stedfastly to beleue, and rather to suffer the deeth than forsaken this be leue; and so this beleue ys the bred of spirituall lyfe, in forsakinge synne, that Christe brought vs to lyfe.

But for as much as mannes lyuinge ne stondeth not al onlych by bred, he hath yzouen vs a drauzt of water of lyfe to drinke. And who that drinketh of that water, he ne shall neuer afterwarde ben a thurst. For this water ys the clere teachinge of the gospel, that encloseth seuen commaundementes.

The furst is this, Thou shalt loue thy God ouer all other thinges, and thy brother as thy self, both enemye and frende.

The seconde commaundemente ys of mekenes, in the which Christ chargeth vs to forsake lordeship upon our brethern and other worldly worshippes, and so he did hym self.

The thridde commaundemente ys in stondinge stedefastlych in truth and forsakinge all falsnes.

The forth commaundemente ys to suffre in this world discses and wronges withouten azenstondinges.

The fyfth commaundemente ys mercy to forzeuen oure brethern here trespass, as often tyme as they gylteth, with out askinge of vengeaunce. The syxth commaundemente ys poernesse in spirite, but not to ben a begger.

The seventh commaundemente is chastyte, that ys a forsakynge of fleshlych lykinges dyspleasinge to God. These commaundementes enclosen the ten commaundementes of the old lawe, and somewhat more. This water ys a blessed drinke for Christen mennes sowle. But more harme ys moch folke wolde drinke of this water, but they mow not come thereto: For God sayeth by Ezechiel the prophete, 'When ych zeue to you the most clene water to drinke, ye troubled that water with your fete, and that water, so defouled, yezeue my shepe to drinke. But the clene water ys yhidde fro the shepe, and but, zif God cleare this, it ys drede lest shepe deyen for thurst? And Christ, that is the wisdome of the Father of Heuen, and welle of this wisdome, that come from heuen to erth to tech man this wisdome, thorow the which man shuld ouercome the sleyzthes of the deuell, that is principall enemy of mankinde, haue mercy and pite of his puple, and shewe, if it be his will, how this water ys troubled, and by whom, and sith clere this water that his shepe mown drinken here of, and kele the thurst of here sowles: Blessed mote oure Lorde ben, for he hath ytauzt vs in the gospel that, 'ar than he wolde come to the vniuersel dome that shuld come, manye in his name and seyen that they weren Christ: And they shulden done many wondres and begilen manye men. And many false prophetes shulden arysen and begylen moch folke.' A Lorde, yblessed mote thou ben of euerich creature, which ben they that haue yseyd that they weren Christ, and haue begyled thus thy puple? Trulich Lorde, I trowe thilke that seyn that they be in thy stede and bynemen thy worship and maken the puple worshupen hem as God, and haue hyd thy lawes from the puple. Lorde, who durst sitte in thy stede and benemen the thy worshupe and thy sacrifice, and durst maken the puple worshupe hem as goddes? The Sauter telles that 'God ne wole not in the daye of domen demen men for bodilich sacrifices and holocaustes. But God sayeth,

Zelde to me sacrifice of heryinge, and zelde to God thine avowes, and clepe me in day of tribulacion, and yche wole defende the, and thow shalt worshupe me.'

The heringe of God stondeth in iij. thinges: In louynge God ouer all other thinges. In dredinge God ouer all other thinges. In trustinge in God ouer all other thinges.

These thre poyntes Christ teacheth in the gospell. But I trowe men louen hym but a lytle. For who so loueth Christ, he wole kepe his wordes. But men holden hys wordes for heresye and folye, and kepeth mennes wordes. Also men dreden more men and mennes lawes and her cursinges, than Christ and his lawes and his cursinges. Also men hopen more in men and mennes helpes, than they do in Christ and in his helpe. And thus hathe he that sitteth in Gods stede bynomin God these thre heryinges, and maketh men louen hym and his lawes, more than Christ and Christes lawes, and dreden hym also. And there, as the puple schulden zelde to God her vowes, he seyeth that he hath power to assoylen hem of her avowes, and so this sacrifice he nemeth away from God: And there, as the puple shulden crye to God in the days of tribulacion, he letteth hem of her crienge to God and bynemyth God that worshupe. This daye of tribulacion is whan man ys fallen thorow synne into the deuels seruise, and than we shulden crye to God after helpe, and axen forzeuenesse of oure synne, and make grete sorowe for oure synne, and ben in full will to do so no more ne non other synne, and than oure Lorde God wole forgeuen vs our synne, and maken oure soule clene, for his mercy ys endeles.

