ANTIQUITIES OF SELBORNE. 339 
ad monasterium ipsum spectantia, datis super hoc litteris, inter- 
positis juramentis, factis renuntiationibus, et penis adjectis, in 
gravem ipsius monasterii lesionem nonnullis clericis et laicis, 
aliquibus eorum ad vitam, quibusdam vero ad non modicum tempus; 
& aliis perpetuo ad firmam, vel sub censu annuo concesserunt ; 
quorum aliqui dicunt super hiis a sede aplica in communi forma 
confirmationis litteras impetrasse. Quia vero nostra interest lesis 
monasteriis subvenire [He the Pope here commands] ea ad jus et 
proprietatum monasterii studeas legitime revocare,” &c. 
The conduct of the religious had now for some time been gene- 
rally bad. Many of the monastic societies, being very opulent, 
were become voluptuous and licentious, and had deviated entirely 
from their original institutions. The laity saw with indignation the 
wealth and possessions of their pious ancestors perverted to the 
service of sensuality and indulgence, and spent in gratifications 
highly unbecoming the purposes for which they were given. A total 
disregard to their respective rules and discipline drew on the monks 
and canons a heavy load of popular odium. Some good men there 
were who endeavoured to oppose the general delinquency ; but 
their efforts were too feeble to stem the torrent of monastic luxury. 
As far back as the year 1381, Wickliffe’s principles and doctrines 
had made some progress, were well received by men who wished 
for a reformation, and were defended and maintained by them as 
long as they dared, till the bishops and clergy began to be so 
greatly alarmed, that they procured an act to be passed by which 
the secular arm was empowered to support the corrupt doctrines of 
the church; but the first Lollard was not burnt until the year 
I40Ol. 
The wits also of those times did not spare the gross morals of the 
clergy, but boldly ridiculed their ignorance and profligacy. The 
most remarkable of these were Chaucer, and his contemporary 
Robert Langelande, better known by the name of Piers Plowman. 
The laughable tales of the former are familiar to almost every 
reader; while the visions of the latter are but in few hands. With 
a quotation from the Passus Decimus of this writer I shall conclude 
my letter ; not only on account of the remarkable prediction therein 
contained, which carries with it somewhat of the air of a prophecy ; 
but also as it seems to have been a striking picture of monastic 
insolence and dissipation; and a specimen of one of the keenest 
pieces of satire now perhaps subsisting in any language, ancient or 
modern. 
’ 
