III. JACK UPLAND.
I, Jack Uplande, make my mone to very god and to all
true belevinge in Christ, that Antichrist and his disciples, by
colour of holines, walken and deceiven Christes church by many
fals figures, wherethrough, by Antichrist and his, many vertues
been transposed to vices. 5
But the fellest folk that ever Antichrist found been last
brought into the church, and in a wonder wyse; for they been of
divers sectes of Antichrist, sowen of divers countrees and
kinredes. And all men knowen wel, that they ben not obedient
to bishoppes, ne lege men to kinges; neither they tillen ne 10
sowen, weden, ne repen woode, corn, ne gras, neither nothing
that man shuld helpe but only hem-selves, hir lyves to sustein.
And these men han all maner power of god, as they sayen,
in heaven and in earth, to sell heaven and hell to whom that
hem lyketh; and these wrecches wete never where to been 15
hemselves.
And therfore, frere, if thine order and rules ben grounded on
goddes law, tell thou me, Jack Upland, that I aske of thee; and
if thou be or thinkest to be on Christes syde, kepe thy pacience.
Saynt Paul techeth, that al our dedes shuld be don in charitè, 20
and els it is nought worth, but displesing to god and harm to
oure owne soules. And for because freres chalengen to be
gretest clerkes of the church, and next folowinge Christ in
livinge, men shulde, for charitè, axe hem some questions, and
pray hem to grounde their answers in reson and in holy writ; for 25
els their answere wolde nought be worth, be it florished never so
faire; and, as me think, men might skilfully axe thus of a frere.
1. Frere, how many orders be in erthe, and which is the
perfitest order? Of what order art thou? Who made thyn
order? What is thy rule? Is there ony perfiter rule than Christ 30
himselfe made? If Christes rule be moost perfit, why rulest
thou thee not therafter? Without more, why shall a frere be
more punished if he breke the rule that his patron made, than if
he breke the hestes that god himself made?
2. Approveth Christ ony more religions than oon, that saynt 35
James speketh of? If he approveth no more, why hast thou left
his rule, and taken another? Why is a frere apostata, that leveth
his order and taketh another secte; sith there is but oon religion
of Christ?
3. Why be ye wedded faster to your habits than a man is to his 40
wyfe? For a man may leve his wyf for a yere or two, as many
men do; and if †ye leve your habit a quarter of a yere, ye shuld
be holden apostatas.
4. Maketh youre habit you men of religion, or no? If it
do, than, ever as it wereth, your religion wereth; and, after that 45
the habit is better, is you[r] religion better. And whan ye liggen
it besyde you, than lig ye youre religion besyde you, and ben
apostatas. Why by ye you so precious clothes, sith no man
seketh such but for vaine glorie, as saynt Gregory saith?
5. What betokeneth youre grete hood, your scaplerye, youre 50
knotted girdel, and youre wyde cope?
6. Why use ye al oon colour, more then other Christen men
do? What betokeneth that ye been clothed all in one maner
clothinge?
7. If ye saye it betokeneth love and charitè, certes, than ye be 55
ofte ypocrites, whan ony of you hateth other, and in that, that ye
wollen be said holy by youre clothinge.
8. Why may not a frere were clothing of an-other secte of
freres, sith holines stondeth not in the clothes?
9. Why holde ye silence in one howse more than in another; 60
sith men ought over-al to speke the good and leve the evell?
10. Why ete you flesh in one house more than in another,
if youre rule and youre order be perfit, and the patron that
made it?
11. Why gette ye your dispensacions, to have it more esy? 65
Certes, either it semeth that ye be unperfit; or he, that made it
so hard that ye may not holde it. And siker, if ye holde not the
rule of youre patrons, ye be not than hir freres; and so ye lye
upon youre-selves!
12. Why make ye you as dede men whan ye be professed; 70
and yet ye be not dede, but more quicke beggars than ye were
before? And it semeth evell a deed man to go aboute and
begge.
13. Why will ye not suffer youre novices here your councels in
youre chapter-house, er that they been professed; if youre councels 75
been trew, and after god[d]es lawe?
