The English works of Wyclif hitherto unprinted.Edited by F. D. Matthew.

I. OF THE LEAVEN OF PHARISEES.

WITH regard to this tract, as with many that follow, I can give no decided opinion as to authorship. I find it monotonous and poor in style, but in substance it contains nothing that may not be Wyclif's, while there is so much of his characteristic teaching that it must be by one of his intimate disciples if not by himself. The reference to Bishop Spencer's crusade (p. 8) shows that it was written about 1383. In some parts it very much resembles the Fifty Heresies and Errors of Friars, printed by Mr. Arnold, No. XXIV. Compare especially pp. 14, 15, with Chapter XVII. of the Fifty Heresies (S. E. W. III. 280).

There is a lively description in Chap. III. of the tricks of the friars, which agrees well with Chaucer's description of his friar, whose

typet was aye farsed full of knyfes And pynnes for to give faire wyfes.

The touch about their making friends with women by giving them pet dogs (p. 12) is, so far as I know, peculiar to this tract.

Copied from the Corpus MS. X., and collated with the Dublin MS. AA.

SUMMARY.

CHAP. I.	Christ commands us to flee the leaven of Pharisees, who belonged to a singular religion. The Religious of these days are like them.
II.	Proofs of hypocrisy. Their pride, envy, persecution of true preachers, covetousness, self-indulgence, and unchastity.
III.	How they offend against each of the Ten Commandments.
IV.	How they do the contrary of the works of bodily mercy.
V.	How they do the contrary of the works of spiritual mercy.
VI.	How they fail in Faith, Hope, and Charity.
VII.	The duty of exposing their wickedness.
VIII.	Cowardice and falseness prevalent among all classes. Faults of priests.
IX.	Faults of Lords.
X.	Faults of Commons.
XI.	The faults of the Religious are much the worst.

Attendite a fermento phariseorum quod est ypocrisis

Lucæ, 12^o.

Capitulum primum.

Crist comandiþ to his disciplis and to alle cristene men to vndirstonde & flee þe sowrdow of pharisees, þe wiche is ypocrisie. First pharisees been men of synguler religioun founden of synful men, biside þe ordynaunce of god þat is tauȝt in holi writ. And yn cristes tyme þere weren þre sectes of ordres founden of mannys ordinaunces, as pharisees, saduces and esseis. of two þe firste mathew spekeþ in his gospel. And of þe þridde spekeþ þe maister of stories. The firste two weren grete men of name and hauynge, and weren stronge enemyes to crist & his lawe, and disceyueden þe peple by ypocrisie, & weren ful coueitous. And þerfore Seint Joon baptist & crist clepede hem ypocritis & serpentis and addir kyndles, & jhu cursede hem ofte, ȝee eiȝte tymes, as þe gospel seiþ. But crist louede & sauede summe gode men of hem, as nicodeme & poul, & brouȝte hem out of her ordris to fredom of þe gospel & distroied þese ordris, as holi writ seiþ. And ȝif oure newe religious ben in þese same synnys, as ful of coueitise & ypocrisie, & stryuen aȝens þe fredom of þe gospel & cristis lif & his apostlis, þei ben cursid of god; and þei shullen be brouȝt out of here ordris maad of synful men & brouȝt clenly to þe gospel & fredom of cristis ordre, for it is most perfit & most esi to wynne heuene by & most sikir, for þe most myȝt, most wisdom, & most charite of jhu crist þat made it and made nouȝt þise newe ordris. And ȝif þei hadden be needful or profitable he wolde haue maad hem by hym silf or by his apostelis, or teld in holi writ bi what man & what tyme þei shulden haue come in; but nouȝt of al þis is founden in holi writ, in wich is al nedful and profitable ordynaunce of holi chirche; & þerfore al þis nouelrie of ordris is suspect of ypocrisie & luciferis pride and blasfemye

of antecristis ypocrisie. last men doon þis nouelrie for vein glorie & for getynge more plentifousli of wordli godis bi abite & oþer sygnes of holinesse; siþþe þei myȝten lyue as plesandeli to god & as moche profit to holi chirche, and fulli ocupie al þe myȝtis boþe of soule & body be þat clene religioun þat crist made hym self to his disciplis & prestis as bi þese nouelries maad of ydiotis & synful wrecchis of lucifers pride; for þei ben taken as holier men & holden hem self more worþi for þise newe ordinaunces of her owen fonnyd heuedis, þat letten hem from þe better ocupacioun, [Up to this point is copied from AA, as the text in X is illegible from damp.] [MS.Corp. page 2] þan for clennesse of cristis ordre, þouȝ þei seruen [suwen AA.] neuere so perfitly crist in holy lyuyng and trewe techyng wiþoute þis newe pro|fessioun and cermonyes, þe whiche crist and his apostlis diden neuere ne tauȝten in al holy writ. It is a fendis pride a synful creature to putte defautte in þe ordynaunce of crist, seiynge in word or dede þat crist tauȝte not his disciplis and his prestes þe beste ordre and religioun, but lefte þe beste ordre bihynde a þousand ȝeer and more til sathanas was vn|bounden to desceyue men bi lesyngis and ypocrisie, and siþen crist made and tauȝte þe beste religioun, it is a stynkynge pride of luciferis children to leue þe betre, and constreyne men to leue þe betere, and take and nede men to holde forþe þe worse. Of blasphemye, for þes newe religious seyn in word or dede þat crist myȝt not, coude not, [omitted X.] or wolde not teche cristen men þe beste religion to wynnen heuene by; and ȝif þis be soþ crist was not god, for þanne he was oute of charite. And in þis same þei seyn priueily þat a synful ydiot was more [omitted X.] wis and fullere of charite þan ihu crist, siþ bi hem þis synful ydiot ȝaf and vsed a betere religioun þan euere dide crist god almyȝty. ypocrisie is a fals feynyng of holynes whan it is not in trewþe bifore god, and so ypocrisie is fully contrarie to crist, þat is trewþe as þe gospel techeþ, and it is comunly þe moste perylous synne of alle. For comunly an ypocrite doþ neuere verrey penaunce, for trist þat he has

in his owen holy feyned lif and for likyng of veyne glorie and for wynnynge of worldly goodis; and ypocritis ben most cursed before al oþer þeues, for þei ben þeues of goodis of grace and dysceyuen oþer men in goodis of vertu, þat ben betere þan goodis of fortune or goodis of kynde, and as a þing is betere so þe mysusyng þer-of is more dampnable, as lyncolne and oþer clerkis prouen; and þerfore crist in þe gospel cursid so ofte ypocritis more þan oþere synful men.

Capitulum 2^m.

See now wheþer oure religious þis day ben ypocritis.

Ȝif þei bynden hem self bi herte, word and sygnes to moste mekenesse after crist and his apostelis, and ȝit ben most proude of worldly goodes, of beaute, of welschap, of strengþe of body, of connyng, of worldly and fleschly frenschipe, of kyn, and of holynesse [page 3] of here singuler religion, þan ben þei moost cursed and synful ypocritis.

