“A Frere ther was, a wantoun and a merye; * * * * * Ful wel biloved, and famulier was he {292} With frankeleyns overal in his cuntre, And eek with worthi wommen of the toun; * * * * * Ful sweetly herde he confessioun, And plesaunt was his absolucioun. He was an esy man to yeve penance, Ther as he wiste to han a good pitance; For unto a povre ordre for to geve Is signe that a man is wel i-shreve. * * * * * He knew wel the tavernes in every toun, And every ostiller or gay tapstere.”[396] [Illustration 56. A WORLDLY ECCLESIASTIC. (_From the MS. 10 E. IV._)] In Chaucer’s days, such friars were many, but some better ones could also be met; not only those, rare indeed in the fourteenth century, who continued the traditions of their founder, living among the poor, poor as they, and withal wise, devout, and compassionate: Chaucer’s friar was of a different sort; he avoided acquaintance with “a lazer or a beggere,” unwilling to deal “with such poraile.” But even among those who lived careless of the rule, some were at work whose thoughts, dangerous {293} as they might be, were not so base, those friars namely who, when the moment came, could be confounded with the simple priests of their enemy Wyclif, and who were certainly comprised along with them in the statute of 1382. Certain it is that many friars, in their roaming career, preached in the market place, just like John Ball, the new doctrines of emancipation. Hence they alone among the clergy, at the hour of the great revolt, still preserved a certain popularity among the lowly; and the monastic chroniclers, their natural enemies, complacently paraded in their narratives this new grievance against these detested orders.[397] Langland, who cursed the revolt, cursed also the friars for having a share of responsibility in it. Envy has whispered into their ears and said: study logic, law, and the hollow dreams of philosophers, and go from village to village proving that all property ought to be in common—the very teaching of John Ball: “and proven hit by Seneca That alle thyng under hevene · ouhte to beo in comune.”[398] Always armed with good sense, Langland plainly declares that the author of these subversive theories lies; the Bible says, “Thou shalt not covet thy neighbour’s goods.” Formerly the life of the friars was exemplary, Charity dwelt among them; this was in the days of the great saint of Assisi, the friend of men, the friend of birds, the friend of all that had been created and could suffer.[399] {294} And, indeed, what a holy mission their founder had given them! Coarsely dressed, barefoot, getting only such food as was freely offered them, they were to go into the towns and visit the poorest, most densely populated and unhealthiest suburbs, to seek out the lost.