oðere menn, him gebyrede ðæt he nyste self hwæðer he monn wæs. Suaðeah, ðeah ic nu is recce, næ tæle ic na micel weorc ne ryhtne anwald, ac ic tæle ðæt hine mon forðy upáhebbe on his mode; & ða untrymnesse hiera heortan ic wolde getrymman & [ge]stiran ðære wilnunge ðæm unmedemum, ðæt hiera nan ne durre gripan sua orsorglice on ðæt rice & on ðone lareowdom, ðylæs ða gongen on sua frecne stige, ða ðe ne magon uncwaciende gestondan ón emnum felda.
V. Bi ðæm ðe magon on ealdordome nytte beon on bisnum & ón cræftum, & ðonne for hira agenre ieðnesse ðæt fleoð.
Ac monige siendun mid miclum giefum monegra cræfta & mægene geweorðode, forðonðe hie hie scoldon monegum tæcan, & for oðerra monna ðearfe onfóð ðyllica giefa. Ðæt is ðæt hie gehealdað hir[a] lichoman firenlusta clæn[n]e; oðer is ðæt hi beoð on færhæfdnesse strenge strange; ðridde is at hi beoð mid lara suetmettum gefylde; feor(ðe) is ðæt hi beoð on ælenguðm ðingum & ælcre longunge geðyldige, & on forebyrde eaðmode; fifte is ðæt hie habbað ða árodnesse & ða bieldo ðæt hie magon anweald habban; siexte is ðæt hi beox fremsume; siofoðe is ðæt hi beoð reðe & stræce for ryhtwisnesse. Ða ðe ðonne ðyllice beoð, & him mon suelcne folga beodeð, & hie him wiðsacað, oft him gebyreð ðæt hie weordað bereafod ðara giefa ðe h[i]m God for monigra monna ðingum geaf, næes for hiera anra. Ðonne hie synderlice ðenceað hu hie selfe scylen fullfremodeste weorðan, giemað to hwon oðerra monna wise weorðe, mid ðy [hi bereafiað] hie
body pure from lusts; the second is that they are strict in the severity of abstinence; the third is that they are full of the dainties of learning; the fourth is that they are patient in tedious things and in every delay, and humble in authority; the fifth is that they have spirit and boldness enough to possess authority; the sixth is that they are beneficent; the seventh is that they are zealous and severe for the cause of righteousness. Such as these then, if, when such power is offered them, they refuse it, it often happens that they are deprived of the gifts which God bestowed on them for the sake of many men, not of them alone. When they consider only how they themselves may become most perfect, and do not care what becomes of other men, they thus deprive themselves of the benefits which