But, Lorde, here men haue bynomyn the muche worshupe: For men seyn that thow ne myzt nor clene assoylen vs of oure sinne. But if we knowlege oure synnes to prestes, and taken of hem a penawnce for oure synne, zif we mowen speke with hem.

A Lorde, thou forgaue some tyme Peter hys synncs and also Marye Magdaleyne, and other manye synfull men, withouten schryuinge to prestes, and takynge penaunce of prestes for her synnes. And, Lorde, thou art as mighty now as thou were that time, but zif any man haue bynome the thy might. And we lewed men beleuen, that there nys no man of so greate power; zif any man maketh hym selfe of so gret power, he heieth hym selfe a bove God, and Saint Poul speaketh of one that sitteth in the temple of God, and hizen hym a boue God, and, zif any soch be, he is a false Christe.

But hereto, seyn prestes, that, when Christ made clene leprous men, he bade hem goo and show hem to prestes. And therfore they seyn that it ys a commaundement of Christ, that a man schuld shewen his synne to prestes. For as theye seyn, lepre in the old law betokeneth synne in this new lawe. A Lorde God: Whether thyne apostles knew nat thy meninge as well as men done now? And zif they hadden yknowe that thow haddest commaunded men to schryuen hem to pristes, and they ne taught not that commaundement to the puple, me thinketh they hadden ben to blame: But I trow they knewen wel that it was non of thy commaundementes, ne nedeful to heal of mannes soule. And as me thinketh the lawe of lepre ys nothinge to the purpose of schriuinge: For prestes in the old law hadden certein pointes

and tokenes to know whether a man were leprous or not, and, zif they were leprous, they hadden power to putten hem awaie from other clene men, for to that they weren clene, and then they hadden power to reysseyuen hym amonge his brethern, and offeren for him a sacrifice to God. This nys nothynge to the purpos of schriuinge. For ther nys but one preste that is Christ, that maye knowe in certayn the lepre of the soule. Ne no prest maye make the soule çlene of her synne, but Christ that is prest after Melchysedekes ordre; ne no prest here beneth may eywit for certayn whether a man be clene of his synne or clene assoyled, but zif God tell it hym by reuelacion. Ne God ordened not that his prestes schulde sette men a penaunce for her synne after the quantyte of the synne, but this ys mans ordinaunce, and it may welbe that there cometh good her of. But I wote well that God ys much vnworschuped there by. For men trust more in his absolucions, and in his zeres of grace, than in Christis absolucions, and there by ys the puple moch apayred. For now, the sorow, a man shulde make for hys synne, ys put away by this schrift, and a man ys more bolde to do synne for trust of this schrift, and of this bodylich penaunce.

Another myschefe ys, that the puple ys ybrouzt in to this belefe, that one preste hath a gretter power to assoylen a man of hys synne and clennere then an other prest hath.

A nother myschefe ys this, that some prest may assoylen hem both of synne and peyne, and in this they taken hem a power that Christ graunted no man in erth, ne he ne vsed it nozt on erth him selfe.

A nother myschefe ys, that these prestes fellen forzeuenes of mennes synnes, and absolucions for money, and this ys an heresye accursed that ys ycleped Symonye; and all thilke prestes that axeth price for grauntinge of spirituall grace, beth by holy lawes depriued of her presthode, and thilke that assenteth to this heresye. And be they war, for Helyse the prophet toke no money of Naaman when he was made clen of his Lepre, but Giesi his seruant, and therfore the lepre of Naaman abode with hym, and with his eyres evermore after.