Ȝif þei maken hem self in siȝte of peple more holi [omitted X.] þan oþere men and bosten þereof in owtward signes or wordes, as morn|ynge abite, lettris of fraternite, þat crien here holynesse and synguler deuocions bifor men, and bihynde ceesen of; and do þis for worldely wynnyng and veyn glorie, and preisen more here owen longe preieris þan oþer mennus, [The MS. contraction-mark is that for -us, though 'mannes' occurs on p. 30, l. 22, and in the first two sheets at least, all the other noun flexions, except this 'mennus' (or 'mannus') are in 'is,' 'ys' or 'es.'] þei ben þan foule ypocritis.

¶ Ȝif þei bynden hem to most charite and þer wiþ ben in gret enuye amongis hem self, and han dispitt and indignacion of good lyf and trewe techyng of cristis gospel þat symple men don out of here ordre, þes ben perilous ypocritis and cursed of god for defaute of charite.

Ȝif þei ben glad of here enemys myslyuyng or techynge, to lette þer-by men to teche freliche goddis lawe, þei ben cursed ypocritis.

Ȝif þei bynden hem to most pacience and mercy and þer

wyþ haten and ben woode wroþ with men þat trewly dispisen synne and reprouen here ypocrisie, and pursuen hem cruely and with out mercy þat frely and sadly techyn þe gospel and þe comaundements of god wherby here symonye and ypocrisie is more knowen of þe peple, þanne þei ben cruel ypocritis.

Ȝif þei pursuen trwe men for techyng of þe gospel, and seyn þere wiþ þat þei pursuen hem for errours þat þei seyn openly to þe peple when þei lien & falsly sclaundren trewe men, but þe pursuyt is maad for prestes techyng men where þei schullen do here almes to here moste nedy neiȝbores after þe gospel; þan be þei cursed ypocritis.

¶ Ȝif þei maken prelatis and lordis, bi here fals flateryng and lesyngis in confessions and preuei conseils, to lette prestis to preche goddis lawe and to lette þe peple to knowe and to kepe þe comaundementis of god, lest freris ypocrisie and wynny[n]g be stoppid and þe peples almes betere spendid, þanne be þei cursed ypocritis.

¶ Ȝif þei come in to þe chirche to holde and meyntene þe pouert of crist and his apostelis and bynden hem þer to, and þer with ben most coueitouse abouten worldely goodis, summe aboute temperal almes nedles and summe aboute worldely lordyschype, bi ypocrisie and lesyngis and flateryngs, þei ben þan trecherous ypocritis and perilous enemys of crist and his chirche.

[page 4] ¶ Ȝif þei maken profession to most hey pouert and to be deed to þe world and worldely þingis, and wiþ þis stryuen nyȝt and day who of hem may bilde gaiest wast housis and costly places, as chirchis or castelis to herberwen lordis inne and ladyes, and beggen of pore men þer-to þat han nouȝt to lyuen by ne here children, þei ben perilous ypocritis and dysceyuen riche and poore.

Ȝif þei ordeynen ydiotis to ben lymytours þat best kunnyn begge, and holde goode men and kunnyng in holy writt fro prechynge, and disceyuen men bi pardons, lettris of fraternite and priuat preieris for to geten worldely muk more þan soule helþe, þanne be þei fals ypocritis and worschipen false maummetis.

¶ Ȝif þei bynden hem to traueile faste and techyng of þe gospel frely, as crist and his apostelis diden, and her-wiþ ordeynen costly chambris and beddis and siluerene vessel and gay cloþes and costly mete and drink, as knyȝttis, barouns or erlis, and prechyn [omitted X.] not but onys or þries in þe ȝeer bi|fore grete lordis and comuntees for veyn glorie or worldely wynnyng, þei be þanne ypocritis at þe fulle.

Ȝif þei traueilen faste in aristole [Aristotile AA.] and newe sophymes to ben clepyd maistres, and þan traueilen not in holy writt but veyn pleies & corioustees, and excusen hem her-bi fro preiynge and rysynge at mydnyȝt, þei ben ypocritis; for þei don not goddis seruyce in hem selfe but drawen oþere men þer-fro.

Ȝif þei bynden hem to grete penaunce and abstynence of mete and drynk and þer-of bosten to þe peple, and here-with seken lustys of costly metis and drynkis, and bien hem derrere þan lordis don, and dwellen in courtis with lordes and ladies to feden here bely faat, and leuen here deuocions of cloistre, þei ben foul ypocritis, for þei maken here stynkynge bely here false god as seynt poule seiþ. [Phil. iii. 19.]

¶ Ȝif þei plesen lordes and ladies in synne and counforten hem to don extorcions to here pore tenauntes and to meyn|tene false causes for to haue lykyngis of here foule wombe; þei ben wickid ypocritis and robberis of poore men and traitours to lordes and ladyes.

¶ Ȝif þei bynde hem self to clene chastite boþe of body and soule and of dede and wille, and here-wiþ don fornycacioun and auoutrie wiþ wyues and nonnes, and slen wommen þat with-stonden [page 5] hem in þis synne; þei ben foule ypocritis.

¶ Ȝif þei don þe cursed synne of sodom wiþ hem self, and seyn to nyse wymmen þat it is lesse synne to trespase with hem þan with oþere weddid men, and vndir taken for þe synne of þe wommen, and norischen ryche men and wymmen in lecherie and in auoutrie for monye and to haue here owne lustis; þei ben cursid ypocritis and distroien cristendom. It semeþ þe deuyl gedreþ siche lumpis of ȝonge men, fatte

and lykynge and ydyl, and byndiþ hem fro wyues, þat men myȝten haue bi goddis lawe, to maken false heiris and to for-do þe kynde of men and so make þe erþe cursed of god and alle his seyntis. And þus þei ben ypocritis moste damp|nable bi-for god.

¶ Ȝif þei seyn þat þei ben most holy and best men of religion, and þer wiþ lyuen in most pride, most enuye and wraþe, in most coueitise and ydilnesse, in most glotone, dronkennesse, or surfet and leccherie. [Probably there should follow "þei ben cursid ypocritis," unless the preceding clause is to be taken as part of the sentence. But in both MSS. it is distinctly marked off.]

Capitulum 3^m.

See now where þei breken falsly alle þe comaundementis of god. Ȝif þei chesyn to be reulid more after þe ordynaunce of synful men and ydiotis þan after þe clene ordynaunce of crist, and seyn þat synful mennus ordynaunce is betere and sikerere for men and more perfit þan is þe clene ordynaunce of crist; þei worschipen false goddis and ben heretikys and blasphemes; and so þei breken þe first maundement of god. Ȝif þei dreden more and ponyschen more for brekynge of synful mennes contradicions þan for comaundementis of god cursedly broken, and studien and louen more here priuat reulis þan þe hestis of god, þei worschepen, louen and dreden more synful men, and in caas dampnyd deuelis, þan god almyȝti. for as austyn seiþ a man makiþ þat þing his god þe whiche he drediþ most or loueþ most.

¶ Ȝif þei chargen men more to seke blynde stockys or ymagis and to offre to hem more þan to pore bedrede men and more þan to charge goddis hestis; þei worschipen false goddis. for þouȝ a man breke goddis hestis þei wole soone and liȝtly assoile him, but ȝif he make a vow to a blynd pylgrymage or to sende his offrynge to siche a stok; þat schal not be dis|pensid wiþ but reserued to a grettere satrap. And in þis þei chargen more þe brekynge of a folie a-vow of synful men þan þe brekynge of goddis [page 6] hestis; but wheþere is more ydolatrie?