14. Why make ye you so costly houses to dwell in; sith Christ
did not so, and dede men shuld have but graves, as falleth to
dede men? And yet ye have more gorgeous buildinges than
many lordes of Englonde. For ye maye wenden through the 80
realme, and ech night, wel nigh, ligge in youre owne courtes;
and so mow but right few lordes do.
15. Why hyre ye to ferme youre limitors, gevinge therfore
eche yeer a certain rente; and will not suffer oon in an-others
limitacion, right as ye were your-selves lordes of contreys? 85
16. Why be ye not under youre bisshops visitacions, and liege
men to oure kinge?
17. Why axe ye no letters of bretherhedes of other mens
prayers, as ye desyre that other men shulde aske letters of you?
18. If youre letters be good, why graunte ye them not generally 90
to al maner men, for the more charitè?
19. Mow ye make ony man more perfit brother for your
prayers, than god hath by oure beleve, by our baptyme and his
owne graunte? If ye mowe, certes, than ye be above god.
20. Why make ye men beleve that your golden trentall songe 95
of you, to take therfore ten shillinges, or at the leest fyve
shillinges, will bringe soules out of helle, or out of purgatorye?
If this be sooth, certes, ye might bring all soules out of payne.
And that wolle ye nought; and than ye be out of charitè.
21. Why make ye men beleve, that he that is buried in youre 100
habit shall never come in hell; and ye wite not of youre-selfe,
whether ye shall to hell, or no? And if this were sooth, ye
shulde selle youre high houses, to make many habites, for to save
many mens soules.
22. Why stele ye mens children for to make hem of youre 105
secte; sith that theft is agaynst goddes heste; and sithe youre
secte is not perfit? Ye know not whether the rule that ye binde
him to, be best for him or worst!
23. Why undernime ye not your brethren, for their trespas
after the lawe of the gospell; sith that underneminge is the best 110
that may be? But ye put them in prison ofte, whan they do after
goddes lawe; and, by saynt Austines rule, if ony did amisse and
wolde not amende him, ye should put him from you.
24. Why covete ye shrifte, and burying of other mens parishens,
and non other sacrament that falleth to Christen folke? 115
25. Why busie ye not to here shrifte of poore folke, as well
as of riche lordes and ladyes; sith they mowe have more plentee
of shrifte-fathers than poore folk may?
26. Why saye ye not the gospel in houses of bedred men; as
ye do in riche mens, that mowe go to churche and here the 120
gospell?
27. Why covette †ye not to burye poore folk among you; sith
that they ben moost holy, as ye sayn that ye ben for youre
povertee?
28. Why will ye not be at hir diriges, as ye been at riche mens; 125
sith god prayseth hem more than he doth riche men?
29. What is thy prayer worth; sith thou wilt take therefore?
For of all chapmen ye nede to be moost wyse; for drede of
symonye.
30. What cause hast thou that thou wilt not preche the 130
gospell, as god sayeth that thou shuldest; sith it is the best
lore, and also oure beleve?
31. Why be ye evell apayed that secular prestes shulde preche
the gospel; sith god him-selfe hath boden hem?
32. Why hate ye the gospell to be preched; sith ye be so 135
moche holde thereto? For ye winne more by yere with
In principio, than with all the rules that ever youre patrons made.
And, in this, minstrels been better than ye. For they contraryen
not to the mirthes that they maken; but ye contraryen the gospell
bothe in worde and dede. 140
33. Frere, whan thou receivest a peny for to say a masse,
whether sellest thou goddes body for that peny, or thy prayer,
or els thy travail? If thou sayest thou wolt not travaile for to
saye the masse but for the peny, †than certes, if this be soth, than
thou lovest to littel mede for thy soule. And if thou sellest 145
goddes body, other thy prayer, than it is very symony; and art
become a chapman worse than Judas, that solde it for thirty
pens.
34. Why wrytest thou hir names in thy tables, that yeveth thee
moneye; sith god knoweth all thing? For it semeth, by thy 150
wryting, that god wolde not rewarde him but thou wryte him in
thy tables; god wolde els forgetten it.
35. Why berest thou god in honde, and sclaundrest him that he
begged for his mete; sith he was lord over all? For than hadde
he ben unwyse to have begged, and no nede therto. 155
36. Frere, after what law rulest thou thee? Wher findest thou
in goddes law that thou shuldest thus begge?