Here ys muche mater of sorowe, to se the puple thus far ylad awey from God, and worshupen a fals God in erth, that by myzt and by strength hath ydone awey the gret sacrifice of God out of his temple; of which myschefe and discomfort Danyell maketh mencyon, and Christ bereth ther of wittnesse in the Gospell: Who that redeth it, vnderstande it. Thus we have ytold apperty, how that he sayeth, he sitteth in Christes stede, bynemeth Christ his worship and his sacrifice of his puple, and maketh the puple worshupen hym as a God on erth.

Crye we to God, and knowlege we oure synnes euerich one to other, as Seynt James teacheth; and praye we hertiliche to everych one for other, and than we shullen hopen forzeuenes of our synnes. For God that ys endeles in mercy sayeth, that he ne will not a synfull mannes dethe, but that he be turned from his synne and lyuen.

And therfore, when he came doune to saue mankynd, he gave vs a law of loue and of mercye, and bade, zif a man do a trespas, amende him privilich, and, zif he leue not his synne, amende hym before witnesse; and, zif he ne amendeth not, men shulde tel to the churche; and, zif he ne amendeth not thanne, men schulde schone his cumpanye, as a pub

licane, or a man that ys misbyleued; and this lawe was yfigured in the lawe of lepre; who that redeth it he maye se the soth.

But, Lorde God! he that sitteth in thy stede, hath vndo thy law of mercye, and of loue. Lorde, thou byddest louen enemies as oure selfe; as thou shewest in the gospell there, as the Samaritane hadde mercye on the Iew. And thow biddist vs also preyen for hem that cursen vs, and that defamen vs, and pursuen us to deth. And so, Lorde, thou didist, and thyne apostles also. But he, that clepeth hym self thi Viker on Erth, and Heed of thy Church, he hath ondone thy lawe of loue and of mercye. For, zif we speken of louynge oure enemyes, he techeth vs to fizt with oure enemyes that Christ hath forboden. He curseth and desireth vengeaunce to hem that so doth to hym: Zif any man pursueth hym, he curseth hym, that it ys a sorowe a Christen man to heren the cursinges that they maken, and blasphemyes in such cursinge. Of that thinge that I know I maye here true witnesse.

But, zif we speke of louynge of oure brethern, this ys vndone by hym that sayeth, he ys Gods Viker in Erth. For Christ, in the gospell, byddeth vs, that we shulden clepen vs no fadur vpon erth; but clepen God oure fadur, to maken us loue parfytlich to gether: And he clepeth hym self Fadur of Fadurs, and maketh many religions, and to everich a fadur. But, wheder ys loue and charite encressed by thes fadurs, and by her religions, or els ymade lesse? For a frier ne loueth not a monke, ne a seculer man neyther, nor zet one frier another that is not of that order; and it is azein ward.

A Lorde, me thinketh that there ys littell perfeccion in these religions. For, Lorde, what charite haven such men of religion, that knowen how they mown azeyn, stande synne and fleen awaye from her brethern, that ben more vnconnynge than they ben, and sufferen hem to travelen in the worlde with outen her counsell as beestes?

Trulich, Lorde, me thinketh that there ys litell charite, and then ys there litell perfeccion. Lorde God, when thow were on erth, thou were amonge synfull men to drawen hem from synne, and thy disciples also. And, Lorde, I trowe, thou ne grauntest not o man more kunninge then an other all for hym selfe; and I wote well that lewed men that ben laborers ne travele not alonlych for hem selfe. Lorde, oure belefe ys, that thou ne were not of the worlde, ne thy techinge neyther, ne thy seruantes that lyuenden after thy techinge. But all they forsoken the worlde, and so every Christen man must. But, Lorde, whether thou tauztest men forsake her brethern cumpanye and trauevle of the worlde, to liuen in ese and in rest, and out of defoul and anger of the worlde, by her brethren traueyle, and so forsaken the worlde?