¶ Ȝif þei sweren in veyn and many false oþis to bigile ȝonge children to here veyn religion, sweryng þat it is þe beste; who takiþ þe name of god in more ydelnesse and more dispitt? Ȝif þei taken þe charge to ben trewe vikeris or seruauntis of crist and þer-wiþ taken vpon hem falsly þat þinge þat is reserued to god only, as to make men partyners of here medeful dedis, and to graunte hem þe blisse of heuene and pardon to slee cristen men for to meyntene worldely lordschip and coueitise of þat prist þat schulde be most meke, most pore, most redy to dye for cristen mennus soulis; who takiþ more cursidly þe name of god in veyn?

¶ Ȝif þei vndirtaken to brynge soules out of purgatorie bi here preiers and here to receyuen myche gold or rentis, and þer-wiþ lyuen in pride, enuye and oþere grete synnes; who takiþ more goddis name in veyn, and more cursidly dis|ceyueþ cristen men? ¶ For crist seiþ to siche men in þe [Luke vi. 46.] gospel of seynt luk: What seie ȝee to me lord! lord! and don not my comaundementis; and in þe gospel of matheu [Matth. xv. 8.] seiþ crist þat siche ypocritis worschipen him wiþ outen cause; and by salomons bok seiþ god þat his preiere is cursid [Prov. xxviii. [9.]] and abhomynable þat turneþ a wey his eris þat he here not goddis lawe; and also bi þe prophete ysaie and malachie and [Isaiah i. [15.]] austyn and gregory and many moo. [Mal. i. [10.]]

¶ Ȝif þei maken hem besi on þe holy day to preche fablis and lesyngis to þe peple and not þe gospel, and gon fro place to place and fro man to man to begge of pore men for here false lesyngis, and letten men fro here deuocioun; þei kepen not wel here holiday. ¶ Ȝif þei drawen þe peple in þe holiday by coryouste of gaye wyndownes and colours and peyntyngis and babwynrie fro conpunccion of here synnes and fro mynde of heuenely þinges, and fede riche men wiþ pore mennus goodis, wiþ costly metis and wynes and wast spicerie to glotonye, dronkenesse, lecherie, and weiward talis, and suffren pore men hungry and þristi and in gret mischef; þei kepen euyl here holyday and letten oþere men to kepen it. ¶ Ȝif þei studien on þe holy day aboute experymentis or

wiche craft [page 7] or ¹veyn songis and ¹ [1_1 omitted X.] knackynge and harpynge, gyternynge & daunsynge & oþere veyn triflis to geten þe stynkyng loue of damyselis, and stere hem to worldely vanyte and synnes; þei breken foule þer holyday and ben procuratours of þe fend.

¶ Ȝif þei worschipen gretly here singuler patroun and dis|pisen god þe trynite and ihū crist oure goode fader, when þei putten his lawe and his ordynaunce bihynde; þei worschipen not here fadir after goodis lawe. Ȝif þei louen more here singulere congregacion þan þe comynte of cristen men, þei worschipen not but dispisen owre modire holy chirche. ȝif þei drawen parischenes fro obedience and loue & [omitted X.] sacramentis of here gostely fadris for here owne wynnyng, as in confessioun and beriynge & herynge [omitted X.] of massis for offryng; how worschipen þei and techen oþere to worchipe here gostli fadris? Ȝif þei drawen children fro fadir and modir and maken hem of here singulere religioun, þat þei may not susteyne here heldris lif be þei neuer so feble and pore; how worschipen þei god and techen childre to leue þe maundement of god and to suffere fadire and modir to perische for feyned obydience to synful mannus tradiciouns? certis þis ilke fals religious is gilty of þefte and manquellyng also, siþ he is cause of þe old pore mannus deþ.

¶ Ȝif þei haten and sclaundren with false lesynges trewe men to techen frely holy writt and repreuen synne, and namely ypocrisie, and falsly pursuen hem to þe deþ, þei slen hem, and ioon þe euaungelist seiþ as to here dampnacion. Ȝif þei [l John iii. 15.] conforten men to slee here breþren in false werris, by open prechynge or preuei conseilynge, or vndirtakynge for false domesmen þat slen innocent men for coueityse or enmyte whanne men ȝeuen hem myche tresoure; þei ben false menquelleris and most gyltif of alle.

¶ Ȝif þei letten curatis and pore prestis to techen men goddis lawe bi sotil ypocrisie and sleiȝtis of anticristis lawe, for

drede lest here ypocrisie be parceyued and here wynnynge and worldly fame leid a-doun; þei ben cursed manquelleris, and gylti of dampnacion of alle þe soulis þat perischen for þe defaute of kunnynge and kepynge of goddis comaunde|mentis.

¶ Ȝif þei prechen principaly for worldeli muk or veyn glorie, and so prechen here owne sotiltes to be preised of men, and not [page 8] symply and pleynly þe gospel of crist for his glorie and sauyng of mennus soulis; þei don gostely lecherie bi goddis word as poul seiþ.

¶ Ȝif þei seyn and meyntenen in scole and oþere placis þat þe wordis of holy writt ben false and manere of spekyng of newe idiotis is trewe, þei don gostly auoutrie and putten falsnesse and blasphemye vpon god; for in þat þei seyn þat an heþene philosofre or a newe synful caitif is wittiere and trewere þan almyȝti god, ȝe þat god is fals and a fole and þes heþene blasphemes and newe dremeris ben trewe and witti.

¶ Ȝif þei feynen hem sotil of fisik and knowynge of wym|menys complexcion and preuyte, seiynge þat siche siknesse or deþ schal com to hem in absence of here housbondis but ȝif þei haue mannus helpe, and þus defoulen on and oþer; þei breken foule þis comaundement þat biddiþ men do no lecherie; and in þis poynt men dreden þat þes pharisees geten hem moo holderis vp for here putrie þan for here trewe prechyng or holy lyf.

¶ Whanne lordis ben fro hom in werris, in iustis and par|lementis and in dyuerse lordschipis, and whanne marchauntis ben out of lond or in fer cuntrees for here marchaundise, and whanne plowmen ben al day in þe feld at here plowȝ ore medes; þan þes pharisees presen faste to here wyues vnder colour of holynesse.

