many placis so opunli forfendiþ hem such lordship. <L 895><T OP-ES> But up hap þou þenkist here þat I speke to presumptuousli a3ens þe clergie, and nameli a3ens þe monkis, of whom han he ful many

hooli men þat ben now seyntis, canonysid bi oure hooli fadris, popis of Rome, and also þei ben of ful oold fundacioun. <L 2568><T OP-ES> And þis maner lyuyng of monkis was contynued in dyuerse placis into seynt Ieroms tyme, as it semeþ in dyuerse placis of his writing. <L 2621><T OP-ES> And þus monkis into þis dai leuen þe labour of þe ierarchies in hooli chirche, and þat sumwhat for her owne eese as I suppose. <L 2628><T OP-ES> Now haue I toold 3ou hou þe endowid clerkis, and monkis and chanouns, wiþ oþir endowid sectis, ben falle awei fro þe vertuous mene þat Crist chees to himsilf and to hise apostlis and oþir perfit men into þe viciouse extremytee of to grete worldli habundaunce. <L 2654><T OP-ES> þe which foure aungels mai wel bitokene þese foure bastard braunchis þat growen not up in Cristis chirche of þe seed, þat is his word, þat is to seie endowid clerkis, monkis and chanouns and freris. <L 2978><T OP-ES> I merucyle wher þe pryuelegis commen a londe, wherby owre colagis of monkis, chanons, or eny oþer endowid prestis þat dwellen in siche conventycles, claymen to be exempt fro þis bonde of þe olde lawe in þis poynte þat in so many placis so opynly forfendiþ hem siche lordeschip. <L 136><T OP-LT> MEDICANCY Now haue I toold 3ou hou þe endowid clerkis, and monkis and chanouns, wiþ oþir endowid sectis, ben falle awei from þe vertuous mene þat Crist chees to himsilf and to hise apostlis and oþir perfit men into þe viciouse extremytees of to grete worldli habundaunce. <L 1><T SEWW18> And in þe 3eer of grace v᛫ ◦ seynt Benette hauyng spirite of prophecie flourid, which made þe reul of blak monkis. <L 84><T Tal> þan ech day scottisch monkis floweden of aydenns abbey for to preche to englisch men. <L 102><T Tal> And monkis comyn in statis of apostels þat for sakyn alle þinges and wold depart money with pore men, redy at her feet and be bisy aboute prayer and preching of goddis word as bernard rehercith in his sermon vpon þe text of þe gospelle in dedis of apostolis. <L 325><T Tal>

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Þs taken þe purete of clennes of benetis reul, which ma not be kept in place þer is plente of an vndeseryng of metis, and þer for þei went fro oþer monkis in to hardar plasses. <L 363><T Tal> Also in þe 3er of grace Ml CC lxxxxij for raunsom of kyng Rechard þat was an C Ml libra, and þe white wolle of white monkis and Chanouns was takun and ryngis of prelatis, vessellis, crossis, chalis with gold, and schrynes of seintes wer rasid ofe and wellid to gedir, for þe bischoppis of Rotemage and baþe weren in plege for part of money not 3it paled. <L 484><T Tal> my Couetice to monkis of cystens, or white monkys; <L 497><T Tal> MONKS..........1 Also, boþe monks and chanouns forsaken þe reules of Benet and Austyn, and taken wiþouten eny dispensacioun þe reule of freres, as most perfit. <L 15><T A33> MONKUS.........1 And þus doon generally boþe frerys, monkus and chanownes. <L 75><T EWS1-48> MONKYS.........8 And, riht as þer weren þre syche sectis in Cristus tyme, so þer ben now monkys, chanouns and frerus; <L 36><T EWS1-11> Sum tyme monkys weren lewyde men, as seyntes in Ierusaleem, and þanne þei kepton hemself fro synne, as seynt Bernard beruþ witnesse. But now monkys ben turned vnto lordys of þis world, moste ydel in Godus traueyle, and seyn þat þei ben betture monkys þan were þe furste seyntys. <L 74, 76, 78><T EWS1-16> God schilde us from such prey3er as þes monkys byddon for men! <L 84><T EWS1SE-12> but þe feend by his cawtel haþ browt in now oþre þre, as monkys and chanownys and frerys, and monye brawnches of hem. <L 142><T EWS2-62> As it is seyd byfore, God haþ monye enemyes þat feynon by þer profession þat þei ben pore as was Crist, and 3et þei han worldly goodis, boþe meblis and vnmeblis, and þei distorblen Cristus ordre, and cuntreyes þat þey dwellon inne, as monkys and chanownys, wiþ þer degrees, and