37. What maner men nedeth for to begge?
Of whom oweth suche men to begge?
Why beggest thou so for thy brethren? 160
If thou sayest, for they have nede; than thou doest it for the
more perfeccion, or els for the leest, or els for the mene. If it be
the moost perfeccion of all, than shulde al thy brethren do so;
and than no man neded to begge but for him-selfe, for so shuld no
man begge but him neded. And if it be the leest perfeccion, why 165
lovest thou than other men more than thy-selfe? For so thou art
not well in charitè; sith thou shuldest seke the more perfeccion
after thy power, livinge thy-selfe moost after god; and thus, leving
that imperfeccion, thou shuldest not so begge for hem. And if
it is a good mene thus to begge as thou doest, than shuld no man 170
do so but they ben in this good mene; and yet such a mene,
graunted to you, may never be grounded in goddes lawe; for
than both lered and lewed that ben in mene degrè of this worlde
shuld go aboute and begge as ye do. And if all suche shuld do
so, certes, wel nigh al the world shuld go aboute and begge as 175
ye do: and so shulde there be ten beggers agaynst oon yever.
38. Why procurest thou men to yeve thee hir almes, and sayest
it is so meedful; and thou wilt not thy-selfe winne thee that
mede?
39. Why wilt thou not begge for poore bedred men, that ben 180
poorer than ony of youre secte, that liggen, and mow not go
aboute to helpe themselves; sith we be all brethren in god, and
that bretherhed passeth ony other that ye or ony man coude
make? And where moost nede were, there were moost perfeccion;
either els ye holde hem not youre pure brethren, or worse. But 185
than ye be imperfite in your begginge.
40. Why make ye you so many maisters among you; sith it
is agaynst the techinge of Christ and his apostels?
41. Whos ben all your riche courtes that ye han, and all your
riche jewels; sith ye sayen that ye han nought, in proper ne in 190
comune? If ye sayn they ben the popes, why †geder ye then, of
poore men and of lordes, so much out of the kinges honde to make
your pope riche? And sith ye sayen that it is greet perfeccion to
have nought, in proper ne in comune, why be ye so fast aboute to
make the pope (that is your †fader) riche, and putte on him 195
imperfeccion? Sithen ye sayn that your goodes ben all his, and he
shulde by reson be the moost perfit man, it semeth openlich that
ye ben cursed children, so to sclaunder your †fader, and make
him imperfit. And if ye sayn that tho goodes be yours, then do
ye ayenst youre rule; and if it be not ayenst your rule, than might 200
ye have both plough and cart, and labour as other good men don,
and not so begge to by losengery, and ydell, as ye don. And if ye
say that it is more perfeccion to begge than to travaill or worch
with youre hand, why preche ye not openly, and teche all men to
do so, sith it is the best and moost perfit lyf to helpe of her 205
soules, as ye make children to begge that might have been riche
heyres?
42. Why make ye not your festes to poore men, and yeveth
hem yeftes, as ye don to the riche; sith poore men han more
nede than the riche? 210
43. What betokeneth that ye go tweyne and tweyne †togeder?
If ye be out of charitè, ye accorden not in soule.
44. Why begge ye, and take salaries therto, more than other
prestes; sith he that moost taketh, most charge he hath?
45. Why holde ye not saynt Fraunces rule and his testament; 215
sith Fraunces saith, that god shewed him this living and this
rule? And certes, if it were goddes will, the pope might not
fordo it; or els Fraunces was a lyar, that sayde on this wyse.
And but this testament that he made accorde with goddes will,
els erred he as a lyar that were out of charitè; and as the law 220
sayeth, he is accursed that letteth the rightfull last will of a deed
man lacke. And this testament is the last will of Fraunces that
is a deed man; it seemeth therefore that all his freres ben
cursed.
46. Why wil ye not touche no coined money with the crosse, 225
ne with the kinges heed, as ye don other jewels both of golde and
silver? Certes, if ye despyse the crosse or the kinges heed, than
ye be worthy to be despysed of god and the kinge. And sith ye
will receyve money in your hertes and not with youre handes, it
seemeth that ye holde more holinesse in your hondes than in your 230
hertes; and than be ye false to god.