¶ Ȝif þei stelen mennus children, boþe gentyl mennus and pore, to make hem of here synguler ordre þat is maad of synful men and confermyd, & in cas of [omitted X.] deuelis and not of god; þei don cursed þefte aȝenst þe seue[n]þe maundement of

god. for many men ben drawen, bi lesynges and ȝiftis and so by symonye, fro þe betere ordre to þe werse and maad more cursed and deppere dampnyd in helle. For þouȝ children ben brouȝt be lesyngis, symonye and fals bihestis in-to þis feyned ordre bifore tyme of discrecion and ben not able þer-to, ȝit þei schulle be nedid bi peyne of dampnynge in helle, as þei seyn, and bi drede of bodely deþ to holde forþ þis feyned religion aȝenst here conscience and fredom of þe gospel. and he þat most steliþ children to þes priuatis ordris is most preised of þes cursed congregacion, and þat is a cursed reward. For he þat steliþ an oxe or a cowe is a þef and gretly [page 9] peyned bi mannus lawe; myche more owiþ he to be ponyschid boþe of god and man þat steliþ his owne child, þat is betere þan alle worldely goodis; and here-bi ben gentil mennus heiris distroied, and so lordis and also laboreris and sumtyme trewe prestis and curatis ben made beggeris and lesyngmongeris to destruction of londis. Ȝif þei techen wyues, prentis, seruauntis and children to stele fro here housbondis, maistris and fadir and modir and ȝeuen it to þes pharisees, as hildegar seiþ, þei ben perilous þeuys to make discencioun among manye. Ȝif þei feynen hem nedy and pore whanne þei ben ryche and proude, and beggen of þe pore peple, and maken men to wene þat þei schulden haue more þank of god to ȝeue here almes to riche possessioners or oþer ryche pharisees þan to ȝeuen it to here pore neiȝbores as crist biddiþ; þei ben foule þeues, for þei robben þe almes ȝeuere boþe of feiþ, of worldely catel, and pore bedrede men of here liflode.

¶ Ȝif þei putten on here pore breþren þat lyuen wel and reprouen hem of here synnes þat þei wolden distroie holy religion, and here-fore disceisen hem and putten hem in prison, and sumtyme morþere hem aȝenst goddis lawe and þe kyngys; þei beren false wyttenesse aȝenst here neiȝebore, and ben cursed manquelleris. ¶ Ȝif þei beren on pore prestis þat techen þe trewþe of þe gospel and þe goodenesse of cristis ordynaunce þat þei wolde distroie holi chirche, and here-fore

pursuen hem to þe deþ and maken prelatys lordis and comunes to do also; þei beren false wittenesse, and ben manquelleris and irregulere bifore god and traitouris to god and alle holi chirche. ȝif þei pursuen to þe deþ pore freris serabitis, þat kepen fraunseis reule and testament to þe riȝte vndyrstond|ynge and wille of fraunceis wiþ outen glose of antecristis clerkis; þei beren false wyttenesse aȝeyns here patron and ben caynis breþren þat killyd his broþer fore his goode lyuynge. ȝif þei seyn þat cristis lawe is not ynowȝ and þe beste to reule holy chirche, but lawis of proude coueitouse and worldly clerkis ben nedful and betere, and stryuen aȝenst goode men þat techen þe goodnesse and excellence of cristis lawe and his ordynaunce and declaren þe falsenesse and ypocrisie of worldly prestis newe lawis; þei beren false witnesse and ben traitours to god and stynkynge blasphemes.

[page 10] ¶ Ȝif þei coueiten vnresonabiliche þe housis, þat ben goodis vnmeble of here neiȝeboris as londis or rentis, or perpetual almes of coffris, siþ þei bynden hem to pouert of crist and his apostelis, þei breken þe neynþe maundement of god.

¶ Ȝif þei leden a-wey mennus wyues or wenches in here newe habitis, to do lecherie bi hem as hem liste, þei breken þe laste comaundement. Ȝif þei maken wyues and oþer wymmen hure sustris bi lettris of fraternite or oþere iapes, and geten children vpon hem to make hem freris or nunnes to holde vp here veyn sectis bi lordischipe, þei coueiten euyle here neiȝbores wyues and wenchis; namely, ȝif þei waiten hem in feldis alone or gardyns and sleen hem þer by keruynge to moche vsynge of lecherie. Ȝif þei becomen pedderis berynge knyues, pursis, pynnys and girdlis and spices and sylk and precious pellure and forrouris for wymmen, and þerto smale gentil hondis, to gete loue of hem and to haue many grete ȝiftis for litil good ore nouȝt; þei coueiten euyle here neiȝeboris goodis.

¶ Ȝif þei ben made wafreris, ȝeuynge lordes, ladies and riche men a fewe peris, appelis or nottis to haue huge ȝiftis to

þe couent, euyl þei coueiten here neȝeboris goodis. Ȝif þei meyntenen men in extorscions, in robberie, in false sweryng to sille ouer dere þer marchaundise and bie to grete cheep of pore men, and in lecherie and grete synnes, vndirtakynge for þes cursed men at domes day for part of wynnyng; þei coueiten euyle here neiȝeboris goodis; for þei dysceyuen here soulis herfore to euere dampnynge in helle. and ȝif þei breken þis, and worse alle þe comaundementis of god; þei ben perilous ypocritis and disceyuen foule cristen men to meyntene goddis traitors principaly. Ȝif þei geten hem worldly offis in lordis courtis, summe to ben stiwardis of halle,¹ summe to ben kechene clerkis, ¹ [1_1 omitted X.] summe to ben lordis anyneris, and summe to ben conseilours and reuleris of werris, and also to bein chamberleyns to lordes and ladies, and putten out pore gentil men of here office, and forsaken here cloistre and oþer deuocions for to haue lykynge of mete and drynk and cloþ and worldly worschipe, and to sende a grett quantite to here couent þat pore bedrede men schulden haue; [page 11] þanne þei ben ypocritis, enemyes of pore gentil men [omitted X.] and traitours of pore men and of lordes and ladies.

Capitulum 4^m.

See now where þes religious don aȝenst þe werkis of mercy boþe bodili and gostely. ȝif þei wasten delicat metis and drynkis and ȝeuen nouȝt to pore men of here owene secte ne oþere þat ben in gret nede, but drawen pore mennus almes and liflode to here owne couent þat haþ to moche of worldly goodis, to make festis huge to lordis and ladies and riche men of contres; þei feden not pore men but robben hem of here liflode, and so ben manquelleris bifore god.

¶ Ȝif þei feynen hem to be men of abstynence and grete penaunce, and þer wiþ drynkyn dilicious ale and spisid and heiȝe wynes, and beggen of þe comune peple to holden vp

þis realte, and ȝeuen lordis and ladies þes swete drynkys for to magnyfie þes sectis, and suffren here owene breþeren boþe wiþ inne and oute to perische for þrist and myschef; þei ȝeuen not drenk to pore þristi men but raþere drawen here sustynaunce fro hem vndir colour of holynesse, and so ben worse þan comune þeues and outlawis, for þei take fro riche men and parte oft wiþ pore men.

¶ Ȝif þei gederen to hem self many wast and precious cloþes bi feyned beggerie and sotil ypocrisie, and partiþ not with pore nedy men þat han nakid sidis and torne sleues and here children steruen for cold, neiþer here owen breþeren, be þei in neuere so gret myschef & cheueren for cold, hou cloþe þei nakid men, whanne bi ypocrisie þei drawen fro hem þis bodily almes bi whiche þes poralis schulden be cloþid and kept fro deþ. certis þei ben cursed disceyueris boþe of pore and riche, and ben irreguler bi-for god for myschefous deþ þat þes nedy men suffren. Ȝif þei han grete waste houses for to resceyuen lordis and ladies, ȝe to soiorne among hem daies and ȝeris, and oþere riche men nyȝt and day, and helpen not pore nedi men with hereberwe in þo grete placis as kyngis paleis, but raþere drawe pore mennus goodis fro hem to þes waste placis, hou receyue þei pore men to herberwe? namely, whanne þei disceyuen riche men in makyng restitu|cioun of extorcions and euyl geten goodis, and suren hem of al perel ȝif þei maken siche costly houses and wast paleises to men [page 12] þat haue forsaken alle worldly ioie and pride and taken cristis mekenesse and gret pouert bi wilful profession. it semeþ þat þei ben preuy enemys of pore men and dis|ceyueris of riche men and sclaunderis of crist puttyng on hym siche worldly pompe and ypocrisie.