A Lorde, thou ne tauztest not a man, forsaken a poor astaate and traueyle, to be afterwarde a lorde of hys brethern, or ben a lordes felaw, and dwellinge with lordes, as doth men of these newe religions. Lorde, thou ne tauztest not men of thy religion thus to forsake the worlde, to lyuen in perfeccion by hem selfe in ease, and by other mennes traueyle.

But, Lorde, they seyen they ben ybounde to thy seruyse, and seruen the both nizt and daye in synginge her preyers both for her selfe, and for other men that done her good, both quycke and deede, and some of hem gone a boute to teche thy puple when they hauen leysure.

A Lorde, zif they ben thy seruantes, whose seruantes ben we, that can not preyen as they done? and, when thou were here on erth, for our nede. thou tauztest thy seruantes to preyen thy fadur prinylich and shortlych; and, zif there had yben a bettur maner of preynge, I trowe thow woldest haue tauzt it in helpe of thy puple. And, Lorde, thou reprouist ypocrites, that prayen in longe prayer, and, in open places, to ben yholden holy men. And thou seyst in the gospell, woo to you pharyseis, ypocriets. And, Lorde, thou ne chargedest not thy seruantes with soch maner seruyse: but thou sayest in the gospell, that the pharyseis worshupen the with her lippes, and her herte ys fer frome the. For they chargen more mennes tradicions than thy commaunde

mentes.

And, Lorde, we lewede men han a belefe, that thy goodnes ys endles, and zıf we kepen thyne hestes than ben we thy trew seruantes, and thouz we preyen the but a litel, and schortlych thou wilt thinken on vs, and graunten vs that vs nedeth, for so thou byhizted vs some tyme: and, Lorde, I trow, that praye a man neuer so many quaynte prayers, zif he ne kepe not thyne hestes, he ne ys not thy good seruant. But, zif he kepe thyne hestes, than he ys thy good seruant; and so me thinketh, Lorde, that preynge of longe preyers ne ys not the seruyse that thou desirist; but kepinge of thyne hestes, and than a lewed man maye serue God, as well as a man of religion. And so, Lorde, oure hope ys, that thou wilt as sone yhere a plowemans prayer, and he kepe thyne hestes, as thou wilt do a mans of religion; thonz that the ploweman maye not haue so much syluer for his preyer as men of religion: for they kunnen not so wel preysen her preyers as these other chapmen: but, Lorde, oure hope ys, that oure preyer be neuer the worse, thouz it be not so well sold as other mennes preyers.

Lorde, Ezechiel the prophete scyeth, That, whan he spake to the puple thy wordes, they turned thy wordes in to songes and in to tales. And so, Lorde, men don now; they syngyn myrilich thy wordes, and that syngynge they clepen thy seruyse. But, Lorde, I trow, that the best syngers ne heryeth the not most: but he that fulfilleth thy wordes, he heryeth the ful well, thouz he wepe more than synge. And, I trow, that wepinge, for brekyng of thy commaundementes, be more plesinge seruyse to the, than the synginge of thy wordes. And wolde God, that men wolde serue hym in sorrow for her synnes, and they schulden afterwarde feruen thee in myrth. For Christ seith, yblessed ben they that maken sorowe, for they schulen ben yconforted: and, woo to hem that ben myrrye, and have her comfort in this world. And Christ seide, That the world schuld ioyen, and his seruants schulden be sory, but her sorowe shuld be turned in to ioie.

A Lorde, he, that clepeth hym selfe thy viker upon erth, hath yordayned an ordre of prestes to do thy seruyse in church to fore thy lewed puple, in synginge matens, evensonge, and masse. And therfore, he chargeth lewed men, in payne of cursinge, to bringe to his prestes, tythinges and offeringes to finden his prestes, and he clepeth that Gods part, and dew to prestes that seruen hym in church.

But, Lorde, in the olde lawe, the tythinges of the lewed puple ne were not dewe to prestes, but to that other childer of levy that serueden