47. Why have ye exempt you fro our kinges lawes and visitinge
of our bishoppes more than other Christen men that liven in this
realme, if ye be not gilty of traitory to our realme, or trespassers
to oure bishoppes? But ye will have the kinges lawes for trespas 235
don to you; and ye wil have power of other bishops more than
other prestes; and also have leave to prison youre brethren as
lordes in youre courtes, more than other folkes han that ben the
kinges lege men.
48. Why shal some secte of you freres paye eche yere a certaine 240
to hir generall provinciall or minister, or els to hir soverains,
but-if he stele a certain number of children, as some men sayn? And
certes, if this be soth, than be ye constrayned, upon certaine
payne, to do thefte, agaynst goddes commaundement,
non furtum facies. 245
49. Why be ye so hardy, to graunte, by letters of fraternitè, to
men and women, that they shall have part and merit of all your
good dedes; and ye witen never whether god be apayed with
youre dedes because of youre sinne? Also ye witen never whether
that man or woman be in state to be saved or damned; than shall 250
he have no merit in heven for his owne dedes, ne for none other
mans. And all were it so, that he shuld have part of youre good
dedes; yet shulde he have no more than god would geve him,
after that he were worthy; and so much shall eche man have of
goddes yefte, withoute youre limitacion. But if ye will saye that 255
ye ben goddes felowes, and that he may not do without youre
assent, than be ye blasphemers to god.
50. What betokeneth that ye have ordeined, that when such
oon as ye have mad youre brother or sister, and hath a letter of
your sele, that letter †mot be brought in youre holy chapter and 260
there be red; or els ye will not praye for him? But and ye willen
not praye specially for all other that weren not mad youre brethren
or sistren, than were ye not in right charitè; for that ought to be
commune, and namely in goostly thinges.
51. Frere, what charitè is this—to overcharge the people by 265
mighty begginge, under colour of prechinge or praying or masses
singing? Sith holy writ biddeth not thus, but even the contrary;
for al such goostly dedes shulde be don freely, as god yeveth hem
freely.
52. Frere, what charitè is this—to begyle children or they 270
commen to discrecion, and binde hem to youre orders, that been
not grounded in goddes lawe, against hir frendes wil? Sithen by
this foly ben many apostatas, both in will and dede, and many
ben apostatas in hir will during all hir lyfe, that wolde gladly be
discharged if they wist how; and so, many ben apostatas that 275
shulden in other states have ben trewe men.
53. Frere, what charitè is this—to make so mony freres in
every countrey, to the charge of the people? Sith persounes
and vicares alone, ye, secular prestes alone, ye, monkes and
chanons alone, with bishops above hem, were y-nough to the 280
church, to do prestes office. And to adde mo than y-nough is
a foul errour, and greet charge to the people; and this is openly
against goddes will, that ordeined all thinges to be don in weight,
nomber, and mesure. And Christ himself was apayed with twelve
apostles and a few disciples, to preche and do prestes office to all 285
the hole world; than was it better don than it is now at this tyme
by a thousand deel. And right so as foure fingers with a thumbe
in a mannes hande, helpeth a man to worche, and double nomber
of fingers in one hond shuld lette him more; and the more
nomber that there were, passing the mesure of goddes ordinaunce, 290
the more were a man letted to worke: right so, as it semeth, it is
of these newe orders that ben added to the church, without grounde
of holy writ and goddes ordinaunce.
54. Frere, what charitè is this—to lye to the people, and saye
that ye folowe Christ in povertè more than other men don? 295
And yet, in curious and costly howsinge, and fyne and precious
clothing, and delicious and lykinge fedinge, and in tresoure and
jewels and riche ornamentes, freres passen lordes and other riche
worldly men; and soonest they shuld bringe hir cause aboute,
be it never so costly, though goddes lawe be put abacke. 300
55. Frere, what charitè is this—to †gader up the bokes of holy
writ and putte hem in tresory, and so emprisoune hem from
secular prestes and curates; and by this cautel lette hem to
preche the gospell freely to the people without worldly mede; and
also to defame good prestes of heresy, and lyen on hem openly, 305
for to lette hem to shew goddes lawe, by the holy gospell, to the
Christen people?