And ȝif þei seyn þat grete chirchis ben worschipful to god and lykynge for þe peple to serue god inne, axe hem what charite it is to laten parische chirchis fallen doun for defaute, where þe peple schulde heere goodis worde, goddis seruyce, and resceyue here sacramentis, and to maken newe chirchis as castelis wiþ outen nede; and wheþer crist preied most in

þe nyȝt in hillis, as þe gospel seiþ, and tauȝte mychel þe peple in desert and in þe wilde felde, and seide þat þe heiȝe temple schulde be distroied for þe synne of prestis þat weren þer-inne. And seyn þat lucifer and adam serueden not god in heuene ne paradis as þei schulden, but iob seruede wel god in þe donge hille and adam also in þe valey of wepynge, and so dide crist in þe hillis, and þe prophete danyel in þe deen of lyonys. and þouȝ men suffreden resonable cost of chirchis whi schulde þei suffre so grete cost of kechenes and ȝate housis and wast chambris for lordis and ladies and riche men, and a frere to haue a chambre for an erl or duk or a kyng whanne he is bounden to þe pouert of crist, siþ þis cost is geten bi beggen of pore men and disceit of riche mennus almes. ȝif þei visiten not pore men in prison for charite of god and sauynge of soulis, bute riche men in here prosperite to han part of here worldly goodis, hou don þei werkis of mercy? for sumtyme for enuye and hate ful trewe men ben sett in prison, and þanne it were most nede to conforte hem in bodi and soule aȝenst defaute of mete and drynk and cloþ and grucchynge aȝenst god or dispeir; but it is worse ȝif þei be ypocrisie and false beggynge reuen fro pore prisoneris þe almes þat þei schulden ellis haue.

¶ Ȝif þei visyten not pore men in here sikenesse but riche men wiþ preue massis and placeboes and dirige, þouȝ pore men ben neuere so deuout and han neuere so myche nede to ben amendid of here lif, hou seken þei þe helpe [helþe AA.] of soule? but only or principaly worldly muk or auauntage. where helpen þei sike men of bodely almes, þouȝ [page 13] þei hem self han neuere so muche wast of mete and drynk, but raþere in siche tyme þei gedren fro sike men al þat þei may.

¶ Ȝif þei ben faste aboute to haue riche men biried in here housis for wynnynge and offrynge and worldly meyntenaunce and forsaken pore men to be biried þere, þei ben false ypocritis, traueilynge in coueitise and pride and þefte, for þei drawen riche men fro her gostly fadris and here owne

parischenys, and so departen in tyme of deþ curatis and here gostly children.

¶ Ȝif þei pursuen pore prestis to prison and bodily deþ, as hangynge, drawynge or brennynge, for þei techen trewely and frely þe gospel of ihū crist and techen men wiche ben false prophetis and ypocritis, siþ holy writt spekiþ of siche and biddiþ cristen men knowe hem bi here opyn werkis and flee fro hem; þanne ben þei perilous ypocritis and heretikis aȝenst goddis worschipe and sauynge of cristene soulis.

¶ Ȝif þei þursuen trewe lige men of þe kyng to endityng falsly and wyttyngly for þei reprouen here open synnes, hou visiten þei men in prison? siþ þei drawe trewe men to prison to loos of catel and deþ wiþ outen resonable cause.

¶ Ȝif þei drawen pore husbondemen to dom for þe bi-heȝten þem almes sumtyme and now ben tauȝt to ȝeuen here almes to pore neiȝeboris aftir þe gospel, or þat may not now paie so gret almes for pouerte and myschif þat þei ben inne, hou don þei þe werkis of mercy? siþ þei don opynly aȝenst charite.

Capitulum 5^m.

See now where þei failen in werkis of gostly mercy. first ȝif þei techen opynly fablys, cronyklis and lesyngis and leuen cristis gospel and þe maundementis of god, and ȝit don þei þis principaly for worldly wynnynge, frendschipe or veyn name þei don aȝenst þe chifwerk of gostly mercy; nameliche ȝif þei techen þat here singuler preiere is betere þan þe pater noster þat crist made him self, and þat preiynge bi lippis is plesaunt to god þouȝ mennus lif þat preien be cursed of god for brekynge of his hestis and defaute of charite.

¶ Ȝif þei counseilen men to be bysi a-boute worldliche richessis more þan a-boute here soule helþe and þe blisse of heuene, and conseilen men more to taken vengaunce bi open werre of here breþren þan to suffren paciently wrongys and

haue mercy on oþer neiȝeboris; þei don foule [page 14] aȝenst þe secunde werk of gostly mercy, to dampnacion of many men boþ of body and soule. Ȝif þei conseilen men to leue þe fredom of cristis ordre and take here singuler ordre maad of synful men, seiynge þat it is þe beste for hem vp peril of here soule; þei don aȝenst þe charite for loue of here owne worschipe or wynnynge and blasphemen aȝenst god, makynge hem self as witti as þe holy gost. siþ it is reseruyd only to þe holy gost to ȝeuen ful conseil of þingis þat [ben] not expresly comaundyd ne defendid in holy writt, and þei taken þis þinge vpon hem whanne þei ensuren to men þat it is best for hem to be men of priuat religion. and also þei conseilen sumtyme euene aȝenst þe sterynge of þe holy gost, and maken men dispeire dampnyd for schrewidnesse of þis ordre and of men þer-inne, for þer-by þei lasten more and ben more hardid in synne and ypocrisie.

¶ Ȝif þei chastisen not here breþeren for grete synnes, so þat þei be preue, but ouerscharply ponyschen hem for smale synnes þat ben open and make hem seme vnholy to þe world; þei failen foule in werkis of charite and ben false ypocritis. and ȝif þei chastisen not here breþren for opyn sweryng veynly and pride and inpacience and false coueitynge of þer neiȝeboris goodis, but for litil trespasynge aȝenst here owne statutis or customys; þei failen in dwe chastisynge of synne, for þei chargen not dispit or trespas don aȝenst god, but aȝenst here owen worldly worschipe and name of holynesse.