oþre possessioneris; <L 58><T EWS2-68> my Couetice to monkis of cystens, or white monkys; <L 497><T Tal> MOUNKES........2 þus cam chanounus inne wiþ mounkes & freres, and þer was medelynge goode puple & iuel. <L 154><T 4LD> 3e, religiouse men, as mounkes or freris, wasten more meete or drinke þen profitis to hom. <L 10><T A09> MOUNKIS........25 And suche a couent of freres was neuer non fondon ne as I trowe suche a legioun is not seyntes in heuene, oral orderis of freres or mounkis or chanouns. <L 1054><T 4LD-4> But in þise cloutid sectis᛫ as mounkis chanouns᛫ & freris <L 14><T LL> þere leest nede were᛫ as mounkis᛫ chanouns᛫ & freris/ for peple schulde drawe to parische chirchis <L 16><T LL> in mounkis᛫ chanouns & freris/ þat þei schulde be drawen vp <L 6><T LL> Þus crien mounkis <L 12><T LL> of mounkis lijf/ It profitiþ not to preie <L 24><T LL> or ellis in more special Lo, here among mounkis is perfeccioun, or Crist is here fair serued!’ <L 166><T OP-ES> as mounkis, chanouns and freris, wiþ many spicis of dyuerse and harmful sectis conteyned vndir þese þre general names. <L 417><T OP-ES> And þe possessioners, as mounkis, chanouns and oþir suche sectis ben euere redi to resceyue and to amorteise alle þe seculer lordships þat þei mai, and to apropre into her deed hondis alle þe fat beneficis þat þei mai bi ony slei3tþe gete. <L 540><T OP-ES> For þe possessioners, as mounkis, chanouns and oþir endowid sectis, seien þat it is more hooli and perfit to lyue bi lordships amorteisid, and bi chirchis aproprid þan to lyue custumabli bi

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clamarous begging. <L 672><T OP-ES> For þei lefte þe possessiouns and þe lordships, and so al maner of seculer lordlynesse or lordshiping, þe which mounkis and chanouns and oþir religiouse ypocritis þat ben possessioners ful lecherousli clippen to hem, and han leuer to be deed and go to helle wiþ hem þan leue hem. <L 761><T OP-ES> And þanne siþ mounkis, chanouns and freris ben, as þei seien, of þis same perfeccioun, þe munkis and chanouns, þat han in her mynystracioun greet superfluite of suche as þei callen comoun goodis, wolde not suffre her briþeren freris þat ben of þe same perfeccioun in so mescheuous nede as þei pretenden, nameli siþ þe mounkis and chanouns weren wount to preue in scool and to teche and preche opunli þat þe begging of þe freris is dampnable. <L 2020, 2024><T OP-ES> And so þese ypocritis, and nameli þe religiouse endowid, as mounkis and chanouns and suche oþer sectis, han foul robbid and maad pore Cristis chirche, and þat wiþ a sotil and a dampnable manere of þefte þat is ypocrisie, for þei han robbid þe lordis of her temperaltees and þe curatis of her sustynaunce. <L 2202><T OP-ES> And ouer þese þer weren mounkis in þe newe lawe in tyme of þe apostlis, þe whiche as seynt Denys seiþ in {De Ecclesiastica Ierarchia}, were moost perfit of þo þat ben maad perfit. <L 2575><T OP-ES> Sire! as for þese euydencis þat þee semeþ goen a3en me, þou shalt vndirstonde here þat þese mounkis of þe oold lawe, of þe which seynt Ierom spekiþ, hadden neþer founder ne rule saue ounli God and his rule, and among oþer þingis of perfeccioun þei hadden vttirli forsake worldli lordship, And in tokenyng þat seynt Iohun Baptist wolde not brynge yn a sect of religioun foundid upon him and his rule, he quenchide þe hi3 opynyoun þat hise disciplis hadden in him, and tau3te hem to bicome oonli Cristis disciplis; <L 2582><T OP-ES> And þus it stood of þe mounkis þat seynt Denys spekiþ of, þe whiche hadde wilfulli left alle worldli possessiouns, lordship and richesse, and maad hemsilf pore, not oonli in wordis or signes, as oure doen now, but in effect, as Crist and hise apostlis hadden tau3t hem; and so þei leften not pouert and bicame riche, ne þei lefte her owne possessiouns and took oþir mennes, ne þei lefte þe staat of laborers and bicam lordis, as oure doen now, ne þese mounkis hadden patroun or rule saue oonli Iesu Crist and his purid rule. And

in tokenyng þat seynt Denys was of þe same feiþ as was his maistir Poul, þat wiþstood þe sectis þat wolde haue growe into þe chirche ouer þe purid sect of Iesu Crist, as it is seid bifore, and in ful euydence þat seynt Denys knewe þat it was Goddis will þat þer shulde be no mo astatis in his chirche, saue þo þre þat I haue spokun of biforhond, he acountiþ þese mounkis in þe staat of þe comounte or laborers, notwiþstondinge þat, as he seiþ, þese mounkis weren moost perfit of þo þat ben maad perft. <L 2591><T OP-ES><L 2597, 2604, 2605><T OP-ES> And so þese mounkis ben acountid þere not among þe ierarchies þat li3ten, purgen and maken perfit, but among þe peple þat ben maad perfit bi hem þat stonden in þe staat of ierachies. <L 2614><T OP-ES> And þei cleimen hem a patroun, rule and abite oþir þan dide Helize, or seynt Iohun Baptist, or þe perfit mounkis in þe tyme of þe apostlis. And so þei han not a do wiþ þese mounkis, ne þese wiþ hem, for þei ben of ful contrarie ordris. <L 2637, 2638><T OP-ES> And þus doen generali boþe freris, mounkis and chanouns. <L 67><T SEWW13> But oure newe feyned sectis in þis ben moost to blame, þat maken greet bildingis þere leest nede were, as mounkis, chanouns and freris, nonnis, sistris and spitleris, for peple schulde drawe to parische chirchis and here her seruice þere, as Goddis lawe haþ lymytid, and ellis þei ben to blame. <L 80><T SEWW22>

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