56. Frere, what charitè is this—to fayn so much holines in
your bodily clothing, that ye clepe your habit, that many blinde
foles desyren to dye therin more than in an-other? And also, 310
that a frere that leveth his habit (late founden of men), may not
be assoiled till he take it again, but is an apostata, as ye sayn,
and cursed of god and man both? The frere beleveth treuth and
pacience, chastitè, mekenesse, and sobrietè; yet for the more
part of his lyfe he may soone be assoiled of his prior; and if he 315
bringe hoom to his house much good by yere, be it never so
falsly begged and pilled of the poore and nedy people in courtes
aboute, he shal be hold[en] a noble frere! O lord, whether this
be charitè!
57. Frere, what charitè is this—to prese upon a riche man, 320
and to entyce him to be buried among you from his parish-church,
and to suche riche men geve letters of fraternitè confirmed
by youre generall sele, and therby to bere him in honde that he
shall have part of all your masses, matins, prechinges, fastinges,
wakinges, and all other good dedes don by your brethren of youre 325
order (both whyles he liveth and after that he is deed), and yet
ye witen never whether youre dedes be acceptable to god, ne
whether that man that hath that letter be able by good living to
receive ony part of youre dedes? And yet a poore man, that ye
wite wel or supposen in certain to have no good of, ye ne geve 330
no such letters, though he be a better man to god than suche
a riche man; nevertheles, this poore man doth not recche therof.
For, as men supposen, suche letters and many other that freres
behesten to men, be full of false deceites of freres, out of reson
and god[d]es lawe and Christen mens faith. 335
58. Frere, what charitè is this—to be confessoures of lordes
and ladyes, and to other mighty men, and not amend hem in hir
living; but rather, as it semeth, to be the bolder to pille hir poore
tenauntes and to live in lechery, and there to dwelle in your office
of confessour, for winning of worldly goodes, and to be holden grete 340
by colour of suche goostly offices? This seemeth rather pryde
of freres than charitè of god.
59. Frere, what charitè is this—to sayn that who-so liveth
after youre order, liveth most parfitly, and next foloweth the
state of aposteles in povertè and penaunce; and yet the wysest 345
and gretest clerkes of you wende, or sende, or procure to the
court of Rome to be mad cardinales or bishoppes or the popes
chapelayns, and to be assoiled of the vowe of povertè and
obedience to your ministers; in the which, as ye sayn, standeth
moost perfeccion and merite of youre orders? And thus ye faren 350
as Pharisees, that sayen oon, and do another to the contrarye.
60. Why name ye more the patron of youre order in youre
Confiteor, whan ye beginne masse, than other saintes, as apostels,
or marters, that holy churche holde[th] more glorious than hem,
and clepe hem youre patrons and youre avowries? 355
61. Frere, whet[h]er was saint Fraunces, in making of his rule that
he sette thyne order in, a fole and lyar, or els wyse and trew? If
ye sayn that he was not a fole but wyse; ne a lyar, but trew; why
shewe ye the contrary by youre doing, whan by youre suggestion to
the pope ye said that Fraunces rule was mad so hard that ye might 360
not live to holde it without declaracion and dispensacion of the
pope? And so, by youre dede, ye lete your patron a fole, that made
a rule so hard that no man may wel kepe [it]; and eke youre
dede proveth him a lyar, where he sayeth in his rule, that he took
and lerned it of the holy gooste. For how might ye, for shame, 365
praye the pope to undo that the holy goost biddeth, as whan ye
prayed him to dispense with the hardnesse of your order?