¶ Ȝif þei conforten not pore men in here myschif boþe of soule and body but suffren hem perische for dispeir or defaute of bodily goodis, but raþere visiten hem in here prosperite for worldly muk; þei failen fully in werkis of charite and mercy to here breþeren. ¶ Ȝif þei gon gladly and faste to lordis housis and ladies þat ben gloriously araied, and deynen not to come in pore mennus houses for stynk and oþere filþe; hou suen þei charite? siþ crist sparid not to visyte pore men in a foul stynkynge stable and cold, and in þe colde greue and in helle, and in many foule weies in þis world, boþe in

gret hungur and þrist and gret werynesse and cold and muche sclaundrynge and cursynge aud oþere peynes ynowe. ¶ Ȝif þei wolen not forȝeue litel trespace don aȝenst hem self or feyned seyntis of here singuler secte but moste cruelly [page 15] pursuen men þerfore; þei forsaken pacience and mekenesse and ensaumple of cristis lif. and men dreden þat enuye, rancour and euyl wille dwelliþ lengest amonges hem of alle oþere men, be þei lordis, be þei prelatis, þouȝ þei ben men of armys; but where is falsere holynesse, and so foulere ypocrisie? for þouȝ a man speke aȝenst a lord, clerk or prelat he schal sonere be reconsilid be weie of mekenesse þan to newe feyned religions; for þei wolen pursue to deþ or open schame, and ȝit vndir colour of holynesse.

¶ Ȝif þei soone lesen pacience and bringgyn men out of pacience þat speken aȝenst here ypocrisie and euyl dedis; hou don þei werkis of mercy, siþ þei schulde be here meke|nesse and pacience bryngyn oþere in-to reste and pees of body and soule. Ȝif þei profren gentil men and oþere to fiȝte wiþ hem whanne þei reprouen hem of here opyn wyckyd dedis, hou ben þei ensaumple of crist and his apostelis to saue oþere men in reste and charite? it semeþ þei ben fendis children to stryue aȝenst þe treuþe, and meyntene syn and brynge oþer men to helle bi procurynge of fiȝt and lesynge of pacience and charite.

¶ Ȝif þei cursen and warien and pursuen here enemyes and axen vengaunce of god aȝenst hem; hou suen þei charite of crist þat biddiþ men to loue here enemyes, and don good to men þat haten vs, and to preie for hem þat falsly chalengen vs and falsly and wickidly pursuen vs? ȝif þei don þus and welle werse aȝenst þe hestis of god and werkis of mercy boþe bodily and gostly, þei ben foule ypocritis and not worþi but to be putt out fro cristen men and defoulid, and not worþi to be putt in þe erþe, þat is to haue þe leste office in þe chirche.

Capitulum 6^m.

See now wheþer þei faile in feiþ, hope and charite. ȝif þat o part holdiþ wiþ o pope and þe toþer wiþ o noþere pope, and eche partie seie and techiþ as bileue þat þis pope is verray and noon oþere, and alle þat bileuen not so ben cursed heretikis out of bileue; þei ben alle out of bileue and bryngen alle oþer out of bileue; and ȝit þei comunen to|gidre boþe partis as cristen men, and so þei seyn o þing and don þe contrarie as ful false men. Ȝif þei techen opynly and meyntene þat þe [here X.] bileue þat crist and his apostelis tauȝten is not þe best and ynowȝ to brynge men to heuene, but lawis maade of worldly prestis ben nedful and betere to reule holy chirche bi; þei erren foule [page 16] in þe feiþ and blasphemen crist god and man. ȝif þei seyn, written and techen openly þat þe sacrament of þe auter þat men seen bitwen þe prestis hondis is accidentis wiþ-outen suget and neiþer bred ne cristis body; siþ holy writt seiþ þat it is breede and cristis precious body, þei ben cursed heretikis. ȝif þei putten on [of X.] crist þat he beggid as þei don fro toun to toun and fro hous to hous wiþ open cryeng; þei erren foule in þe feiþ and putten errour vpon crist. ȝif þei disceyuen men in feiþ bi fals pardons, bi mannus preiere, bi letteris of fraternyte and bi here feyned roten abite; þei ben false prophetis hauynge þe lickenesse of holy religion and dis|troien [2 Tim. iii. 5 (?).] cristis religion, as poul seiþ. and so [omitted.] of signes of anticrist, of fiftene tokenes bifore domes-day, and of veyn nouelries wiþ-outen noumbre as to men.

Ȝif þei hopen to plese god more bi kepynge of here owne tradicions and singuler obedience and profession to synful wrecchis, and maken oþere more [more is inserted in AA by a corrector.] sikyrly to hopen þus, þanne for kepynge of cristis gospel and trewe obedience, eche man to oþer in þe drede [degre X.] of crist as crist and his apostelis diden, þei failen foule in good hope.

¶ Ȝif þei louen more fonnyd ordynaunce of men þan ordy|naunce of ihū crist, ȝif þei seken more here owne worschipe þan worschipe of god, ȝif þei setten here hertis more aboute worldly muk þan aboute verteuous lif and þe blisse of heuene and sauynge of cristen soulis; þei failen foule aȝenst charite and alle oþere vertues. þis men myȝten schewe bi seuene ȝiftis of þe holy gost, bi myspendynge of fyue wittis, bi sixe consentis of synne, and colourynge and meyntenynge of alle synnes preue and apert, and namely bi false procurynge of matrymonye bi soteltees and queyntese and false bihetynges, and fals dyuors makynge, hou þes newe feyned religious ben anticristis, sent preuyly of þe fend to disceyue men in gostly goodis and worldly, and norischen hem esily in synne, and dryuen hem to helle to euerlastynge deþ. and þerfore comaundiþ crist þat we be war and flee fro þe ypocrisie of pharisees.

Capitulum 7^m.

And [Christ] seiþ þat þer is no þing keuerid þat ne it [Luke xii. 2.] schal be schewid, and þere is no þing hid so priue þat it ne schal be wist and knowen. for þo þingis þat ȝe han seyd in derknessis schullen be seid in liȝt, and þat þing þat ȝe han spoken in ȝoure couchis or smale beddis schal be prechid in þe roof of housis. Here crist meniþ þat men schulden be war and oppynly telle þe [page 17] trewþe aȝenst þis ypocrisie; for þouȝ it be now hid it schal be schewid at þe laste at þe day of dom. ¶ And also cowardise of cristis disciplis, ȝif þei spare for bodyli peyne and deþ to telle openly þe [omitted X.] treuþe of goddis lawe. And þerfore telliþ crist after to his disciplis [Luke xii. 4.] þat þei schulden drede god and no þing ellis souereynly. Soþli seiþ crist: I sei to ȝow, my frendis, þat ȝe ben not agast of hem þat sleen þe body and haue [omitted X.] no þing more [omitted X.] to do after þes þinges; but I schal schewe ȝou whom ȝe owen to drede. drede ȝe hym souereynly, þat after þat he haþ sclayn