62. Frere, which of the foure orders of freres is best, to a man
that knoweth not which is the beste, but wolde fain enter into the
beste and none other? If thou sayest that thyn is the best, than 370
sayest thou that noon of the other is as good as thyn; and in this
eche frere in the three other orders wolle say that thou lyest; for
in the selve maner eche other frere woll say that his order is
beste. And thus to eche of the foure orders ben the other three
contrary in this poynte; in the which if ony say sooth, that is oon 375
aloon; for there may but oon be the beste of foure. So foloweth
it, that if ech of these orders answered to this question as thou
doest, three were false and but oon trew; and yet no man shulde
wite who that were. And thus it semeth, that the moost part of
freres ben or shulde be lyars in this poynt, and they shulde 380
answere therto. If †ye say that an-other ordre of the freres is
better than thyn or as good; why toke ye not rather therto as to
the better, whan thou mightest have chosen at the beginning?
And eke, why shuldest thou be an apostata, to leve thyn order
and take thee to that that is better? And so, why goest thou not 385
from thyn order into that?
63. Frere, is there ony perfiter rule of religion than Christ,
goddes sone, gave in his gospell to his brethren, or than that
religion that saynt James in his epistle maketh mencion of? If
†ye saye 'yes,' than puttest thou on Christ, that is wysdom of 390
god the †fader, uncunning, unpower, or evil will. For eyther
than he coude not make his rule so good as an-other did his,
(and so he hadde be uncunning, that he might not make his rule
so good as another man might, and so were he unmighty and not
god); or he wolde not make his rule so perfit as an-other did his 395
(and so had he ben evill-willed, namely to himselfe!) For if he
might, and coude, and wold[e] have mad a rule perfit without
defaute, and did not, he was not goddes sone almighty. For if
ony other rule be perfiter than Christes, than must Christes rule
lacke of that perfeccion by as much as the other were more 400
perfiter; and so were defaute, and Christ had failed in makinge
of his rule. But to putte ony defaute or failinge in god, is
blasphemy. If thou saye that Christes rule and that religion
that saynt James maketh mencion of, is the perfitest; why holdest
thou not than thilke rule without more? And why clepest thou 405
thee rather of saynt Frances or saynt Dominiks rule or religion or
order, than of Christes rule or Christes order?
64. Frere, canst thou assigne ony defaute in Christes rule of
the gospell, with the whiche he taught al men sikerly to be saved,
if they kepte it to hir endinge? If thou saye it was to hard, 410
than sayest thou that Christ lyed; for he saide of his rule: 'My
yoke is softe, and my burthen light.' If thou saye Christes rule
was to light, that may be assigned for no defaute, for the better
may it be kept. If thou sayst that there is no defaute in Christes
rule of the gospell, sith Christ him-selfe saith it is light and esy: 415
what nede was it to patrons of freres to adde more therto, and so
to make an harder religion, to save freres, than was the religion
that Christes apostels and his disciples helden and weren saved
by; but-if they wolden that her freres saten above the apostels
in heven, for the harder religion that they kepen here? And so 420
wolde they sitten in heven above Christ himselfe for the moo and
strait observaunces; than so shulde they be better than Christ
himselfe, with misc[h]aunce!
Go now forth, and frayne youre clerkes,
And grounde you in goddes lawe, and geve Jack answere. 425
And whan ye han assoiled me that I have said, sadly in treuth,
I shall soill thee of thyn order, and save thee to heven!
If freres cunne not or mow not excuse hem of these questions
asked of hem, it semeth that they be horrible gilty against god
and hir even-Christen; for which gyltes and defautes it were 430
worthy that the order that they calle hir order were for-don. And
it is wonder that men susteyne hem or suffer hem live in suche
maner. For holy writ biddeth that thou do well to the meke,
and geve not to the wicked, but forbid to geve hem breed, lest
they be mad thereby mightier through you. Finis. 435
¶ Prynted for Jhon Gough.
Cum Priuilegio Regali.
From C. (= printed copy in Caius Coll. library, Cambridge); I give here rejected spellings; readings marked Sp. are from Speght.
3. walkyn. deceauen. 5, 6, 7. bene (for been; very often). 6. folke. founde. 9. kynreddes. 11. grasse, nether nething (sic). 12. onely. her lyfes. 13. had; Sp. han. 15. hym (for hem). wreches. 16. -selfes. 18. the. 20. teacheth. don. 21. not; Sp. nought. dyspleasynge. harme. 22. because (Sp. that). 23. greatest.