þe bodi, haþ power to sende boþe bodi and soule to helle with outen ende. so, I say to ȝow; drede ȝe him. here crist wol þat men drede no þing principaly but god and his offence. for ȝif men dreden bodili peynes and deþ, and þerfore ceessen to telle openly þe treuþe, þei ben wiþ þis vnable to resceyue þe blisse of heuene; and ȝif þei seyn openly and sadly þe treuþe of god, no þing may harmen hem so þat þei kepen pacience and charite. ¶ And herefore seiþ crist aftir|ward to conforte his disciplis bi reson: ne be not fyue sparwis sold for an halpeny, and on of hem is not forȝetyn [forȝeuen X.] [Luke xii. 6.] bifore god; but also alle þe heris of ȝoure heuyd ben noum|brid, þerfore nyle ȝee drede; ȝe ben of more pris þan many sparwis. as ȝif crist menede and made þis reson: siþ god almyȝty takiþ so gret kepyng of smale briddis þat [þan.] on [or X.] of hem, ȝe þe [omitted X.] leste, is not forȝeten, how myche more schal god kepen ȝow; siþ he is almyȝty, alwytti, and al ful of good wille, & þere may no þing come with outen his wittyng and his ordynaunce, and it is al for þe beste. ¶ And no þing may aȝenstonde, so þat men takyt paciently and þanke hem þerfore; and whanne þe heris of oure heuyd ben countid þat þei may not be lost, where we may be lost oþere in bodi or soule, siþe eche of vs is betre þan þe heris of oure hed. as ȝif crist seide þat no þing of vs, nere of bodi ne of soule, may perische ne suffre peyne to oure harim, so þat we kepen pacience and charite. at þe laste word crist makeþ vs siker to dye for his lawe bi reward of þe blisse of heuene, whanne he seiþ þus, þat eche who euere knowlechiþ me bi-for men, [Luke xii. 8.] and mannus sone schal knowleche hym bi-fore þe angelis of god. here crist clepiþ hym self mannus sone, for he is þe sone of þe [omitted X.] vergyne marie, and so a persone of mankynde, þat is clepyd a man bi speche of holy writt. and knowlechynge ⁶is seid here fore verrei knowlegchynge ⁶ [6_6 omitted X.] of crist, boþe in herte bi saad feiþ þat he is verrey god and verrey man with outen synne, & alle degrees, in þouȝt and speche and dede and alle circumstauncis þer of, and witnessynge in word þe treuþe of

þe gospel, hou crist lyuede most mekely and most porely and most vertuously bi-forn alle oþere men as þe gospel techeþ; and knowlechynge in lif, lyuynge after þe lawe of god and in [page 18] wille to die þer-fore ȝif it be nede; þis verrei knowlechynge schal make men to ben approued of crist at þe day of dome, biforn alle þe compayne of angelis and seyntis and good creaturis and euyle, hou þei were verrei wittenesse of crist in erþe bifore men, and in fulwille to suffre sclandris pursuynge and bodili deþ for þe loue of ihū crist and his lawe.

Capitulum 8^m.

Here may men touche þe cowardise and fal[s]nesse of prestis, lordis, marchauntis and alle oþere men þat failen in charite anemtis god and his lawe. where ben þo prestis þat maken hem so bisy aboute grete benefices, wordly worschipis and stynkynge muk or drit of worldeli richesse, þat þei wolen travaile [omitted X.] gladly nyȝt and day in lordis courtis, in worldely offis, for litel cost takynge of þe lord in hope of beneficis; and so bisily þat vnneþis may þei at reste seie metenes or masse with deuocioun. oþere prestis rennen out of oure lond ouer grete sees and þoruȝ londes of enemyes in peril of here lif, in gret cold, hungur, þrist, stormes and tempestis, þat it is wondir hou þei may lyue; but hou bisi maken þei hem self and oþere to lerne, kepe and teche goddis lawe? certis but ȝif þei more bisily lerne bi grete traueile and studie holy writt, and kepen it trewly in here lyuynge, and openly to ȝeue good ensaumple to alle men, and prechen it sadly and trewly with als myche traueile and more, and ȝit it be nede ben wilful to die þerfore, þei may drede ful sore þat þei ben out of charite and out of feiþ, but ȝif it be ded feiþ as fendis han; for þei traueilen more for worldly worschipe and stynkynge drit þan for loue of god and helþe of mannus soule. And ȝit, þat is werse, þei beren gold out of englond, and

sumtyme it comiþ to oure enemys and þer-bi þei ben strengyed aȝenst vs, and bi takynge of prisoneris of oure nacion, and sumtyme oure enemys killen many of oure lond þorouþ siche traueile for benefices to gret reprof of oure rewme. And ȝif þe gold [god X.] come to rome, þer-bi ben benefices of þe chirches bouȝt and sold. ¶ For who so may most gold brynge sunnest schal be sped to grete benefices, þouȝ he be vnable boþe of kunnynge and lif, and able men of kunnynge and lif ben putt bihynde; summe for þei willen not chaffare by symonye, and summe bi bisinesse of studie and techynge of holy writt, for þei [omitted X.] wollen neiþer dwelle in lordis courtis ne renne to rome wiþ þe kyngis gold. and ȝif gooddis lawe and mannus and reson ben wel souȝt þis chaffarynge wiþ suche benefyces and gold is symonye on boþe partis; and so heresie, as þes lawereris written openly in here owene lawe. And þus þes rome renneris beren þe [page 19] kyngys gold out of oure lond & bryngen aȝen deed leed and heresie and symonye and goddis curse. and comunly whanne þes heretikis comen bi symonye to gret benefices þei ben not bisi to lerne þe gospel & teche it cristen men, but ȝeue hem to huntynge and hauk[y]nge and veyn pleies, and hanten tauernys of wyn and ale, aboute strumpetis and grete festes, riche cloþing and gay squyeris and oþere getteris, þat al-most noon schal be so nyse and worldly proude as þes stynkynge heretikis. and ȝif ony poore prestis wole come to here chirchis and treuly dispise synne and frely teche goddis lawe, þe gospel of ihū crist, and comaundementis of god, þes coueitous symonyentis welen be þe firste to lette hem with þis grete colour þat suche prechoris ben heretikis; and þis þei seyn for þei ben ful of heresie and wolden þat no man spoke aȝenst here cursed lif. þus þei techen not hem self but ensaumple of pride, lecherie and oþere synnes, and letten oþere trewe prestis to techen goddis lawe. and þis is on of þe most vengaunce þat god takiþ on synful men, to suffre suche ypocritis to reule þe peple & drawe hem to helle bi wiþ-drawynge of goddis word

and ȝeuynge of opyn [omitted X.] ensaumple of synne. for haue þei here myrþe and iolite, nowarde to hem hou faste þe woluys of helle wirien cristen soulis & beren hem to helle; for þei han maad priuyly couenaunt with þe deuyl þat hou many beneficis þat [omitted X.] þei may gete bi lesynges & symonye þe deuyl schal strangle þe soulis at his wille as for hem, so þat þei han here lustis of grete statis and worschipe of þe world and plente of richessis and glotonye and lecherie and meynteneris þer|inne. & þis is luciferis pride, stynkynge ypocrisie and anti|cristis blasphemye, to crie and meyntene þat suche ben able curatis and grete men of holy chirche.

Capitulum 9^m.