25. reason. write. 26. not; Sp. nought. 28. earthe. 29. thyne. 31. perfyte. 32. the. 33. break. 34. breake. 35. one. 36. speaketh. mor; Sp. more. lef; Sp. left. 37. leaueth. 38. one. 39. Christe. 40. abytes; Sp. habits. 41. leaue. wyfe. yeare. 42. you; read ye. leaue. abyte; Sp. habit. yeare. 44. abyte; Sp. habit. 45. weareth (twice). 46. the abbyte; Sp. your habit. 48. apostatase; Sp. apostataes. by; Sp. buy. 50. greate hoode. 51. coape. 52. one coloure. 53. bene. 57. sayde. clotynge (!). 58. maye. weare clothynge.
60. Sp. om. in before another. 61. speake. leaue. 62. eate. 65. easy. 66. ether; Sp. either. vnperfyte. 67. harde. seker; Sp. siker. 68. her. 69. selfes. 70. ye you; Sp. om. ye (!). 70, 71. deade (twice). beggers; Sp. beggars. ye; Sp. you. 72. deade. 74. heare. 75. eare; Sp. ere. Sp. haue ben (C. om. haue). 78. Sp. falleth it to. 78, 79. deade (twice). 79. gorgeous buyldinges; Sp. courts. 80. maye; Sp. now (error for mow). 81. welnygh; Sp. will (!). 83. here; Sp. heire (read hyre). geuynge. 84. yeare. certayne. one. 91. Sp. of men. 92. perfyte. Sp. brether (!). 93. baptyme; Sp. baptisme.
96. Sp. om. the. least. 97. oute. 98, 102. south; Sp. sooth. 101. abyte; Sp. habit. 103. abytes. 105. steale. 107. wether; Sp. whether. 109. vndermyne (for vndernyme); Sp. vnderneme. 111. maye. presonne; Sp. prison. 112. Sp. Augustines. dyd; Sp. doe. 114. buryenge. 115. none. 116. heare; Sp. heare to. 117. plentie. 118. folke maye. 120. heare. 122. Both you. folke amonge. 123. sayne. 124. pouertye. 125. her. bene. 126. Sp. other (for riche). 128. Sp. om. of. 130. wylte. preache.
133. payed; Sp. apaid. preache. 134. gosgel (!). Sp. bodden. hym; Sp. hem. 135. preached. 136. yeare. 139. myrtes; Sp. mirths. 142. Sp. thy; C. om. (before prayer). 144. Sp. that certes (error for than certes); C. & certes. 149. her. the. 150. thynge. 151. Sp. writest; Sp. om. him. 152. Sp. forgotten (!). 153. bearest. 154. meate. 156. the. 159. C. Of; Sp. For. 162. perfection (but perfeccion in l. 163). least. meane (often). 165. least. 166. arte.
167. charytye. sithe. 168. leauynge. 169. Sp. them (for hem). 170. doeste. 173. learned and lewd; Sp. lerid and leaud. 174. Sp. om. suche. 176. one. 177. the here. 178. C. medefull; Sp. needful. the. 182. themselfes. 183. coulde. 185. hym; Sp. them (read hem). C. or; Sp. but. 187. amonge. 188. teachynge. 189. Whose. rych. 190. yewels; Sp. iewels. improper ne; Sp. ne in proper ne in. 191. cumune; Sp. common. sayne. gether; Sp. gather. 192. Sp. om. of. 193. great. 194. in proper ne comune; Sp. in proper be (!) in common. 195. father rych. put. 197. reason. perfite. 198. father. 199. imperfyte. sayne. Sp. the (for tho).
201. carte. done. 202. lesyngery; Sp. losengery. done. 204. preach. teach. 205. perfyte lyfe. 206. be; Sp. bin. 208. feastes. 209. done. rych. 211. together. 212. charitie. 214. Sp. om. 2nd he. 220. C. as; Sp. is (!) charytie. 221. Sp. accursed; C. cursede. C. om. last. dead. 222. Sp. om. lacke. least; Sp. last. 223. dead. C. om. therefore. 226. hedde. done. 227. heade. 229. receaue. 229, 231. hartes (twice). 231. Sp. om. ye. 232. exempte. 234. gyltye. traytery. trespasers. 235. Sp. your (for oure). Sp. the trespasse (for trespas). 236. done.