Also lordis fallen foule in ypocrisie and in defaute of charite, for þei ben redi to holde vp here worldly name, lordschipe and meyntene here courtis wiþ gret cost, sendynge of men boþe of lawe and of armes, & prikynge bi here owen persones for to plede, for to fiȝtte and for to lyue & dye þer-fore, and to be vengid on men þat don aȝenst here wille, worschipe, or profit; but for to meyntene goddis lawe and stond for his worschipe, þat þei ben holden to vp peyne of lesynge of here lordischipe & anemtis god, and lesynge of bodi and soule and helle wiþ-outen hende, who is þat lord þat wolle treuli speke, coste, traueile, and suffre mekely dispit, pursuynge and deþ in tyme of nede. þes lordis owen to quake aȝenst domes day and tyme of here deþ, þat more bisili traueilen to meyntenen here litil worldely lordshipe [worschipe X.] and to seke here owen worschipe & drit of þis world þanne þei traueile [page 20] to meyntene þe most riȝtful lawe & ordenaunce of ihū crist in his chirche, & to procure, norische & meyntene cristen soulis in good gouernaile and holy lif. certis ȝif þei don þus and coueiten þer-bi to be holden goode cristen lordis, here pride, ypocrisie and false coueitise wole brynge hem to euere-lastynge peyne in helle. ¶ Also marchauntis and riche men of þis wikked world fallen in

moche ypocrise; for þei traueilen nyȝt & day, bi watir & lond in cold, & in hete, bi false sotiltis and cautelis & grete sweri[n]ges nedles & false, for to gete muche drit or muk of þis world, to gete riche wyues, & purchase londis & rentis, & dewelle in pore mennus dette after þat þei han desceyued hem in byynge of here catel; & ȝit ben so bisi in þouȝt & speche in goyng and rydyng abouten þis muk þat vnneþe may þei onys þenke on god & han mynde of here false robberie þat þei vsen bi false wettes & mesures to amende hem. ȝif alle here bisinesse & loue goo þus wrongly to þe world & nouȝt or to litel to heuene and heuenely þingis, þei failen foule of holy lif; & ȝit holden hem self holy & coueiten to ben holden holy of oþer men, & ben wode ȝif men speken treuly aȝenst here cursed synnes; but certes þis is ypocrisie.

Capitulum 10^m.

Generaly ypocrisie regneþ among alle statis of cristen men; for whanne men ben cristened þei forsaken þe deuyl, al his pride & al his werkis, þat ben werkis of synne; and ȝit þei turnen to synne as an hound to his spuyng and here-wiþ holden hem goode cristen men. but summe don verrey penaunce for þes synnes, & summe dwelle euere stille þer-inne & rennen to helle, as crist seiþ in þe gospel & in þe bok of iob; & many men don bodily penaunce, as fastynge and goynge barfote, but þei fasten not fro pride ne enuye ne coueitise, but preien for wrongful vengaunce of oþere enemyes aȝenst charite, and þis is foule ypocrisie to make men holden hem holy whanne þei stynken bifore god for old endured synne. For god seiþ be ysaye þat a [Isaiah lviii. 5.] man to turmente his hed and peyne his bodi only is not þat fast þe whiche god chees, ¹but þis is þe fast þat god ches; ¹ [1_1 omitted X.] a man to breke þe bondis of synne & do werkis of mercy to poore men & nedi. ¶ But vpon þe text of þis gospel bi ordre of seynt matheu Ion with þe gildene

mouþ seiþ þat a prest is in dette to teche openly and treuly þe treuþe of goddis lawe, and ellis he is traitour to þe treuþe of holy writt. ¹So a lewyd man is boundyn to mayntene þe treuþe¹ [1_1 omitted X.] of holy writt, and ellis he is traitour to god & to his lawe and his peple. & here-fore riche men owen to drede of treson and traitre aȝenst god & his lawe whanne þei meyntene not þe treuþe of þe gospel, but ben aboute to stoppe it & techeris þer-of bi sotil cautelis & false lesynges for fleschli loue or coueitise. for as iudas dide þei sillen þe treuþe, and so crist þat is treuþe, [page 21] for money or [of X.] fleschly loue. And siþ þei sillen treuþe þat is a spiritual good for money or worldely þyng [omitted X.] þei ben cursed symo|nyentis & so heretikis. moche owen þei to quake, siþ crist seiþ in þe gospel þat who euere dispisiþ cristis disciplis, in þat he dispisiþ crist; and at þe day of dom þere schal be lesse peyne to sodom & gomor, þat weren distroied for synne, þan to þo men þat wolen not resceyue cristis disciplis and his gospel, ne lyue after þe techyng of cristis gospel. principaly siþ suche men slen crist as moche as in hem is, and dryuen þe holy gost out of his temple & þe holy trynite; & ȝit þei taken þe office to meyntene goddis lawe and techeris þer-of, & vpon þis seruyces þei han þes heiȝe statis & lordischipis. but certis it is foul ypocrisie þus to suffre synne regne, siþ lordis and men of grete statis, as maires, ben so muche biholden to destroie it, & mowne welle don it in dede, & to lette trewe prechoris of þe gospel, & meyntene prechours of lesyngis, fablis & cronyclys for monye & worldely frendschipe.

Capitulum 11. [This is headed Chap. XII. in X. In AA Chap. IX. and X. are run together, and this is marked Chap. X.]

But ȝit ypocrisie of phariseis is most cursed & perilous of alle oþere; for whanne þei han disceyued cristendom þis hundrid ȝeer & more bi ypocrisie & false prechynge of fablis & errouris & heresies, magnifyenge synful mennus ordenaunce

abouen goddis lawe & ordenaunce, & drawen pore mennus almes & liflode to proude beggeris to make grete wast houses, and desceyue men bi fals assoilyng, bi fals [omitted X.] pardon, bi veyne preiers & synguler or specyal, & letteris of fraternite, puttynge open beggynge & clamours on ihū crist, þanne þei crien fast þat poore prestis treuli & frely prechynge þe gospel as crist biddiþ, techynge men to do verray penaunce for here synnes & not trusten ouermoche to false pardon & cursed preieris of ypocritis, & to do here almes to pore feble men crokid & blynde, as crist seiþ him self; þat þei ben cause of alle þe [omitted X.] perturbacion of þe rewme; but þei lyen falsly & openly to eche trewe man. for siþ synne is cause of pertur|bacion, & þes prestis vpon here kunnynge þat god ȝeueþ hem of holy writt & þer-wiþ bisien hem nyȝt & day to distroye synne, þei ben aboute to make pees betwixe god & man. & þei þat meyntenen synne bi false confessionys & veyn special preieris & pardons ben most cause of discencion & werris. but here þei suen þe fadir of lesyngis þat stirede þe heiȝe prestis & pharisees in cristis tyme to pute on hym & his disciplis þat þei disturbleden þe lond of iude & wolden distroie it, for crist and his disciplis reproueden þe coueitise, ypocrisie & falsenesse of þe heiȝe prestis & false pharisees. so þe deuyl steriþ now false newe pharisees of synguler religion wiþ-oute cristis ordynaunce, þat ben more sotil in malice & lesyngis and ypocrisie þan [þat X.] þe firste, to stoppe pore prestis fro prechynge of [page 22] þe gospel & reprouynge of synne, for bi þis offis of crist don treuly here synnes of lesyngis and ypocrisie schulde be knowen and distroied and goddis lawe knowen and kept and synne chasid out of lond. but false ypocritis stryuen aȝenst þis profet of cristen men, & clepen techynge of þe gospel & goddis hestis newe techynge, & techynge of verrey penaunce doynge & of riȝtful ȝeuynge & of almes and open prechynge aȝenst synne errour aȝenst charite. God kepe cristen men fro ypocrisie & false lesyngis of pharisees and here meynteneris. Amen.