240. eche yeare; Sp. ech a yere. 241. her (twice). 242. steale. certayne. sayne. 247. merite. 248. whyther; Sp. whether. payde; Sp. apayed. 249. weten; Sp. witten. 251. meryte. heauen. 252. man (for mans, s having dropped out); Sp. mans. 253. ye (for he); Sp. he. 256. folowes; Sp. fellowes. maye. 258. tokeneth; Sp. betokeneth. 259. one. made. 260. seale. mought (read mot). 261. redde; Sp. rad. Sp. And but. 262. Sp. om. 1st not. specyally; Sp. especially. made. 264. commne (!). goostely; Sp. ghostly. 266. myghtie. coloure. preachynge. prayeng. 267. write. 268. done frely. 269. frely. 271. him; Sp. hem.
272. her. 273-275. apostatase; Sp. apostataes. 278. personnes. 280. him; Sp. them. 282. foule. greate. 283. done. 284. measure. payd; Sp. apaied. 285. preache. 286. Sp. whole. Sp. om. 2nd it. 287. deal; Sp. dele. 289. let. Sp. and so the (om. so). 290. measure. 293. wryte. 295. pouertye. done. 297. treasoure. 298. rych. 299. wordly; Sp. worldly. bring her. 300. costely. abake; Sp. abacke. 301. gather (read gader). 302. wryte. put. emprysonne. 303. let. him; Sp. hem. 304. preache. frely. wordely; Sp. worldly.
306. let. 308. fayn. 309. bodely. 309, 311. abyte; Sp. habit. 311. leaueth. 311, 315. maye. 312. Sp. om. an. sayne. 315. parte. 316. home. by yeare; Sp. by the yeare. 317. courtes &; Sp. countries (perhaps better). 318. C. Sp. hold (for holden). 320. Both prease. 323. seale. beare. 324. parte. preachynges. 325. done. 326. dead. 329. receaue. 330. certaine. 331. no; Sp. to (!). 332. rych. reche; Sp. retch. 334. behesten; Sp. behoten. reason; Sp. all reason. 337. laydes (for ladyes). her. 338. pyl her. 339. dwel. 340. greate.
341. coloure. 344. mooste perfytely. 345. wyseste. 346. greatest clarkes. 347. made. 348. chappelaynes. povertye. 351. one. 354. hol (for holy); Sp. holy. holde; Sp. hold (read holdeth). them. 357. set. 358. sayne. 359. shew. 360. C. that Fraunces rule was made so harde; Sp. that your rule that Francis made was so hard. C. might; Sp. mow. 363. harde. maye. Supply it. 364. toke. 365. learned. 366. Sp. om. to. C. byddeth; Sp. bit. Sp. when; C. om. 369. fayne. 370. thyne. 371. none. thyne. 372, 374. thre. 373. C. selfe; Sp. self same. 375. one.
376. alone. one. 378. thre. one. 381. Both you; read ye. 382. thine. 384. apostate; Sp. apostata. leaue. 385. the. 388. sonne. 390. Both you; read ye. wysdome. 391. father vncunyng. Sp. om. eyther. 392, 397. coulde (twice). 393. Sp. had he. 395. perfyte. 397. made. perfyte. 398. defate; Sp. default. sonne. 401. weren. 402. put. 404. C. that saynt; Sp. which saint. the perfytest; Sp. perfectest. 405. Sp. om. than. 406. the (read thee). 408. Sp. any default or (!) assigne. 409. sekerly; Sp. sikerly. 410. her. harde.
415. easye. 416. mor; Sp. more. 418. that; Sp. of (!). 420, 421. heauen (twice). 421. Christe. 424. frayen (for frayne); Sp. fraine. 425. C. ye in; Sp. ye you in (read you in). 426. sayde. Read—And whan ye han soiled that I saide, sadly in treuthe. 427. soyll the. thyne. order; Sp. orders. the; Sp. thee. heauen. 428. C. cunne; Sp. kun. 430. her. 431. her. fordone. 432. hem lyue; Sp. hir live. 433. wryte. 434. bread leste. 435. made. Sp. om. Finis.